John 12: “The Hour Has Come for the Son of Man to Be Glorified”
1. The Supper at Bethany
“Six days before the Passover, Jesus came to Bethany, where Lazarus was, whom Jesus had raised from the dead.” (Jn 12:1)
The shadow of the Cross falls across the table of friendship.
Bethany — the “house of affliction” — becomes house of thanksgiving.
The risen Lazarus is a living prophecy: life seated beside death’s conqueror.
St Bede the Venerable writes:
“The Lord comes to the supper with him whom He had raised; the one whom grace restored now serves grace by his presence.”
(Homilies on the Gospels, I.18)
This meal prefigures the Eucharist — fellowship flowing from resurrection.
2. Mary’s Costly Anointing
“Mary took a pound of costly ointment of pure nard and anointed the feet of Jesus and wiped His feet with her hair; and the house was filled with the fragrance.” (v. 3)
Mary’s act is pure contemplation: love poured out without reserve.
The fragrance of her devotion fills the house — a sign of worship that endures beyond words.
St Augustine comments:
“The ointment is charity; the fragrance fills the whole world through the fame of good works.”
(Tractates on John 50.6)
Her gesture anticipates the anointing of Christ’s body for burial.
Love sees what reason cannot yet grasp.
3. Judas’s Complaint
“Judas Iscariot, one of His disciples, who was to betray Him, said, ‘Why was this ointment not sold for three hundred denarii and given to the poor?’” (v. 4)
Here self-interest hides beneath the mask of virtue.
Judas values utility over love; Christ values love over calculation.
St Bede observes:
“The avaricious man feigns concern for mercy that he may rob both Christ and the poor.”
(Homilies on the Gospels, I.18)
Without love, even almsgiving loses worth.
Charity must begin with adoration.
4. “Leave Her Alone”
“Jesus said, ‘Leave her alone; she has kept it for the day of My burial.’” (v. 7)
The Lord defends love’s extravagance.
Mary’s anointing is both prophetic and Eucharistic: she honours His body before the tomb, as the Church will honour it in sacrament.
St Ambrose writes:
“Mary’s ointment foreshadows the faith of the Church; for she anoints His feet whom the Church adores in His Passion.”
(On the Mysteries 32)
Every act of worship joins this moment of lavish love.
5. The Plot Deepens
“The chief priests planned to put Lazarus to death also, because on account of him many were believing in Jesus.” (vv. 10–11)
Envy seeks to destroy evidence of grace.
The man raised to life becomes a threat to those who fear losing power.
St Augustine notes:
“They plotted to kill both truth and its witness, but truth dies not, and witness multiplies.”
(Tractates on John 50.12)
The world still hates living proof of resurrection.
6. The Triumphal Entry
“The next day a great crowd took branches of palm trees and went out to meet Him, crying, ‘Hosanna! Blessed is He who comes in the name of the Lord!’” (v. 13)
The people acclaim a king of peace, not war; palms, not swords, greet Him.
The Messiah enters not on a stallion but a colt — humility enthroned.
St Bede the Venerable comments:
“He who raised the dead now rides a beast of burden, teaching that victory comes not by pride but by meekness.”
(Homilies on the Gospels, I.18)
This procession fulfils Zechariah’s prophecy (Zech 9:9) and inaugurates Holy Week.
7. “His Disciples Did Not Understand at First”
“His disciples did not understand this at first; but when Jesus was glorified, then they remembered.” (v. 16)
Faith often understands backward — only after the Resurrection does the pattern become clear.
Memory sanctified by the Spirit becomes understanding.
St Augustine remarks:
“The Spirit brings remembrance, not novelty; He illumines what was hidden, not replaces what was given.”
(Tractates on John 50.16)
Patience with mystery is part of discipleship.
8. The World Has Gone After Him
“The Pharisees said to one another, ‘You see that you can do nothing; look, the world has gone after Him.’” (v. 19)
Their complaint is unintended prophecy.
