This commentary is a work in progress and may be revised as study continues. If you have a question, spot an error, or want to discuss a passage, please reach out.
1Then Jesus six days before the passover came to Bethany, where Lazarus was, which had been dead, whom he raised from the dead.
2There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him.
3Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.
4Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him,
5Why was not this ointment sold for three hundred pence, and given to the poor?
6This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.
7Then said Jesus, Let her alone: against the day of my burying hath she kept this.
8For the poor always ye have with you; but me ye have not always.
9Much people of the Jews therefore knew that he was there: and they came not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead.
10But the chief priests consulted that they might put Lazarus also to death;
11Because that by reason of him many of the Jews went away, and believed on Jesus.
12On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem,
13Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.
14And Jesus, when he had found a young ass, sat thereon; as it is written,
15Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt.
16These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him.
17The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record.
18For this cause the people also met him, for that they heard that he had done this miracle.
19The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.
20And there were certain Greeks among them that came up to worship at the feast:
21The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus.
22Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus.
23And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.
24Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.
25He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.
26If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.
27Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.
28Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.
29The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him.
30Jesus answered and said, This voice came not because of me, but for your sakes.
31Now is the judgment of this world: now shall the prince of this world be cast out.
32And I, if I be lifted up from the earth, will draw all men unto me.
In John 6:44, Jesus states that under the Old Covenant the Father would “draw“ people using the same Greek verb (ἑλκύω, Strong’s G1670, “to draw, attract”). That drawing does not make coming inevitable, but supplies the ability to come, as indicated by Jesus’ statement, “no one can (δύναται, is able) come to Me unless the Father draws him.” The drawing is therefore a necessary condition for coming, not an irresistible force.
Hebrews 1:1 tells us how God used to draw as John 6:45 states, again it is by hearing:
“God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,
Many that the Father had drawn, resisted and never believed:
He drew them:
Hosea 11:4, Jeremiah 31:3, Hebrews 1:1, John 5:37-38
They refused his drawing:
Hosea 11:5, Zechariah 7:11-12, Nehemiah 9:29, John 5:38
Likewise, in John 12:32, under the New Covenant, Jesus Himself is said to draw (ἑλκύσω) all people to Himself. The continuity of language indicates continuity of meaning: just as the Father’s drawing enabled people to come without compelling them, Christ’s drawing likewise provides opportunity and ability, not coercion.
Hebrews 1:2 parallels this and tells us the same thing, Jesus is now the one God is using to draw us. He draws through the gospel, the free gift of salvation by Jesus. He offers us reconciliation to God.
”Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;”
If you interpret all men here to be every individual then this distinction is necessary. Because if “draw” meant irresistible compulsion, John 12:32 would logically result in universal salvation, a conclusion explicitly contradicted elsewhere in John’s Gospel (John 3:18; 5:40; 12:37). Therefore, “drawing” must be understood as persuasive and enabling rather than determinative.
Does all men mean every individual or all people groups?
In the immediate context of John 12, we are told that “there were certain Greeks among them” who had come up to worship (John 12:20). These Gentiles approach Philip, prompting Jesus to speak about His impending death and exaltation. Jesus’ statement that He will draw all to Himself should therefore be read in context.
Although Jesus’ earthly ministry was primarily directed to “the lost sheep of the house of Israel” (Matt. 15:24), His words here signal that once He is lifted up, the scope of salvation will extend beyond Israel to include the Gentiles. Thus, “all” may not mean every individual without exception, but all without distinction, Jew and Gentile alike. Jesus is announcing the end of Jewish exclusivity and the opening of salvation to the nations.
Peter has to come to realize this in Acts 10:34–35: “I now understand that God shows no favoritism but accepts from every nation the one who fears Him.”
Paul ties the promise of Abraham to Gentiles in Galatians 3:8 “The Scripture foresaw that God would justify the Gentiles by faith, and preached the gospel beforehand to Abraham, saying,‘In you shall all nations be blessed.’”
The final fulfillment in Revelation 7:9 “A great multitude that no one could number, from every nation, tribe, people, and language, standing before the throne.”
If all men here refers to all peoples rather than every individual, Rahab illustrates how God works with people groups throughout salvation history. She, a Gentile, came to know the Lord long before her people group was drawn in the sense Jesus describes after His resurrection. This shows that not being “drawn” in that sense does not prevent someone from coming to God. God’s mercy has always extended beyond Israel: Peter declares that God shows no partiality and accepts anyone from every nation who fears Him and does what is right (Acts 10:34–35), demonstrating that God has always desired salvation for both Jews and Gentiles, though He may focus on one group at a time.
In conclusion, God wants every individual man to be saved and in the New Covenant He now draws them through His Son Jesus.
33This he said, signifying what death he should die.
34The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?
35Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.
36While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.
37But though he had done so many miracles before them, yet they believed not on him:
38That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?
39Therefore they could not believe, because that Esaias said again,
40He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.
41These things said Esaias, when he saw his glory, and spake of him.
42Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue:
43For they loved the praise of men more than the praise of God.
44Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.
45And he that seeth me seeth him that sent me.
46I am come a light into the world, that whosoever believeth on me should not abide in darkness.
47And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world.
48He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.
49For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak.
50And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.
