ST JOHN
CHAPTER 12
Mary anoints Jesus’ feet—His triumphal entry into Jerusalem recounted—He foretells his death—To receive Christ is to receive the Father.
1 THEN Jesus six days before the passover came to Bethany, [ Christ had wanted some time alone with his disciples, so they had withdrawn themselves from meeting in public places for a while and had gone to a city called Ephraim. John 11:54 ] where Lazarus was which had been dead, whom he raised from the dead.
2 There they made him a supper; and Martha served: [ just as Mary is humbled, so too does Martha appear to be more contrite given the lack of grumbling present at the previous similar occasion, cf. Luke 10:40. ] but Lazarus was one of them that sat at the table with him.
3 Then took Mary a pound of ointment of spikenard, [ Spikenard is a costly spice which comes from a very rare plant and is usually blended with olive oil for anointing acts of consecration, dedication, and worship. In Greek, the word for “spikenard” means “genuine and pure.” ] very costly, [ So here we have Mary taking a pound of ointment of spikenard and Judas Iscariot can't believe Mary spent 300 pence, roughly a full year's salary, on a pound of spikenard, which was a Roman pound, and so it was equivalent to about the size of a can of soda. In the John account, she uses the entire bottle to anoint Christ's feet. And in other accounts, she breaks the bottle and pours it on Jesus' head. Either way, Mary used an entire bottle of spikenard to anoint Christ. This would be kind of like using an entire bottle of perfume on one person in one sitting. ] and anointed the feet of Jesus, and wiped his feet with her hair: [ What are the possible reasons why Mary showed such a great amount of love on this occassion? 1( She was grateful for the restoration of health to Lazarus 2) Did she maybe feel a little guilty for her lack of faith displayed in the previous chapter (John 11:32). "If you would have been here my brother would not have died". Do we ever recognize that we could have done better and then we try to quickly restore or make up for our imperfections? These acts are a sign of great humility and contrition on the part of Mary. On the other hand we find the true character of Judas displayed here. He is manipulative, callous and selfish. Why the feet? In the Hebrew tradition the feet were the lowest part of the body, both figuratively and literally (cf. 1:5-6, also cp. 10:14-15). None but a slave was allowed to bathe another's feet because of the lowly nature of the task, and rabbi's were expressly forbidden from having/allowing their disciples wash their feet because it was too demeaning (cf. John 1:27). We find in Isa 52:7 additional symbolism of the Saviors feet. ] and the house was filled with the odour of the ointment. [ Suggesting that Mary was generous in the amount of oil that she was using. I'm sure that Lazarus' home was just saturated with the fragrance. Was Mary declaring in the best way she knew how, that the tree, the tree of life(which was associated with the oil the sweet odor of paradise, a fragrance that saturated every particle of air, it was meant to remind them of the all-encompassing love and sacrifice of the tree of life ) in Paradise was in her home. And if others didn't recognize it, they would now, because he was literally soaking in the fragrance of the tree of Paradise. ]
5 Why was not this ointment sold for three hundred pence, [ a better translation for “pence” would be “denari”. This amount would be about equal to eleven month’s wages for a common worker of the time. The value is exceptional. How it came to be in Mary’s hands is a mystery, but the IV on v. 7 suggests she had been saving it for some time. ] and given to the poor? [ This was not his intent, to give the money to the poor (see verse 6) but he brings it up to contend with Mary and the fact that she used costly oil on the Savior. Knowing Judas he really wanted the money from the oil for himself somehow. ]
6 This he said, not that he cared for the poor; but because he was a thief, [ John discloses the real intend of Judas here. ] and had the bag, and bare what was put therein. [ maybe a more proper translation of the word used here "ebastazen" might be "and stole what was put in it". ]
7 Then said Jesus, Let her alone: against the day of my burying hath she kept this. [ Jesus confronts Judas, taking the side of Mary. The custom of the day suggested that a man should never publically stand up for a woman and censure a man in front of the woman. If it were done it would be considered a very socially unacceptable offense and extremely embarrassing to Judas. Jesus however; did not care about the social norms. This act must have infurriated Judas which might have provided additional motivation for Judas to conspire against Jesus. Inspired Version appends "for she hath preserved this ointment until now, that she might anoint me in token of my burial". ]
8 For the poor always ye have with you; [ When you think of this statement in a way it is if to say that as long as there are decietful people around like you Judas; who will rob from anyone for your own gain - then there will always be those that are poor. ] but me ye have not always.
9 Much people of the Jews therefore knew that he was there: and they came not for Jesus’ sake only, but that they might see Lazarus also, [ So the people did not only want to see the person that was doing the miracles killed but also the person on whom the miracle was performed. ] whom he had raised from the dead.
