Private Ministry: Preparation For Rejection and Death - Part 1 (12:1-26)

Introduction:

Last week if you will remember, we saw the empathetic love of Jesus, as he wept with Mary and Martha over the death of their brother Lazarus, and His great authoritative, resurrection power, as he raised Lazarus from the grave. But we also saw the resulting increased opposition of His opponents, to the point that Jesus no longer could appear in public, thus ending his public ministry.

This morning, we will begin to see how this shift in ministry focus affects those who are his true followers in His Preparation For Rejection and Death, from chapter 12 of John, which we will split into two parts, looking at part one this morning, from John 12:1-26.

Text: John 12:1-26

John 12:1–26 ESV

1 Six days before the Passover, Jesus therefore came to Bethany, where Lazarus was, whom Jesus had raised from the dead. 2 So they gave a dinner for him there. Martha served, and Lazarus was one of those reclining with him at table. 3 Mary therefore took a pound of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped his feet with her hair. The house was filled with the fragrance of the perfume. 4 But Judas Iscariot, one of his disciples (he who was about to betray him), said, 5 “Why was this ointment not sold for three hundred denarii and given to the poor?” 6 He said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it. 7 Jesus said, “Leave her alone, so that she may keep it for the day of my burial. 8 For the poor you always have with you, but you do not always have me.” 9 When the large crowd of the Jews learned that Jesus was there, they came, not only on account of him but also to see Lazarus, whom he had raised from the dead. 10 So the chief priests made plans to put Lazarus to death as well, 11 because on account of him many of the Jews were going away and believing in Jesus. 12 The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. 13 So they took branches of palm trees and went out to meet him, crying out, “Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!” 14 And Jesus found a young donkey and sat on it, just as it is written, 15 “Fear not, daughter of Zion; behold, your king is coming, sitting on a donkey’s colt!” 16 His disciples did not understand these things at first, but when Jesus was glorified, then they remembered that these things had been written about him and had been done to him. 17 The crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead continued to bear witness. 18 The reason why the crowd went to meet him was that they heard he had done this sign. 19 So the Pharisees said to one another, “You see that you are gaining nothing. Look, the world has gone after him.” 20 Now among those who went up to worship at the feast were some Greeks. 21 So these came to Philip, who was from Bethsaida in Galilee, and asked him, “Sir, we wish to see Jesus.” 22 Philip went and told Andrew; Andrew and Philip went and told Jesus. 23 And Jesus answered them, “The hour has come for the Son of Man to be glorified. 24 Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. 25 Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. 26 If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him.

Main Idea: Because Christ, the great shepherd of His sheep, gave His life for them, we His sheep must abandon our lives to follow Him.

I. Lavish Love for Jesus (12:1-8)

Note: The anointing of Jesus by Mary of Bethany (also recorded in Matt. 26:6–13 and Mark 14:3–9) casts a long shadow forward over Jesus’ imminent arrest, trial, condemnation, crucifixion, and burial (John 12:7–8). It’s as if her anointing of Jesus is the commencement ceremony for what is about to happen.

1 Six days before the Passover, Jesus therefore came to Bethany, where Lazarus was, whom Jesus had raised from the dead.

Six days before the Passover most likely refers to Saturday, since the Passover began Friday evening at sundown.

Jesus therefore (Gk. oun) ties this verse to the previous one (11:57) and is a reminder that John is constantly aware of God’s providential ordering of all these events and of Jesus’ obedience in following the path that he knew would lead to the cross.

came to Bethany. It is because the Jewish leaders intend to arrest Him (11:57) that Jesus travels from the wilderness to Bethany, just east of Jerusalem, within reach of His enemies. He takes the initiative, now that His hour approaches (v. 23).

where Lazarus was, whom Jesus had raised from the dead. - We see information was very important because of what will happen in this narrative.

2 So they gave a dinner for him there. Martha served, and Lazarus was one of those reclining with him at table.

they gave a dinner for him there - Dinner (Gk. deipnon) refers to the main meal of the day, which was usually held toward evening (cf. Luke 14:12).

Reclining … at table may imply a banquet rather than a regular meal (cf. John 13:2–5, 23). People at special feasts would lie with their heads near a low table and their feet pointing out away from it, resting on one elbow and eating with the other hand. This provided the setting for what happened next…

3 Mary therefore took a pound of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped his feet with her hair. The house was filled with the fragrance of the perfume.

