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 ChurchOccasion: AM Service

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:

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.” 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.” 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:

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. This perfume oil is nard or spikenard, produced from the roots and stems of an herb from India. 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, 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.” 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. 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.

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.

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:

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.

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.