The Gospel According to John

Biblical Research Monthly
April, 1957
Dr. David L. Cooper
(Installment Twenty-seven)

ARRIVAL OF JESUS IN JERUSALEM

In our studies of John we have come to the consideration of the 12th chapter, which recounts the events that occurred when Jesus arrived in Jerusalem at the time of the crucifixion. As we have already seen, when Jesus raised Lazarus from the dead, many people believed on Him. Because of that marvelous miracle the Jerusalem authorities became indignant and planned to kill Him. He therefore left and went to Ephraim, which was on the edge of the desert. Then He went down to the Jordan and joined the caravan of pilgrims going up to Jerusalem for the Passover. In chapter 12 we have the events which filled the transitional period between the active ministry of our Lord and His execution, burial, and resurrection. For this month's lesson we shall study John 12:1-36. This section of Scripture falls into three subdivisions: (1) a feast at Bethany given in honor of Jesus (verses 1-11); (2) Christ's entry into Jerusalem (verses 12-19); (3) the last scene of Christ's public ministry in the temple (verses 20-36a).

The Feast at Bethany in Honor of Jesus

In verse 1 we are told that Jesus came to Bethany six days before the Passover. This statement, together with other chronological events mentioned in John, has been the occasion of much controversy as scholars have studied John's message in the light of those of the synoptic gospels. Bible students are not completely agreed as to the day of the week that Jesus arrived in Bethany. Some think that He spent one Sabbath day in Jericho, left on Sunday morning, and journeyed with the pilgrims up to Jerusalem. But He stopped and lodged all night at Bethany, which is on the eastern slope of the Mount of Olives, about two miles distance from Jerusalem. Those thus interpreting the Scriptures make the first of these six days Sunday and the last, Friday. But since the data is so very meager, this question will doubtless remain unsettled. It is immaterial, even though we would like to arrive at a certainty on this question as well as on all other points pertaining to our Lord's life.

Many Bible students think that Martha, Mary, and Lazarus were the ones who prepared the feast for Jesus and that it was in their home. Others are of the opinion that this feast mentioned by John (12:1-11) is the feast that was held in the house of Simon the leper, of which we read in Matthew 26:6-13 and Mark 14:3-9. When all the accounts are studied carefully and microscopically, many Bible students are driven to the conclusion that it was in the house of Simon the leper where the feast was held. Martha, Mary, and Lazarus were invited guests at the feast. It is not likely that John would have spoken as he did concerning Martha, Mary, and Lazarus if the feast had been held in their home. Personally, I am of the opinion that this position is correct.

During the meal Mary took a pound of ointment of pure nard, very costly, and anointed the feet of Jesus, and wiped them with her hair. The house was filled with the odor of the ointment. Among the nations of the ancient East, Israel included, whenever a feast or banquet was held in honor of others, the host anointed the guests with oil that was perfumed, as in this case. It is presumable that such was what occurred on this occasion. John, however, speaks about Mary's anointing the feet of Jesus. The probabilities are that she poured the ointment on His head first and then, since she had such a quantity of it, she wanted to use the rest of it for the glory and honor of the Lord Jesus. Hence she poured it on His feet.

In Luke 7:36-50 we have an account of Christ's being entertained in the home of Simon the Pharisee in Galilee, which occurred several months before the banquet to which Jesus was invited, and which forms the study for this occasion. Some, however, not studying carefully all the facts, have concluded that these two scriptures are speaking of the same feast. Those taking this position point out that in each instance the host was Simon, and that there was a woman who anointed Jesus in both stories. It is true that the host on both occasions is named Simon—one however was called Simon the leper and the other is called Simon the Pharisee. There are something like twelve or fifteen men who are mentioned in the New Testament, and who bore the name Simon, which was a very common name in Israel. The woman who did the anointing mentioned in the Luke passage was simply a notorious street woman. The woman who anointed Jesus in our present study was none other than Mary, the sister of Martha and Lazarus, and who is held up as a devoted sincere person. It is reprehensible that the stigma attached to this women in Galilee should be thrust upon Mary, who lived an exemplary life.

When Mary anointed Jesus, Judas, who was a thief, and who carried the common purse of the group, began to complain, saying that this ointment could have been sold for a large sum, which could be used for helping the poor. He was not considerate of the poor and of helping them, but was thinking of the money and how he could obtain it.

Jesus reprimanded Judas, saying that Mary had performed a good work, which was by way of anticipation, by anointing His body for burial. Moreover, He declared that what Mary had done should be preached all over the world, whenever the Gospel is proclaimed, for her glory.