Mary therefore - because Lazarus had been raised from the dead and was now reclining, fully alive with Jesus, therefore Mary performed her noble deed.

expensive ointment made from pure nard. The essence of this ointment was derived from pure nard, which is an aromatic herb grown in the high pasture-land of the Himalayas, between Tibet and India. In view of the fact that it had to be procured in a region so remote, and carried on camel-back through miles and miles of mountain-passes, it was very high-priced, as we will see next…

anointed the feet of Jesus. Matthew and Mark indicate that she pours some perfume on His head, which would be the common practice. To attend to His feet and wipe them with her hair is a tribute of humility and devotion.

4 But Judas Iscariot, one of his disciples (he who was about to betray him), said, 5 “Why was this ointment not sold for three hundred denarii and given to the poor?” - Judas (and the other disciples; cf. Matt. 26:8) object strongly, calling the act a waste of money. His remarks are inconsiderate of Jesus and cruel toward Mary. Judas’ expression of concern for the poor is unmasked as artificial.

Three hundred denarii represents the equivalent of about a year’s wages.

6 He said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it.

Judas’s motivation was anything but pure. Before he betrayed Jesus, he had already been a thief.

7 Jesus said, “Leave her alone, so that she may keep it for the day of my burial.

Leave her alone. Jesus defends Mary while hinting at the nearness of His death. At this pivotal point in the outworking of God’s redemptive plan, no expense is too great.

So that she may keep it - in other words, for she has saved the perfume so that she could keep it for the day of my burial.

8 For the poor you always have with you, but you do not always have me.”

The poor. Jesus’ response alludes to Deut. 15:11, and therefore he is not discouraging helping the poor.

always ... not always. There will always be poverty in a fallen world, together with the responsibilities of ministering to the poor as an expression of God’s love. The opportunity of being present with Jesus and serving Him during His time on earth will not be repeated.

You do not always have me foreshadows Jesus’ impending death on the cross and subsequent resurrection and ascension, as well as the shortness of time remaining for the disciples to have a part in his earthly ministry.

So we see here first of all the Lavish Love and devotion for Jesus by one of his devoted followers, Mary, and now we will look the…

II. Diverse Responses to Christ (12:9-19)

A. The Plot to Kill Lazarus (9-11)

Note: Instead of recognizing God’s hand in Lazarus’s resurrection, the chief priests plot to kill both Jesus and Lazarus.

9 When the large crowd of the Jews learned that Jesus was there, they came, not only on account of him but also to see Lazarus, whom he had raised from the dead. - these were more curiosity seekers rather then believers, a contrast of the devoted worship of Mary, to the thrill seekers of the unbelievers.

10 So the chief priests made plans to put Lazarus to death as well,

When the chief priests made plans to put Lazarus to death, it betrayed an astounding refusal to allow their beliefs to be changed by undeniable facts. They would rather destroy the evidence than change their minds. This is not rational behavior, but sin produces irrational action by these power hungry leaders, who are acting…

11 because on account of him many of the Jews were going away and believing in Jesus.

many of the Jews were…believing in Jesus. The religious leaders are losing popularity: Nicodemus seems to have defected (7:50–52); some Jews have believed in Christ, however superficially (8:30 note); some are impressed by the healing of the man born blind (10:21); Jesus seems to be gaining followers across the Jordan (10:41, 42); and now Lazarus’s resurrection is leading still more to faith in Him (vv. 17, 18; 11:45). All this sets the stage for the acclaim that Jesus receives at His triumphal entry, which leads the Pharisees to say, “the world has gone after him” (v. 19).

B. The Triumphal Entry (12-19)

Note: Jesus’ triumphal entry, with people waving palm branches to greet him, is celebrated in Christian tradition as “Palm Sunday”, as we will celebrate in about two weeks, with more detail from Matthew 21. John’s version is a more simplified account, used to show how this response of the people purposefully flows through the narrative.

12 The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem.

The next day is probably Sunday of Passion Week, called “Palm Sunday” in Christian tradition. The feast is Passover.

13 So they took branches of palm trees and went out to meet him, crying out, “Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!”

By waving palm branches (a Jewish national symbol of victory) the people hail Jesus as the Davidic king and echo the language of Ps. 118:25–26, hoping that Jesus is the promised Messiah. Most of the crowd probably understood the title King of Israel in a political and military sense, still hoping that Jesus would use his amazing powers to resist Roman rule and lead the nation to independence. Like Caiaphas (John 11:49–52), however, they spoke better than they knew, as his disciples later understood (12:16).

