1. Beasley-Murray, John, 206; cf. Brodie, who calls it an epilogue because it “stands apart and summarizes” (John, 421).
2. See Bultmann, John, 419; Barrett, John, 421, 430. Cf. Dodd, Historical Tradition, 338–43; Smith, John, 238.
3. Cf. Kiyoshi Tsuchido, “Tradition and Redaction in John 12:1–43,” NTS 30 (1984): 609–19.
4. Cf. BDAG 213.
5. Philip’s name is also Greek, but many Jews were given Greek names.
6. Richard L. Jeske, “John 12:20–36,” Int 43 (1989): 292–95 (292).
7. See Bultmann, John, 424.
8. Cf. Ridderbos, John, 432.
9. See Augustine, John, 51.10.285.
10. Morris, John, 528.
11. Hoskyns, Fourth Gospel, 424.
12. Carson, John, 439.
13. See Wallace, Greek Grammar, 487–88.
14. Ibid., 562.
15. Schnackenburg, John, 2:390.
16. Ridderbos, John, 437.
17. Cf. Barrett, John, 426.
18. George R. Beasley-Murray, “John 12, 31–32: The Eschatological Significance of the Lifting Up of the Son of Man,” in Studien zum Text und zur Ethik des Neuen Testament: Festschrift zum 80. Geburtstag von Heinrich Greeven, ed. Wolfgang Schrage, BZNWKAK 47 (Berlin: Walter de Gruyter, 1986), 70–81.
19. Cf. Schnackenburg, John, 2:390.
20. Michaels, John, 695.
21. Judith L. Kovacs, “ ‘Now Shall the Ruler of This World Be Driven Out’: Jesus’s Death as Cosmic Battle in John 12:20–36,” JBL 114 (1995): 227–47 (246).
22. Hoskyns, Fourth Gospel, 425.
23. Bultmann, John, 431.
24. Michaels, John, 697.
25. Schnackenburg, John, 2:393.
26. Cf. Michaels, John, 698.
27. Beasley-Murray, “John 12, 31–32,” 75.
28. See John W. Romanowsky, “ ‘When the Son of Man is Lifted Up’: The Redemptive Power of the Crucifixion in the Gospel of John,” Hor 32 (2005): 100–116 (108).
29. Cf. Barrett, John, 427. Even the Spirit must (for doctrinal reasons) be included in this (Trinitarian) agency, as the Gospel will shortly explain.
30. Cf. Michaels, John, 698–99; Beasley-Murray, John, 214.
31. Cf. Carson, John, 444.
32. Contra Godfrey C. Nicholson, Death as Departure: The Johannine Descent-Ascent Schema (Chico, CA: Scholars Press, 1983), 128.
33. Michaels, John, 703.
34. Hoskyns, Fourth Gospel, 426.
35. Aquinas, John, 2:294.
36. See Willis Hedley Salier, The Rhetorical Impact of the Sēmeia in the Gospel of John, WUNT 2.186 (Tübingen: Mohr Siebeck, 2004), 125–26. See also Donald E. Hartley, “Destined to Disobey? Isaiah 6:10 in John 12:37–41,” CTJ 44 (2009): 263–87 (esp. 278).
37. Cf. Michaels, John, 708; Lincoln, John, 357.
38. See John N. Oswalt, The Book of Isaiah: Chapters 1–39, NICOT (Grand Rapids: Eerdmans, 1986), 373–81.
39. Köstenberger, “John,” 478.
40. Cf. Morris, John, 536.
41. According to Brian J. Tabb, “Johannine ‘fulfillment’ is characterized by a dialogical, mutually interpretive relationship between the OT and Jesus” (“Johannine Fulfillment of Scripture: Continuity and Escalation,” BBR 21 [2011]: 495–505 [500]).
42. See Schnackenburg, John, 2:414.
43. Hoskyns, Fourth Gospel, 428.
44. For a helpful overview of the exegetical issues involving this quotation, see Craig A. Evans, To See and Not Perceive: Isaiah 6:9–10 in Early Jewish and Christian Interpretation, JSOTSup 64 (Sheffield: Sheffield Academic Press, 1989).
45. Oswalt, Isaiah, 189.
46. Ibid., 189–90.
47. Salier, Rhetorical Impact of the Sēmeia, 126.
48. See Calvin, John 11–21, 47; Ridderbos, John, 444.
49. Cf. Hartley, “Destined to Disobey?,” 283–84.
50. Bultmann is helpful here: “The thought that one’s actual behavior in an individual instance is determined by the deepest ground of being does not destroy responsibility, but for the first time really awakens it” (John, 453).
51. Calvin, John 11–21, 3.
52. For a helpful explanation of this, see David S. Yeago, “The New Testament and the Nicene Dogma: A Contribution to the Recovery of Theological Exegesis,” ProEccl 3 (1994): 152–64.
53. Cf. Romans 10:9–10, where faith and confession are depicted in parallelism.
54. Michaels, John, 713.
55. See Lincoln, John, 359.
56. Hoskyns, Fourth Gospel, 430.
57. Contra Bultmann, John, 342–47.
58. Hoskyns, Fourth Gospel, 430.
59. Beasley-Murray, John, 217–18.
60. See Brown, John, 1:491–92. Even the terminology used by the LXX fits the language of our pericope.
61. Brown, John, 1:492–93.
62. Barrett, John, 435.
63. Augustine, John, 54.8.299.
64. Calvin, John 11–21, 42.
65. Augustine, John, 53.13.295.