12:1-9. BETHANY.
A2  C  1,2. The Lord and Lazarus.
     D  E  3. The Anointing. Act.
         F  4-6. Objection. Made.
     D  E  7. The Anointing. Purpose.
         F  8. Objection. Refuted.
    C  9. The Lord and Lazarus.

March 28th, 29 A.D.

John 12)

1 Therefore Jesus six days before the passover (on the 9th day of Nisan, i.e. our Thursday sunset to Friday sunset) came to Bethany, where Lazarus was, which had been dead, whom He raised out from the dead.
2 There they made Him a supper (the 1st of 3 suppers. It was on Saturday evening, at the close of the Sabbath, on the 10th day of Nisan); and Martha was serving: but Lazarus was one of them that sat at the table with Him. (He partook of real food.)

  There can be no doubt that, during the last week, the Lord was anointed on two separate occasions.

    1. The former is recorded in John 12:3-8, "six days before the Passover", in the house of Lazarus, at Bethany.

  The latter is recorded in Matt. 26:7-13, and Mark 14:3-9, "two days before the Passover", in the house of Simon the leper, also in Bethany.

  Thus the times and places distinct.

    2. In the former case it was "a pound of ointment" that was used (John 12:3).
  In the latter case it was an alabaster vessel (Matt. 26:7).
    3. In the former case it was "the feet" of the Lord that were anointed (John 21:3).
  In the latter case it was His "head" (Matt. 26:7)
    4. In the former case the term used is "anointed" (John 12:3).
  In the latter case the term is "poured" (Matt. 26:7. Mark 14:3)
    5. In the former case it was Judas who asked the question why it was not sold, &c., as there was plenty of time to do so during the six days (John 12:4).
  In the latter it was the disciples who "had indignation" (Matt. 26:8) "among themselves" (Mark 14:4); and their words (not necessarily spoken aloud to all) seem to refer to what Judas had said before.
    6. In the former the Lord directs the ointment to be reserved for His burial; and not sold (John 12:4).
  In the latter He declared that it had been kept for that purpose (Matt. 26:12. Mark 14:8)
    7. In the former case the Lord said, "Let her alone," in order that she may keep it (John 12:7).
  In the latter He declared that she had well used it (Matt. 26:10-13).
    8. In the former case the woman is named "Mary" (John 21:3).
  In the latter case the woman is unnamed.
    9. Thus on each occasion both the antecedents and consequence are different.

Instead of wondering that there should be two anointings the wonder should be that there were only two, seeing that examples are so easily followed.

3 Then took Mary a pound (about 12 oz.) of ointment (aromatic balsam) of spikenard (= pure nard. Liquid, because it was poured), very costly, and anointed the feet of Jesus (3 anointings recorded in the Gospels. The 1st, probably in Capernaum in the house of Simon the Pharisee [Luke 7:36-50]: a woman anointed His feet. The one here was the 2nd, and again His feet were anointed. At the 3rd, in the house of Simon the leper, a woman anointed His Head), and wiped his feet with her hair: and the house was filled from the odor of the ointment. (Priesthood anointed)

4 Then said one out of His disciples, Judas Iscariot (man of the cities. Was Judas a Kenite?), Simon's son, which was about to deliver Him up,

5 "Why was not this ointment sold for three hundred pence (about $8.67), and given to the poor?"
6 This he said, not that he cared concerning the poor; but because he was a thief, and had the bag (the word means a bag to keep the reeds of wind instruments, and if Judas was a shepherd, the bag might be the pouch for the reeds of the pipes so much used by the eastern shepherd), and carried away what was put therein.

7 Then said Jesus, "Let her alone: to the day of My burying has she kept this. (Mary was anointing Jesus for burial.)

8 For the poor always you have among yourselves (i.e. not the outside poor, but the Lord's poor); but me ye have not always." (The greatest gift the poor, or anyone, could receive was the crucifixion and resurrection of Jesus Christ.)

9 Much people of the Jews therefore got to know that He was there: and they came not on account of Jesus only, but that they might see Lazarus also, whom He had raised from the dead. (People will go anywhere for a side show, but miss the real truth)

10 But the chief priests consulted that they might kill Lazarus; (Implies violent death, not by judicial execution. How would you like to belong to this church? Religionist will do anything to protect their piece of the cake. The miracle of Lazarus being raised from the dead was bringing many to Jesus and away from the Sanhedrin.)
11 Because that on account him many of the Jews withdrew (i.e. from the chief priest's faction), and believed on Jesus.