What they fear — the whole world following Christ — becomes the Church’s mission.
St Bede writes:
“The words of the envious are the Gospel’s fulfilment: for indeed the world has gone after Him, even to the ends of the earth.”
(Homilies on the Gospels, I.18)
Grace often uses the words of opponents as instruments of truth.
9. The Greeks Who Seek Jesus
“Now among those who went up to worship at the feast were some Greeks. They came to Philip… and said, ‘Sir, we wish to see Jesus.’” (vv. 20–21)
This request marks the Gospel’s turning point.
When the Gentiles seek Him, the “hour” arrives: the salvation of all nations through the Cross.
St Augustine says:
“The coming of the Gentiles is the sign that the seed must die; for now the harvest is ready.”
(Tractates on John 51.1)
Evangelisation flows from sacrifice.
10. “The Hour Has Come”
“The hour has come for the Son of Man to be glorified.” (v. 23)
Christ’s “hour” is the Passion — glory revealed through suffering.
For the world, glory means triumph; for God, it means love carried to the end.
St Ambrose comments:
“He calls His Passion glory, because in dying He glorifies obedience, and by obedience He conquers pride.”
(On the Faith V.5)
Calvary is Heaven’s coronation on earth.
11. The Grain of Wheat
“Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.” (v. 24)
A single image explains redemption and discipleship alike.
Christ, the divine Seed, dies to multiply life.
St Augustine writes:
“He was alone when He died; He was no longer alone when He rose, for in His rising He bore the Church as fruit.”
(Tractates on John 51.8)
Every saint is a grain that consented to die with Him.
12. Hating Life for Christ’s Sake
“He who loves his life loses it, and he who hates his life in this world will keep it for eternal life.” (v. 25)
This is not contempt for life but refusal to idolise it.
We must prefer eternal joy to temporal ease.
St Bede comments:
“He bids us hate life in this world — that is, not to prefer present pleasures to future glory.”
(Homilies on the Gospels, I.18)
The Cross redefines love: to lose for Christ is to find.
13. “If Anyone Serves Me, He Must Follow Me”
“Where I am, there shall My servant be also.” (v. 26)
Christ promises not comfort but communion — to be where He is, even in suffering.
St Augustine remarks:
“The servant follows even to death; but he follows to glory too, for He who dies with Christ shall live with Christ.”
(Tractates on John 51.10)
Heaven begins in following Christ on earth.
14. “Now Is My Soul Troubled”
“Now is My soul troubled. And what shall I say? ‘Father, save Me from this hour’? But for this purpose I have come to this hour.” (v. 27)
Here is the true humanity of Christ.
He does not fear the Father’s will but feels its cost.
St Ambrose writes:
“He is troubled that you may not despair when you are troubled; He trembles that you may learn to pray.”
(On the Mysteries 33)
His obedience redeems our hesitation.
15. The Voice from Heaven
“Then a voice came from heaven, ‘I have glorified it, and I will glorify it again.’” (v. 28)
The Father answers audibly — the third divine testimony in John (after the Baptism and Transfiguration).
Heaven confirms what love already knows: the Cross will glorify both Father and Son.
St Bede notes:
“The Father’s voice declares what the Son’s Passion will prove: that obedience is glory.”
(Homilies on the Gospels, I.18)
Even those who hear thunder receive revelation according to their openness.
16. “Now Is the Judgement of This World”
“Now shall the ruler of this world be cast out; and I, when I am lifted up from the earth, will draw all men to Myself.” (vv. 31–32)
The Cross is simultaneously judgement, victory, and invitation.
Satan is dethroned, the world is judged, humanity is drawn.
St Augustine writes:
“He was lifted up on the Cross that He might draw hearts upward from earth to heaven.”
(Tractates on John 52.3)
Every crucifix silently repeats that promise.