Hosanna. The salutation, meaning, “Save, please,” is borrowed in part from Ps. 118:25, 26, to which is added the reference to “the King of Israel.” This is particularly disquieting to the Jewish leaders, who fear a popular uprising under Jesus’ leadership.

The psalm speaks of God’s exaltation of a “stone” that has been rejected by “builders” (Ps. 118:22, 23), imagery portraying the situation of Jesus and the leaders of the Sanhedrin.

This stone in the psalm refers to the keystone of the temple, and the application of this passage to Jesus indicates that He is the true temple that will replace the Jerusalem temple, which is only a type and shadow of the Messiah.

14 And Jesus found a young donkey and sat on it, just as it is written, 15 “Fear not, daughter of Zion; behold, your king is coming, sitting on a donkey’s colt!”

The precise circumstances are prophesied in Zech. 9:9. This prophecy is noted also in Matthew, and was understood in retrospect by the disciples.

Jesus is depicted as the humble shepherd-king of Zech. 9:9, who comes to the Holy City to take his rightful place. An early messianic prophecy speaks of a ruler from Judah who, riding on a donkey, will command the obedience of nations (Gen. 49:10–11)

Genesis 49:10–11 ESV

10 The scepter shall not depart from Judah, nor the ruler’s staff from between his feet, until tribute comes to him; and to him shall be the obedience of the peoples. 11 Binding his foal to the vine and his donkey’s colt to the choice vine, he has washed his garments in wine and his vesture in the blood of grapes.

Fear not may be taken from Isa. 40:9, where the reference is to the one who brings good tidings to Zion (cf. Isa. 44:2).

16 His disciples did not understand these things at first, but when Jesus was glorified, then they remembered that these things had been written about him and had been done to him.

An important verse on the misunderstanding motif in John, indicating that many of the things Jesus said and did were understood only after the cross and resurrection.

17 The crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead continued to bear witness. 18 The reason why the crowd went to meet him was that they heard he had done this sign.

John describes for us the reason why the crowds followed Jesus and had believed on him (11:45), it was because of the miracle of raising Lazarus.

19 So the Pharisees said to one another, “You see that you are gaining nothing. Look, the world has gone after him.”

The Pharisees’ exasperation is based on one thing and that is their hunger for power, and anything that would cause their power to diminish must be eliminated.

Something has to be done, and done quickly, or it will be too late. “Look,” they add, “the world or the public in general has gone (away from us) after him.” The Pharisees are frantic! The world, in a different sense, was indeed going after him: as we will see next, the Greeks were coming!

So we’ve seen the Lavish love for Jesus by Mary, followed by the diverse responses to Christ, as a result, but now finally we will see that…

III. Radical Discipleship Demands Sacrifice (12:20-26)

We have seen what superficial discipleship looks like, Jesus is about to teach what it means to be His true disciple…

20 Now among those who went up to worship at the feast were some Greeks.

some Greeks. An ironic footnote to the complaint of the Pharisees in v. 19, previewing a future in which their hyperbole (the whole world) will prove truer than they can foresee. These Greeks are are then likely, proselytes or, perhaps, Gentile “God-fearers” (as they are known in that era) who participate in synagogue worship but do not undergo circumcision and full reception into the Jewish religion (Acts 8:27; 13:26; 17:4). They came to “worship at the feast,” but are restricted to the temple’s outer courtyard, which was reserved for Gentiles, who were uncircumcised.

21 So these came to Philip, who was from Bethsaida in Galilee, and asked him, “Sir, we wish to see Jesus.”

Philip. Although he is Jewish like the other apostles, Philip’s name is Greek and his hometown, Bethsaida in Galilee, is populated by many Gentiles as well as Jews. Hence, the Greeks approach him to seek a meeting with Jesus. If you remember, this is the same Philip we are introduced to back up in John 1:43-44

John 1:43–44 ESV

43 The next day Jesus decided to go to Galilee. He found Philip and said to him, “Follow me.” 44 Now Philip was from Bethsaida, the city of Andrew and Peter.

“Sir, we wish to see Jesus.”- These Greeks desire to have an interview with Jesus. It is not surprising that they hesitate to approach the Lord directly. It is not clear to them whether he will welcome an interview. So they ask Philip to act as intermediary.