A3  G  J  12,13-. People. Meeting.
        K  -13. Praise.
         H  14. Entry. The Act.
         H  15,16. Entry. The Prophecy.
    G   K  17. Testimony.
       J  18. People. Reason of Meeting.

12 On the next day (i.e. the 4th day before the Passover, the 11th of Nisan. Our Sat. sunset to Sun. sunset) a great crowd that were come to the feast, when they heard that Jesus was coming to Jerusalem,
13 Took branches of palm trees, and went forth for meeting Him, (Once again we see the people with palm branches in their hands. They believed Jesus had the power to save their eternal souls. The palm branches are symbolic of their trust that the Lord will take care of them. Do you trust Him?)

and were shouting, "Hosanna (= save now!): Blessed is the King of Israel that comes in the name of the Lord." (Christ came at the 1st Advent to save people. All that Satan wants to do is destroy people.)

14 And Jesus, when He had found a young ass, sat upon it; as it is written, (Zech. 9:9 - 1st Advent, prophesied to save. 9:10 - 2nd Advent, prophesied to rule.)

15 "Fear not, daughter of Zion: behold, your King comes, sitting upon an ass's colt." (It is important for you to know where this is written. The 1st advent is written of in Zechariah 9:9. The 2nd advent is written of in Zechariah 9:10. The palm branches were there at the 1st advent, and they will be there at the 2nd advent. There is nothing new under the sun.)
16 These things perceived not His disciples at the first: but when Jesus was glorified (crucified), then remembered they that these things had been written about Him, and that they did these things to Him. (His disciples understood not at first. Do you know the written Word well enough that you instantly recognize the 2nd advent? "Study to show yourself approved unto God, a workman that needs not be ashamed, rightly dividing the word of truth. " [2 Timothy 2:15].)

17 The crowd therefore that was with Him when he called Lazarus out of his grave, and raised him from the dead, were testifying.

18 On account of this the crowd also met Him, because they heard that He had done this sign.

19 The Pharisees therefore said among themselves, "Perceive you how you profit nothing at all? behold, the world is gone after Him." (He's ruining their playhouse)

Z1  L  20-23-. The hour is come.
     M -23. Glorification.
      N  24. Death.
       O  25,26. Words to Disciples.
    L  27. The hour is come.
     M  28-31. Glorification.
      N  32,33. Death.
       O  34-36. Words to people.

20 And (this was the 3rd day before the Passover, 12th of Nisan, Sun. sunset to Mon. sunset) there were certain Greeks (Gr. Hellenes: i.e. Gentiles, not Greek-speaking Jews, or Grecians) out of them that were coming up, according to custom to worship (this would be in the outer court of the Temple, called the Court of the Gentiles. Cp. Rev. 11:2) in the feast: (They would not be allowed to eat the Passover, unless they were proselytes [Ex. 12:48)
21 The same came therefore to Philip, which was of Bethsaida of Galilee (probably the Greeks were from Galilee, and, as Philip bore a Greek name, has some acquaintance with him), and prayed him, saying, "Sir, we wish to see Jesus."
22 Philip comes and tells Andrew: and again Andrew and Philip tell Jesus. (Andrew belonged to the 1st group of the Apostles, Philip to the 2nd)
23 And Jesus answered them, saying, "The hour is come,

that the Son of man should be glorified.

24 Verily, verily, I say to you, If a seed-corn of wheat not fall into the ground and die, it abides alone: but if it die, it bears much fruit.

25 He that loves his life shall lose it; and he that hates his life in this world shall guard it unto life eternal. (He, Christ, is going to defeat death, and many will come out of spiritual death)
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 honor.

27 At this moment is My soul (Gr. psuche, here used in the personal sense = I Myself) troubled; and what shall I say? Father, save Me from this hour? [No!] It is for this cause came I to this hour. [I will say] "Father, glorify Your name". (by the cross).(It was for this purpose.)

