The MacArthur Study Bible, NKJV

by John MacArthur

  12:11 went away and believed. This phrase signaled both a conscious, deliberate move away from the religion of the authorities and a move toward genuine faith in Jesus as Messiah and Son of God.

  12:12–19 This section marks Jesus’ triumphal entry into Jerusalem referred to as Palm Sunday. It is one of the few incidents in Jesus’ life reported in all 4 gospels (Matt. 21:1–11; Mark 11:1–11; Luke 19:29–38). By this action, He presented Himself officially to the nation as the Messiah and Son of God. The Sanhedrin and other Jewish leaders wanted Him dead but did not want Him killed during the Passover time because they feared stirring up the multitudes with whom He was popular (Matt. 26:5; Mark 14:2; Luke 22:2). Jesus entered the city, however, on His own time and forced the whole issue in order that it might happen exactly on the Passover day when the lambs were being sacrificed. As the Scripture says, “Christ, our Passover, was sacrificed for us” (1 Cor. 5:7; 1 Pet. 1:19). In God’s perfect timing (see 7:30; 8:20), at the precise time foreordained from eternity, He presented Himself to die (v. 23; 10:17, 18; 17:1; 19:10, 11; cf. Acts 2:23; 4:27, 28; Gal. 4:4).

  12:12 The next day. Sunday, the day after Jesus’ visit to Bethany (see note on v. 1).

  12:13 took branches of palm trees. The supply of date palms was plentiful; they still grow in Jerusalem today. From about two centuries earlier, the waving of palm branches had become a national, if not nationalistic, symbol, which signaled the fervent hope that a messianic liberator was arriving on the scene (6:14, 15). Hosanna! The term “hosanna” is a transliteration of a Heb. word that means “give salvation now.” It was a term of acclamation or praise occurring in Ps. 118:25 which was familiar to every Jew, since that psalm was part of the Hallel (Pss. 113–118) sung each morning by the temple choir during the Feast of Tabernacles (7:37) and associated with the Feast of Dedication (10:22) and especially the Passover. After shouting out the “Hosanna,” the crowds shouted Ps. 118:26; significantly, the original context of Ps. 118 may well have been the pronouncement of blessing upon a Davidic king. Jewish commentaries on the psalm have understood the verse to bear messianic implications. “He who comes in the name of the LORD” refers to Messiah, especially in context with the phrase, “The King of Israel,” though that messianic title is not from Ps. 118.

  12:14, 15 The synoptic gospels give more information here regarding Jesus’ selection of a donkey (see Matt. 21:1–9; Mark 11:1–10; Luke 19:29–38). They convey the fact that Jesus deliberately planned to present Himself to the nation in this manner as a conscious fulfillment of the messianic prophecy of Zech. 9:9 (quoted here). The words, “Fear not,” are not found in the Zechariah passage but were added from Is. 40:9. Only after His ascension did the disciples grasp the meaning of the triumphal entry (cf. 14:26).

  12:19 the world has gone after Him. “The world” means the people in general, as opposed to everyone in particular. Clearly, most people in the world did not even know of Him at that time, and many in Israel did not believe in Him. Often, “world” is used in this general sense (v. 47; 1:29; 3:17; 4:42; 14:22; 17:9, 21).

  12:20, 21 Most likely Gentile proselytes to Judaism who had come up for the Passover and who, in their desire to see Jesus, stood in direct antithesis to the attitude of the national leaders who desired to kill Him. At the very moment when the Jewish authorities virulently plotted to kill Him, Gentiles began to desire His attention.

  12:23 hour. Refers to the time of Jesus’ death, resurrection, and exaltation (v. 27; 13:1; 17:1). Up to this point, Jesus’ hour had always been future (2:4; 4:21, 23; 7:30; 8:20). Son of Man. See note on 1:51.

  12:24 As the sown kernel dies to bring forth a rich harvest, so also the death of the Son of God will result in the salvation of many.

  12:25, 26 Not only is the principle of death applicable to Jesus (see v. 24) but it is also applicable to His followers. They, too, as His disciples may have to lose their life in service and witness for Him (see Matt. 10:37–39; 16:24, 25).

  12:27 My soul is troubled. The term used here is strong and signifies horror, anxiety, and agitation. Jesus’ contemplation of taking on the wrath of God for the sins of the world caused revulsion in the sinless Savior (cf. 2 Cor. 5:21).

  12:28 glorify Your name. This request embodied the principle that Jesus lived by and would die by. See 7:18; 8:29, 50. I have…and will glorify. The Father answered the Son in an audible voice. This is only one of 3 instances during Jesus’ ministry when this took place (cf. Matt. 3:17—His baptism; 17:5—His transfiguration).

