SERMON: Evaluating Jesus in His Final Week (John 12:1–11)
Evaluating
Jesus in His Final Week
(John 12:1–11)
Series: “John: Life in Christ’s Name” Text: John 12:1–11
By: Shaun Marksbury Date: January
7, 2024
Venue: Living Water Baptist Church Occasion: AM Service
I.
Introduction
We’re entering a new chapter in the Book of John. This chapter also brings us to the beginning of the passion week, the final week of our Lord’s ministry on earth. From this chapter forward, John focuses on the final events of Jesus earthly ministry. When Scripture slows down the narrative like this, devoting ink to a particular time and topic, we do well to notice.
What is the main topic of this area of
Scripture? It is the death of Christ, something
John even notes in Jesus’s own words in this passage. Yet, with that noted, it’s fascinating John
highlights so many honors Jesus receives in this chapter. The Lord experiences a certain limited glory leading
up to the cross, though His true glory will be on the other side of the cross. These honors, like the service He receives
here and the Triumphal Entry next time, foreshadow the cross.
So, with this beginning the final week of
our Lord’s ministry, what do the people think of Him? We see several responses to our Lord in this passage
— some good, some poor, and some bad.
We’ll note that some respond to our Lord’s ministry with service, some
with sacrifice, some with sin, some with superficiality, and some with
schemes. (As an aside for the sake of
credit, I want thank John MacArthur for some of the wording here — it helped me
to shape this outline this morning).
Let’s consider the first point:
II.
First, Some Respond to Our Lord’s Ministry with
Service (vv. 1–2)
Jesus,
therefore, six days before the Passover, came to Bethany where Lazarus was,
whom Jesus had raised from the dead. So
they made Him a supper there, and Martha was serving; but Lazarus was one of
those reclining at the table with Him.
Much service is being offered to the Lord
here, especially if we include verse three.
However, before we get there, there many questions surrounding the
chronology which John provides. This
event does seem to appear in the other gospels, but the timing and the location
provide some difficulties for the detail-oriented person.
Let’s begin by considering the parallels
with the other Gospels. The first parallel
you might think of is Luke 7:36–50. In that passage, there is a dinner where
Jesus is anointed by a woman who also uses her hair to wipe His feet. It sounds like the same account, but
contradictory details emerge. First, that
woman is identified as a sinner (perhaps a prostitute), which hardly seems descriptive
of Mary. Second, that dinner took place
in Galilee, not Judea, and earlier in Jesus’s ministry. Finally, two accounts which seemed to better
parallel this event identify a different Simon hosting the dinner — Simon the leper
instead of Simon the Pharisee in Luke 7. So, we must conclude that these are two
separate events, and that Jesus received an anointing from others at least twice
(it was a common practice in that day).
The
other two accounts which better parallel this one are in Matthew and Mark (Matt.
26:6–13; Mark 14:3–9). These accounts
place Jesus at Bethany and this anointing at the end of Jesus’s life. According to those accounts, a man Jesus
obviously healed of leprosy named Simon had the distinct honor of hosting this
meal. As one commentary notes, the name of
Simon was “common enough. The Simon in
Luke was sharply critical of Jesus; this one is full of gratitude for what
Jesus has done for him.”[1] In the
accounts of Matthew and Mark, as well as here, Mary anoints and Martha serves,
while Jesus, Lazarus, and the twelve disciples all recline around the table.
However,
those two accounts seem to suggest that this meal and the anointing took place
two days before the Passover, not six. Yet,
the language of those accounts falls short of specifying that. They only specify that Jesus had been returning
from Jerusalem to Bethany. If we assume Matthew
and Mark are writing thematically, then they may have only “flashed back” to
this anointing because the crucifixion was so near. John, giving a clearer chronology, shows us
the anointing came before the betrayal.
That’s a little different than the traditional order of Passion Week events,
but we’ll note a couple of challenges like this as we continue through this
study of John.
So,
Simon the leper invites Lazarus and his family as well as Jesus to thank Him
for resurrecting Lazarus. He serves our
Lord by providing hospitality. Service and
hospitality are Christian virtues, and believers should consider how they may
serve one another through such ministry.
Of
course, that doesn’t mean that the host home must provide every service, and we
see Martha serving once again. There was
another time in Luke where she was busy serving, but that was at a time of
teaching when she could have stopped to hear the words of the Lord. Here is the appropriate time to serve, and
the Lord receives it. So, this is yet
another demonstration of love and devotion that is proper for Christian’s to
emulate.
They
choose to serve. As one commentary
notes, “The Sanhedrin had decreed that anyone who knew where Jesus was should
report that information to them (11:57). But rather than turning Him in like some
criminal, the Lord’s friends in Bethany gave a supper in His honor.”[2] They
thank Him for all that He has done.
We
should also say something on the seating around the table before moving on to the
next point. We have centuries of western
thought on fine dining practices, and they never include reclining to eat. However, in the Middle Eastern world, the
tables were low to the ground and diners would stretch out on cushioned pallets
with their heads at the table and their feet behind them.
That kind of seating supplies an opportunity
for another form of service. This one
will include sacrifice. As such, that
will be our next point:
III.
