Bullet Point Bible

Mary Anoints Jesus at Bethany

¹ Then, six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom he had raised from the dead.² So they prepared a dinner for Jesus there. Martha was serving, and Lazarus was among those present at the table with him.³ Then Mary took three quarters of a pound of expensive aromatic oil from pure nard and anointed the feet of Jesus. She then wiped his feet dry with her hair. (Now the house was filled with the fragrance of the perfumed oil.)⁴ But Judas Iscariot, one of his disciples (the one who was going to betray him) said,⁵ "Why wasn't this oil sold for 300 silver coins and the money given to the poor?"⁶ (Now Judas said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, he used to steal what was put into it.)⁷ So Jesus said, "Leave her alone. She has kept it for the day of my burial.⁸ For you will always have the poor with you, but you will not always have me!"⁹ Now a large crowd of Judeans learned that Jesus was there, and so they came not only because of him but also to see Lazarus whom he had raised from the dead.¹⁰ So the chief priests planned to kill Lazarus too,¹¹ for on account of him many of the Jewish people from Jerusalem were going away and believing in Jesus.

The setting is Bethany, just before the final Passover week, emphasizing the proximity of Jesus' death (John 12:1).
The dinner highlights the restored life of Lazarus and the service of Martha, contrasting with Mary's act of devotion (John 12:2).
Mary's anointing with expensive nard (worth almost a year's wages) was an act of extravagant love and worship (John 12:3). Compare with Mark 14:3-9, Matthew 26:6-13.
Anointing feet was an act of humility; wiping with her hair showed profound devotion, filling the house with fragrance, symbolizing the pervasive nature of worship (John 12:3).
Judas Iscariot's objection reveals his hypocrisy and greed, masking theft with feigned concern for the poor (John 12:4-6). John explicitly exposes Judas' motive.
Jesus defends Mary, reinterpreting her act as an anointing for his burial, foreshadowing his imminent death (John 12:7).
Jesus' statement "{{you will always have the poor with you}}" (John 12:8) is not a dismissal of charity (Deuteronomy 15:11) but highlights the unique, temporary opportunity to honor him physically before his death.
The raising of Lazarus continued to draw crowds and fuel belief in Jesus (John 12:9).
The chief priests' plot to kill Lazarus shows their desperation and rejection of clear evidence of Jesus' power, fearing his influence (John 12:10-11).

The Triumphal Entry into Jerusalem

¹² The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem.¹³ So they took branches of palm trees and went out to meet him. They began to shout, " Hosanna!Blessedis the one who comes in the name of the Lord! Blessed is the king of Israel!"¹⁴ Jesus found a young donkey and sat on it, just as it is written,¹⁵ " Do not be afraid, people of Zion; look, your king is coming, seated on a donkey's colt! "¹⁶ (His disciples did not understand these things when they first happened, but when Jesus was glorified, then they remembered that these things were written about him and that these things had happened to him.)¹⁷ So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it.¹⁸ Because they had heard that Jesus had performed this miraculous sign, the crowd went out to meet him.¹⁹ Thus the Pharisees said to one another, "You see that you can do nothing. Look, the world has run off after him!"

The Triumphal Entry occurs the day after the anointing, marking the start of Jesus' final week (John 12:12).
Palm branches symbolized Jewish nationalism and victory; the crowd's shouts adapted Psalm 118:25-26, applying messianic and royal titles to Jesus ("King of Israel") (John 12:13).
Jesus deliberately fulfills the prophecy of Zechariah 9:9 by riding on a donkey's colt, symbolizing a king arriving in peace, not conquest (John 12:14-15).
John explicitly quotes Zechariah 9:9, emphasizing the scriptural basis for Jesus' actions, though its significance was only grasped by the disciples after the resurrection (John 12:16).
The crowd's enthusiasm was largely fueled by the spectacular sign of Lazarus' resurrection, highlighting a faith based partly on miracles (John 12:17-18).
"Hosanna" originally meant "Save now!" but became an exclamation of praise. The crowd likely anticipated a political messiah to overthrow Roman rule.
The Pharisees' lament, "Look, the world has gone after him!" (John 12:19), ironically foreshadows the future Gentile mission, while expressing their frustration at his popularity and their inability to stop it.
This event contrasts the public acclamation of Jesus as King with the private plotting of the religious leaders to kill him.

