After the stupendous miracle of the resurrection of Lazarus the inveterate enmity of the Jewish rulers began to take an organized shape. The great popularity of Christ, the fame of his last miracle, and their belief, in utter misapprehension of his mission, that he would soon head an effort to throw off the Roman power, caused a formal meeting of the Sanhedrim, and there the advice [176] of Caiaphas, the High Priest, overcame all opposition, and it was resolved to accomplish the death of Christ. This may be looked upon as his first official sentence of death. From this time on it was only a question how it should be accomplished. He was popular with the people, the rulers were not aware that he consented to his own death, and some charge must be devised which would be a pretext to denounce him to the Roman authorities. In the meanwhile Jesus had retired from the gathering storm and was quietly at "a city called Ephraim, near the wilderness," awaiting the Passover, at which he had decided to offer himself to his enemies. As it approached he joined the vast throngs journeying towards the Jewish capital through Jericho where he bestowed sight on Bartimeus and salvation on Zaccheus, came up the winding mountain road that led from Jericho to Jerusalem through Bethany, and paused to rest and find his last congenial home on earth in the pleasant household of Martha, Mary and Lazarus. "Six days before the Passover," supposed to be the evening of Saturday, after the Sabbath had ended, the sisters made a feast to our Lord. This is usually agreed to have been April 1st, A. D. 30.

      1. Then Jesus six days before the passover. The passover meal was the beginning of the feast of unleavened bread, which lasted for seven days. The whole paschal week was termed the feast of unleavened bread: the passover was, strictly speaking, the 15th of Nisan, "the great day of the feast." Jesus reached Bethany on Friday, rested the Sabbath day or Saturday, and the feast took place on Saturday evening, after the Sabbath ended. Bethany. A village about two miles east of Jerusalem (John 11:18), being on the other side of the Mount of Olives. It was the home of Mary and Martha, where Christ was wont to visit when in Jerusalem (Luke 10:38-41; Matt. 21:17; Mark 11:11, 12). It was the scene of the resurrection of Lazarus (John, chap. 11), and of Christ's own ascension (Luke 24:50). It is not mentioned in the Old Testament.--Abbott.

      2. There they made him a supper; and Martha served. It is not said at whose house the feast took place, only that it was at Bethany, that Martha served, that Lazarus was one of those at the table, and that Mary was there. Matthew and Mark say that it took place at the house of "Simon the leper." Of him we know nothing and all is conjecture. He may have been the father of the three, or the husband of Martha, or some other relative. He may have been dead and Martha his widow. Christ may have healed him of his leprosy. The only thing certain is that the feast was at his house; the Bethany family were there, and Martha was active in providing the feast. The supper was the principal meal of the day. [177]

      3. Then took Mary a pound of ointment of spikenard, very costly. Spikenard, from which the ointment was, made, was an aromatic herb of the valerian family. It was imported from an early age from Arabia, India, and the Far East. It was the costliest anointing oil of antiquity, and was sold throughout the Roman Empire, where it fetched a price that put it beyond any but the wealthy. Mary had bought a vase or flask of it containing twelve ounces. And anointed the feet of Jesus. We learn from the other accounts some additional facts. The ointment was contained in an alabaster vase which she broke. It was all for Christ. Nothing was kept back. She anointed first his head, and then his feet. She came up behind as he reclined at table and poured it on his head, and then stooped down to his feet. It must be borne in mind that the Jews did not sit but reclined at table with their feet extended behind. The anointing of the head was also a distinction which was conferred upon the guest of honor (Luke 7:46),--not only among the Jews, but generally in the East, and among the ancients. In connection with the anointing of the head, was the washing of the feet with water. Thus it was an elevation of the custom to the highest point of honor when the head and the feet were alike anointed with oil. Wiped his feet with her hair. The same is said of "a woman that was a sinner" (Luke 7:37). That occurrence took place in Galilee and is a different incident. That woman washed his feet with her tears of sorrow; those of Mary were tears of gratitude. The house was filled with the odor. The ointments were very fragrant. Perhaps the rich perfume was the first intimation to many of what had been done. Service to Christ is full of fragrance to all within reach of its influence.

