October 11
Lesson 6 (KJV)
Love for Enemies
Devotional Reading: Isaiah 1:12–17
Background Scripture: Luke 6:27–36
Luke 6:27–36
27. But I say unto you which hear, Love your enemies, do good to them which hate you,
28. Bless them that curse you, and pray for them which despitefully use you.
29. And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also.
30. Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.
31. And as ye would that men should do to you, do ye also to them likewise.
32. For if ye love them which love you, what thank have ye? for sinners also love those that love them.
33. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.
34. And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again.
35. But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.
36. Be ye therefore merciful, as your Father also is merciful.
Lesson Aims
After participating in this lesson, each learner will be able to:
1. Restate Jesus’ teaching about loving one’s enemies.
2. Contrast Jesus’ teachings with commonly held ideas about how to navigate adversarial relationships.
3. Express ways to grow in mercy toward all people, especially one’s enemies.
HOW TO SAY IT
| Beatitudes | Bee-a-tuh-toods (a as in mat). |
| Hesiod | Hee-see-uhd. |
| Iscariot | Iss-care-ee-ut. |
| Judea | Joo-dee-uh. |
| Maccabean | Mack-uh-be-un. |
| Pharisees | Fair-ih-seez. |
| Philo | Fie-low. |
| Zealot | Zel-ut. |
Introduction
A. “We Must Not Think Evil of This Man”
At 10:25 a.m. on October 2, 2006, Carl Roberts entered the West Nickel Mines School, an Amish one-room schoolhouse in Bart Township, Pennsylvania. After ordering the two teachers and all the male students to leave, Roberts tied up 10 female students and settled in for a siege. Within half an hour, with Pennsylvania state police surrounding the building, Roberts had shot all 10 girls, killing 5 of them, before killing himself.
In the face of so much devastation to a tiny, rural community, what kind of reaction might we expect? On the day of the shootings, reporters overheard the grandfather of one of the victims say, “We must not think evil of this man.” In the wake of funerals where they had buried their own children, grieving Amish families accounted for half of the people who attended the killer’s burial. Roberts’s widow was deeply moved by their presence. The imperative to forgiveness went beyond even this: the Amish community also generously supported a fund for the shooter’s family.
The desire for revenge is one of the deepest of human impulses. Sadness, rage, powerlessness, and a host of other emotions drive us to this. Jesus calls us to something very different, a new way of living in the world. We see this new way embodied in the reaction of that Amish community to an act of unspeakable brutality. Today’s lesson, drawn from Jesus’ Sermon on the Plain, further depicts the nature of this new way of life.
B. Lesson Context
Luke 6 contains an account of what has traditionally been called the Sermon on the Plain. Much attention has been given over the years to the relationship between the Sermon on the Plain and Matthew’s account of the Sermon on the Mount. Some commentators have seen them as different versions of the same event. Others (perhaps most) have understood them to be independent of each other. This seems to be the best line of interpretation, and it is the one we will follow here.
The differences between the two sermons are readily apparent. One was delivered on a mountain (Matthew 5:1), the other on a plain (Luke 6:17). The Sermon on the Plain is about one-quarter the length of the Sermon on the Mount. The Beatitudes, which open the Sermon on the Mount (Matthew 5:3–11), contain blessings only; the Sermon on the Plain opens with (fewer) blessings that are followed by a set of corresponding woes (Luke 6:20–26).
A cursory comparison of Luke 6:20–49 with Matthew 5–7 also shows how much these sermons have in common. Both sermons show great concern for the poor and socially outcast (examples: Matthew 5:5, 10; Luke 6:20–22), teaching love for enemies (example: Matthew 5:43–48), the centrality of mercy in the nature of the kingdom (example: 5:7), opposition to hypocrisy (examples: 6:2, 5, 16; Luke 6:42), and so forth. That both of these sermons deal with these themes indicates just how commonly they appeared in Jesus’ preaching and ministry.
In Luke 6, the sermon comes on the heels of a controversy with the Pharisees (Luke 6:1–11), after which Jesus left to pray on a mountain (6:12). As on other occasions, deep prayer precedes a significant moment in Jesus’ ministry (example: 3:21–22). On this occasion, prayer preceded Jesus’ choosing of the Twelve (6:13–16). After that, He came down to the plain (6:17).
