The Anointing at Bethany

Yeshua’s first major confrontation with Jewish leaders in Yochanan’s Gospel took place when He cleared the Yerushalayim Temple at Pesach. The Synoptic Gospels record a later clearing, just before the crucifixion (Mark 11:15–19). By clearing the Temple, Yeshua displayed zeal for God’s house (Yochanah 2:17; cp. Psalm 69:9) and performed a sign of judgment on the Jewish leaders who had allowed worship to deteriorate into commerce. His action also prophetically foreshadowed His crucifixion and resurrection, which would establish Him as the new center of worship, replacing the old Temple.

12 ¹ Six days before Pesach, Yeshua came to Beit-Anyah, where El‘azar lived, the man Yeshua had raised from the dead; ² so they gave a dinner there in his honor. Marta served the meal, and El‘azar was among those at the table with Him. ³ Miryam took a whole pint of pure oil of spikenard, which is very expensive, poured it on Yeshua’s feet and wiped His feet with her hair, so that the house was filled with the fragrance of the perfume.

The pound of ointment would have cost about 300 denarii. Its high cost means it had likely been in Myriam’s family for quite some time and was used only in small portions as a perfume on special occasions

⁴ But one of the talmidim, Y’hudah from K’riot, the one who was about to betray Him, said,⁵ “This perfume is worth a year’s wages! Why wasn’t it sold and the money given to the poor?” ⁶ Now he said this not out of concern for the poor, but because he was a thief – he was in charge of the common purse and used to steal from it. ⁷ Yeshua said, “Leave her alone! She kept this for the day of my burial. ⁸ You always have the poor among you, but you will not always have me.”

You always have the poor among you, as Deuteronomy 15:11 teaches, but you will not always have me. While Yeshua’s point is to call the attention of His talmidim to the importance of His brief remaining time on earth, some, noting the stress Judaism puts on charity, have regarded His remark as callous and selfish. It is not, for two reasons: (1) Miryam’s timely act of love toward the Messiah is valued by God precisely for its unselfishness, and (2) the marginal significance of the resources here withheld from the poor is negligible compared both with their need and with the opportunities available to potential givers.

The Decision to Kill El’azar

⁹ A large crowd of Judeans learned that He was there; and they came not only because of Yeshua, but also so that they could see El‘azar, whom He had raised from the dead. ¹⁰ The Head Cohanim then decided to do away with El‘azar too, ¹¹ since it was because of him that large numbers of the Judeans were leaving their leaders and putting their trust in Yeshua.

The Head Cohanim were Yeshua’s main opposition; they sought not only to kill Him but to obliterate all signs of His work. Because of Him, that is, because El‛azar had been raised from the dead by Yeshua, large numbers of Judeans were leaving their leaders, the P’rushim and the Head Cohanim (11:47), and putting their trust in Yeshua, who by demonstrating God’s power and holiness commends Himself as the true leader of Judeans in particular and Jews generally.

The Triumphal Entry

This section marks Yeshua’s triumphal entry into Yerushalayim. It is one of the few incidents in Yeshua’s life reported in all 4 gospels (Matityahu 21:1–11; Mark 11:1–11; Luke 19:29–38). By this action, He presented Himself officially to the nation as the Messiah and Son of God. The Sanhedrin and other Jewish leaders wanted Him dead but did not want Him killed during the Pesach time because they feared stirring up the multitudes with whom He was popular (Matityahu 26:5; Markk 14:2; Luke 22:2). Yeshua entered the city, however, on His own time and forced the whole issue in order that it might happen exactly on the Pesach day when the lambs were being sacrificed. As the Scripture says, “Yeshua, our Pesach, also has been sacrificed” (1 Corinthians 5:7). In God’s perfect timing (see Yochanan 7:30; 8:20), at the precise time foreordained from eternity, He presented Himself to die (v. 23; 10:17, 18; 17:1; 19:10, 11; cf. Acts 2:23; 4:27, 28; Galatians 4:4).

¹² The next day, the large crowd that had come for the festival heard that Yeshua was on his way into Yerushalayim.

The next day after, the crowds came to visit Him and El’azar in Bethany (cf. 12:9). Yeshua arrived in Bethany on Saturday. Then on Sunday a great number of Jews visited Him, angering the Jewish leaders (12:9–11). It would not have been until the following day (Monday) that Yeshua prepared to enter Yerushalayim through the East Gate of the city.

¹³ They took palm branches and went out to meet Him, shouting, “Deliver us!” “Blessed is He who comes in the name of ADONAI, the King of Isra’el!”

They took palm branches off the palm trees. The supply of date palms was plentiful; they still grow in Yerushalayim today. About two centuries earlier, the waving of palm branches had become a national, if not nationalistic, symbol, signaling the fervent hope that a Messianic Liberator was arriving on the scene (6:14, 15). The term “hosanna” is a transliteration of a Hebrew word that means “give salvation now.” It was a term of acclamation or praise occurring in Psalm 118:25, which was familiar to every Jew, since that psalm was part of the Hallel (Psalms 113–118) sung each morning by the Temple choir during the Feast of Tabernacles (7:37) and associated with the Feast of Dedication (10:22) and especially the Pesach. After shouting out the “Hosanna,” the crowds shouted Psalm 118:26; significantly, the original context of Psalm 118 may well have been the pronouncement of blessing upon a Davidic king. Jewish commentaries have understood the verse to bear Messianic implications. “HE WHO COMES IN THE NAME OF ADONAI” refers to the Messiah, especially in context with the phrase, “the King of Israel,” though that Messianic title is not from Psalm 118.

¹⁴ After finding a donkey colt, Yeshua mounted it, just as the Tanakh says – ¹⁵ “Daughter of Tziyon, don’t be afraid! Look! Your King is coming, sitting on a donkey’s colt.” ¹⁶ His talmidim did not understand this at first; but after Yeshua had been glorified, then they remembered that the Tanakh said this about Him, and that they had done this for Him. ¹⁷ The group that had been with Him when He called El‘azar out of the tomb and raised him from the dead had been telling about it. ¹⁸ It was because of this too that the crowd came out to meet Him – they had heard that He had performed this miracle. ¹⁹ The P’rushim said to each other, “Look, you’re getting nowhere! Why, the whole world has gone after Him!” ^[1]

The Synoptic Gospels give more information here regarding Yeshua’s selection of a young donkey (see Matityahu 21:1–9; Mark 11:1–10; Luke 19:29–38). They convey that Yeshua deliberately planned to present Himself to the nation in this manner as a conscious fulfillment of the Messianic Prophecy in Zechariah 9:9.

As you engage in various social settings, remember Yeshua’s humility during His entry into Yerushalayim, despite the cheers. If you find pride or comparison affecting your relationships, consider volunteering anonymously with local charities or community services. By helping without seeking recognition, you mimic Yeshua’s servant leadership. Reflect upon how serving others can shift your focus from personal accolades to genuinely blessing others, reinforcing humility in your public life and allowing Yeshua’s love to shine through your actions.

In our next post, we will continue to explore the Gospel of Yochanan.

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^[1] Yochanan 12:1-19