So they made him a supper there. Martha served, but Lazarus was one of those who sat at the table with him.
Parallel Translations
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So they made him a supper there. Martha served, but Lazarus was one of those who sat at the table with him.
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There they made him a supper and Martha served: But Lazarus was one of them that sate at the table with him.
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There they made him a supper, and Martha serued: but Lazarus was one of them that sate at the table with him.
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Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (10)
Passages linked to John 12:2 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Luke 22:27 For who is greater, one who sits at the table, or one who serves? Isn’t it he who sits at the table? But I am among you as one who serves.
- Revelation 3:20 Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him, and will dine with him, and he with me.
- Luke 10:38-42 As they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. She had a sister called Mary, who also sat at Jesus’ feet, and heard his word. But Martha was distracted with much serving, and she came up to him, and said, “Lord, don’t you care that my sister left me to serve alone? Ask her therefore to help me.” Jesus answered her, “Martha, Martha, you are anxious and troubled about many things, but one thing is needed. Mary has chosen the good part, which will not be taken away from her.”
- Mark 14:3 While he was at Bethany, in the house of Simon the leper, as he sat at the table, a woman came having an alabaster jar of ointment of pure nard—very costly. She broke the jar, and poured it over his head.
- John 12:9-10 A large crowd therefore of the Jews learned that he was there, and they came, not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead. But the chief priests conspired to put Lazarus to death also,
- Matthew 26:6 Now when Jesus was in Bethany, in the house of Simon the leper,
- Luke 12:37 Blessed are those servants, whom the lord will find watching when he comes. Most certainly I tell you that he will dress himself, make them recline, and will come and serve them.
- John 11:43-44 When he had said this, he cried with a loud voice, “Lazarus, come out!” He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, “Free him, and let him go.”
- Luke 5:29 Levi made a great feast for him in his house. There was a great crowd of tax collectors and others who were reclining with them.
- Luke 14:12 He also said to the one who had invited him, “When you make a dinner or a supper, don’t call your friends, nor your brothers, nor your kinsmen, nor rich neighbors, or perhaps they might also return the favor, and pay you back.
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John Calvin 1540 · Public Domain 2. There therefore they made him a banquet. Matthew…
2. There therefore they made him a banquet. Matthew (Matthew 26:7) and Mark, (Mark 14:3) say that he then supped at the house of Simon the leper. John does not mention the house, but shows plainly enough, that it was in some other place than the house of Lazarus and Martha that he supped; for he says that Lazarus was one of those who sat at table with him, that is, one who had been invited along with Christ. Nor does it involve any contradiction, that Matthew and Mark relate that the head of Christ was anointed, while John relates that his feet were anointed. The usual practice was the anointing of the head, and on this account Pliny reckons it an instance of excessive luxury, that some anointed the ankles. The three Evangelists agree in this; that Mary did not anoint Christ sparingly, but poured on him a large quantity of ointment. What John speaks, about the feet, amounts to this, that the whole body of Christ, down to the feet, was anointed. There is an amplification in the word feet, which appears more fully from what follows, when he adds, that Mary wiped his feet with her hair
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain 2 There they made him a supper; and Martha…
2 There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him.
Ver. 2. That sat at table] Being invited by Simon the leper at whose house this feast was kept, as some will have it.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain That this supper was made in Bethany is no…
That this supper was made in Bethany is no question; but at whose house there it is questioned. Some think that it was at the house of Simon the leper. We read indeed of a supper made for our Saviour at his house, both Mat 26:6,7, and Mar 14:3, and that Simon is said to have been of Bethany: only the supper here mentioned is said to have been six days before the passover, and that mentioned by Matthew and Mark seems to have been but two days before, Mat 26:2; Mar 14:1. That which is probably said to solve that difficulty is, the circumstances of the supper, and history about it, seem the very same, both in Matthew, Mark, and John; but it seems in Matthew and Mark to be a little put out of order; they do not say that this supper was two days before the passover, (that indeed had been a contradiction to what John doth here relate), but both Matthew and Mark first tell us, that Christ told his disciples that the passover was to be within two days, and of the counsel taken by the chief priests and elders against Christ, and then relates the story of this supper: John first gives us an account of this supper, which was six days before the passover; so John seems to have related it in its proper time and order.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain In these verses, an account is given of our…
In these verses, an account is given of our Saviour’s entertainment at Bethany after he had raised Lazarus. A supper is made for him, at which Martha served, and Lazarus sat with him, but Mary anoints Christ with precious ointment.