12
John 12 — Forever Word commentary
King James VersionThis commentary is a work in progress and may be revised as study continues. If you have a question, spot an error, or want to discuss a passage, please reach out.
1Then Jesus six days before the passover came to Bethany, where Lazarus was, which had been dead, whom he raised from the dead.
2There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him.
3Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.
4Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him,
5Why was not this ointment sold for three hundred pence, and given to the poor?
6This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.
7Then said Jesus, Let her alone: against the day of my burying hath she kept this.
8For the poor always ye have with you; but me ye have not always.
9Much people of the Jews therefore knew that he was there: and they came not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead.
10But the chief priests consulted that they might put Lazarus also to death;
11Because that by reason of him many of the Jews went away, and believed on Jesus.
12On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem,
13Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.
14And Jesus, when he had found a young ass, sat thereon; as it is written,
15Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt.
16These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him.
17The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record.
18For this cause the people also met him, for that they heard that he had done this miracle.
19The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.
20And there were certain Greeks among them that came up to worship at the feast:
21The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus.
22Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus.
23And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.
24Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.
25He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.
26If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.
27Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.
28Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.
29The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him.
30Jesus answered and said, This voice came not because of me, but for your sakes.
31Now is the judgment of this world: now shall the prince of this world be cast out.
32And I, if I be lifted up from the earth, will draw all men unto me.
In John 6:44, Jesus states that under the Old Covenant the Father would “draw“ people using the same Greek verb (ἑλκύω, Strong’s G1670, “to draw, attract”). That drawing does not make coming inevitable, but supplies the ability to come, as indicated by Jesus’ statement, “no one can (δύναται, is able) come to Me unless the Father draws him.” The drawing is therefore a necessary condition for coming, not an irresistible force.
Hebrews 1:1 tells us how God used to draw as John 6:45 states, again it is by hearing:
“God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,
Many that the Father had drawn, resisted and never believed:
He drew them:
Hosea 11:4, Jeremiah 31:3, Hebrews 1:1, John 5:37-38
They refused his drawing:
Hosea 11:5, Zechariah 7:11-12, Nehemiah 9:29, John 5:38
Likewise, in John 12:32, under the New Covenant, Jesus Himself is said to draw (ἑλκύσω) all people to Himself. The continuity of language indicates continuity of meaning: just as the Father’s drawing enabled people to come without compelling them, Christ’s drawing likewise provides opportunity and ability, not coercion.
Hebrews 1:2 parallels this and tells us the same thing, Jesus is now the one God is using to draw us. He draws through the gospel, the free gift of salvation by Jesus. He offers us reconciliation to God.
”Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;”
If you interpret all men here to be every individual then this distinction is necessary. Because if “draw” meant irresistible compulsion, John 12:32 would logically result in universal salvation, a conclusion explicitly contradicted elsewhere in John’s Gospel (John 3:18; 5:40; 12:37). Therefore, “drawing” must be understood as persuasive and enabling rather than determinative.
Does all men mean every individual or all people groups?
In the immediate context of John 12, we are told that “there were certain Greeks among them” who had come up to worship (John 12:20). These Gentiles approach Philip, prompting Jesus to speak about His impending death and exaltation. Jesus’ statement that He will draw all to Himself should therefore be read in context.
Although Jesus’ earthly ministry was primarily directed to “the lost sheep of the house of Israel” (Matt. 15:24), His words here signal that once He is lifted up, the scope of salvation will extend beyond Israel to include the Gentiles. Thus, “all” may not mean every individual without exception, but all without distinction, Jew and Gentile alike. Jesus is announcing the end of Jewish exclusivity and the opening of salvation to the nations.
Peter has to come to realize this in Acts 10:34–35: “I now understand that God shows no favoritism but accepts from every nation the one who fears Him.”
Paul ties the promise of Abraham to Gentiles in Galatians 3:8 “The Scripture foresaw that God would justify the Gentiles by faith, and preached the gospel beforehand to Abraham, saying,‘In you shall all nations be blessed.’”
The final fulfillment in Revelation 7:9 “A great multitude that no one could number, from every nation, tribe, people, and language, standing before the throne.”
If all men here refers to all peoples rather than every individual, Rahab illustrates how God works with people groups throughout salvation history. She, a Gentile, came to know the Lord long before her people group was drawn in the sense Jesus describes after His resurrection. This shows that not being “drawn” in that sense does not prevent someone from coming to God. God’s mercy has always extended beyond Israel: Peter declares that God shows no partiality and accepts anyone from every nation who fears Him and does what is right (Acts 10:34–35), demonstrating that God has always desired salvation for both Jews and Gentiles, though He may focus on one group at a time.
In conclusion, God wants every individual man to be saved and in the New Covenant He now draws them through His Son Jesus.
33This he said, signifying what death he should die.
34The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?
35Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.
36While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.
37But though he had done so many miracles before them, yet they believed not on him:
38That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?
39Therefore they could not believe, because that Esaias said again,
40He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.
41These things said Esaias, when he saw his glory, and spake of him.
42Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue:
43For they loved the praise of men more than the praise of God.
44Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.
45And he that seeth me seeth him that sent me.
46I am come a light into the world, that whosoever believeth on me should not abide in darkness.
47And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world.
48He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.
49For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak.
50And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.