Daily Verse John 12:28
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As a former Watchtower publisher - God's name was everything. I thought it made me "special". I believed no one else was using his name. Boy was I wrong. But more importantly my bible research has led me to an understanding that we are not talking about God's literal name - Jehovah or Yahweh etc. but something else.
His "name" is more like his reputation. I picture many funerals where the speaker will say the built up a good name for themselves. They weren't referring to the person's literal name - which they were born with - but instead their reputation. Like Lydia who built up a good name because of all the good she did for others.
Jesus glorified God's name by doing his will even to the point of death on the cross. Jesus helped mankind understand our heavenly father like no other human ever did. I am forever grateful to him for that.
His "name" is more like his reputation. I picture many funerals where the speaker will say the built up a good name for themselves. They weren't referring to the person's literal name - which they were born with - but instead their reputation. Like Lydia who built up a good name because of all the good she did for others.
Jesus glorified God's name by doing his will even to the point of death on the cross. Jesus helped mankind understand our heavenly father like no other human ever did. I am forever grateful to him for that.
Here are some commentaries:
12:28 This is one of only three times during Jesus’s earthly ministry when a heavenly voice attested to his identity (cp. his baptism and his transfiguration, Mt 3:13–17; 17:1–13 and parallels).
Stephen J. Wellum, “Incarnation and Christology,” in CSB Study Bible: Notes, ed. Edwin A. Blum and Trevin Wax (Nashville, TN: Holman Bible Publishers, 2017), 1692.
28. Father, glorify thy name—by a present testimony.
I have both glorified it—referring specially to the voice from heaven at His baptism, and again at His transfiguration.
and will glorify it again—that is, in the yet future scenes of His still deeper necessity; although this promise was a present and sublime testimony, which would irradiate the clouded spirit of the Son of man.
Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible, vol. 2 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 152.
Verse 28. Father, glorify thy name.] By the name of God is to be understood himself, in all his attributes: his wisdom, truth, mercy, justice, holiness, &c., which were all more abundantly glorified by Christ’s death and resurrection, (i. e. shown forth in their own excellence,) than they had ever been before. Christ teaches here a lesson of submission to the Divine will. Do with me what thou wilt, so that glory may redound to thy name. Some MSS. read, Father, glorify my name: others, glorify thy Son.
Adam Clarke, The Holy Bible with a Commentary and Critical Notes, New Edition., vol. 5 (Bellingham, WA: Faithlife Corporation, 2014), 610.
It is, perhaps, more natural to interpret the statement as meaning that the Father’s name has been glorified in the revelation that has taken place through the ministry of Jesus (“I have glorified it”), and that now the revelation is about to be climaxed in the obedience of the Son on the cross and in his exaltation by the Father (so Schnackenburg: “As in the past, so too in this hour he [the Father] will ‘exalt’ and ‘vindicate’ the holiness of his name … He will justify the Son, raise him above the power of evil and give him glory and saving power,” 2:388).
George R. Beasley-Murray, John, vol. 36, Word Biblical Commentary (Dallas: Word, Incorporated, 1999), 212.
12:28 This is one of only three times during Jesus’s earthly ministry when a heavenly voice attested to his identity (cp. his baptism and his transfiguration, Mt 3:13–17; 17:1–13 and parallels).
Stephen J. Wellum, “Incarnation and Christology,” in CSB Study Bible: Notes, ed. Edwin A. Blum and Trevin Wax (Nashville, TN: Holman Bible Publishers, 2017), 1692.
28. Father, glorify thy name—by a present testimony.
I have both glorified it—referring specially to the voice from heaven at His baptism, and again at His transfiguration.
and will glorify it again—that is, in the yet future scenes of His still deeper necessity; although this promise was a present and sublime testimony, which would irradiate the clouded spirit of the Son of man.
Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible, vol. 2 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 152.
Verse 28. Father, glorify thy name.] By the name of God is to be understood himself, in all his attributes: his wisdom, truth, mercy, justice, holiness, &c., which were all more abundantly glorified by Christ’s death and resurrection, (i. e. shown forth in their own excellence,) than they had ever been before. Christ teaches here a lesson of submission to the Divine will. Do with me what thou wilt, so that glory may redound to thy name. Some MSS. read, Father, glorify my name: others, glorify thy Son.
Adam Clarke, The Holy Bible with a Commentary and Critical Notes, New Edition., vol. 5 (Bellingham, WA: Faithlife Corporation, 2014), 610.
It is, perhaps, more natural to interpret the statement as meaning that the Father’s name has been glorified in the revelation that has taken place through the ministry of Jesus (“I have glorified it”), and that now the revelation is about to be climaxed in the obedience of the Son on the cross and in his exaltation by the Father (so Schnackenburg: “As in the past, so too in this hour he [the Father] will ‘exalt’ and ‘vindicate’ the holiness of his name … He will justify the Son, raise him above the power of evil and give him glory and saving power,” 2:388).
George R. Beasley-Murray, John, vol. 36, Word Biblical Commentary (Dallas: Word, Incorporated, 1999), 212.
And one more from NT Wright:
The key to it all, as often in John, is the glory of the father, and the way in which Jesus was totally committed to doing whatever was necessary to bring that glory about. He has come all this way, has prepared the ground, has spoken of the father’s will and of how the world is to be saved; and is he now going to ask for a change of plan? His troubled heart knows that there is danger ahead, but also knows that it is through that danger, rather than by sliding safely past it, that the glory will shine out to the whole world. ‘Father, glorify your name!’
