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马利亚用香膏抹主

12 逾越节前六日,耶稣来到伯大尼,就是他叫拉撒路从死里复活之处。 有人在那里给耶稣预备筵席,马大伺候,拉撒路也在那同耶稣坐席的人中。 马利亚就拿着一斤极贵的真哪哒香膏,抹耶稣的脚,又用自己的头发去擦,屋里就满了膏的香气。 有一个门徒,就是那将要卖耶稣的加略犹大 说:“这香膏为什么不卖三十两银子周济穷人呢?” 他说这话,并不是挂念穷人,乃因他是个贼,又带着钱囊,常取其中所存的。 耶稣说:“由她吧!她是为我安葬之日存留的。 因为常有穷人和你们同在,只是你们不常有我。”

有许多犹太人知道耶稣在那里,就来了,不但是为耶稣的缘故,也是要看他从死里所复活的拉撒路 10 但祭司长商议连拉撒路也要杀了, 11 因有好些犹太人为拉撒路的缘故,回去信了耶稣。

主骑驴进耶路撒冷

12 第二天,有许多上来过节的人听见耶稣将到耶路撒冷 13 就拿着棕树枝出去迎接他,喊着说:“和散那!奉主名来的以色列王是应当称颂的!” 14 耶稣得了一个驴驹,就骑上,如经上所记的说: 15 锡安的民[a]哪,不要惧怕!你的王骑着驴驹来了。” 16 这些事门徒起先不明白,等到耶稣得了荣耀以后,才想起这话是指着他写的,并且众人果然向他这样行了。 17 当耶稣呼唤拉撒路,叫他从死复活出坟墓的时候,同耶稣在那里的众人就作见证。 18 众人因听见耶稣行了这神迹,就去迎接他。 19 法利赛人彼此说:“看哪,你们是徒劳无益,世人都随从他去了!”

20 那时,上来过节礼拜的人中,有几个希腊人。 21 他们来见加利利伯赛大腓力,求他说:“先生,我们愿意见耶稣。” 22 腓力去告诉安得烈安得烈腓力去告诉耶稣。

耶稣向百姓末了的讲论

23 耶稣说:“人子得荣耀的时候到了。 24 我实实在在地告诉你们:一粒麦子不落在地里死了,仍旧是一粒;若是死了,就结出许多子粒来。 25 爱惜自己生命的,就失丧生命;在这世上恨恶自己生命的,就要保守生命到永生。 26 若有人服侍我,就当跟从我;我在哪里,服侍我的人也要在哪里。若有人服侍我,我父必尊重他。 27 我现在心里忧愁,我说什么才好呢?父啊,救我脱离这时候!但我原是为这时候来的。 28 父啊,愿你荣耀你的名!”当时就有声音从天上来说:“我已经荣耀了我的名,还要再荣耀。” 29 站在旁边的众人听见,就说:“打雷了。”还有人说:“有天使对他说话。”

主要吸引万人归己

30 耶稣说:“这声音不是为我,是为你们来的。 31 现在这世界受审判,这世界的王要被赶出去。 32 我若从地上被举起来,就要吸引万人来归我。” 33 耶稣这话原是指着自己将要怎样死说的。 34 众人回答说:“我们听见律法上有话说基督是永存的,你怎么说人子必须被举起来呢?这人子是谁呢?” 35 耶稣对他们说:“光在你们中间还有不多的时候,应当趁着有光行走,免得黑暗临到你们。那在黑暗里行走的,不知道往何处去。 36 你们应当趁着有光,信从这光,使你们成为光明之子。”

应验以赛亚的预言

37 耶稣说了这话,就离开他们隐藏了。他虽然在他们面前行了许多神迹,他们还是不信他。 38 这是要应验先知以赛亚的话说:“主啊,我们所传的有谁信呢?主的膀臂向谁显露呢?” 39 他们所以不能信,因为以赛亚又说: 40 “主叫他们瞎了眼,硬了心,免得他们眼睛看见,心里明白,回转过来,我就医治他们。” 41 以赛亚因为看见他的荣耀,就指着他说这话。 42 虽然如此,官长中却有好些信他的,只因法利赛人的缘故,就不承认,恐怕被赶出会堂。 43 这是因他们爱人的荣耀过于爱神的荣耀。

信子就是信父

44 耶稣大声说:“信我的,不是信我,乃是信那差我来的。 45 人看见我,就是看见那差我来的。 46 我到世上来,乃是光,叫凡信我的不住在黑暗里。 47 若有人听见我的话不遵守,我不审判他。我来本不是要审判世界,乃是要拯救世界。 48 弃绝我、不领受我话的人,有审判他的,就是我所讲的道在末日要审判他。 49 因为我没有凭着自己讲,唯有差我来的父已经给我命令,叫我说什么、讲什么。 50 我也知道他的命令就是永生。故此,我所讲的话正是照着父对我所说的。”