17. “Walk While You Have the Light”
“The light is with you a little longer. Walk while you have the light, lest the darkness overtake you.” (vv. 35–36)
A tender warning: respond to grace before it passes.
Faith must act within the time of visitation.
St Bede the Venerable remarks:
“The day of mercy has its evening; blessed are they who walk while the light still shines.”
(Homilies on the Gospels, I.18)
Delay is the ally of unbelief.
18. Isaiah’s Prophecy Fulfilled
“He has blinded their eyes and hardened their heart, lest they should see with their eyes and perceive with their heart.” (v. 40)
St John cites Isaiah to show that unbelief itself fulfils Scripture.
Grace refused becomes judgement.
St Augustine explains:
“The blinding is not imposed but permitted; they close their eyes, and God confirms their choice.”
(Tractates on John 53.6)
Divine justice respects human freedom.
19. Fearful Believers
“Many even of the authorities believed in Him, but for fear of the Pharisees they did not confess it.” (v. 42)
Faith concealed by fear is still faith — yet imperfect.
They loved human approval more than divine praise.
St Bede comments:
“Belief unconfessed is belief unfruitful; for faith that hides is seed without sun.”
(Homilies on the Gospels, I.18)
Courage completes conviction.
20. The Final Public Cry
“Jesus cried aloud, ‘He who believes in Me, believes not in Me but in Him who sent Me.’” (vv. 44–45)
Christ’s final public words summarise His whole mission: revelation and unity.
To believe in Him is to believe in the Father.
St Ambrose writes:
“He cries aloud that all may hear: the Son is not another god, but the very light of the Father’s glory.”
(On the Faith II.9)
Faith in Christ is Trinitarian faith.
21. “I Have Not Come to Judge the World”
“If anyone hears My words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world.” (v. 47)
The first coming brings mercy; judgement awaits the second.
The same Word that saves will judge if rejected.
St Augustine concludes:
“He judges by the very truth men despise; the Word they refuse becomes their accuser.”
(Tractates on John 54.7)
Grace rejected is judgement pronounced.
22. Theological Summary
| Theme | Revelation |
| Mary’s anointing | Love as worship anticipating the Passion |
| Entry into Jerusalem | Humble Kingship and fulfilment of prophecy |
| The Hour | Glory through sacrifice |
| Grain of wheat | Life through death |
| Voice from heaven | Divine confirmation of the Cross |
| “Lifted up” | The Cross as throne and magnet of salvation |
St Augustine summarises:
“Mary’s fragrance, the colt’s humility, the Father’s voice — all declare the same truth: that Christ’s death is His exaltation.”
(Tractates on John 54.10)
23. Moral and Spiritual Application
Pour out your love freely. True worship is costly.
Follow the humble King. Glory is meekness enthroned.
Accept the dying grain. Every Christian must fall into the earth and die to self.
Listen while the light shines. Respond to grace today.
Confess Christ openly. Faith that hides denies itself.
24. Christ the Grain of Wheat and King of Glory
| Symbol | Fulfilment |
| Nard poured out | Christ’s own life given in love |
| Palms and donkey | Kingship of peace, not conquest |
| Grain of wheat | Death that bears the Church |
| Voice of the Father | Trinity revealed in the Passion |
| Lifted up | The Cross as world’s salvation |
St Ambrose concludes:
“He enters Jerusalem poor, yet He reigns; He is lifted up in death, yet He draws all; He is judged by men, yet He judges the world.”
(On the Mysteries 33)
25. Closing Prayer
Lord Jesus Christ, King of glory and grain of wheat that dies for our life,
teach us to love as Mary loved,
to follow You in humility as the crowds once did in joy,
and to bear fruit by dying to self.
Let Your Cross be our glory,
Your word our light,
and Your life our eternal reward.
Who live and reign with the Father and the Holy Spirit,
God, for ever and ever. Amen.
St. Mary's, St. John Bosco and St. Edward's 