When Jesus opened His mouth to speak, “he lifted up his eyes on his disciples” (Luke 6:20). In other words, it was the disciples—those who were already committed in word and deed to follow the Lord—who were the primary audience for what He had to say. Others were present (“the people,” 6:19), but they were overhearing a message directed at Jesus’ followers, not primarily at them. This is an important point to bear in mind as we undertake our study. Jesus was describing the nature of the kingdom in these verses. He painted a picture of the community that He was forming around him, of its way of life. These still are not words directed at outsiders or at the world at large.
The Sermon on the Plain opens with a series of blessings and woes (Luke 6:20–26; see above). They undercut the conventional view of the world that justified the way in which most of Jesus’ hearers lived out their daily lives. Most people, both then and now, would point to the rich and powerful, the popular and elite, as successful and honored in this life. Jesus says this is not so. Rather, it is the poor and hungry, the bereft and the persecuted, who are truly blessed. They can look forward to unimaginable blessings on the last day.
I. Love for Enemies
(Luke 6:27–30)
A. In Return for Hatred (v. 27)
27a. But I say unto you which hear.
But I say sets up the audience (whether hearing or reading) to discover a contrast. Unto you which hear seems to be equivalent in meaning to that familiar phrase from the Gospels, “he that hath ears to hear, let him hear” (Matthew 11:15; Mark 4:9; etc.). The one who hears is not merely capable of making out audible sounds or speech. Rather, hearing requires understanding and—more critically—obedience to what is heard (Luke 11:28; James 1:22). It is about receptivity to the message, a willingness to transform one’s life in accordance with the demands of the message.
27b. Love your enemies, do good to them which hate you.
The command that came out of Jesus’ mouth was, and still is, counterintuitive. There is nothing else like it in all the texts that have come down to us from the ancient world. For instance, the poet Hesiod gives the typical understanding of one’s obligations to his enemies: “Love those who love you, and help those who help you. / Give to those who give to you, never to those who do not” (Works and Days, lines 353–354). It is not a part of unsanctified human nature to love … enemies.
The demand that Jesus makes in this verse is one that most of us will resist almost instinctively. It is a high standard, and not natural for us, but it is surely attainable. The key lies in the perfection that Jesus calls for elsewhere (example: Matthew 19:21). Perfection (except in reference to God) connotes not absolute, unblemished sinlessness. Rather, perfection assumes a process of continual, steady growth toward maturity (example: 2 Corinthians 7:1; contrast Hebrews 10:14; 11:40). The believer who is growing becomes increasingly able to extend love to enemies. Love is defined by action (do good), not sentiment or feeling. Love costs something; it does not come cheap.
| What Do You Think? What is the single most needed act of love you can express to an enemy in the week ahead? Digging Deeper |
Bless and Pray (v. 28)28. Bless them that curse you, and pray for them which despitefully use you.
This verse deals with love demonstrated in speech. These are examples that most likely would have come from the daily experiences of Jesus’ hearers. Many of them were socially marginal or poor, thus already not commanding the respect of their peers.
We can add to this picture the social pressures (from family, friends, neighbors, and religious leaders) that would have resulted from the decision to follow Jesus.
It would have been easy—and perfectly natural—for the believers to return curses for curses or to otherwise retaliate for the abuse they suffered. Instead of this, Jesus called them (and us) to do the opposite, to bless those who curse them and to offer up prayers for those who took advantage of them (example: Acts 7:59–60).
Check Your Prayer List
I feel blessed to have lived 63 years without encountering many enemies. My most painful experiences have come in the employment arena. On three different occasions, I have lost jobs. In each instance, I felt some degree of being ill-used.
Looking back, I’m not proud of my responses. Although I didn’t lash out, neither did I put those who initiated these painful scenarios on my prayer list! I’m sure I spent much more time feeling sorry for myself than praying for them.
Jesus didn’t say we have to enjoy being treated poorly. But regardless of our feelings, we can honor Jesus’ command to pray for anyone who has caused us pain. Often people mean us no harm, so we’re actually praying mostly for our own attitude. If they really are out to get us, we can forgive them in prayer and ask God to work in their hearts.
Is there someone you need to add to your prayer list?
—A. S.
C. Be Forgiving and Generous (vv. 29–30)29a. And unto him that smiteth thee on the one cheek offer also the other.
Love is demonstrated in specific actions. Indeed, the love Jesus calls for is demonstrated by going beyond: the disciple of Jesus should offer also the other after being struck on the one cheek.