That is the prayer that gets answered by thunder. God has glorified his name—he’s done so already, in Jesus’ extraordinary public career, in his mighty and loving works. And he will do so again. Be obedient, follow the way and watch.
He will glorify his name: because those who have usurped God’s rule in the world, those who have laid it waste and trampled on the poor and exalted themselves as kings, lords and even as gods—all of them are now going to be condemned. ‘Now is the judgment of this world! Now the world’s ruler is going to be thrown out!’ But it won’t look like that. This was the language lots of people were expecting. It was the sort of talk you would associate with a would-be Messiah. The next thing you knew, he’d be telling you to sharpen your sword and help him attack the Roman garrison beside the Temple.
But Jesus wasn’t that sort of Messiah. He was aiming to overthrow the kingdom of the world, all right, and replace it with the kingdom of God. But the victory was to be of a totally different sort. It was all about his being ‘lifted up’, exalted—on a pole, like the serpent in the wilderness (3:14–15). That’s how the world would be rescued. That’s how God, the true God, the God of astonishing, generous love, would be glorified. Swords don’t glorify the creator-God. Love does. Self-giving love, best of all.
Jesus’ hearers, of course, don’t understand him. They hardly ever do, particularly in John’s gospel. This must reflect, I think, the memories that the writer, or his informants, had of endless conversations in which Jesus and the Judaeans seemed to be talking at cross purposes. They know from their traditions that the Messiah will reign for ever. (That’s what the Bible says, after all. Look at 2 Samuel 7:13–16.) They don’t understand Jesus’ obscure hints about his own death, about the strange ‘son of man’ figure who would be ‘lifted up’ (3:14; 8:28). John wants us to feel not only Jesus’ frustration, as in their understanding they seem so close and yet so far away; he wants us to sense the disciples’ puzzlement as well. What was Jesus up to? What did he really mean?
The only clue Jesus will give them at the moment is to speak again about light and darkness. The light is with them for a little while longer, and they must stick with it, walk in it and believe in it. So must we.
Tom Wright, John for Everyone, Part 2: Chapters 11-21 (London: Society for Promoting Christian Knowledge, 2004), 33–34.
The key to it all, as often in John, is the glory of the father, and the way in which Jesus was totally committed to doing whatever was necessary to bring that glory about. He has come all this way, has prepared the ground, has spoken of the father’s will and of how the world is to be saved; and is he now going to ask for a change of plan? His troubled heart knows that there is danger ahead, but also knows that it is through that danger, rather than by sliding safely past it, that the glory will shine out to the whole world. ‘Father, glorify your name!’
That is the prayer that gets answered by thunder. God has glorified his name—he’s done so already, in Jesus’ extraordinary public career, in his mighty and loving works. And he will do so again. Be obedient, follow the way and watch.
He will glorify his name: because those who have usurped God’s rule in the world, those who have laid it waste and trampled on the poor and exalted themselves as kings, lords and even as gods—all of them are now going to be condemned. ‘Now is the judgment of this world! Now the world’s ruler is going to be thrown out!’ But it won’t look like that. This was the language lots of people were expecting. It was the sort of talk you would associate with a would-be Messiah. The next thing you knew, he’d be telling you to sharpen your sword and help him attack the Roman garrison beside the Temple.
But Jesus wasn’t that sort of Messiah. He was aiming to overthrow the kingdom of the world, all right, and replace it with the kingdom of God. But the victory was to be of a totally different sort. It was all about his being ‘lifted up’, exalted—on a pole, like the serpent in the wilderness (3:14–15). That’s how the world would be rescued. That’s how God, the true God, the God of astonishing, generous love, would be glorified. Swords don’t glorify the creator-God. Love does. Self-giving love, best of all.
Jesus’ hearers, of course, don’t understand him. They hardly ever do, particularly in John’s gospel. This must reflect, I think, the memories that the writer, or his informants, had of endless conversations in which Jesus and the Judaeans seemed to be talking at cross purposes. They know from their traditions that the Messiah will reign for ever. (That’s what the Bible says, after all. Look at 2 Samuel 7:13–16.) They don’t understand Jesus’ obscure hints about his own death, about the strange ‘son of man’ figure who would be ‘lifted up’ (3:14; 8:28). John wants us to feel not only Jesus’ frustration, as in their understanding they seem so close and yet so far away; he wants us to sense the disciples’ puzzlement as well. What was Jesus up to? What did he really mean?
The only clue Jesus will give them at the moment is to speak again about light and darkness. The light is with them for a little while longer, and they must stick with it, walk in it and believe in it. So must we.
Tom Wright, John for Everyone, Part 2: Chapters 11-21 (London: Society for Promoting Christian Knowledge, 2004), 33–34.
Yes I agree with this soooooo much! Reading other Bible translations rather then the New World translations I sensed that meaning immediately! Thank you for making that even simpler to understand.
I agree. Jesus said: 'When you see me, you see the Father'. So what did people see? His loving behaviour and what and how he taught.
When you look at another angle, we could also say that not taking the Lord's Name in vain, could mean for us that we will not do or say things that have no part with our Father's reputation and truth, like telling lies or teach false doctrines.