Greeks Seek Jesus; The Hour Has Come

²⁰ Now some Greeks were among those who had gone up to worship at the feast.²¹ So these approached Philip, who was from Bethsaida in Galilee, and requested, "Sir, we would like to see Jesus."²² Philip went and told Andrew, and they both went and told Jesus.²³ Jesus replied, "The time has come for the Son of Man to be glorified.²⁴ I tell you the solemn truth, unless a kernel of wheat falls into the ground and dies, it remains by itself alone. But if it dies, it produces much grain.²⁵ The one who loves his life destroys it, and the one who hates his life in this world guards it for eternal life.²⁶ If anyone wants to serve me, he must follow me, and where I am, my servant will be too. If anyone serves me, the Father will honor him.

The presence of Greeks (likely Gentile God-fearers) seeking Jesus signifies the impending expansion of his mission beyond Israel (John 12:20-21).
Their request acts as a catalyst for Jesus to declare that his "hour" – the time for his suffering, death, resurrection, and glorification – has arrived (John 12:23).
Jesus uses the metaphor of a seed dying to produce fruit (John 12:24) to explain that his death is necessary for bringing life to many (both Jews and Gentiles).
This metaphor illustrates a fundamental principle of the kingdom: life comes through death, glory through suffering.
Jesus applies this principle to discipleship: true life (eternal life) is found not in self-preservation but in self-denial ("hates his life in this world") for his sake (John 12:25). This echoes teachings in Mark 8:35.
Serving Jesus means following him, even into suffering and death ("where I am"), with the promise of the Father's honor (John 12:26).
The arrival of the Greeks signals the universal scope of the salvation Jesus' death will accomplish.

Jesus Predicts His Death; A Voice from Heaven

²⁷ "Now my soul is greatly distressed. And what should I say? 'Father, deliver me from this hour'? No, but for this very reason I have come to this hour.²⁸ Father, glorify your name." Then a voice came from heaven, "I have glorified it, and I will glorify it again."²⁹ The crowd that stood there and heard the voice said that it had thundered. Others said that an angel had spoken to him.³⁰ Jesus said, "This voice has not come for my benefit but for yours.³¹ Now is the judgment of this world; now the ruler of this world will be driven out.³² And I, when I am lifted up from the earth, will draw all people to myself."³³ (Now he said this to indicate clearly what kind of death he was going to die.)³⁴ Then the crowd responded, "We have heard from the law that the Christwill remain forever . How can you say, 'The Son of Man must be lifted up'? Who is this Son of Man?"³⁵ Jesus replied, "The light is with you for a little while longer. Walk while you have the light, so that the darkness may not overtake you. The one who walks in the darkness does not know where he is going.³⁶ While you have the light, believe in the light, so that you may become sons of light." When Jesus had said these things, he went away and hid himself from them.

Jesus expresses deep anguish ("my soul is greatly distressed"), revealing his humanity and the reality of the suffering ahead, similar to Gethsemane (Matthew 26:38-39) (John 12:27).
He resolves to fulfill his purpose ("{{for this very reason I have come}}") and prays for the Father's glory, not his own deliverance (John 12:27-28).
The voice from heaven affirms God's approval and the glorification achieved and yet to come through Jesus' death and resurrection (John 12:28). This is the third heavenly voice in the Gospels (cf. Baptism, Transfiguration).
The crowd misunderstands the divine voice, attributing it to natural phenomena (thunder) or an angel, showing their spiritual dullness (John 12:29).
Jesus clarifies the voice was for their validation (John 12:30) and declares his death will bring judgment on the world system and defeat Satan ("{{the ruler of this world}}") (John 12:31). See Colossians 2:15.
Being "lifted up" (John 12:32) refers dually to his crucifixion (physical lifting) and his exaltation/glorification (spiritual lifting), drawing all people (Jews and Gentiles) to himself. See John 3:14.
The crowd's question reveals their misunderstanding of messianic prophecies, expecting an eternally reigning political king, not a suffering Son of Man (John 12:34). See Psalm 89:36, Isaiah 9:7.
Jesus responds with urgency, urging them to believe in him ("{{the light}}") while they still have the opportunity, before judgment ("{{darkness}}") comes (John 12:35-36a).
Jesus then withdraws, marking the end of his public teaching ministry according to John's Gospel (John 12:36a).