  12:31 the ruler of this world. A reference to Satan (see 14:30; 16:11; cf. Matt. 4:8, 9; Luke 4:6, 7; 2 Cor. 4:4; Eph. 2:2; 6:12). Although the cross might have appeared to signal Satan’s victory over God, in reality it marked Satan’s defeat (cf. Rom. 16:20; Heb. 2:14).

  12:32 lifted up from the earth. This refers to His crucifixion (v. 33; 18:32). See note on 3:14.

  12:34 remains forever. The term “law” was used broadly enough to include not only the 5 books of Moses but also the whole of the OT (see Rom. 10:4). Perhaps they had in mind Is. 9:7 which promised that Messiah’s kingdom would last forever, or Ezek. 37:25 where God promised that the final David would be Israel’s prince forever (see also Ps. 89:35–37).

  12:35, 36 Jesus said to them. A final invitation from Jesus was recorded by John to focus on his theme of believing in the Messiah and Son of God (see 20:30, 31).

  12:37–40 In these verses, John gave the Scriptural explanation for such large-scale, catastrophic unbelief on the part of the Jewish nation. The explanation was that the unbelief was not only foreseen in Scripture but necessitated by it. In v. 38, John quotes Is. 53:1 and in v. 40 he quotes Is. 6:10 (see Rom. 10:16), both of which stress the sovereign plan of God in His judicial hardening of Israel (cf. Paul’s argument in Rom. 9–11). Although God predestined such judgment, it was not apart from human responsibility and culpability (see 8:24).

  12:41 Isaiah…saw His glory and spoke of Him. This is a reference to Isaiah 6:1 (see notes there). John unambiguously ties Jesus to God or Yahweh of the OT (see note on 8:58). Therefore, since v. 41 refers to Jesus, it makes Him the author of the judicial hardening of Israel. That fits His role as Judge (see 5:22, 23, 27, 30; 9:39).

  12:42, 43 The indictment of vv. 37–41 is followed by the exceptions of vv. 42, 43 (see 1:10, 11 vs. 1:12, 13). While the people seemed to trust Jesus with much more candor and fervency, the leaders of Israel who believed in Him demonstrated inadequate, irresolute, even spurious faith (see note on 2:23–25). The faith of the latter was so weak that they refused to take any position that would threaten their position in the synagogue. This is one of the saddest statements about spiritual leadership, for they preferred the praises of men above the praises of God in their refusal to publicly acknowledge Jesus as Messiah and Son of God.

  John 13

  13:1—17:16 In these remaining chapters before His crucifixion, the record looks at Jesus’ devoting Himself to His own disciples. While chaps. 1–12 center on the rejection of Jesus by the nation (cf. 1:11), chaps. 13–17 center on those who did receive Him (see 1:12). Beginning in chap. 13, Jesus moved completely away from public ministry to private ministry with those who had received Him. Chapters 13–17 were spoken by Jesus as a farewell on the night of His betrayal and arrest to communicate His coming legacy to His followers (chaps. 13–16) and pray for them (chap. 17). The cross was only one day away.

  13:1 to the end. Meaning “to perfection” with perfect love. God loves the world (3:16), and sinners (3:16; Matt. 5:44, 45; Titus 3:4) with compassion and common grace, but loves His own with perfect, saving, eternal love.

  13:2 supper. Passover on Thursday night after sunset. See Introduction: Interpretive Challenges. the devil…the heart of Judas. This does not exonerate Judas, because his wicked heart desired exactly what the devil desired, the death of Jesus. The devil and Judas were in accord.

  13:3 going to God. He faced the betrayal, agony, and death because He knew He would be exalted to the Father afterward, where He would receive the
glory and fellowship He had eternally enjoyed within the Trinity (see 17:4, 5). This was the “joy set before Him” that enabled Him to “endure the cross” (Heb. 12:2).

  13:4, 5 The dusty and dirty conditions of the region necessitated the need for footwashing. Although the disciples most likely would have been happy to wash Jesus’ feet, they could not conceive of washing each other’s feet. This was because in the society of the time footwashing was reserved for the lowliest of menial servants. Peers did not wash one another’s feet, except very rarely and as a mark of great love. Luke points out (22:24) that they were arguing about who was the greatest of them, so that none was willing to stoop to wash feet. When Jesus moved to wash their feet, they were shocked. His actions serve also as symbolic of spiritual cleansing (vv. 6–9) and a model of Christian humility (vv. 12–17). Through this action Jesus taught the lesson of selfless service that was supremely exemplified by His death on the cross.