Second, Some Respond to Our Lord’s Ministry with
Sacrifice (v. 3)
Mary
then took a pound of very costly perfume of pure nard, and anointed the feet of
Jesus and wiped His feet with her hair; and the house was filled with the
fragrance of the perfume.
This Mary (from the previous chapter, not a
prostitute!) brings a lavish gift. In
Mark 14:3, we read that she brings it in within an alabaster vial which she had
to break. The vial contains a pound of
the perfume — a Roman pound, which is about 12 ounces.[3] This perfume oil is nard or spikenard, produced
from the roots and stems of an herb from India.[4] As the text says here, it is “very costly,”
which Judas calculates in v. 5 to be three hundred denarii (about a year’s
worth of wages).
Why would she have such an expensive
item? This may speak of the wealth of
their family, but it was common to have expensive perfumes and spices reserved
for the anointing the dead. However, as
it was not an uncommon practice to anoint the head of dinner guests,[5]
she decides to use it on the living.
Yet, she doesn’t stop at Jesus’s head, also anointing
His feet. As the MacArthur Study
Bible notes, “Since those who were eating reclined at the table, their feet
extended away from it making it possible for Mary to anoint the feet of Jesus.”[6] She then let down the tresses in her hair — a
scandalous action for a woman at the time — and used it as a towel to wipe up
the excess. She exercises humility and
devotion in her sacrificial service.
This is pure devotion. Unlike the earlier account of anointing Jesus
in Luke 7, Mary gives no hint of remorse or penance in her actions.[7] Instead, she merely expresses gratitude for
all Jesus had done, as well as her love and devotion. She spared no expense in the act, making it
such a wonderful image of sacrificial service.
John remembers that this house was filled
with the fragrance of Mary’s sacrifice, perhaps a parallel to the house of the
Lord once being filled with the cloud of the Lord’s glory (2 Chr. 5:13–14). Mary herself undoubtedly carried the
fragrance on her person for days. The worship
of the Lord lingers and blesses all who are there for it!
Mary risked humiliating herself by letting
down her hair and engaging in such a act, and she gave the Lord one of the most
costly gifts a person could. All
Christians are called to serve one another and to give, even sacrificially so, and
we see both virtues exemplified here. Sadly,
though, the concept of giving can also be weaponized, as we see next.
IV.
Third, Some Respond to Our Lord’s Ministry with
Sin (vv. 4–8)
But
Judas Iscariot, one of His disciples, who was intending to betray Him, said,
“Why was this perfume not sold for three hundred denarii and given to poor
people?” Now he said this, not because
he was concerned about the poor, but because he was a thief, and as he had the
money box, he used to pilfer what was put into it. Therefore Jesus said, “Let her alone, so that
she may keep it for the day of My burial.
For you always have the poor with you, but you do not always have Me.”
We turn now to the traitor in their
midst. As we mentioned last time, the
Sanhedrin was counting on someone willing to sell Jesus out, and Judas already
has these intentions in his heart. Of
course, the Lord knows this and allows it to take place for His glory. Judas could have turned from his sinful
intentions at any point and repented, but as he wouldn’t, Jesus let his actions
proceed.
With a sinful mindset, Judas suggests that
this was a wasteful act on Mary’s part, condemning the sheer extravagance of it. This money could have been spent and given to
the poor, he reasons aloud. According to
the parallel accounts, some of the others join in, thinking his to be a good
suggestion, agreeing that Mary has been wasteful.
There are always those believers who try to
shame Christians for the choices they make.
For instance, on Wednesday night, we were just talking about a pastor
who wrote a book saying Christians need to stop pursuing the American Dream and
sell some of their possessions for the kingdom of God; this pastor just bought
a million-dollar home. He has the right
to spend his money how he wants, but he proved himself to be hypocritical in
his teaching. While it’s true that
Christians need to prayerfully consider how they spend their dollars, they don’t
need to be shaming others for their choices they have in Christ.
Of course, Judas was being a hypocrite, as
well. V. 6 begins, “Now he said this,
not because he was concerned about the poor.”
He didn’t care about the poor.
What did he care about? The
verse states he said this “because he was a thief, and as he had the money box,
he used to pilfer what was put into it.”
They had donors (Luke 8:3), and as treasurer for the group, he counted their
donations. However, he would take from the
money box for his own purposes. He saw
that alabaster jar and had the calculation ready for himself! This man, who will also betray the Lord for
money, is a thief and serves the god of money.
If you want to know how a man can go from loving Jesus to hating Him,
find out what sin he loves and refuses to give up for the Lord.
One can only imagine how Mary felt. However, our Lord speaks up for her, as we
see next. In this case, He uses the second
person singular, addressed to Judas. He
says simply, “Let her alone” or “Leave her!”
Now, we have a case with sin compounded, and
the rebuke of the Lord is upon Judas. If
a person has responded to Jesus with sin, what is the sinner to do? He’s to look to the death of Christ on his
behalf!