Again, it is not at all in our nature to take this kind of treatment. The desire for retaliation is exceedingly strong in these kinds of situations. Jesus’ standards are not based on what people do naturally. Instead they are based on God’s own character and conduct. Jesus would demonstrate this truth in His last days. We need only consider His suffering and how easily He could have put an end to it to realize that Jesus modeled exactly what He preached (Matthew 26:36–27:50).29b–30. And him that taketh away thy cloke forbid not to take thy coat also. Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.
Enemy love extends to our attitude toward our possessions as well. If the cloke is required of a man, he should offer also his coat. This goes well beyond the law, which would not allow the coat to be taken as surety for debt owed. Followers of Christ are not to be stingy with our things, because they are not ours to begin with (example: 2 Corinthians 9:6–11). Moreover, we should trust God’s provision enough to not expect to be repaid for what we give, much as Israel was called to trust Him when they sacrificed the best of their flocks and fields (Leviticus 22:21; etc.).
| What Do You Think? What are some ways to give generously without violating 2 Thessalonians 3:10? Digging Deeper |
Jews in Jesus’ time looked forward to the day of deliverance that would come at the hands of a strong Messiah, who would drive the Romans out of Judea. Indeed, the coming Messiah was frequently envisioned as a military leader. This desire can be seen in events like the Maccabean Revolt (167–160 BC) when a leader, a hoped-for messiah, would rebel against Rome and their chosen Jewish leaders in an attempt to free Judeans from their oppressors.
In light of this, we can imagine that commands such as these would have rubbed many in the multitude the wrong way. (Indeed, some of Jesus’ closest followers, Simon the Zealot and Judas Iscariot for example, may have been disturbed by these words.) We see that more clearly in other places in the Gospels, where Jesus’ messianic self-understanding did not match up with the expectations that the crowds had for who the Messiah would be (see John 6:14–15).
II. Love for All
(Luke 6:31–36)
A. Above Average Standards (vv. 31–34)
31. And as ye would that men should do to you, do ye also to them likewise.
Jesus turned to a new line of discussion. Whereas Luke 6:27–30 describes specific behaviors that characterize the kingdom Jesus had come to establish, verses 31–36 speak to the motives for those behaviors. It is noteworthy here that we are no longer strictly focused on treatment of one’s enemies but on people in general. The focus of Jesus’ words had broadened to include everyone with whom the believer interacted.
The Golden Rule is an expansion of Leviticus 19:18: “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the Lord” (compare Matthew 7:12).
Several versions of this principle can be found in ancient literature. Philo of Alexandria (20 BC–AD 50), a Greek-speaking Jewish philosopher, said, “No one shall do to his neighbor what he would be unwilling to have done to himself” (Hypothetica). Seneca the Younger (4 BC–AD 65), a Roman philosopher, similarly wrote, “Let us give in the manner that would have been acceptable if we were receiving” (De Beneficiis). These examples from both Jewish and Roman backgrounds show that at least some philosophers assumed a stance of reciprocal good that is expanded on in Jesus’ teaching in the Sermon on the Plain.
32. For if ye love them which love you, what thank have ye? for sinners also love those that love them.
Sinners here simply refers to all those who operate on “normal” human terms with regard to personal relationships, exchange, and so forth. Everyone who does not conform their lives to the standards of the new kingdom that Jesus proclaimed lives this way. They love those that love them, no more and no less.
Jesus called on His disciples to go beyond this limited (and limiting) standard. They were to give and to do good without expectation of return or reward of any kind. This is the higher standard, “exceed[ing] the righteousness of the scribes and Pharisees” (Matthew 5:20), that Jesus explicitly called for.
33. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.
This verse presents the same question as Luke 6:32 with slightly different phrasing. Jesus envisioned the end of merely repaying good for good. Our behavior, in this new reality that Jesus preached, is not to be predetermined by our sense of what we are owed or what we owe. Good should be shown to others for its own sake, not for the sake of anything that we might receive in return.
34. And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again.
The observant reader will have noticed that Luke 6:32–34 constitutes a three-part question. All three make the same basic point: The way of life expounded by Jesus makes demands on those who would follow Him—demands that fall outside the boundaries of “normal” human relationships and cultural expectations. Roman society was based on the fulfillment of obligations between patrons and clients, between the elites and the masses. Jesus’ words in the Sermon on the Plain cut to the heart of that arrangement and undermine it. The kingdom of God is marked by a new approach to human relationships that explodes our ideas about status, possessions, what we believe we are entitled to, and many other subjects.