Where note, 1. The action which this holy woman performed, she pours a box of precious ointment upon our Saviour’s head, as he sat at meat, according the the custom of the eastern countries at their feasts. I do not find that any of the apostles were at thus much charge and cost to put honour upon our Saviour as this poor woman was.
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From whence learn, 1. That where strong love prevails in the heart, nothing is adjudged too dear for Christ, neither will it suffer itself to be out-shined by any examples. The weakest woman that strongly loves her Saviour will vie with the greatest apostle, and piously strive to express the fervour of her affection towards him.
Observe, 2. How this action was resented and reflected upon by murmuring Judas, who valued this ointment at three hundred pence, and grudged the bestowing of it upon Christ. He accused this holy woman of needless prodigality.
Lord! how doth a covetous heart think every thing too good for thee? He that sees a pious action performed, and seeks to lessen or undervalue it, shews himself possessed with a spirit of envy. Judas, his invidious spirit makes him censure an action, which Christ highly approved.
Hence learn, That men, who know not our hearts, may through ignorance or prejudice, censure and condemn those actions which God doth commend, and will graciously reward. Happy was it for this poor woman, that she had a more righteous judge to pass sentence upon her action than wicked Judas.
Observe, 3. How readily our holy Lord vindicates this poor woman: she says nothing for herself, nor needs she, having such an advocate who gives the reason for her action; she did it for my burial. As kings and great persons were in wont in those eastern countries, at their funerals, to be embalmed with odours and sweet perfumes, so, saith our Saviour, this woman, to declare her faith in me, as her King and Lord, doth with this box of ointment, as it were beforehand, embalm my body for its burial. True faith will put honour upon a crucified, as a glorified Saviour. This holy woman accounts Christ worthy of all honour in his death, believing it would be a sweet smelling sacrifice unto God, and savour of life unto his people.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain There they made him a supper,.... At Bethany, in…
There they made him a supper,.... At Bethany, in the house of Lazarus, Martha, and Mary; by whose order, and at whose charge it was prepared for him; and not in the house of Simon the leper, which was four days after this, Mat 26:2.
And Martha served; who was always a busy, active, and stirring woman; and this she did, to testify her love to Christ, and great respect for him; otherwise, as she was a person of substance, she had servants enough to wait at table:
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but Lazarus was one of them that sat at the table with him; and ate, and drank, and conversed; by which it appeared, that he was really risen from the dead, and was in a good state of health.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain It seems Martha was a person of some figure,…
It seems Martha was a person of some figure, from the great respect which was paid to her and her sister, in visits and condolences on Lazarus' death, as well as from the costly ointment mentioned in the next verse. And probably it was at their house our Lord and his disciples lodged, when he returned from Jerusalem to Bethany, every evening of the last week of his life, upon which he was now entered.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Albert Barnes 1834 · Public Domain See this passage explained in the notes at Mat…
See this passage explained in the notes at Mat 26:3-16.
Joh 12:2
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A supper - At the house of Simon the leper, Mat 26:6.
Lazarus was ... - The names of Martha and Lazarus are mentioned because it was not in their own house, but in that of Simon. Lazarus is particularly mentioned, since it was so remarkable that one who had been once dead should be enjoying again the endearments of friendship. This shows, also, that his resurrection was no illusion - that he was really restored to the blessings of life and friendship. Calmet thinks that this was about two months after his resurrection, and it is the last that we hear of him. How long he lived is unknown, nor is it recorded that he made any communication about the world of spirits. It is remarkable that none who have been restored to life from the dead have made any communications respecting that world. See Luk 16:31, and the notes at 2Co 12:4.
Joh 12:4
Which should betray him - Greek, “who was to betray him” - that is, who would do it.
Joh 12:5
Three hundred pence - About 40,00, or 8 British pounds, 10 shillings (circa 1880’s).
And given to the poor - The avails or value of it given to the poor.
