The Anointing at Bethany (John 12:1-11)
A few days after Jesus arrived in Bethany,
not long before his arrest and execution, he was in the home of Simon the leper
(Matt. 26:6; Mark 14:3). Since lepers
were not allowed to intermingle with the general public (Lev. 13:45-46), Simon
may have been a former leper whom Jesus or one of his disciples had healed (cf.
Matt. 10:8; 11:5; Mark 1:40-42; Luke 17:11-19). According to John, Lazarus and
his sisters were also present, and Mary is identified as the one who anointed
the Lord (John 12:1-8). Mary is unnamed in Matthew and Mark’s recounting of
this event,1 perhaps to provide anonymity and privacy for Lazarus’
family (cf. John 12:9-11). It was not until much later that John reveals her
name (cf. 11:2).
Mary had an alabaster flask (stone jar?)
of a litra (Roman pound = about 12 ounces
or less than ½ liter) of very costly spikenard oil,2 worth more than
300 denarii. Seeing
that a denarius was equivalent to one-day’s payment for a manual laborer (cf. Matt.
20:2), this would be worth nearly ten months wages! Mary used the fragrant oil to anoint Jesus’ head (according to Matthew
and Mark) and feet (according to John).
The disciples, prompted or led by the devious
Judas Iscariot (John 12:4-6), objected because of the perceived waste. But the
Lord reminds them that Mary was simply expressing her love and gratitude and was
anointing his body for burial (v. 7). She was apparently among the few who
understood that Jesus was about to die. The Lord did not anticipate a time in
the future when poverty would be eradicated, so he enjoins on his followers
their benevolent responsibility (v. 8; cf. Acts 20:35). Because Mary “did a
good work” and “did what she could” (Mark 14:6, 8),3 her unselfish,
gracious act was to be recorded in the written gospel (by Matthew, Mark and
John) to be proclaimed throughout the world (Mark 14:9; cf. 16:15).
While the Jewish authorities were plotting
to kill Jesus (Matt. 26:1-4), they also wanted to murder Lazarus. Lazarus, whom
the Lord had raised from the dead (John 11:1-44), was living proof of Jesus’
claims that caused many to accept him as the Christ (v. 45; 12:9-11, 17-19).
This demonstrates the purpose of first-century miracles to confirm the Lord’s
message and authority in order to produce faith (cf. 20:30-31). It also
illustrates his prophetic observation that the unreceptive are blinded to the
most compelling evidence, “even if one should rise from the dead” (Luke 16:31).
An unwilling soul will not be convinced.
The Triumphal Entry (John 12:12-19)
This account is also reported, with
additional information, in Matt. 21:1-11; Mark 11:1-11; and Luke 19:29-44. It fulfills
the messianic prophecy of Zechariah 9:9. Bethphage and Bethany were villages
close to one another on the eastern side of the Mount of Olives. It is possible
that Jesus had prearranged the use of the donkey and her colt (Matt. 21:1-7),
thus no resistance from the owners. The procession on the carpet of clothes and
palm branches (John 12:13) reached all the way to Jerusalem, a distance of
about two miles or three kilometers (John 11:18).
Jesus
is hailed King, a direct descendent of the great military hero David, with
cries of Hosanna, meaning “please save” or “save now!” (Matt. 21:9; Mark 11:9-10; Luke 19:38; John 12:13).4 The
Jews had long anticipated a messianic figure “to redeem Israel” from foreign oppression
(Luke 24:21) and to restore the kingdom to Israel (Acts 1:6), contrary to the
Lord’s intended purpose (cf. John 18:36).
The
shouts of “King” during Christ’s triumphal entry were within earshot of the
Pharisees (Luke 19:38-39; cf. John 12:19), who went on to accuse Jesus of
making this claim himself (Luke 23:2-3; John 19:21). No doubt their ploy was to
give the impression that Jesus was challenging the authority of Rome (John
19:12, 15) – a clear case of insurrection demanding the death penalty under
Roman law.5 When Pontius Pilate later gave
the Jewish crowds the choice of which prisoner to be released – the humble
Galilean preacher (Jesus) or the defiant patriotic militant (Barabbas) – their
decision was likely influenced by their misconceived messianic expectations.
Consequently, Barabbas’ death sentence was repealed, while Jesus was condemned
to be crucified.
Jesus’ Suffering and Death Predicted (John
12:20-36)
Certain Greeks (perhaps proselytes, cf.