What is our attitude toward lending our possessions or resources? This is arguably one of the touchiest aspects of interpersonal relationships. How many friendships have ended over the loaning of money or other possessions? This is to say nothing of relationships that are not nearly as close to begin with.
B. Acting Like God’s Children (vv. 35–36)
35a. But love ye your enemies, and do good, and lend, hoping for nothing again.
Verse 35 is a kind of a summary statement for this entire passage, a concise repetition of its main themes. Again the emphasis is on action.
It is tempting for us to agree with Jesus that genuine Christian love does not seek any benefit beyond the opportunity to act in love. We could nod our heads in affirmation and then turn to the next verse. But if we stop and think about how Jesus repeated this idea, and if we reflect also on the fact that love is the dominant ethic in the New Testament, then perhaps we ought to pause to investigate our own intentions carefully.
In all honesty, are we able to act in a way that is self-sacrificing? Can we act in the interests of others with no expectation of anything in return? Can we act with no expectation of thank-you cards or pats on the back?
| What Do You Think? In what contexts today is the giving commanded in Luke 6:35 to be limited by the prohibition of 2 John 9–11? Digging Deeper |
35b. And your reward shall be great, and ye shall be the children of the Highest.
As John the Baptist implies in Luke 3:8–9, to be the child of someone or something is to share in the character of that person or object. To be children of the Most High, Jesus’ hearers (and we) are called to do the same things that God does, especially loving our enemies (Romans 5:10–11).
These motives also become benefits to us when we demonstrate the kind of love that Jesus had in mind. Jesus was clearly stressing that the ability to love others in a self-sacrificial manner is an important component of our eternal reward. This kind of love is a vital part of our identity as the children of the Most High.
Thus Jesus’ sermon presents the idea that the motivation for living a certain kind of life is not based on “what we can get out of it” in the here and now. Even so, isn’t the motivation of an eternal reward at least somewhat selfish in and of itself?
| What Do You Think? What guardrails can we erect to keep our motives pure regarding expectation of reward? Digging Deeper |
35c. For he is kind unto the unthankful and to the evil.
God’s character is to be kind, even to people who are ungrateful and wicked (example: Matthew 5:45). His character is our ultimate example. Our desire to please Him is our ultimate motivation.
Jesus introduced this point so that we can understand that the way we’re being called to live is not arbitrary. Rather, it is a life that imitates our heavenly Father. So here we have the motivation for achieving the objectives Jesus laid out for us throughout this sermon.
Doing Good on Thin Ice
In 1569 in the Netherlands, Dirk Willems was arrested for being a member of a group of Christians who rejected certain doctrines. He escaped from a prison window and was chased by a guard. Coming to an icy pond, Dirk safely made his way across. But the ice broke under his pursuer.
Hearing the guard’s cry, Dirk ran back and pulled the man out of the frigid water. The guard then seized Dirk and led him back to the prison. Soon afterward he was burned at the stake.
Dirk took the teachings of Jesus seriously. He dared to love his enemy and “do good” to him (Luke 6:27). Chances are you’ll never have to make the kind of decision Dirk Willems faced. But you’ll still have plenty of opportunities to apply Jesus’ challenging words. The next time you feel pursued by an enemy, turn around and do good to that person.
—A. S.
36. Be ye therefore merciful, as your Father also is merciful.
A way of summarizing Jesus’ point in verse 35 is to say that God is merciful. His actions toward us are gracious and ultimately intended for our redemption (2 Peter 3:9). The primacy of mercy in the character of God likewise points us to a new way of life—be merciful—in which the critical value is not reciprocity but behavior imitative of our merciful Father (see Luke 11:4).
Conclusion
A. The Challenge of Discipleship
What is said in today’s text actually requires very little in the way of commentary. There are no textual issues or obscure cultural references that need to be explained in order for the reader to comprehend this passage. This is not a difficult passage to understand.