10 ¶ But the chief priests consulted that they might put Lazarus also to death; [ Note the amount of hatred they had for Christ. They wanted and plotted to take the life of an innocent man just because he was healed by the Savior. Lazarus was able to bear simple testimony that he was healed by the Savior and the Sanhedrin simply could not have that. They wanted no person to be able to bear witness of his power. There is a little humor in this. Since they failed to recognize that Jesus had indeed raised Lazarus from the dead they failed to realize that if he had indeed done this once then they could kill Lazarus a thousand times and Jesus could raise him a thousand times. ]
11 Because that by reason of him many of the Jews went away, [ Away from the Pharisees and toward Jesus. ] and believed on Jesus. [ They left their Jewish faith to become Christian. ]
12 ¶ On the next day [ on monday. ] much people that were come to the feast, when they heard that Jesus was coming to Jerusalem,
13 Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord. [ The Passover feast is ripe with messianic symbols as it is the celebration of Israel’s redemption from Egypt by Moses. Just as Moses struck the Egyptians and liberated Israel, so do the Jews at this time hope Jesus will strike the Romans and free Jerusalem. Hence the reason why they were so excited to welcome him, and then later were so willing to abandon him when Jesus fails to deliver them. ]
15 Fear not, daughter of Sion: [ a quotation from Zeph. 3:14-16 ] behold, thy King cometh, sitting on an ass’s colt. [ as predicted by Zepheniah and Zechariah, Zech. 9:9]
16 These things understood not his disciples at the first: [ Or the disciples did not understand the symbolism at this point. Are they too caught up in what they think is Jesus finally coming out as the physical king of Jerusalem. This is what they have been waiting for, but they don’t realize that Jesus is about to defer this physical throne for his Father’s heavenly throne. ] but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him.
17 The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record. [ The people that were there when Jesus called Lazarus from the grave are bearing testimony of what happened and this has increased the interest and number of people that have shown up for the Passover when they learned that Jesus would be there - vs 12. ]
18 For this cause [ They came to see the miracle worker they wanted to see signs for themselves. ] the people also met him, for that they heard that he had done this miracle.
19 The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? [ It does not matter what we threathen to do with the people including excommunication - it mattereth not. ] behold, the world is gone after him. [ Everyone seems to want to become his disciples, one more reason that they needed to do something and do it quickly. ]
20 ¶ And there were certain Greeks [ not men who are descendant of Judah come
from Greece, but Gentiles from Greece. ] among them that came up to worship at the feast:
from Greece, but Gentiles from Greece. ] among them that came up to worship at the feast:
21 The same [ The Greeks or Gentiles who were there to proselyt to those of the faith of Judaism. ] came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. [ Why they approached Philip is unclear, but the additional detail John includes regarding his place of birth suggests there was some connection between himself and them along these lines. These Greeks would like to see the man named Jesus that they have heard so much about. Maybe their fear of rejection. Hence their rather circuitous means of getting to him. Their fear of rejection is based on the general treatment they receive under the contemporary form of Judaism.
They are used to being pushed to the fringes and of being exploited by Pharisees (cf. Matt. 23:15) because of being Gentiles, so they are timid when approaching the one who is heralded as the Messiah. ]
They are used to being pushed to the fringes and of being exploited by Pharisees (cf. Matt. 23:15) because of being Gentiles, so they are timid when approaching the one who is heralded as the Messiah. ]
22 Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus. [ Philip does not directly approach Jesus. He consults with Andrew first, and then Andrew passes the request along. This lack of direct approach reflects the general perception and treatment of Gentiles among the society of the time. ]
23 ¶ And Jesus answered them, saying, The hour is come, [ Previously he kept Gentiles at arms length (cf. Matt. 15:21-28), now he tells them they are on the same footing as natural Israel. Jesus is foreshadowing the imminent ministry to all nations, cf. Acts 10.] that the son of man [ Title for Christ - The "son of God" and the "son of Man" are synonymous... In the pure Adamic language, the name Elohim means "the Gods" it is (plural) in hebrew, the Father, is "Man of Holiness" (signifying that God is a Holy Man), and the name of Christ, the son, is short for "son of Man of Holiness" (Mormon Doctine p 671; Moses 6:57. The earliest use of this title "Son of Man" (man here means "King") that I can find in the scriptures comes from the Book Of Enoch(Enoch 46:1-3). Other references to that title include Daniel(), Abraham() and Christ himself() and all of them would have had available the Book Of Enoch.