The request of the Greeks presented a double problem:

a. In view of what Jesus had said on other occasions (Matthew 10:5 “5 These twelve Jesus sent out, instructing them, “Go nowhere among the Gentiles and enter no town of the Samaritans,” ; Matthew 15:24 “24 He answered, “I was sent only to the lost sheep of the house of Israel.”” ), could he consistently welcome Greeks into his presence? — But, on the other hand, had he not spoken about “other sheep, not of this fold,” whom he must also gather? Just what was the attitude of Jesus toward Greeks: would he welcome them or would he refuse to give them audience?

b. Would not Jesus by granting audience to the Greeks invite the wrath of all the Jewish people, especially if the interview were to be held anywhere in the temple?

22 Philip went and told Andrew; Andrew and Philip went and told Jesus.

The problem being too big for Philip, he consults his friend and fellow-townsman, Andrew. Andrew and Philip, hesitating to offend the Greeks, also hesitating to encourage them, place the request of the Greeks — before Jesus.

23 And Jesus answered them, “The hour has come for the Son of Man to be glorified.

And Jesus answered them - note that Jesus answers them not as they or we might have expected. What significance is there to the Greeks seeking Jesus, and the answer he gives them? Let’s look at the answer…

The hour has come for the Son of Man to be glorified. In contrast to earlier statements that His time had not yet come (2:4; 7:6, 8, 30; 8:20), this is the first of a number of statements that Christ’s death and resurrection are at hand (v. 27; 13:1; 16:32; 17:1). The cross and burial themselves are described elsewhere as His humiliation (Phil. 2:8), but here as His glorification. His crucifixion is also His glory because the humiliation in suffering is the path by which Christ the Mediator, following the days of His resurrection on earth, must enter the glory of His ascension to the Father’s right hand (13:31, 32; cf. Phil. 2:8, 9; Luke 24:26).

Philippians 2:8–9 ESV

8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. 9 Therefore God has highly exalted him and bestowed on him the name that is above every name,

Luke 24:26 ESV

26 Was it not necessary that the Christ should suffer these things and enter into his glory?”

These events inaugurate the eschatological (end, final) Messianic kingdom, which will be consummated at the return of Christ to judge the living and the dead.

24 Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.

a grain of wheat. Jesus uses the growth of wheat from a seed as an explanation of His own work. His death at a certain time and place opens the doors of salvation to his people of every age and nation.

but if it dies, it bears much fruit - a single grain of wheat that is not planted is of little value, however, when planted it provides fruit for many. But this fruit is not without a cost, for Jesus says…

25 Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life.

Whoever loves his life. Those who are absorbed by self-protection and the interests of life on earth encounter ruin, while those set free by Christ’s grace to lay down their physical lives receive eternal life (Matt. 10:39).

Matthew 10:39 ESV

39 Whoever finds his life will lose it, and whoever loses his life for my sake will find it.

It is in the service of Christ and in union with Him that the truth of this statement is experienced (ch. 14).

Here again Jesus speaks in absolute terms to emphasize a point: loves his life means “delights in his life in this world more than in God,” and hates his life in this world means, by contrast, “thinks so little of his life, and so much of God, that he is willing to sacrifice it all for God.”

26 If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him.

Following Christ entails self-sacrifice, shown supremely at the cross.

This is a call to radical discipleship. This section invites believers to embrace a life of service over personal ambitions.

So how did this answer that Jesus gave to Philip and Andrew in response to the Greeks seeking Jesus, satisfied their inquiry?

It made clear to them Jesus’ mission and person by declaring to them that he was that seed that was to die, thus signifying that his kingdom would not be political or military, but by his death, he would receive the eternal glory due only to God.

He also showed that the purpose of his death was not just for the Jewish nation, but because this answer was directed at their inquiry, he was in essence saying that the Gentiles would also reap the benefits of the fruit of his death.

It answered for not only those greeks but all who heard Jesus’ answer, that in order to seek Jesus, and follow him, you must deny yourself, your life, your plans, and follow him at all costs.

Matthew 16:24 ESV

24 Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me.

So What?

Do we understand that as Jesus prepared for his passion, he moved with purpose and diligence, knowing the glory that would be set before him?

Do we understand the radical life of self-denial and total identification with Christ is expected of those who profess to be disciples of Jesus Christ?