  13:6–10 These proceedings embarrassed all of the disciples. While others remained silent, Peter, perhaps on behalf of others (see Matt. 16:13–23), spoke up in indignation that Jesus would stoop so low as to wash his feet. He failed to see beyond the humble service itself to the symbolism of spiritual cleansing involved (v. 7; cf. 1 John 1:7–9). Jesus’ response made the real point of His actions clear: Unless the Lamb of God cleanses a person’s sin (i.e., as portrayed in the symbolism of washing), one can have no part with Him.

  13:10 needs only to wash his feet. The cleansing that Christ does at salvation never needs to be repeated—atonement is complete at that point. But all who have been cleansed by God’s gracious justification need constant washing in the experiential sense as they battle sin in the flesh. Believers are justified and granted imputed righteousness (Phil. 3:8, 9), but still need sanctification and personal righteousness (Phil. 3:12–14).

  13:11, 12 not all clean. This verse refers to Judas (6:70), who was soon to lead the mob to capture Jesus (18:3).

  13:15 an example. The word used here suggests both “example” and “pattern” (Heb. 4:11; 8:5; 9:25; James 5:10; 2 Pet. 2:6). Jesus’ purpose in this action was to establish the model of loving humility.

  13:17 blessed are you if you do them. Joy is always tied to obedience to God’s revealed Word (see 15:14).

  13:18 whom I have chosen. A reference to the 12 disciples whom the Lord had selected (see 15:16), whom the Lord knew perfectly, including Judas, who was chosen that the prophecy of Ps. 41:9 would be fulfilled.

  13:21 troubled. For the meaning of this word, see note on 12:27.

  13:23 one of His disciples, whom Jesus loved. This is the first reference to John the apostle, the author of the gospel (see Introduction: Author and Date). He specifically mentioned himself at the cross (19:26, 27), at the empty tomb (20:2–9), by the Sea of Tiberias (21:1, 20–23), and in the next to last verse where he is referenced as the author of the gospel (21:24).

  13:26 He gave it to Judas Iscariot. The host at a feast (whose role was filled by Jesus) would dip into a common bowl and pull out a particularly tasty bit and pass it to a guest as a special mark of honor or friendship. Because Jesus passed it so easily to Judas, it has been suggested that he was seated near the Lord in a place of honor. Jesus was demonstrating a final gesture of His love for Judas even though he would betray Him.

  13:27 Satan entered him. Judas was personally possessed by Satan himself in his betrayal of Jesus. See note on v. 2.

  13:30 it was night. Although this was a historical reminiscence of John, the phrase may also be imbued with profound theological implications. It was the hour for Judas to be handed over completely to the power of darkness (Satan; cf. Luke 22:53).

  13:31–33 glorified. With Judas gone, the final events were set in motion. Rather than looking at the agony of the cross, Jesus looked past the cross, anticipating the glory that He would have with the Father when it was over (see 17:4, 5; Heb. 12:2).

  13:33 as I said to the Jews. That statement is recorded in 8:21.

  13:34, 35 Having announced His departure and having insisted that His disciples could not come with Him, Jesus began to lay out what He expected of them after His leaving. Love is to serve as the distinguishing characteristic of discipleship (v. 35; cf. 1 John 2:7–11; 3:10–12; 4:7–10, 20, 21).

  13:34 A new commandment…as I have loved you. The commandment to love was not new. Deuteronomy 6:5 commanded love for God and Lev. 19:18 commanded loving one’s neighbor as oneself (cf. Matt. 22:34–40; Rom. 13:8–10; Gal. 5:14; James 2:8). However, Jesus’ command regarding love presented a distinctly new standard for two reasons: 1) it was sacrificial love modeled after His love (“as I loved you”; cf. 15:13), and 2) it is produced through the New Covenant by the transforming power of the Holy Spirit (cf. Jer. 31:29–34; Ezek. 36:24–26; Gal. 5:22).

  13:36 you cannot follow. His work was nearly finished, theirs was just beginning (Matt. 28:16–20; Mark 16:15; Luke 24:47). Particularly, Peter had a work to do (see notes on 21:15–19). Only Jesus, as the sinless sacrifice for the trespasses of the world, could go to the cross and die (1 Pet. 2:22–24). Also, only He could be glorified in the presence of the Father with the glory that He possessed before His incarnation (see 12:41; 17:1–5).

  13:38 See 18:25–27; cf. Matt. 26:71–75; Mark 14:69–72; Luke 22:54–62.