Footnotes

  1. 约翰福音 12:15 “民”原文作“女子”。

Chapter 12

The Anointing at Bethany.(A) [a]Six days before Passover Jesus came to Bethany, where Lazarus was, whom Jesus had raised from the dead.(B) They gave a dinner for him there, and Martha served, while Lazarus was one of those reclining at table with him.(C) Mary took a liter of costly perfumed oil made from genuine aromatic nard and anointed the feet of Jesus[b] and dried them with her hair; the house was filled with the fragrance of the oil.(D) Then Judas the Iscariot, one [of] his disciples, and the one who would betray him, said, “Why was this oil not sold for three hundred days’ wages[c] and given to the poor?” He said this not because he cared about the poor but because he was a thief and held the money bag and used to steal the contributions.(E) So Jesus said, “Leave her alone. Let her keep this for the day of my burial.[d] You always have the poor with you, but you do not always have me.”(F)

[The] large crowd of the Jews found out that he was there and came, not only because of Jesus, but also to see Lazarus, whom he had raised from the dead.(G) 10 And the chief priests plotted to kill Lazarus too, 11 because many of the Jews were turning away and believing in Jesus because of him.(H)

The Entry into Jerusalem.[e] 12 (I)On the next day, when the great crowd that had come to the feast heard that Jesus was coming to Jerusalem, 13 they took palm branches[f] and went out to meet him, and cried out:

“Hosanna!
Blessed is he who comes in the name of the Lord,
    [even] the king of Israel.”(J)

14 Jesus found an ass and sat upon it, as is written:

15 “Fear no more, O daughter Zion;[g]
    see, your king comes, seated upon an ass’s colt.”(K)

16 His disciples did not understand this at first, but when Jesus had been glorified they remembered that these things were written about him and that they had done this[h] for him.(L) 17 [i]So the crowd that was with him when he called Lazarus from the tomb and raised him from death continued to testify. 18 This was [also] why the crowd went to meet him, because they heard that he had done this sign. 19 So the Pharisees said to one another, “You see that you are gaining nothing. Look, the whole world[j] has gone after him.”(M)

The Coming of Jesus’ Hour.[k] 20 Now there were some Greeks[l] among those who had come up to worship at the feast.(N) 21 [m]They came to Philip, who was from Bethsaida in Galilee, and asked him, “Sir, we would like to see Jesus.”(O) 22 Philip went and told Andrew; then Andrew and Philip went and told Jesus.(P) 23 [n]Jesus answered them,(Q) “The hour has come for the Son of Man to be glorified. 24 [o]Amen, amen, I say to you, unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat;(R) but if it dies, it produces much fruit. 25 Whoever loves his life[p] loses it, and whoever hates his life in this world will preserve it for eternal life.(S) 26 Whoever serves me must follow me, and where I am, there also will my servant be. The Father will honor whoever serves me.(T)

27 “I am troubled[q] now. Yet what should I say? ‘Father, save me from this hour’? But it was for this purpose that I came to this hour.(U) 28 Father, glorify your name.” Then a voice came from heaven, “I have glorified it and will glorify it again.”(V) 29 The crowd there heard it and said it was thunder; but others said, “An angel has spoken to him.”(W) 30 Jesus answered and said, “This voice did not come for my sake but for yours.(X) 31 Now is the time of judgment on this world; now the ruler of this world[r] will be driven out.(Y) 32 And when I am lifted up from the earth, I will draw everyone to myself.”(Z) 33 He said this indicating the kind of death he would die. 34 So the crowd answered him, “We have heard from the law that the Messiah remains forever.[s] Then how can you say that the Son of Man must be lifted up? Who is this Son of Man?”(AA) 35 Jesus said to them, “The light will be among you only a little while. Walk while you have the light, so that darkness may not overcome you. Whoever walks in the dark does not know where he is going.(AB) 36 While you have the light, believe in the light, so that you may become children of the light.”(AC)

Unbelief and Belief Among the Jews. After he had said this, Jesus left and hid from them. 37 [t](AD)Although he had performed so many signs in their presence they did not believe in him, 38 [u]in order that the word which Isaiah the prophet spoke might be fulfilled:

“Lord, who has believed our preaching,
    to whom has the might of the Lord been revealed?”(AE)

39 For this reason they could not believe, because again Isaiah said:

40 “He blinded their eyes
    and hardened their heart,
so that they might not see with their eyes
    and understand with their heart and be converted,
and I would heal them.”(AF)

41 Isaiah said this because he saw his glory[v] and spoke about him.(AG) 42 Nevertheless, many, even among the authorities, believed in him, but because of the Pharisees they did not acknowledge it openly in order not to be expelled from the synagogue.(AH) 43 For they preferred human praise to the glory of God.(AI)

Recapitulation. 44 Jesus cried out and said, “Whoever believes in me believes not only in me but also in the one who sent me,(AJ) 45 and whoever sees me sees the one who sent me.(AK) 46 I came into the world as light, so that everyone who believes in me might not remain in darkness.(AL) 47 And if anyone hears my words and does not observe them, I do not condemn him, for I did not come to condemn the world but to save the world.(AM) 48 Whoever rejects me and does not accept my words has something to judge him: the word that I spoke, it will condemn him on the last day,(AN) 49 because I did not speak on my own, but the Father who sent me commanded me what to say and speak.(AO) 50 And I know that his commandment is eternal life. So what I say, I say as the Father told me.”

