The next chapter (XII), at least in its first part (vv. 1-19), also stands under the sign of the Resurrection of Lazarus.

Already in the first verse, Bethany is defined as the village "where Lazarus was, whom Jesus raised up from the dead." In v. 2, Lazarus reclines with Jesus at the table. Many came "not only for Jesus' sake, but also to see Lazarus, whom he raised up from the dead" (v. 9). The persecution of the chief priests extends to Lazarus, because for his sake many believed in Jesus (vv. 10-11). In vv. 17-18, the Triumphal Entry is explained by the Resurrection of Lazarus. And the Pharisees confess their impotence: "... behold, the world has followed Him" (v. 19). This stress on Lazarus is the stress on the Passion. We have seen that both theologically and historically the narrative of Lazarus is addressed to the Passion.

There are other signs that allow us to assert that the Evangelist's thought from the very beginning of Chapter XII is focused on the coming Passion. Whatever the original form of v. 7, which is not without influence on the modern translation, one thing is clear: the connection between the Bethany anointing and the burial of Jesus is expressed in Jn. no less clear than that of the weather forecasters. The idea of the coming Passion is also heard in v. 16, after the repeated prediction of the Passion. The ceremonial Entrance was an incomprehensible surprise for the disciples. They were preparing for something else. They understood the meaning of the Entrance "when Jesus was glorified." We remember that both the cleansing of the Temple and what the Lord said about cleansing became clear to the disciples only in the experience of the Resurrection (cf. II.22), as well as in Jn. understanding in the future, of what is incomprehensible in the present, invariably presupposes the experience of the Passion (cf., e.g., XIII. 8). And finally, the last thing. To the question of the Greeks who wanted to see Jesus, He answered with a solemn testimony: "... the hour has come for the Son of man to be glorified" (v. 23). These brief words say it all: we already know that throughout the Gospel the hour of Jesus is the hour of His Passion, and He invariably calls His Passion glorification.

This shows that the seal of the impending Passion lies in Jn. on the narration of both the Bethany anointing and the Triumphal Entrance. In this respect, John's assessment coincides with the assessment of the synoptics: the anointing of Bethany is an anointing for burial. The Triumphal Entrance is the Entrance of the King on the Passion. A certain deviation from the synoptic chronology (the anointing of Bethany before the Triumphal Entrance!) is one of those corrections that the Evangelist allows himself, relying on his memoirs, and perhaps on independent sources that he had at his disposal. This discrepancy in chronology does not affect the interpretation of the Gospel.

XII. 4-6.

The incident with Judas (vv. 4-6) deserves our attention in the account of the anointing. In Mk. anointing evokes the condemnation of "some" (τινές, XIV. 4). In Matt. the disciples condemn (cf. XXVI. 8). In John, quite understandably, Judas Iscariot condemns. The Evangelist prepares the reader for the betrayal of Judas gradually. At first it is a general indication of VI. 64, then, a few verses later, it gives its name (VI. 71). Even in chapter XIII, when Judas leaves for the work of betrayal (cf. v. 30), we see several preludes: in v. 2, in v. 10 and 11, in vv. 18 and 19. The last of these instructions (vv. 21 and 22) prompts Peter to ask a question of the disciple whom Jesus loved. He asks Jesus, and Jesus answers him (cf. vv. 23-30). In the story of the anointing, Judas is characterized. He condemned anointing, not for the poor, but "because he was a thief, and had a money-chest, and took what was put into it" (v. 6). This characterization should enable the reader to better understand the cause of Judas. But if the name of Judas is given here, then the name of Mary who anointed Jesus is also given, and that for the first time. In the light of these observations, we are entitled to understand the Johannine account of the anointing as an opposition between Mary and Judas. On the one hand, there is a sacrificial love for Jesus that knows no bounds. On the other hand, there is the devil (cf. VI. 69-70), who puts on the guise of piety and concern for the poor. For the understanding of the Johannine narrative of the Passion, this opposition is of essential importance.