7:35) wanted to see Jesus, and their intermediaries were Philip and Andrew – Christ’s
only apostles with Greek names (John 12:20-22). This follows the Lord having
disrupted the business-dealings of profiteers in the temple’s Court of the
Gentiles (Mark 11:11-17), the only part of the temple where Greeks were
permitted. Jesus would not allow the temple compound to be a measly thoroughfare
or revenue facilitator, and the two passages he quoted (Isa. 56:7; Jer. 7:11)
pronounce salvation for all nations (inclusive of Gentiles) and the hypocrisy
of false religion. No wonder these Greeks were drawn to the Lord, knocking on
the door of his kingdom.
Jesus uses this as an opportunity to speak
of his impending suffering and death (John 12:22-36), which he had repeatedly
foretold throughout his ministry.6 Humiliation, sacrifice, and
subsequent glory were anticipated as part of the divine plan. His hour had come
(v. 23; cf. 13:1; 17:1). Being lifted up on the cross would draw all peoples
(Jews and Gentiles alike) to himself (vv. 32-33; cf. 3:14; 8:28), fulfilling
what he had stated earlier: “… I lay down my life for the sheep. And I have other
sheep that are not of this fold; these also I must bring, and they will hear my
voice, and there will be one flock with one shepherd” (John 10:15b-16; cf. Eph.
2:11-16).
Those given the chance to receive the
Lord’s personal instruction were tremendously blessed: “the light is with you”
(John 12:35a). But they were expected to heed what they were learning: “walk
while you have the light …. believe in the light, that you may become sons of
light” (vv. 35b-36). Unfortunately, many did not avail themselves of the opportunity
graciously afforded (v. 37).
Lessons to Learn
·
From Mary’s humble act
of anointing Jesus, we learn that whatever one has can be used in service to
the Lord, and anything done for him is not in vain (1 Cor. 15:58). Mary “did
what she could.” May each of us do the same.
·
From the
antagonistic Jewish authorities we learn that prejudice, ignorance, and selfish
pride adversely affect one’s response to the Lord. God has effectively revealed
himself through his creation, through his Son, and through his written word (Rom.
1:1-4, 16-21). While the evidence is powerful, it will not convince those who are
dishonest and unwilling.
·
From the Lord’s
triumphal entry we learn that some might give the appearance of loyalty to
Christ but can easily be persuaded to turn away from and even against him if
not sufficiently grounded in truth. Preconceived misconceptions,
misinformation, and peer pressure often hinder or thwart genuine faith (cf.
Matt. 13:18-23).
·
From the Greeks who
searched for Jesus, we learn the importance of a truth-seeking heart. They were
not among the privileged Jews to whom Jesus was initially sent (Matt. 15:24) or
given the law with knowledge of the divine will (Rom. 2:17-20; 3:1-2; 9:4-5).
Nevertheless, they “came up to worship” and they sought out Jesus (John
12:20-21), exemplifying the divine promise that all who seek the Lord will surely
find him (Matt. 7:7; Acts 15:17; 17:27).
·
From those who
heard Jesus and were given the opportunity to obey him, we learn of the
enormous blessing of having access to the Lord’s revealed word and the great
tragedy of rejecting it. May we be among the receptive and obedient.
--Kevin L. Moore
Endnotes:
1 The
similar event recorded in Luke 7:36-50 appears to have involved a different
woman on a different occasion.
2
Cf. Song of Solomon 1:12. Spikenard is
a root with hairy spikes that grows on the Himalaya mountains; the aroma calms
the nerves and promotes alertness, and is used today as incense.
3
Unless otherwise indicated, scripture quotations are the author’s own
translation.
4 Cf.
Psa. 118:25-26; also 2 Sam. 14:4; 2 Kings 6:26; 9:13.
5
See also Matt. 27:11, 29, 37, 42; Mark 15:2, 9, 12,
18, 26, 32; Luke 23:2, 3, 5, 14, 37, 38; John 18:33, 39; 19:3, 14, 15.
6 Matt. 16:21; 17:12, 22-23; 20:18-19; [21:37-39];
26:2; Mark 8:31; 9:9-12, 31; 10:32-34, 45; [12:6-12; 14:1]; 14:8, 27-28;
Luke 9:22, 44; 18:31-34; [22:2]; John 3:14; 8:28, 37, 40; 12:22-36.
*Prepared for the
2016 Spanish-English workshop at North Jackson Church of Christ in Jackson, TN.
Related Posts: Barabbas
Related articles: Dave Miller, Hosanna
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