Footnotes

  1. 12:1–8 This is probably the same scene of anointing found in Mk 14:3–9 (see note there) and Mt 26:6–13. The anointing by a penitent woman in Lk 7:36–38 is different. Details from these various episodes have become interchanged.
  2. 12:3 The feet of Jesus: so Mk 14:3; but in Mt 26:6, Mary anoints Jesus’ head as a sign of regal, messianic anointing.
  3. 12:5 Days’ wages: literally, “denarii.” A denarius is a day’s wage in Mt 20:2; see note on Jn 6:7.
  4. 12:7 Jesus’ response reflects the rabbinical discussion of what was the greatest act of mercy, almsgiving or burying the dead. Those who favored proper burial of the dead thought it an essential condition for sharing in the resurrection.
  5. 12:12–19 In John, the entry into Jerusalem follows the anointing whereas in the synoptics it precedes. In John, the crowd, not the disciples, are responsible for the triumphal procession.
  6. 12:13 Palm branches: used to welcome great conquerors; cf. 1 Mc 13:51; 2 Mc 10:7. They may be related to the lûlāb, the twig bundles used at the feast of Tabernacles. Hosanna: see Ps 118:25–26. The Hebrew word means: “(O Lord), grant salvation.” He who comes in the name of the Lord: referred in Ps 118:26 to a pilgrim entering the temple gates, but here a title for Jesus (see notes on Mt 11:3 and Jn 6:14; 11:27). The king of Israel: perhaps from Zep 3:14–15, in connection with the next quotation from Zec 9:9.
  7. 12:15 Daughter Zion: Jerusalem. Ass’s colt: symbol of peace, as opposed to the war horse.
  8. 12:16 They had done this: the antecedent of they is ambiguous.
  9. 12:17–18 There seem to be two different crowds in these verses. There are some good witnesses to the text that have another reading for Jn 12:17: “Then the crowd that was with him began to testify that he had called Lazarus out of the tomb and raised him from the dead.”
  10. 12:19 The whole world: the sense is that everyone is following Jesus, but John has an ironic play on world; he alludes to the universality of salvation (Jn 3:17; 4:42).
  11. 12:20–36 This announcement of glorification by death is an illustration of “the whole world” (Jn 12:19) going after him.
  12. 12:20 Greeks: not used here in a nationalistic sense. These are probably Gentile proselytes to Judaism; cf. Jn 7:35.
  13. 12:21–22 Philip…Andrew: the approach is made through disciples who have distinctly Greek names, suggesting that access to Jesus was mediated to the Greek world through his disciples. Philip and Andrew were from Bethsaida (Jn 1:44); Galileans were mostly bilingual. See: here seems to mean “have an interview with.”
  14. 12:23 Jesus’ response suggests that only after the crucifixion could the gospel encompass both Jew and Gentile.
  15. 12:24 This verse implies that through his death Jesus will be accessible to all. It remains just a grain of wheat: this saying is found in the synoptic triple and double traditions (Mk 8:35; Mt 16:25; Lk 9:24; Mt 10:39; Lk 17:33). John adds the phrases (Jn 12:25) in this world and for eternal life.
  16. 12:25 His life: the Greek word psychē refers to a person’s natural life. It does not mean “soul,” for Hebrew anthropology did not postulate body/soul dualism in the way that is familiar to us.
  17. 12:27 I am troubled: perhaps an allusion to the Gethsemane agony scene of the synoptics.
  18. 12:31 Ruler of this world: Satan.
  19. 12:34 There is no passage in the Old Testament that states precisely that the Messiah remains forever. Perhaps the closest is Ps 89:37.
  20. 12:37–50 These verses, on unbelief of the Jews, provide an epilogue to the Book of Signs.
  21. 12:38–41 John gives a historical explanation of the disbelief of the Jewish people, not a psychological one. The Old Testament had to be fulfilled; the disbelief that met Isaiah’s message was a foreshadowing of the disbelief that Jesus encountered. In Jn 12:42 and also in Jn 3:20 we see that there is no negation of freedom.
  22. 12:41 His glory: Isaiah saw the glory of Yahweh enthroned in the heavenly temple, but in John the antecedent of his is Jesus.