It is, however, an exceedingly difficult passage to put into practice. As we suggested at the outset, this is because the way of life that Jesus described here runs counter to the fundamentals of human nature: the deep-seated desire for revenge, for redress of injustice, for the respect of others. In light of this, it is common to view the teachings of Jesus in the Sermon on the Plain as impractical or unrealistic—even among Christians—and to seek ways to get around the implications of Jesus’ words. The truest and best application we may make of Jesus’ words is simply to reject this way of thinking, thus clearing the way for His words about love of enemies to reshape our hearts and our lives.
| What Do You Think? What part of today’s text do you find most difficult to apply personally? Why? Digging Deeper |
PrayerHeavenly Father, grant us the courage to pattern our lives after the teachings of Jesus rather than after what is acceptable according to our culture. In Jesus’ name we pray. Amen.
C. Thought to Remember
Jesus calls us to a new way of life.
KID’S CORNER
God’s Many Gifts to His Children
Sunday, October 11, 2020
John 12:1-11
John 12:1-11
(John 12:1) Jesus, therefore, six days before the Passover, came to Bethany where Lazarus was, whom Jesus had raised from the dead.
Many Jews went up from the country to go to Jerusalem to prepare for the Passover Festival and purify themselves, so Jesus went back to Jerusalem and stopped at Bethany on the way (about 2 miles from Jerusalem) six days before the Passover (see John 11:55). Having taken His disciples to the small town of Ephraim where He could teach them more truth and where He could heal and teach all who came to Him, without all the contentious Pharisees interfering, He now returned to Jerusalem to die during Passover according to the plan of God. He went to the home of Lazarus, where He could further teach Martha, Mary, Lazarus and all who came to Lazarus’ home to see Lazarus and learn more about Jesus and His having raised Lazarus from the dead. Six days before the Passover would have been the Sabbath: the Saturday before Palm Sunday.
(John 12:2) So they made Him a supper there, and Martha was serving; but Lazarus was one of those reclining at the table with Him.
The dinner in Lazarus’ home would have been a joyful “thanksgiving” dinner prepared by those who loved Jesus (and ones Jesus loved) to honor Jesus and thank Him for raising Lazarus from the dead. The dinner would have given those who needed more teaching from Jesus the opportunity to learn more about His Father and His purposes. Having the gift of hospitality, Martha served the dinner; while serving, she could have heard much of Jesus’ teaching too. Jesus and Lazarus sat together where Jesus could have explained more about being the Resurrection and the Life and where He could have answered people’s questions about how to receive the gift of eternal life. Because they ate together, people could see that Lazarus was not a ghost, but one who had been dead that Jesus raised to new life and who could talk, eat, and drink as they did. Jesus did something similar to prove He was not a ghost but resurrected from the dead when He appeared to His disciples as reported in Luke 24:41-44, “While in their joy they were disbelieving and still wondering, he said to them, ‘Have you anything here to eat?’ They gave him a piece of broiled fish, and he took it and ate in their presence. Then he said to them, ‘These are my words that I spoke to you while I was still with you—that everything written about me in the law of Moses, the prophets, and the psalms must be fulfilled.’” Thus, they heard Jesus talk and saw Jesus do what Lazarus could do after Jesus raised him from the dead. He asked for fish to eat because “While in their joy they were disbelieving and still wondering.” He convinced them of the truth when He talked and ate with them—He had risen indeed.
(John 12:3) Mary then took a pound of very costly perfume of pure nard, and anointed the feet of Jesus and wiped His feet with her hair; and the house was filled with the fragrance of the perfume.
We do not know when Mary purchased her costly imported perfume. One reason it was costly was because it was pure. She would never have used anything impure or of less value for Jesus than she would have used for herself. Mary loved Jesus and wanted to honor and thank Him for raising her brother from the dead. Mary probably had the gift of teaching, for she had sat at the Lord’s feet at other dinners and had listened intently to what He taught (see Luke 10:38-42). Sharing the truths Jesus taught her during her four days of grieving, we see how Mary must have comforted, taught, and prepared those grieving with her after Lazarus’ died. The mourners from Bethany and Jerusalem would have learned much about Jesus from her, and all would have good reasons to believe in Jesus after He (surprising to everyone!) raised Lazarus from the dead (see the International Bible Study Commentary on John 11). By anointing Jesus’ feet, she publicly demonstrated her faith in Jesus and proclaimed that Jesus is worthy to be praised and worshiped, for Jesus is the One His Father sent as Lord and Savior of the world. Mary taught by words and deeds. She humbly got down on her knees and anointed Jesus’ feet. Perhaps she had forgotten a towel to wipe His feet, for she took down her hair and wiped His feet dry. Mary was totally unaware of herself and totally absorbed in giving homage to Jesus when she took down her hair in public, which was considered a disgraceful act for a woman to do in public. What she did blessed everyone in the house as they enjoyed the fragrance of the perfume and thought about what she had done and what they might do for Jesus, for she showed He is worthy to be served. Whatever we do for Jesus Christ directly will always directly and indirectly bless others as well as ourselves. No doubt, the providence of God directed Martha and Mary to use their God-given gifts in the best possible ways before Jesus’ crucifixion and resurrection.