Joh 12:6
Had the bag - The word translated “bag” is compounded of two words, meaning “tongue,” and “to keep or preserve.” It was used to denote the bag in which musicians used to keep the tongues or reeds of their pipes when traveling. Hence, it came to mean any bag or purse in which travelers put their money or their most precious articles. The disciples appear to have had such a bag or purse in common, in which they put whatever money they had, and which was designed especially for the poor, Luk 8:3; Joh 13:29; Act 2:44. The keeping of this, it seems, was intrusted to Judas; and it is remarkable that the only one among them who appears to have been naturally avaricious should have received this appointment. It shows us that every man is tried according to his native propensity. This is the object of trial - to bring out man’s native character; and every man will find opportunity to do evil according to his native disposition, if he is inclined, to it.
And bare ... - The word translated “bare” means literally “to carry as a burden.” Then it means “to carry away,” as in Joh 20:15; “If thou hast borne him hence.” Hence, it means to carry away as a thief does, and this is evidently its meaning here. It has this sense often in classic writers. Judas was a thief and stole what was put into the bag. The money he desired to be entrusted to him, that he might secretly enrich himself. It is clear, however, that the disciples did not at this time know that this was his character, or they would have remonstrated against him. They learned it afterward. We may learn here:
1.That it is not a new thing for members of the church to be covetous. Judas was so before them.
2.That such members will be those who complain of the great waste in spreading the gospel.
3.That this deadly, mean, and grovelling passion will work all evil in a church. It brought down the curse of God on the children of Israel in the case of Achan Josh. 7, and it betrayed our Lord to death. It has often since brought blighting on the church; and many a time it has betrayed the cause of Christ, and drowned men in destruction and perdition, 1Ti 6:9.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Martha served--This, with what is afterwards said of Mary's…
Martha served--This, with what is afterwards said of Mary's way of honoring her Lord, is so true to the character in which those two women appear in Luk 10:38-42, as to constitute one of the strongest and most delightful confirmations of the truth of both narratives. (See also on Joh 11:20).
Lazarus . . . sat at the table--"Between the raised Lazarus and the healed leper (Simon, Mar 14:3), the Lord probably sits as between two trophies of His glory" [STIER].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain § 120.—SUPPER AND ANOINTING AT BETHANY, Joh_12:2-11.
§ 120.—SUPPER AND ANOINTING AT BETHANY, Joh_12:2-11.
See notes on Mat_26:6-16; Mar_14:3-9.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 2–8. The Devotion of Mary
2–8. The Devotion of Mary
2. they made him a supper] ‘They’ is indefinite: if we had only this account we should suppose that the supper was in the house of Martha, Mary, and Lazarus; but S. Mark (Mar_14:3) and S. Matthew (Mat_26:6) tell us that it was in the house of Simon the leper, who had possibly been healed by Christ and probably was a friend or relation of Lazarus and his sisters. Martha’s serving (comp. Luk_10:40) in his house is evidence of the latter point (see the notes on the accounts of S. Matthew and S. Mark).
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Lazarus was one of them] This is probably introduced to prove the reality and completeness of his restoration to life: but it also confirms the Synoptic accounts by indicating that Lazarus was a guest rather than a host.
sat at the table] Literally, reclined, as was the custom.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (2) There they made him a supper.—Comp. Notes on…
(2) There they made him a supper.—Comp. Notes on Mat_26:6 et seq., and Mar_14:3 et seq., which are clearly accounts of the same supper. Here the details peculiar to St. John, who was an eyewitness, will be noted. St. Matthew gives no indication of the day. St. Mark seems to place it two days before the Passover; but comp. Notes on Mar_16:1-2. Both the other accounts tell us that the supper was in the house of Simon the leper. St. John docs not define the place more definitely than to say that it was in Bethany; but he alone adds the facts that Martha was still serving, and that Lazarus was present as a guest.
And Martha served.—The tense of this verb differs from that of the others in the verse, and implies the continued act of serving, whilst “made a feast” is the statement of the fact as a whole. (Comp. Luk_10:40.)