Jewish Unbelief Despite Miracles

³⁶ While you have the light, believe in the light, so that you may become sons of light." When Jesus had said these things, he went away and hid himself from them.

John reflects on the persistent unbelief of many Judeans despite the overwhelming evidence of Jesus' signs (John 12:37).
This unbelief is explained as a fulfillment of Old Testament prophecy, specifically Isaiah 53:1, questioning who would believe the report about the Suffering Servant (John 12:38).
John also quotes Isaiah 6:10, indicating a judicial hardening where God confirms people in their chosen path of resistance, making repentance impossible for them (John 12:39-40). This raises complex theological questions about divine sovereignty and human responsibility.
John makes a profound Christological statement by asserting that Isaiah, in his temple vision (Isaiah 6), saw the pre-incarnate glory of Christ and spoke about him (John 12:41).
Despite widespread rejection, some leaders did believe secretly but were unwilling to confess Jesus publicly due to fear of social and religious consequences (expulsion from the synagogue) (John 12:42).
Their motivation was flawed: they prioritized social standing and human approval ("human praise") over faithfulness to God ("praise from God") (John 12:43). This serves as a warning against compromising faith due to fear.

Jesus' Final Public Appeal and Summary

⁴⁴ But Jesus shouted out, "The one who believes in me does not believe in me, but in the one who sent me,⁴⁵ and the one who sees me sees the one who sent me.⁴⁶ I have come as a light into the world, so that everyone who believes in me should not remain in darkness.⁴⁷ If anyone hears my words and does not obey them, I do not judge him. For I have not come to judge the world, but to save the world.⁴⁸ The one who rejects me and does not accept my words has a judge; the word I have spoken will judge him at the last day.⁴⁹ For I have not spoken from my own authority, but the Father himself who sent me has commanded me what I should say and what I should speak.⁵⁰ And I know that his commandment is eternal life. Thus the things I say, I say just as the Father has told me."

Jesus makes a final, emphatic public declaration ("cried out"), summarizing key themes of his ministry (John 12:44).
Belief in Jesus is intrinsically linked to belief in God the Father, emphasizing their unity and Jesus' role as the Father's representative (John 12:44-45). To see Jesus is to see the Father (cf. John 14:9).
Jesus reiterates his identity as the "light of the world," whose purpose is to rescue believers from spiritual darkness (John 12:46). See John 1:4-9, John 8:12.
His primary mission was salvation, not immediate judgment (John 12:47). However, rejection of his words carries consequences. Compare John 3:17.
Judgment is reserved for the last day and will be based on the response to Jesus' words, which represent God's truth (John 12:48). The message itself becomes the standard of judgment.
Jesus reaffirms that his authority and message originate entirely from the Father who sent him (John 12:49). He speaks only what the Father commanded.
The Father's command, which Jesus faithfully delivers, is the source of "eternal life" (John 12:50). Obedience to the Father's will, revealed through Jesus, leads to life.
This concluding summary encapsulates Jesus' divine identity, his unity with the Father, his mission to save, the consequences of rejecting him, and the life-giving nature of his words.

Additional Content

³⁷ Although Jesus had performed so many miraculous signs before them, they still refused to believe in him,³⁸ so that the word of the prophet Isaiah would be fulfilled. He said, " Lord, who has believed our message, and to whom has the arm of the Lordbeen revealed? "³⁹ For this reason they could not believe, because again Isaiah said,⁴⁰ " He has blinded their eyes⁴⁰ and hardened their heart,⁴⁰ so that they would not see with their eyes⁴⁰ and understand with their heart,⁴⁰ and turn to me, and I would heal them ."⁴² Nevertheless, even among the rulers many believed in him, but because of the Pharisees they would not confess Jesus to be the Christ, so that they would not be put out of the synagogue.⁴³ For they loved praise from men more than praise from God.

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John 12