(John 12:4) But Judas Iscariot, one of His disciples, who was intending to betray Him, *said,
As we have seen, people can see, hear, and learn the very same things about and from Jesus, and some will believe in Him and others will not. Judas Iscariot was one of Jesus’ twelve disciples, but he never honored or obeyed Jesus from his heart as did Martha, Mary, Lazarus, and the other disciples. Judas was a common name. In Mark 6:3, we learn that one of Jesus’ brothers was named Judas (the writer of the Book of Jude). In John 14:22, we read about a different Judas, “Judas (not Iscariot) said to him, ‘Lord, how is it that you will reveal yourself to us, and not to the world?’” In Acts 15:22, we learn about a prophet named Judas Barsabbas. The last name of Judas is Iscariot. In John 6:71, we learned that Judas was the son of Simon Iscariot, which most probably means “man from Kerioth.” In John 12:6, we will learn more about Judas’ character.
(John 12:5) “Why was this perfume not sold for three hundred denarii and given to poor people?”
It is easy for someone to complain about how someone else uses their own money or possessions in the cause of Jesus Christ and the Church. It is easier to complain when someone does not know or appreciate Jesus Christ and those who seek to give and serve Jesus Christ, the Church, and others. It is even easier when someone wants that money or those possessions for themselves instead of it going to someone else or some other worthy purpose. Interestingly, Judas had the ability t0 appraise the value of costly items. Perhaps he had many years of experience selling stolen goods. In those days, three hundred denarii would have been the equivalent of one year’s wages for a laborer. Mary had good reasons to honor Jesus as she did, even if she did not consciously know that the hand of His Father was leading her to glorify Jesus and lead people to faith in Him by her actions.
(John 12:6) Now he said this, not because he was concerned about the poor, but because he was a thief, and as he had the money box, he used to pilfer what was put into it.
John carefully explained the motive behind Judas’ complaint. He was not actually concerned about the poor. He wanted to sell the perfume for his own personal profit. John plainly declared that Judas was a thief. He was the disciples’ treasurer who paid for their daily needs and helped the poor from contributions. We know that Jesus and the disciples were also financially poor because all their financial means were carried by Judas in a small box or purse. Unfortunately, Judas kept some of the people’s contributions for himself. We know Jesus and the disciples habitually gave to the poor, because when Judas left Jesus’ last supper to betray Him, John reported in John 13:29, “Some thought that, because Judas had the common purse, Jesus was telling him, ‘Buy what we need for the festival’; or, that he should give something to the poor.” Judas loved money, and his love of money led him further from Jesus and His Father. In Jesus’ Sermon on the Mount, Jesus declared in Matthew 6:24, “No one can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth.” For three years, Judas heard Jesus teach, but he continued his unrepentant stealing. Eventually, Judas came to the point of hating and despising God because he loved money. He became devoted to acquiring more money; therefore, it finally became easy for him to betray Jesus for thirty pieces of silver (Matthew 26:15). By continuing to practice sin and refusing to repent, Judas acted according to the person he became. Notice: love for God and Jesus moved Mary to give Jesus perfume valued at a year’s wages for a laborer. Judas loved money, so he betrayed Jesus for thirty pieces of silver. What both did is remembered and spoken of even today.
(John 12:7) Therefore Jesus said, “Let her alone, so that she may keep it for the day of My burial.
Jesus defended Mary’s action and commanded Judas to say no more. Then, He looked ahead and once again foretold His future death. In less than a week, Jesus would die on a cross. We do not know how much Mary knew about Jesus’ coming death, but we do know that in God’s providence He intended Mary do all she did for Jesus. I believe that on this evening she first anointed Jesus’ feet. Then, after further consideration of Jesus’ words in her defense and about His burial, her love for Jesus increased and the Holy Spirit moved her to anoint Jesus’ head a few days later. [Some commentators think two different women anointed Jesus on two different occasions before His death. They may be right, for the Bible does not tell us everything that we would like to know or answer all our questions.]