      4. Then saith one of his disciples, Judas Iscariot. Matthew (26:8) states that "the disciples" had indignation; Mark reports that "some had indignation;" John (12:4), as knowing who had whispered the first word of blame, fixes the uncharitable judgment on "Judas Iscariot, Simon's son." The narrow, covetous soul of the traitor could see nothing in the lavish gift but a "waste." His indignation, partly real, partly affected, was perhaps honestly shared by some of his fellow-disciples. His own soul was too narrow and sordid to rejoice over the honor done the Savior.

      5. Why was not this ointment sold for three hundred pence? About $45. A penny here is the denarius, a Roman silver coin worth 15 to 17 cents. The wretch, who is just going to sell the only Son of God for 30 pence (pieces of silver), values at 300 a little ointment, perfume, and vapor.--Quesnel. As the penny, or denarius, was the price of a day's labor then, and would buy as much as a dollar now, the whole sum would be equivalent to $300 now, a sum large enough to arouse the greed of Judas. So costly a treasure shows that the Bethany family possessed [178] considerable wealth. Given to the poor. He cared nothing for the poor. This was only a pretext. Those who are the best friends of Christ will do most for the poor.

      6. Because he had the bag. Judas was treasurer of the little company. They must have had a meagre purse; and it was too much for him to see all this money thrown away on the mere sentiment of love, when it might have gone into their treasury, from which he could steal it, for he was a thief. But he concealed his true motive, and gained the really good disciples over to his side by pleading the love of the poor. He was the type of all those treasurers, cashiers, etc., who steal trust funds.

      7. Let her alone: against the day of my burying hath she kept this. Their indignation was roused against the poor, shrinking Mary as if she had robbed them. No doubt Judas felt as if he had been robbed. Then Christ interposed with authority and silenced them, adding a commendation, saying, "She has anticipated the hour of my decease; anointing my body before death, and thus preparing it for burial." It is worthy of note that this was all the anointing which our Lord's body received from the hand of Mary or her female friends, inasmuch as he had risen before they reached the sepulchre with their spices. It was, therefore, in verity, an anointing beforehand, although she was not aware of the full import of her act of love.

      8. For the poor always ye have with you. You will have plenty of opportunities to aid them; and the more they did for their Master, the more they would do for the poor, for the poor are left in his stead, and through them will be expressed the increased love of the Master. It is the want of love, not of money, that allows any poor to suffer; so that all gifts to Christ which increase our love will increase the gifts to the poor.

      9. Much people of the Jews therefore know that he was there. The language indicates that he tarried there for several days, from Friday till Sunday, and throngs came to see him. He was not seeking privacy now.

      10, 11. The chief priests consulted . . . . . put Lazarus to death. Lazarus was [179] a living testimonial to the divine power of Christ and they desired to get him out of the way.

      12. On the next day. This was Sunday, often called Palm Sunday, because on this day the multitude took the branches of palm trees. Much people that were come to the feast. Josephus says that from two to three millions attended a passover. All the Gospels give an account of this entry into Jerusalem and all ought to be read. See Matt. 21:1-11; Mark 11:1-11, and Luke 19:29-44.