Jesus reminds them that He is about to
die. Perhaps Mary didn’t have full
knowledge of it, just as Caiphas in the previous chapter didn’t understand that
he was prophesying about the sacrificial death of our Lord (cf. 11:49–52). However, Jesus says that this is a service of
preparation for His death. Sinners need
this sacrifice, and had Judas repented, Jesus would have died on his behalf, as
well..
Jesus then addresses them all. He goes on to say, with the plural pronouns, “For
you always have the poor with you, but you do not always have Me.” He’s not downplaying the need to help the
poor (a virtue of the people of God); Deuteronomy 15:11 says, “For the poor
will never cease to be in the land;
therefore I command you, saying, ‘You shall freely open your hand to your
brother, to your needy and poor in your land.” Yet, Jesus is saying their time
with Him is limited. He is also saying
He is worth it, if Judas and the rest will accept that.
This is the good news that they all needed,
for we all have sinned. Turn to Jesus,
oh sinner, and find your sins forgiven in Him!
Don’t come to Him because He’s a spectacle or a curiosity, like this
next group.
V.
Fourth, Some Respond to Our Lord’s Ministry with
Superficiality
The
large crowd of the Jews then learned that He was there; and they came, not for
Jesus’ sake only, but that they might also see Lazarus, whom He raised from the
dead.
We might expect that this group comes with
good motives. They have heard about the
miracle, and they want to see Jesus. They
didn’t report Jesus to the Sanhedrin, but came to see Him. This seems positive, and many of them will
participate in the festivities of the Triumphal entry.
But, wait — we read that they are there :not
for Jesus’ sake only, but hat they might also see Lazarus, whom He raised from
the dead.” They are there for the show,
for the display. It’s almost like they hear
the circus is in town, and they want to see the latest amusement. They are willing to wave their palm branches tomorrow,
but will they turn on Jesus by the end of the week?
So many come to Jesus for what they might experience. Some want to feel better about
themselves. Others want financial or physical
blessings. Yet, Jesus said He came to
save sinners. Are you approaching Him in
love and devotion, or is it simply what you will get out of Him?
Some turn on Jesus. That’s the last thing we see here:
VI.
Fifth, Some Respond to Our Lord’s Ministry with
Schemes
But
the chief priests planned to put Lazarus to death also; because on account of
him many of the Jews were going away and were believing in Jesus.
We read now of more plots by the chief priests. They didn’t just have plans for Jesus — they
plan to go after Lazarus, as well. He’s
too much proof that Jesus is who He says He is!
V. 12 describes belief in Jesus as abandonment — and, of course, this
group doesn’t believe in the resurrection of the dead. So, they really don’t like Lazarus.
Note how much further they’ve fallen in such
a short time. They were trying to come
up with a justification to kill Jesus in the previous chapter. Now, we don’t read of any justifications;
they are just also going to kill Lazarus.
There’s nothing in Scripture that says
whether they were successful. I did find
some legends that suggest they did eventually kill him, but only after some
ministry for Jesus. These legends, though,
come from spurious texts and don’t agree on the circumstances of Lazarus’s
continued life or death (“The Acts of Lazarus,” “The Acts of Pilate”/“The
Gospel of Nicodemus”). One text says he
became a missionary and died a second time of natural causes (“Acts of Philip”). So, we’re not certain what happened to him.
That’s obviously not the point that John
leaves us with, though. These false
teachers who rejected the existence of the soul, the resurrection of the dead,
and the Messiahship of Jesus Christ are wanting to murder the men who disprove everything
they believe and teach. Sadly, those who
are ardent in their disbelief will respond to Jesus only with scheming, not
with repentance and faith.
VII. Conclusion
The question is how
you respond to the Lord. Some
come to Him with love and want to serve Him, even sacrifice for Him. These are ones who know Him as Savior, and
they are thankful.
Then, there are
those who want something from Jesus.
Perhaps Judas wanted Jesus to be something more. The people in the crowd were certainly
interested in what Jesus would do next, perhaps for them. Some want things and blessings, which aren’t
always wrong. Yet, coming to Jesus to
enrich oneself is not right.
He came for sinners.
If you recognize that you have idolatry in your life — perhaps the love
of money, or a love of self, or something else — He will set you free. Simply ask Him forgiveness and find it in the
cross. He will grant it.
[1] A. T. Robertson, Word
Pictures in the New Testament, (Nashville, TN: Broadman Press, 1933), Jn
12:2.
[2] John F. MacArthur Jr., John 12–21, MacArthur New Testament Commentary, (Chicago, IL: Moody
Publishers, 2008), 3.
[3] New American
Standard Bible: 1995 Update, (La Habra, CA: The Lockman Foundation, 1995).
[4] Edwin A. Blum, The
Bible Knowledge Commentary: An Exposition of the Scriptures, 1985, 2, 316.
[5] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne
House, The Nelson Study Bible: New King
James Version, (Nashville: T. Nelson Publishers, 1997), Jn 12:3.
[6] John MacArthur Jr., Ed., The MacArthur Study Bible, electronic ed., (Nashville, TN: Word
Pub., 1997), 1608.
[7] Gerald L. Borchert, John 12–21, The New American Commentary, (Nashville: Broadman &
Holman Publishers, 2002), 25B:35.