(John 12:8) “For you always have the poor with you, but you do not always have Me.”
John’s gospel shows that Jesus and the disciples helped the poor (see John 13:29). Jesus also affirmed that He would soon die and would no longer be with them. Sometimes believers must choose between doing one of two or more “good works,” because they cannot do all of them at one time. The followers of Christ must set priorities and pray for the Holy Spirit to help them do what is most important at the time and what they can do later. That night, Mary chose to do a “good work” for Jesus with her time and money instead of using her money to help the poor. As a friend and follower of Jesus, Mary would have helped the poor in the past and would continue to help the poor in the future. The Church in the New Testament insisted Christians help the poor, as Paul wrote about in Galatians 2:10, when he met with James, Peter, and John: “They asked only one thing, that we remember the poor, which was actually what I was eager to do.” Christians eagerly help others! When we think of doing various charitable works, we need to pray for Jesus to show us what to do when with the gifts He gives us. When Christians prayerfully help the poor and others God’s way, they are doing it for Jesus and with Jesus, and Jesus is helping the poor through them. The Holy Spirit will guide our giving in answer to our prayers.
(John 12:9) The large crowd of the Jews then learned that He was there; and they came, not for Jesus’ sake only, but that they might also see Lazarus, whom He raised from the dead.
Lazarus served as a live demonstration that Jesus could raise someone from the dead who had been dead four days and who should have been decaying in the tomb before He raised him. Jesus did what they knew only God could do. Jesus never failed to do anything He chose to do because He always did His Father’s will. When the Jews in Jerusalem learned that Jesus was in nearby Bethany, they went to see both Jesus and Lazarus and a great crowd gathered. They heard and saw that Jesus is the Resurrection and the Life, and what they learned served as preparation for them to believe even more in Jesus when they learned that Jesus had risen from the dead.
(John 12:10) But the chief priests planned to put Lazarus to death also;
The chief priests were usually Sadducees, who were wealthy and politically involved with the Romans. As Sadducees, they only believed in the first five books of the Old Testament. They rejected the prophets and did not believe in the resurrection of the dead. The same as Judas, they loved money. If Jesus were the Messiah (and they knew that everything Jesus said and did pointed in the direction that Jesus was the Messiah), then they would lose power and influence with the Romans. To them, the Messiah was only a political figure and a threat. They did not want a revolution that might destroy their favored political status within the Roman empire. They served as the highest ranking religious leaders in Judea, but they loved themselves supremely, hated God as revealed in the Bible, and despised Jesus; therefore, they not only planned to kill an innocent man (Lazarus) they also planned to kill a godly man, the Son of God.
(John 12:11) because on account of him many of the Jews were going away and were believing in Jesus.
Lazarus proved Jesus had the authority to raise the dead. If Lazarus remained alive, he could bear testimony to Jesus as the Son of God without even saying a word. If the chief priests killed Jesus but kept Lazarus alive, Lazarus would have continued as a silent witness (at the very least) for Jesus as the Messiah. After Jesus raised Lazarus from the dead, He proved that God the Father had sent Him and that His teachings were true, for His signs authenticated what He taught and what He claimed about himself. Therefore, those who remained teachable and considered the evidence before them repented of their sins, turned from their allegiance to the chief priests, and placed their faith in Jesus as their Lord and Savior.
God’s Many Gifts to His Children
Sunday, October 11, 2020
John 12:1-11
There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him (John 12:2—KJV).
So they made Him a supper there, and Martha was serving; but Lazarus was one of those reclining at the table with Him (John 12:2—NASB).
There they gave a dinner for Jesus. Martha served, and Lazarus was one of those at the table with him (John 12:2—NRSV).