Enoch was given the title Son of Man as a descriptor for Jesus Christ. We find in written in the Book of Enoch 46:1-3 “And I asked the angel who went with me and showed me all the hidden things, concerning that Son of Man, who He was, and whence He was, (and) why he went with the Head of Days? And he answered and said unto me:
This is the Son of Man who hath righteousness, with whom dwelleth righteousness, and who revealeth all the treasures of that which is hidden, because the Lord of Spirits hath chosen Him, and whose lot hath the pre-eminence before the Lord of Spirits in uprightness forever. (BoE 46:1-3)”
So from these verses we can see that Enoch's angelic guide has declared that "the Son Of Man" is another name for Jesus Christ. This phrase is used by Daniel when he likens the person that he saw in his vision "like the Son of Man" (Daniel 7:13-14) as does Abraham when he described the individual who volunteered Himself to do the will of the Father as being “like unto the Son of Man.” Therefore the phrase “like the Son of Man” or “like unto the Son of Man,” (Abr 3:27) used in these two examples promote the familiarity through an external source to which both prophets would have had access to that being the Book of Enoch. (Abr 1:31)
This is also why Christ would have referred to himself as "the Son Of Man" because it was the messianic title that embodied the works and mission that would be preformed creation, example, atonement, resurrection, judgement(John 5:22-23,27) are all responsibilities that were given to the Son Of Man. Christ seems to use this title to place specific importance upon the subject matter He was teaching at the time, because the use of that title by Christ typically focuses on the prophecies of the Great and Terrible Day of the Lord and His latter-day responsibilities.
Since the Jews of old would have had access to the book of Enoch, they would have known from there that "the Son Of Man" was a name given to "the Son Of God". So when Christ references that he is the "Son of Man" he is essentially declaring that he is God's Son. Here is the text from Enoch which the jews would have had at the time of Jesus. Multiple copies found with the Dead Sea scrolls.
Enoch Chapter XLVL
This Son of man, whom thou beholdest, shall raise up kings and the mighty from their couches, and the powerful from their thrones ; shall loosen the bridles of the powerful, and break in pieces the teeth of sinners.
4. He shall hurl kings from their thrones and their dominions ; because they will not exalt and praise him, nor humble themselves before him, by whom^ their kingdoms were granted to them. The countenance likewise of the mighty shall He cast down, filling them with confusion. Darkness shall be their habitation, and worms shall be their bed ; nor from that their bed shall they hope to be again raised, because they exalted not the name of the Lord of spirits.
5. They shall condemn the stars of heaven, shall lift up their hands against the Most High, shall tread upon and inhabit the earth, exhibiting all their works of iniquity, even their works of iniquity. Their strength shall be in their riches, and their faith in the gods whom they have formed with their own hands. They shall deny the name of the Lord of spirits, and shall expel him from the temples, in which they assemble
6. And tvith him the faithful, who suffer in the name of the Lord of spirits. ] should be glorified.
24 Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. [ Reference to the resurrection of Christ. The complete work of the Savior requires his death and then the taking of his life up again so that all mankind might be resurrected. As a result of his atonement he will bear much fruit. ]
25 He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. [ It is better for man to have disdain for the things of the flesh and love things of the spirit, for the things of the spirit will provide eternal life. The Savior as an example was willing to forego his life that we might live again.]
26 If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.
27 Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. [ "kai ti eipw; pater, swson me ek thv wrav tauthv?" which may be paraphrased thus: And why should I say, Father, save me from this hour? when for this cause I am come to this hour. ]
28 Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.
29 The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him.
34 The people answered him, We have heard out of the law that Christ abideth for ever: [ The people at Jerusalem wanted him to be their physical deliverer, the new David come to overthrow the Romans and restore the kingdom of Jerusalem to her former glory. Thus their adulation at the triumphal entry. But, when Jesus publicly announces he is shortly to be killed, the people want to know what he is talking about. Their expectations for a physical deliverer are not being met, and rather then question their expectations they question Jesus’ authenticity. ] and how sayest thou, The son of man [ Title for Christ - The "son of God" and the "son of Man" are synonymous... In the pure Adamic language, the name Elohim means "the Gods" it is (plural) in hebrew, the Father, is "Man of Holiness" (signifying that God is a Holy Man), and the name of Christ, the son, is short for "son of Man of Holiness" (Mormon Doctine p671; Moses 6:57. The earliest use of this title "Son of Man" (man here means "King") that I can find in the scriptures comes from the Book Of Enoch(Enoch 46:1-3). Other references to that title include Daniel(), Abraham() and Christ himself() and all of them would have had available the Book Of Enoch.