When the common people learned that Jesus was in Bethany, they went out, not simply to see Jesus but to see Lazarus, whom He had raised from the dead. When the chief priests learned of the presence of Jesus and of Lazarus at this banquet, they laid plans to kill both of them. They were not, however, able to carry out their nefarious plans at this time. His enemies could not take His life at that time because His hour had not yet come.

The Entry of Jesus into Jerusalem

All four evangelists speak of Christ's entry into Jerusalem. Popularly His arrival there is called the triumphant entry. Since His visit to Jerusalem terminated in His ignominious death, I prefer not calling it His triumphal entry, but simply His arrival in the Holy City. All four accounts should be read in order to get a clear picture. See Matthew 21:1-11, Mark 11:1-10, Luke 19:29-48, and John 12:12-19.

Since there were those who preceded Jesus in the procession and those who followed, it seems likely that Jesus, as He left Jericho going to Jerusalem, fell in with the pilgrims who were journeying to Jerusalem for the feast. There were those in Jerusalem who heard of Jesus and of His being in the procession, and who came out to meet Him. As the procession was moving slowly along, they cried out, "Hosanna: Blessed is he that cometh in the name of the Lord, even the King of Israel."

Jesus had sent two of His disciples ahead who procured an ass, on which Jesus rode into the City. This manner of entering into the Holy City was in fulfillment of Zechariah 9:9, 10. "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass, even upon a colt the foal of an ass. 10 And I will cut off the chariot from Ephraim, and the horse from Jerusalem; and the battle bow shall be cut off; and he shall speak peace unto the nations: and his dominion shall be from sea to sea, and from the River to the ends of the earth" (Zech. 9:9, 10). The prophet in vision saw this very scene which was being enacted before their eyes on this occasion. Zechariah called upon the people of the city to rejoice and shout because their King was coming to them meek and lowly, riding upon an ass, and having salvation for the people. An examination of the Zechariah passage shows that that prophet saw both the first and the second comings of Christ and blended them into a single picture. The present Christian Dispensation which separates these two comings of the one Messiah is in this passage passed over in silence. We see such a psychological and literary phenomenon frequently in the prophets.

Even though our Lord during His personal ministry had preached the truth fully and after His resurrection had talked to His disciples regarding spiritual things, they did not have the proper conception regarding Him. When they saw Jesus riding in the procession on the ass, they seemed not to think of Zechariah's prophecy. They never connected what was transpiring before their eyes with this prediction of Zechariah. Hence we are told by John that the disciples did not know the significance of these events until after the resurrection. But the multitude that was with Him when He raised Lazarus from the dead bore testimony to that fact to the rest of the multitude. Because of their testimony, the multitude went out from the city to meet Jesus when they learned He had performed this marvelous miracle.

Although it was evident that Jesus had performed the unprecedented miracle of raising Lazarus from the dead and had performed many other signs convincing the people that He was the Redeemer of man and the Messiah of Israel, the Pharisees, blinded by their ignorance and prejudice seemed to be frustrated on this occasion and realized that they were availing nothing in their efforts against Him.

The Last Scene of the Ministry of Jesus in the Temple

The unbelief which began at the very start of Christ's ministry continued to grow in Israel throughout the years of His personal ministry, until practically the whole nation had become opposed to Him. Humanly speaking, it seemed that His personal ministry was a failure as far as Israel was concerned. When we realize that He confined His efforts and ministry to Israel, and when we remember the conditions which existed at the time of the crucifixion, there is no wonder that according to Isaiah 49:1-4 He declared that He had labored in vain—in reality he had not.

In this dark, critical hour there were certain Greek proselytes who, like the Ethiopian eunuch, had gone up to Jerusalem to worship. When the temple was dedicated, Solomon prayed "God's blessing upon all foreigners who would come join themselves to Jehovah and would worship Him. As to where these Greek proselytes to the Jewish religion lived, the record does not say. We are simply told that certain Greeks who went up to worship at Jerusalem at the feast came to Philip and asked that they might see Jesus. Philip found Andrew the brother of Peter, informing him concerning the desire of the Greeks. It was not that they simply wanted to look at Jesus as a man, but they wanted an interview. This fact seems certain from the context. Then Philip and Andrew went and told Jesus.