God gives many different gifts to His children. God gave Martha a gift of hospitality. Martha served dinners for Jesus, His disciples, and all who came to hear Jesus teach. She helped people concentrate on Jesus’ teaching and made it possible for Jesus to teach the truths that His Father sent Him to proclaim. God gave Mary a gift of teaching. Mary sat and listened when Jesus taught. She absorbed as much truth as she could whenever given the opportunity. Before and after Lazarus died, she must have shared with her family and those who came to grieve with her the faith she had in Jesus based on the truths He taught and the love He showed. We can believe this when we consider how everyone who came to grieve with Mary said that if Jesus had been there, He could have healed Lazarus. After Jesus raised Lazarus from the dead, Mary’s previous teaching made it easier for people to believe in Jesus as the Messiah. God gave Lazarus a gift of witnessing. We do not have any recorded words of Lazarus, but after Jesus raised Lazarus from the dead, he used his gift to prove that Jesus has the power to give eternal life. Lazarus’ testimony about Jesus was so effective that the chief priests planned to kill both Lazarus and Jesus, since on account of Lazarus many were believing in Jesus. No wonder Jesus loved this faithful family! God’s children do not need to compare or complain about God’s gifts to them and others; rather, they need to seek God’s help to use His gifts as He intends.
Thinking Further
God’s Many Gifts to His Children
Sunday, October 11, 2020
John 12:1-11
Name _______________________________
- Why do you think Mary felt motivated to anoint Jesus’ feet?
- What reason did Jesus give to explain why Mary anointed His feet?
- Who complained about Mary’s actions? What reason did he give for complaining about her good deed?
- What did John say about the one who complained?
- Why did the chief priests plan to put Lazarus to death?
Discussion and Thinking Further
- Why do you think Mary felt motivated to anoint Jesus’ feet? She probably felt sincere appreciation for the fact that Jesus had raised her brother, Lazarus, from the dead, for Martha, Mary, and Lazarus loved Jesus and He loved them. On a deeper level, the Holy Spirit would have moved Mary to do this specific task for Jesus.
- What reason did Jesus give to explain why Mary anointed His feet? He said that she bought it so she might keep it for the day of His burial. She would save what she did not use that night for Jesus’ burial.
- Who complained about Mary’s actions? What reason did he give for complaining about her good deed? Judas Iscariot complained saying the perfume could be sold for three hundred denarii and the money given to the poor.
- What did John say about the one who complained? John explained that Judas was about to betray Jesus and that he did not care for the poor. He complained because he was a thief; he kept the common purse and used to steal what was put into it.
- Why did the chief priests plan to put Lazarus to death? A great crowd of Jews went to Bethany to see Jesus and Lazarus, who Jesus had raised from the dead. And on account of Lazarus many of the Jews were deserting and believing in Jesus.
Word Search
God’s Many Gifts to His Children
Sunday, October 11, 2020
John 12:1-11
J F B I X Y G K M R D Z E W N
G I Z Q S K D A G I X Q A Q X
B Q E M L C R H S W P Z J S Y
M P X N G T A C Y L G M E P Q
D E A T H Y I R A D J P S F T
T P H A O P R N I Q S A U X B
L E X J L J N A P O P V S E G
V N B E O E D L M N T X L V N
G C S L D W P O O R V I L P I
A J R Q V S H Q P J E H A J T
R E N O G Y A N E V U G Z U R
Z P K S W O E S I N P V A D E
F O L Q C D U N R D Q O R A S
Y A E V A S G D Z A Y T U S E
M R K S P R I E S T S O S Y D
Jesus
Lazarus
Martha
Mary
Judas
Iscariot
Disciples
Poor
Crowd
Jews
Priests
Planned
Death
Deserting
Believing
True and False Test
God’s Many Gifts to His Children
Sunday, October 11, 2020
John 12:1-11
Circle the True or False answers. Correct the False statements by restating them.
- Six days before Passover, Jesus went to Bethany to raise Lazarus from the dead. True or False
- Martha and Mary served dinner while Lazarus was at the table with Jesus. True or False
- Nard was a very costly perfume that could be used for anointing. True or False
- Judas Iscariot was more concerned about the poor than Mary, so he asked why the perfume was not sold to help the poor. True or False
- Judas said the perfume was worth three hundred denarii. True or False
- Judas was the treasurer for the disciples, and he was a careful steward of all the offerings, making sure the poor received all the help they needed. True or False
- Jesus said that Mary bought the perfume so that she might keep it for the day of His burial. True or False
- Jesus said they would not always have Him. True or False
- The chief priests planned to put both Jesus and Lazarus to death. True or False
- On account of Lazarus, many of the Jews were believing in Jesus. True or False
True and False Test Answers
- False
- False
- True
- False
- True
- False
- True
- True
- True
- True
Prayer
Heavenly Father grant us the courage to pattern our lives after the teachings of Jesus rather than after what is acceptable according to our culture. In Jesus’ name we pray. Amen.