Enoch was given the title Son of Man as a descriptor for Jesus Christ. We find in written in the Book of Enoch 46:1-3 “And I asked the angel who went with me and showed me all the hidden things, concerning that Son of Man, who He was, and whence He was, (and) why he went with the Head of Days? And he answered and said unto me:
This is the Son of Man who hath righteousness, with whom dwelleth righteousness, and who revealeth all the treasures of that which is hidden, because the Lord of Spirits hath chosen Him, and whose lot hath the pre-eminence before the Lord of Spirits in uprightness forever. (BoE 46:1-3)”
So from these verses we can see that Enoch's angelic guide has declared that "the Son Of Man" is another name for Jesus Christ. This phrase is used by Daniel when he likens the person that he saw in his vision "like the Son of Man" (Daniel 7:13-14) as does Abraham when he described the individual who volunteered Himself to do the will of the Father as being “like unto the Son of Man.” Therefore the phrase “like the Son of Man” or “like unto the Son of Man,” (Abr 3:27) used in these two examples promote the familiarity through an external source to which both prophets would have had access to that being the Book of Enoch. (Abr 1:31)
This is also why Christ would have referred to himself as "the Son Of Man" because it was the messianic title that embodied the works and mission that would be preformed creation, example, atonement, resurrection, judgement(John 5:22-23,27) are all responsibilities that were given to the Son Of Man. Christ seems to use this title to place specific importance upon the subject matter He was teaching at the time, because the use of that title by Christ typically focuses on the prophecies of the Great and Terrible Day of the Lord and His latter-day responsibilities.
There is no reason to belive otherwise than those Jews who heard Christ use this title would have been fully aware the title’s source and the bold declaration represented by the messianic prophecies for him as described in the Book of Enoch.
Since the Jews of old would have had access to the book of Enoch, they would have known from there that "the Son Of Man" was a name given to "the Son Of God". So when Christ references that he is the "Son of Man" he is essentially declaring that he is God's Son. Here is the text from Enoch which the jews would have had at the time of Jesus. Multiple copies found with the Dead Sea scrolls.
Enoch Chapter XLVL
This Son of man, whom thou beholdest, shall raise up kings and the mighty from their couches, and the powerful from their thrones ; shall loosen the bridles of the powerful, and break in pieces the teeth of sinners.
4. He shall hurl kings from their thrones and their dominions ; because they will not exalt and praise him, nor humble themselves before him, by whom^ their kingdoms were granted to them. The countenance likewise of the mighty shall He cast down, filling them with confusion. Darkness shall be their habitation, and worms shall be their bed ; nor from that their bed shall they hope to be again raised, because they exalted not the name of the Lord of spirits.
5. They shall condemn the stars of heaven, shall lift up their hands against the Most High, shall tread upon and inhabit the earth, exhibiting all their works of iniquity, even their works of iniquity. Their strength shall be in their riches, and their faith in the gods whom they have formed with their own hands. They shall deny the name of the Lord of spirits, and shall expel him from the temples, in which they assemble
6. And tvith him the faithful, who suffer in the name of the Lord of spirits. ] must be lifted up? who is this son of man?
35 Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.
36 While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them. [ Why does Jesus hide from them? We have the same thing going on that happened in 6:15. The people wanted to force him to be king,
Jesus hides from them so they cannot. They want a physical deliverer, he ius here to be a spiritual deliverer and since they will not listen he moves on. ]
38 That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? [ The power, strength, and miracles of Christ. ]
40 He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.
42 ¶ Nevertheless among the chief rulers [ a better rendering here would be "priests" ] also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: [ As an example of this, John informs us there were many
of the Levitical priests who believed in Jesus, but they
would not support him because they would be rejected by the
Pharisees and lose their jobs if they did. Among the chief priests many believed in Jesus, but they did not openly support him as if they did the Sanhedrin and Pharisees would have them thrown out of the synagogues and Temple. The Levites, particularly the priests, were the ones who were supposed to be closest to God because of the service they
provided in the Temple. John includes this detail to show that all of people, even the ones who served God daily in Temple service, were more interested in worldly things than in the heavenly things. This is why Jesus was rejected. However, after Jesus’ crucifixion, a large number of priests do ultimately become Christian disciples, cf. Acts 6:7. It seems likely the same group here become the disciples spoken of in Acts.]
provided in the Temple. John includes this detail to show that all of people, even the ones who served God daily in Temple service, were more interested in worldly things than in the heavenly things. This is why Jesus was rejected. However, after Jesus’ crucifixion, a large number of priests do ultimately become Christian disciples, cf. Acts 6:7. It seems likely the same group here become the disciples spoken of in Acts.]
43 For they loved the praise of men [ "doxan" or the glory or honour that cometh from men ] more than the praise of God.
44 ¶ Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me. [ If you truely believe in me, then you believe in the Father, as he is the one that sent me. When Jesus said these things is unclear, but it
is plain the quotation in v. 44-50 does not occur in sequence
with the events of v. 23-36because Jesus went and hide himself in verse 36 so that does not make sense.
The content is similar to that of 3:15-19 and 8:12-29. ]
47 And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. [ He came to save the world, through working out the atonement. He did not come as a judge while he was here but we do know that the Father hath left all judgement to the son. So in the end he will be the one that has to judge us as well. I would suppose that this is not something that he is looking forward to, because as he said he came to save us - thta is his primary mission. ]
48 He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.