28 Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. (The Father's name was glorified in the wilderness by the Son's victory over the "tempter". It was about to be glorified again by the final victory over satan, in the contest beginning in Gethsemane and ending at the empty tomb)
29 The people therefore, that stood by, and heard it, said that it thundered (they heard a sound, but could not distinguish what it was): others said, "An angel spake to Him."
30 Jesus answered and said, "This voice came not on account of Me, but on account of you.
31 Now is the judgment of this world (i.e. the crisis reached when the world pronounced judgment against Christ and His claims): now shall the prince of this world be cast outside. (= ruler. Applied to Satan. The prince of this world was a well-know Rabbinical term [Sar ha 'olam, prince of the age] for satan, "the angel", as they say, "into whose hands the whole world is delivered". See Dr. John Lightfoot's Works, xii, p. 369)

32 And I, if I be lifted up from the earth (always in John, it refers to the cross), will draw all men to Myself." (He will make it possible)
33 This He said, signifying what kind of death He was about to die.

34 The people answered Him, "We heard out of the law that Christ abides for ever: (refers to a definite time, and may refer to a portion of the law read on the Great Sabbath, two days previously. The quotation is usually referred to Ps. 89:29, but it may rather be Ps. 92, which is said to have been read on the Sabbath from the days of Ezra. Whether in flesh or spirit, He does abide forever) and how do You say, 'The Son of man must be lifted up?' who is this Son of man? (perhaps a reference to the idea that there would be 2 Messiahs - Messiah Ben-Joseph to suffer, and Messiah Ben-David to reign)
35 Then Jesus said to them, "Yet a little while is the light among you. Walk as you have the light, in order that darkness may not seize you: for he that walks in darkness knows not where he goes. (lost soul, falls and stumbles)
36 While you have light, believe in the light, that you may become the children of light."

These things spoke Jesus, and departed, and was hidden away from them. (i.e. the Greeks of v. 20. Cp. Matt. 10:5.)

Y2  P1  37-43. Unbelief and Belief.
    P2  44-50. Belief and Unbelief.

P1  Q  37. Unbelief.
     R  t1  38. Isaiah. Citation.
         u1  39-. Consequence.
        t2  -39,40-. Isaiah. Citation.
         u2  -40. Consequence.
        t3  41. Isaiah. Occasion.
    Q  42,43. Belief.

37 But though He had done so many miracles in the presence of them, yet they believed not on Him: (It doesn't mater if they are blind)

38 That the saying of Isaiah the prophet might be fulfilled, which he spoke, (this is quoted from Isa. 53:1) "Lord, who has believed our report? and to whom has the arm of the Lord (= Messiah, as the executive of His decrees. Isa. 51:9; 52:10) been revealed?" (Christ isn't on trial, we are.)

39 On account of this they were not able to believe, (Judicial blindness follows persistent unbelief)

because that Isaiah said again,
40 He has 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." (Because they are on trial. Quoted from Isa. 6:9,10. This was the 2nd occasion of this prophecy being quoted, the 1st being Matt. 13:14, when the Lord explained why He spoke to the people in parables; the other two being Acts 28:26,27 and Rom. 11:8. He will never give anybody more they can handle. Some are weak and can't handle the truth. They will in the millennium, or they will be gone after that.)

41 These things said Isaiah, when he saw His glory, and spoke concerning Him.

42 Nevertheless among the chief rulers also many believed on Him; but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue: (= become excommunicated. Don't worry about what men think.)
43 For they loved the glory of men more than the glory of God. (Satan's main M.O.)

P2  S1  44,45. Belief in the Son.
     T1  46. Blessing.
    S2  47-. Non-belief in the Son.
     T2  -47. Judgment, not of the Son.
    S3  48-. Rejection of the Son.
     T3  -48. Judgment by the Father.
    S4  49,50. Rejection of the Father.

44 Jesus shouted out and said, "He that believes on Me, believes not on Me, but on Him that sent me. (Faith in the Lord does not rest in Him, but passes on to recognize that He is the manifestation of the Father.)
45 And he that sees Me sees Him that sent Me. (If you've seen the Son, you've seen the Father)

46 I am come a light into the world, that whosoever believes on Me (condition) should not abide in darkness.

47 And if any one hear My sayings, and believe not,

I judge him not: for I came not to judge the world, but to save the world. (This will change at the 2nd advent)

48 He that rejects Me, and receives not My sayings,

has One that judges him: the saying that I have spoken, the same shall judge him in the last day.

49 For I have not spoken of Myself; but the Father which sent Me (sent forth like the Apostles), He gave Me a commandment, what I should say, and what I should speak.
50 And I know that His commandment is life everlasting (that is what He want for you): whatsoever I speak therefore, even as the Father said to Me, so I speak.

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