  John 14

  14:1–31 This whole chapter centers in the promise that Christ is the One who gives the believer comfort, not only in His future return but also in the present with the ministry of the Holy Spirit (v. 26). The scene continues to be the upper room where the disciples had gathered with Jesus before He was arrested. Judas had been dismissed (13:30) and Jesus had begun His valedictory address to the remaining 11. The world of the disciples was about to be shattered; they would be bewildered, confused, and ridden with anxiety because of the events that would soon transpire. Anticipating their devastation, Jesus spoke to comfort their hearts.

  14:1 Instead of the disciples lending support to Jesus in the hours before His cross, He had to support them spiritually as well as emotionally. This reveals His heart of serving love (cf. Matt. 20:26–28). troubled. Faith in Him can stop the heart from being agitated. See note on 12:27.

  14:2 mansions. Lit. dwelling places, rooms, or even apartments (in modern terms). All are in the large “Father’s house.”

  14:2, 3 I go to prepare. His departure would be for their advantage since He was going away to prepare a heavenly home for them and will return to take them so that they may be with Him. This is one of the passages that refers to the rapture of the saints at the end of the age when Christ returns. The features in this description do not describe Christ coming to earth with His saints to establish His kingdom (Rev. 19:11–15), but taking believers from earth to live in heaven. Since no judgment on the unsaved is described here, this is not the event of His return in glory and power to destroy the wicked (cf. Matt. 13:36–43, 47–50). Rather, this describes His coming to gather His own who are alive and raise the bodies of those who have died to take them all to heaven. This rapture event is also described in 1 Cor. 15:51–54; 1 Thess. 4:13–18. After being raptured, the church will celebrate the marriage supper (Rev. 19:7–10), be rewarded (1 Cor. 3:10–15; 4:5; 2 Cor. 5:9, 10), and later return to earth with Christ when He comes again to set up His kingdom (Rev. 19:11—20:6).

  14:6 This is the sixth “I AM” statement of Jesus in John (see 6:35; 8:12; 10:7, 9; 10:11, 14; 11:25; 15:1, 5). In response to Thomas’ query (v. 4), Jesus declared that He is the way to God because He is the truth of God (1:14) and the life of God (1:4; 3:15; 11:25). In this verse, the exclusiveness of Jesus as the only approach to the Father is emphatic. Only one way, not many ways, exist to God, i.e., Jesus Christ (10:7–9; cf. Matt. 7:13, 14; Luke 13:24; Acts 4:12).

  14:7–11 from now on you know Him. They know God because they had come to know Christ in His ministry and soon in His death and resurrection. To know Him is to know God. This constant emphasis on Jesus as God incarnate is unmistakably clear in this gospel (v. 1
1; 1:1–3, 14, 17, 18; 5:10–23, 26; 8:58; 9:35; 10:30, 38; 12:41; 17:1–5; 20:28).

  14:12 greater works than these he will do. Jesus did not mean greater works in power, but in extent. They would become witnesses to all the world through the power of the indwelling and infilling of the Holy Spirit (Acts 1:8) and would bring many to salvation because of the Comforter dwelling in them. The focus is on spiritual rather than physical miracles. The book of Acts constitutes the beginning historical record of the impact that the Spirit-empowered disciples had on the world (cf. Acts 17:6). because I go to My Father. The only way Jesus’ disciples would be able to be used to do those greater works was through the power of the Holy Spirit and He could not be sent as the Comforter until Jesus returned to the Father (v. 26; 7:39).

  14:13, 14 In their hour of loss at the departure of Jesus, He comforted them with the means that would provide them with the necessary resources to accomplish their task without His immediate presence which they had come to depend upon. To ask in Jesus’ “name” does not mean to tack such an expression on the end of a prayer as a mere formula. It means: 1) the believer’s prayer should be for His purposes and kingdom and not selfish reasons; 2) the believer’s prayer should be on the basis of His merits and not any personal merit or worthiness; and 3) the believer’s prayer should be in pursuit of His glory alone. See note on 16:26–28; on the disciples’ prayer, see notes on Matt. 6:9, 10.

  14:15–31 In these verses, Jesus promises believers comfort from 5 supernatural blessings that the world does not enjoy: 1) a supernatural Helper (vv. 15–17); 2) a supernatural life (vv. 18, 19); 3) a supernatural union (vv. 20–25), 4) a supernatural Teacher (v. 26); and 5) a supernatural peace (vv. 27–31). The key to all of this is v. 15 which relates that these supernatural promises are for those who love Jesus Christ, whose love is evidenced by obedience.