XII. 20-22.

In v. 20, the Greeks appear on the scene. They have come to worship on the Feast and want to see Jesus. The intermediaries are Philip and Andrew, two apostles with Greek names. Of Philip it is deliberately noted that he was from Bethsaida of Galilee (v. 21). From there, as we know, Andrew was also (cf. I. 44). Philip, or perhaps both, may have had Galilean connections with these Greek pilgrims. The desire of the Greeks is brought to the attention of Jesus by Philip and Andrew (v. 22). And the Lord answered them with a great word, concerning which, as was noted in his time, we remain ignorant whether it was spoken in the presence of the Greeks or in their absence. We hear nothing more about the Hellenes at all. The Lord's words are addressed to the two apostles who told Him about them.

XII. 23-36.

The Lord speaks of the coming of the hour of His glorification (v. 23), which, as we know, is part of His Passion. It is noteworthy that the Lord calls Himself the Son of Man. We know that the Lord used this name primarily when He spoke of His Passion and His Glory. In the present context, this name seems particularly appropriate.

But from the words of glorification He passes to the testimony of life through death. In order to bear much fruit, a grain of wheat that falls into the ground must die, v. 24. The death of grain is a condition of fruiting. This parable also applies to man: "He who loves his life destroys it, but he who hates his life in this world will preserve it for eternal life" (v. 25). This obliges the disciples to follow Jesus. And again the theocentric emphasis: "If anyone serves Me, the Father will honor him" (v. 26). But before the coming hour, the Lord is confused and His prayer is twofold: "... what shall I say? Father, save me from this hour; but for this reason I have come, for this hour. Father, glorify your name" (cf. vv. 27-28a). This prayer is answered by a voice from heaven: "I will glorify and glorify again" (v. 28b). This is the first John's parallel to the struggle of Gethsemane in the Synoptics. The second will be the High Priestly Prayer in Chapter XVII.

The voice of heaven is also heard by those present. Some think it is thunder, others that "an angel spoke to him" (v. 29). To these conjectures, Jesus replies: "... this voice is not for me, but for you" (v. 30), and reveals the meaning of what is happening: "... Now is the judgment of this world, now the prince of this world will be cast out. And I, when I am lifted up from the earth, will draw all men unto me" (vv. 31-32).

This passage raises many questions. And first of all, how to understand the glorification of the name of the Father, of which the heavenly voice speaks? We know that the glorification of the Son is accomplished in His Passion. We also know that the glorification of the Son is the glorification of the Father (cf. XI. 4). But does the Gospel allow us to speak of the glorification of the Son before the Passion? The future και πάλιν δοξάσω ("and I will glorify again," v. 28) may refer to the Passion. And the previous kai. έδόξασα ("and glorified")? Is there any speech in Jn. about the glorification of the name of the Father before the Passion? From passages such as VIII. 54 (cf. v. 50) and others, it follows that the glorification of the Father and the Son is a mutual glorification. This conclusion is fully confirmed later. Prayerful Confession XVII. 4: "I have glorified Thee on earth, having done the work which Thou hast given Me to do" can only refer to the time before the Passion. This is the glorification of the Father by the Son, but the Father, also before the Passion, glorifies the Son: "My Father is He who glorifies Me" (VIII.54). This also shows that the Glory of God was already manifested before the Passion. A new and most perfect manifestation of the Glory of God will be the Passion.

But the Passion will not be only a manifestation of the Glory of God. They will also be a judgment – a judgment over the world in the person of the prince of peace, that is, the devil. About the world as a hostile force opposed to God and Christ in Jn. There was a speech before. In the speeches of Chapter VIII, the conflict between Jesus and the world was revealed in its metaphysical depths as a conflict between God and the devil. The thought of the judgment taking place in the very appearance of the Son of God also arises again. Now the hour has come. The condemnation of the prince of the world, the liberation of the world from its power, is to be accomplished in the Passion of Christ, or, in Johannine terminology, in the manifestation of His Glory.