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Lazarus was one of them that sat at the table with him.—This is a natural touch answering to the impression that the fact made. It is closely connected with the statement of the preceding verse, “Lazarus had been dead, whom he raised from the dead.” Here was one sitting at meat with them who had lain in the sepulchre four days. The meal is in his case, as afterwards in that of our Lord Himself (Luk_24:41-43), a physical proof of the Resurrection; and his presence by the side of our Lord calls forth from Mary the anointing, which testifies to her gratitude and love.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain There, therefore, they made him a supper, and Martha…
There, therefore, they made him a supper, and Martha served: but Lazarus was one of them that sat at the table with him. John does not tell us in whose house "they made the dinner" or supper, and unless Simon the leper (Mat_26:6 and Mar_14:3) is a member of the family (or, as some suggest, the husband of Martha), we cannot suppose that it was in the quiet home of Bethany that this feast in honor of Jesus was held, but that it took place, as the synoptists positively declare, "in the house of Simon the leper." Simon may easily have been one of the many lepers whom our Lord had healed, and whose soul was filled with accordant gratitude. At that table there would be seated two transcendent; proofs of the power of Jesus to save, not only from the semblance but from the reality of death. (see Meyer; Mat_26:6) We wonder, with Godet, that Meyer should reject this simple supposition as "spurious harmony." All that is here stated is in agreement with it:
(1) that Martha should have shown her reverence by serving her Lord, according to her wont, not necessarily as hostess (Hengstenberg and Lange), but as the expression of her devoted thankfulness;
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(2) that Lazarus should have been one of those who sat at meat, reclined at table, with him, i.e. took a position as a guest, like himself; and
(3) that Mary should have poured forth her costly spikenard, in royal self-forgetting love. The conduct of all the three thus mentioned is compatible with the fact stated in the synoptic narrative, that the festival was celebrated in the house of Simon the leper. Our Lord had commented, in the house of Simon the Pharisee, (Luk_7:44, etc.) on the absence of the customary anointing with oil. Mary knew of this, and resolved that, whatever the woman who was a sinner had done, no similar act of neglect should occur on that memorable evening. A chronological discrepancy renders an identification of the synoptic narrative of Matthew with this story perplexing. In Mat_26:2 we are brought to within two days of the Passover, whereas here we cannot well be less than five days before it. However, there is nothing in Mat_26:6-13 which indubitably declares the date of the supper The "two days" may refer to the date of Judas"s treachery, after mentioning which he goes back to an event which furnished occasion and temptation to the avaricious mind of Judas.
Mary therefore took a pound (the synoptists Matthew and Mark say "an alabaster," i.e. a flask made of the costly spar, which was peculiarly adapted to the preservation of liquid perfume, hermetically sealed before it was broken for immediate use. The fact, as stated by Matthew and Mark, is inconsistent with her reserving any of the precious fluid for another occasion) of ointment ("liquid perfume," sometimes added to the more ordinary oil), of pure (or possibly; pistie) nard. Mark uses this unusual word pistikov , which belongs to later Greek. The derivation of pistktikov from pinw , equivalent to "potable," is not appropriate in meaning, though this "nard" was used for perfuming wine. Mar_14:3 also the Authorized Version translates it "spikenard," as it does here (cf. also Son_1:12 and Son_4:13, Son_4:14, where Hebrew Drne corresponds with nardov). But the one place where the word was supposed to be found in Aristotle is now seen not to be pisttikov , but peistikov , trustworthy, or unadulterated. It is possible that the word may have had a local geographical value, belonging to some proper name, and is untranslatable. Very precious. Mark (Mar_14:3) uses the word polutelouv , and Matthew (Mat_26:7) barutimou . John appears to combine the idea of both words in his polutimon . Each of the synoptists severally mentions a fact which John omits that Mary broke the alabaster box, and poured the costly unguent on his head in rich abundance, as though hers had been the royal or high-priestly anointing; (cf. Ps 133) but John shows that this at least was not all she did. She anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odor of the ointment. Thoma thinks that, conformably with John"s idea, the anointing of the head of the true High Priest was the work of God alone, quoting Philo"s comment on Lev_21:10, etc., "The head of the Loges, as High Priest, is anointed with oil, i.e. his innermost essence gleams with dazzling light;" and adds, that as the feet of the high priest were washed with water from recent defilement of the world"s dust, so God"s anointed Lamb and Priest was anointed on his feet with the spikenard of faith, the best and costliest thing that man could offer. So profound an analogy seems to us contrary to the simplicity of the narrative, which is perfectly natural in its form. The perfumed nard ran down to the Savior"s feet and the skirts of his garments, and there accumulating, the significant act is further recounted how Mary wiped off the superfluous perfume from his feet with the tresses of her loosened hair. This simple act proclaimed the self-humiliation and adoration of her unbounded love, seeing that the loosening of a woman"s hair was a mark of unusual self-abandonment, Many most unnecessary inferences have been drawn from this. John adds an interesting feature, revealing the sensitive eye-witness of the scene, "and the house was filled with the odor of the ointment; " and the whole house of God ever since has been fragrant with her immortal and prophetic act.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 2–9. There they made him a supper. For notes…
2–9. There they made him a supper. For notes on this supper and the anointing, see Matt. 26:6–16. Compare Mark 14:3–11 and Luke 7:36–50.