      13. Took branches of palm trees, and went out to meet him. They carpeted the Savior's pathway with their garments and the gigantic leaves of the palm tree. The "branches of palm trees" are not strictly, branches at all, but the enormous leaves, twelve to sixteen feet long, which spring from the top of the tall, straight trunk. A few palm trees are still to be seen in Jerusalem. Combining the four accounts, we get the following features: Some took off their outer garments, the burnoose, and bound it on the colt as a kind of saddle; others cast their garments in the way, a mark of honor to a king (2 Kings 9:13); others climbed the trees, cut down the branches, and strewed them in the way (Matt. 21:8); others gathered leaves and twigs and rushes. This procession was made up largely of Galileans; but the reputation of Christ, increased by the resurrection of Lazarus, had preceded him, and many came out from the city to swell the acclamations and increase the enthusiasm. Hosanna. A Greek modification of the Hebrew words, "Save now, I beseech thee," in Ps. 118:25, the next verse of which formed part of their song, "Blessed," etc. It is used as an expression of praise, like hallelujah. That cometh in the name of the Lord. The words are taken in part from Ps. 118:25, 26, a hymn which belonged to the great hallelujah chanted at the end of the Paschal Supper and the Feast of Tabernacles. The people were accustomed to apply it to the Messiah.--Godet. Christ came in the name of the Lord, because sent and appointed by the Lord,--his ambassador, proclaiming the message of the Lord.

      14. And Jesus, when he had found a young ass, sat thereon. This was Christ's triumphal entry into Jerusalem and the people expected him to become king at once. The outside of this triumph was very mean. He rode upon an ass's colt, which made no figure. This colt was borrowed. Christ went upon the water in a borrowed boat, ate the Passover in a borrowed chamber, was buried in a borrowed sepulchre, and here rode on a borrowed ass. He had no rich trappings, but only the garments of others.--Matthew Henry.

      15. Fear not, daughter of Sion: behold, thy King cometh. Each of the four evangelists [180] goes back to the prophecy (Zech. 9:9) as fulfilled in this remarkable event,--the only known instance in which Jesus ever rode upon any animal.--Cowles. Hitherto he had entered the holy city on foot: this day he would enter as David and judges of Israel were wont,--riding on the specially Jewish ass.--Geikie.

      16. These things understood not his disciples at first. There was much connected with his ministry that never became clear until he had suffered and risen. Then in the clear light of the Holy Spirit all was like a sunbeam.

      1. Affection desires to express itself in costly sacrifices for the loved.

      2. The motive, the love, gives value to the deed; as Hermon and Pisgah were but common mountains till Christ was transfigured on the one, and Moses saw the promised land from the other.

      3. The worldly heart can never understand the blessedness and power of enthusiasm, and gifts of love.

      4. Bad men always put forward good motives for their bad deeds.

      5. Expressions of affection are of great value. We all need sympathy, and that it be expressed, especially the poor, the sick, the sorrowing.

      6. God does not need our gifts; he is rich enough without: but he wants the giving, the spirit of sacrifice.

      7. The gifts for the gospel, for the church, for Christ's sake, always increase the gifts to the poor.

      8. Reasons for Triumphal Procession. Till then he had withdrawn from popular expressions of homage; but once, at least, he wished to show himself as King Messiah of his people. It was a last call addressed by him to the population of Jerusalem. This course, besides, could no longer compromise his work. He knew that in any case death awaited him in the capital.--Godet. He would have a public testimony to the fact that it was their King the Jews crucified. It is not merely the Messiah that saves, nor the crucified One that saves, but the Messiah crucified (1 Cor. 1:23). An analogous commission to prepare the Passover was given to Peter and John (Luke 22:8). They may have been the two sent forth.--Abbott.

      9. Celebration of Triumph. In September, A. D. 61, about 30 years after Christ's triumphal entry, the most magnificent triumph ever seen in Rome was given to Pompey. For two days the grand procession of trophies from every land, and a long retinue of captives, moved into the city along the Via Sacra. Brazen tablets were carried, on which were engraved the names of the conquered nations, including 1,000 castles and 900 cities. The remarkable circumstance of the celebration was, that it declared him conqueror of the whole world. So the triumphant procession of Christ into Jerusalem was but a faint shadow of the coming of the Prince of peace, when all nations and the wealth and glory of them shall take part in his glorious triumph. And the day is fast approaching.--After Foster's Cyclopædia. [181]

[CLC01 176-181]