The request of these who were foreign to the race of Israel brought before the mind of our Lord a vision of the lost among the Gentiles who would seek after God. That they would do so is clearly revealed by Moses in Deuteronomy 32:19-22, Isaiah 65:1, and Malachi 1:10, 11. As just stated, Jesus had thus far confined His labors to the lost sheep of the house of Israel. Now His horizon is enlarged and He sees in the coming of these Greeks, hungering and thirsting after God, the token of vast multitudes of Gentiles who, hungering and thirsting after righteousness, would come to God.

Jesus, with these thoughts flooding His soul, reveals to the apostles the price that He Himself would have to pay in order to bring the vast host of Gentiles to a saving knowledge of Himself. He therefore made the statement, "The hour is come, that the Son of man should be glorified. 24 Verily, verily, I say unto you, Except a grain of wheat fall into the earth and die, it abideth by itself alone; but if it die, it beareth much fruit" (John 12:23, 24). The illustration which Jesus used in these verses is very forceful. The germinal life of the wheat that lies in the garner remains encased in its outer covering and continues alone. But if the same grain is planted in the soil, the body in which the germ is encased decays and the germ springs into new life and produces manifold. Thus, said Jesus, it would be with Himself. As the grain of wheat must die, so must the Son of man die that He might bear much fruit. His death is essential to the life of the world.

Just as Jesus had to give up His life in order to bring life and immortality to light through the Gospel to all those who will accept, thus everyone must die to himself, come to the Saviour, and receive life eternal in order to bear much fruit. That the turning from the things of this world and accepting Christ are essential is set forth in the following words: "He that loveth his life loseth it; and he that hateth his life in this world shall keep it unto life eternal. 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 the Father honor" (John 12:25,26).

The burden of the cross and of the excruciating suffering involved in it troubled His soul. Looking up toward heaven He said to the Father, "what shall I say? Father, save me from this hour. But for this cause came I unto this hour." This petition was indeed short. People are not heard for their much speaking, but for their sincerity, their faith, and their utter reliance upon God and their surrender to Him. "Father, glorify thy name." Immediately a voice came from heaven saying to Jesus, "I have both glorified it, and will glorify it again." During the personal ministry of Christ God had glorified Him in His ministry to Israel, which at that time had been completed. Then the Father affirmed that He would glorify it again. This promise doubtless refers to God's glorifying the name of Christ among the Gentiles which will result in an innumerable host of people saved from every nation, tongue, tribe, and language as we see in the Scriptures (Rev., chapter 7).

When the voice of God came to Jesus, the multitude was divided as to the significance of what they heard. Some who had no spiritual perception whatsoever said that it had thundered; others, who had a little more perception said that an angel had spoken; but it was God who was doing the speaking. At the baptism God spoke to Jesus, saying, "Thou art my beloved son." To John the Baptist the Lord said, "This is my beloved son, in whom I am well pleased." Again, at the transfiguration scene God spoke to the apostles, saying, "This is my beloved son. Hear ye him."

The voice of God, whether audible or written, has different significances to many people. The reason for such a variety of meanings is that all men do not have spiritual understanding and proper perception. The message of God has one definite, specific meaning. It behooves all to be sincere, truth-lovers and seekers after God, following Him by faith. Then the Word of God will deliver its own message to us.

After the voice spoke to Jesus, He said, "This voice hath not come for my sake, but for your sakes." He meant that it was not said especially for Him, though it was a blessing to Him. It was primarily sent for the sakes of those who were seeking after God and wanting truth.

In verses 31-32 Jesus made a prediction concerning His crucifixion and the results growing therefrom. He said, "Now is the judgment of this world: now shall the prince of this world be cast out. 32 And I, if I be lifted up from the earth, will draw all men unto myself." From the context we see that the judgment of which Jesus was speaking was the cross, His dying for the sins of the world. Those who look upon Him as the Lamb of God are saved; those who reject Him are condemned. In this sense judgment comes to the world. The prince of this world, the devil, was cast out on the day that Jesus was lifted up. He was not immediately deposed from the position which he occupied, but eventually will be.

The Christ Abides Forever

The multitude rejoined by saying, "We have heard out of the law that the Christ abideth for ever: and how sayest thou, The Son of man must be lifted up, who is this Son of man?" (John 12:34). In the thinking of the multitude they were undecided as to whether or not Messiah was the Son of man. Of course, according to Old Testament Scriptures, these two terms refer to the one person, the Messiah of Israel, who is one of the persons of the Holy Trinity; who came to earth, entering it by miraculous conception and virgin birth; who, after His resurrection ascended to heaven; and who will come back and reign for a thousand years upon the earth. The Messiah of Israel abides forever.