Then saith one of his disciples. Judas Iscariot.
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Three hundred pence. Silver to the amount of $45, equivalent to about $300 now, owing to the change of values.
Against the day of my burying hath she kept this. Before a week he was to be in the tomb. It was customary to anoint dead bodies for burial.
Much people … came. From Jerusalem to Bethany.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain Mat 26:6-13; Mar 14:3-9; Joh 12:2-8. “Then they made…
THE SUPPER AT BETHANY
Mat 26:6-13; Mar 14:3-9; Joh 12:2-8. “Then they made for Him a supper there, and Martha served; and Lazarus was one of those sitting along with Him.” Matthew and Mark say that this supper was in the house of Simon the leper, at Bethany. I was in that house four months ago. It is still in quite a state of preservation, like so many houses in Palestine, being located in a cave at the base of Mount Olivet, which is utilized in the construction of the edifice, whose walls are adjusted to the dimensions and capacity of the cavern. We know nothing about Simon the leper, but he is believed to be one of the numerous lepers healed and saved by the blessed Benefactor.
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Joh 12:3. “Then, Mary, taking a pound of ointment of pure spikenard, very valuable, anointed, the feet of Jesus, and wiped His feet with her hair; and the house was filled with the odor of the ointment. Then one of His disciples, Judas Iscariot, the son of Simon, the one about to betray Him, says, Wherefore was not this ointment sold for three hundred denaria, and given to the poor?” The English word “penny,” E. V., is misleading in this passage, as our penny is only one cent. The denarion was a Roman coin, worth fifteen cents in our money. Hence the estimate of this ointment, which is here said to be very valuable, was forty-five dollars. The spikenard, from which this valuable myrrh was manufactured, was not indigenous in Palestine, but in Arabia Felix, where the ointment was made and exported.
“He said this, not because there was a care to him concerning the poor, but because he was a thief, and had the purse, and was accustomed to carry the contributions.” Why was Judas a thief at that time? Because he had already made up his mind to sell Jesus for money. How was that stealing? Because he had no idea that they could take Him, as he had seen them try it over and over, and never could put their hands on Him. Frequently He suddenly disappeared, passing unseen through the great wall of the temple, and recognized on the other side. Unfortunately for Judas, he held the most dangerous office ever conferred on mortal man — i. e., that of treasurer — which proved his ruin, because he gradually yielded to the love of money till he finally concluded to sell Jesus for filthy lucre, in that respect being guilty of stealing the fifteen dollars for which he sold Him, as he had no idea that they could take Him; but believing them to be a set of scoundrels, he concluded that he would just as well get their money when he had a chance.
“Then Jesus said, Let her alone; she hath kept it unto the day of My burial; for the poor you have always with you, and Me you have not always.” In less than two days from that supper, He was in the sepulcher and numbered with the dead. Hence the idea is that this anointing is really for His burial, which is now at hand.
Mar 14:8. “She hath done what she could.” O what a deep significance in this terse statement! Are you doing what you can for Jesus? If you can not go to Greenland, Ethiopia, or China, you can do some small part in the support and encouragement of those who can go. If you cannot preach like Paul, nor exhort like Apollos, you can go into the slums, pray for the dying, and tell the broken-hearted of Jesus. If you can not be a flaming evangelist, you can be an humble altar-worker. “She came beforehand to anoint My body for the burial. Truly I say unto you, that wherever this gospel may be preached in all the world, that which she did shall be told for a memorial of her.” Notoriety is a powerful incentive. Actuated by it, men have led armies, besieged cities, and desolated great countries. Erostratus burned down the great Temple of Diana at Ephesus, one of the seven wonders of the world, which was two hundred years in building, as he confessed under the gallows, for sheer notoriety. By this little, simple act of loving appreciation, thus manifested to the Prince of life, Mary immortalized her name, securing a commendatory mention in the pulpit throughout the whole earth, as the gospel moves on, peregrinating every land and brightening every sky.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 12:2 who ate: Or who reclined. The typical posture…
12:2 who ate: Or who reclined. The typical posture for eating was to recline at a low table.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.