A.T. Robertson Commentary John 12

Jesus therefore (Ιησους ουν). Here ουν is not causal, but simply copulative and transitional, "and so" (Bernard), as often in John (1:22, etc.).

Six days before the passover (προ εξ ημερων του πασχα). This idiom, transposition of προ, is like the Latin use of ante, but it occurs in the old Doric, in the inscriptions and the papyri. See Am 1:1 for it also (cf. Moulton, Proleg., pp. 100ff.; Robertson, Grammar, pp. 621f.). If the crucifixion was on Friday, as seems certain from both John and the Synoptics, then six days before would be the Jewish Sabbath preceding or more probably the Friday afternoon before, since Jesus would most likely arrive before the Sabbath. Probably we are to put together in one scene for the atmosphere Joh 11:55-57; John 12:1, 9-11.

Came to Bethany, where Lazarus was, whom Jesus raised from the dead (ητλεν εις Βηθανιαν, οπου ην Λαζαροσ, ον ηγειρεν εκ νεκρων Ιησους). Each phrase explains the preceding. There is no reason for thinking this a gloss as Bernard does. It was a place of danger now after that great miracle and the consequent rage of the Sanhedrin (12:9-11). The crowd of eager spectators to see both Lazarus and Jesus would only intensify this rage.

So they made him a supper there (εποιησαν ουν αυτω δειπνον εκε). Here again ουν is not inferential, but merely transitional. This supper is given by Mark and Matthew (Matthew 26:6–13) just two days before the passover, that is on our Tuesday evening (beginning of Jewish Wednesday), while John mentions (12:2-9) it immediately after the arrival of Jesus in Bethany (12:1). One must decide which date to follow. Mark and Matthew and Luke follow it with the visit of Judas to the Sanhedrin with an offer to betray Jesus as if exasperated by the rebuke by Jesus at the feast. Bernard considers that John "is here more probably accurate." It all turns on John's purpose in putting it here. This is the last mention of Jesus in Bethany and he may have mentioned it proleptically for that reason as seems to me quite reasonable. Westcott notes that in chapter 12 John closes his record of the public ministry of the Lord relative to the disciples at this feast (1-11), to the multitude in the triumphal entry (12-19), to the world outside in the visit of the Greeks (20-), and with two summary judgements . There is no further reason to refer to the feast in the house of another Simon when a sinful woman anointed Jesus (Luke 7:36–50). It is no credit to Luke or to John with Mark and Matthew to have them all making a jumble like that. There were two anointings by two absolutely different women for wholly different purposes. See the discussion on Luke for further details.

And Martha served (κα η Μαρθα διηκονε). Imperfect active of διακονεω, picturing Martha true to the account of her in Lu 10:40 (πολλην διακονιαν, διακονειν as here). But this fact does not show that Martha was the wife of this Simon at all. They were friends and neighbours and Martha was following her bent. It is Mark and Matthew (Matthew 26:6) who mention the name of the host. It is not Simon the Pharisee (Luke 7:36), but Simon the leper (Matthew 26:6) in whose house they meet. The name is common enough. The Simon in Luke was sharply critical of Jesus; this one is full of gratitude for what Jesus has done for him.

That sat at meat (των ανακειμενων). "That lay back," reclined as they did, articular participle (ablative case after εκ) of the common verb ανακειμα. Perhaps Simon gave the feast partly in honour of Lazarus as well as of Jesus since all were now talking of both (John 12:9). It was a gracious occasion. The guests were Jesus, the twelve apostles, and Martha, Mary, and Lazarus.

A pound (λιτραν). Latin libra, late Koine (Polybius, Plutarch) word with weight of 12 ounces, in N.T. only here and 19:39. Mark and Matthew (Matthew 26:7) have alabaster cruse.

Of ointment of spikenard (μυρου ναρδου πιστικης). "Of oil of nard." See already 11:2 for μυρου . Nard is the head or spike of an East Indian plant, very fragrant. Occurs also in Mr 14:3. Πιστικης here and in Mr 14:3 probably means genuine (πιστικος, from πιστος, reliable). Only two instances in the N.T.

Very precious (πολυτιμου). Old compound adjective (πολυς, much, τιμη), in N.T. only here, Matthew 13:46; 1 Peter 1:7. Mark has πολυτελους (very costly). Matthew (Matthew 26:7) has here βαρυτιμου of weighty value (only N.T. instance).

Anointed (ηλειψεν). First aorist active indicative of αλειφω, old word .

The feet (τους ποδας). Mark and Matthew (Matthew 26:7) have "his head." Why not both, though neither Gospel mentions both? The Latin MS. fuldensis and the Syriac Sinatic do give both head and feet here.

Wiped (εξεμαξεν). First aorist active indicative of εκμασσω, old verb to wipe off already in 11:2; Luke 7:38,44.

With her hair (ταις θριξιν αυτης). Instrumental plural. It is this item that is relied on largely by those who identify Mary of Bethany with the sinful woman in Luke 7 and with Mary Magdalene. It is no doubt true that it was usually considered immodest for a woman to wear her hair loose. But it is not impossible that Mary of Bethany in her carefully planned love-offering for Jesus on this occasion was only glad to throw such a punctilio to the winds. Such an act on this occasion does not brand her a woman of loose character.

Was filled with the odour of the ointment (επληρωθη εκ της οσμης του μυρου). Effective first aorist passive of πληροω and a natural result.

Judas Iscariot (Ιουδας ο Ισκαριωτης). See ο Ισκαριωτης in 14:22. See 6:71; 13:1 for like description of Judas save that in 6:71 the father's name is given in the genitive, Σιμωνος and Ισκαριωτου (agreeing with the father), but in 13:1 Ισκαριωτης agrees with Ιουδας, not with Σιμωνος. Clearly then both father and son were called "Iscariot" or man of Kerioth in the tribe of Judah (Joshua 15:25). Judas is the only one of the twelve not a Galilean.

One of his disciples (εις των μαθητων αυτου). Likewise in 6:71, only there εκ is used after εις as some MSS. have here. This is the shameful fact that clung to the name of Judas.

Which should betray him (ο μελλων αυτον παραδιδονα). John does not say in 6:71 (εμελλεν παραδιδονα αυτον) or here that Judas "was predestined to betray Jesus" as Bernard suggests. He had his own responsibility for his guilt as Jesus said (Matthew 26:24). Μελλω here simply points to the act as future, not as necessary. Note the contrast between Mary and Judas. "Mary in her devotion unconsciously provides for the honour of the dead. Judas in his selfishness unconsciously brings about the death itself" (Westcott).

Sold (επραθη). First aorist passive indicative of πιπρασκω, old verb to sell (Matthew 13:46).

For three hundred pence (τριακοσιων δηναριων). Genitive of price. Same item in Mr 14:5, while in Mt 26:9 it is simply "for much" (πολλου). But all three have "given to the poor" (εδοθη πτωχοις). First aorist passive indicative of διδωμ with dative case πτωχοις (note absence of the article, poor people), real beggars, mendicants (Matthew 19:21; Luke 14:13). But only John singles out Judas as the one who made the protest against this waste of money while Mark says that "some" had indignation and Matthew has it that "the disciples" had indignation. Clearly Judas was the spokesman for the group who chimed in and agreed with his protest. The amount here spent by Mary (ten guineas) would equal a day labourer's wages for a year (Dods).