Spiritual Service in Christ’s Body (Romans 12:3-8): Part 2 of 2

“Having gifts that differ according to the grace given to us, let us use them … if service, in our serving; the one who teaches, in his teaching; the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, with zeal; the one who does acts of mercy, with cheerfulness”  (Rom. 12:6-8, ESV).

The Gift of Serving

Besides prophecy (see Part 1), the other gifts distributed among the body of believers are non-miraculous and include “serving” [διακονία] (cf. 11:13; 15:31), a broad category involving benevolent assistance,¹ hospitality,² and spiritual service.³ Every Christian ought to be able to serve in some capacity, as he or she continues to grow in various aspects of ministerial activity.

The Gift of Teaching

There is also the gift of “teaching” [διδάσκω] (cf. 2:21). In a sense all Christians teach by way of example (1:8; 16:19),⁴ open confession of faith (10:9-10),⁵ defending the faith (1:14-16; 16:17),⁶ and evangelism (10:14-15),⁷ occasioning the rebuke of some, “For though by this time you ought to be teachers …” (Heb. 5:12). However, in another sense those gifted as communicators of God’s word have a special function in the church (cf. 1 Cor. 12:29; Jas. 3:1) and ought to develop and utilize their God-given teaching talents (cf. Eph. 4:11).

The Gift of Exhorting

Another gift is “exhortation” or “exhorting” [παρακαλέω] (cf. v. 1; 15:30; 16:17), a verb appearing 109 times in the Greek NT (54 in Paul’s writings), with various shades of meaning, from “exhorting” and “appealing” to “encouraging” and “consoling,” exercised according to applicable needs and circumstances.

The Gift of Giving

Next concerns one who “contributes” or the gift of “giving” [μεταδίδωμι] (cf. 1:11), done in “generosity” [ἁπλότης], understood in the sense of (a) “simplicity, sincerity, uprightness, frankness,”⁸ or (b) “generosity, liberality”⁹ (BAGD 85-86). The former would apply to the attitude and perhaps manner of giving, irrespective of monetary means (cf. 2 Cor. 8:2-5), while the latter would pertain to the amount, implying disposable income (cf. Phil. 4:15-18). Both ideas are relevant to the varied economic situations of Paul’s readership. 

The Gift of Leading

To be “leading” [προΐστημι] or “one who leads” is a gift to the church, whether as part of a qualified eldership (1 Tim. 3:4-12; 5:17) or otherwise engaged in church leadership (1 Thess. 5:12; Tit. 3:8, 14). This gift is to be employed with “zeal” or “diligence” [σπουδή] (cf. v. 11), implying determined effort. 

Unlike Paul’s letter to the Philippi saints, there is no mention of “overseers and deacons” in his letter to the Romans. Whether or not they had scripturally qualified and officially appointed congregational leaders at this time cannot be confirmed. Near the end of the first century, the churches at Rome and Corinth were each governed by a plurality of elders, and at Rome there were at least three about whom we have record: Linus, Anacletus, and Clement.¹⁰ Around AD 95-96 Clement wrote a letter to the Corinthians on behalf of the Roman brethren, clearly showing that local churches were governed by a plurality of overseers (cf. I Clement 42:4; 44:1-2), with no distinction between “bishops” and “elders” as developed later. 

The biblical design for church leadership is for each autonomous congregation to be overseen and directed by a plurality of qualified men serving as spiritual shepherds of the local flock (Acts 14:23; 1 Tim. 3:1-7).¹¹ Congregational leadership in the absence of qualified overseers will be addressed in a separate post.

The Gift of Mercy

Another gift in the Christian community is “one who does acts of mercy” or “showing mercy” [ἐλεάω] (cf. 9:15-18; 11:30-32), the only time Paul uses this verb of people. This would include “any act of mercy toward others, such as visiting the sick, caring for the elderly or disabled, and providing for the poor.”¹² Demonstrations of merciful kindness are to be done with the attitude of “cheerfulness” [ἱλαρότης], cognate with the adj. “cheerful” [ἱλαρός] (2 Cor. 9:7). 

Conclusion

Within any given community of believers, “Christian ‘maturity’ … is thus not ‘sameness’ or ‘uniformity’ but the performing of one’s function within the context of the life of the organism, the church which is the body of Christ.”¹³

--Kevin L. Moore

Endnotes:

     ¹ Acts 6:1; 11:29; 12:25; Rom. 15:31; 2 Cor. 8:4; 9:1, 12-13

     ² Luke 10:40; cf. Rom. 12:13. See K. L. Moore, “Hospitality,” Moore Perspective (7 Aug. 2019), <Link>. 

     ³ Acts 1:17, 25; 6:4; 20:24; 21:19; Rom. 11:13; 1 Cor. 12:5; 16:17; 2 Cor. 3:8, 9; 4:1; 5:18; 6:3-4; 11:8; Eph. 4:12, 17; 1 Tim. 1:12; 2 Tim. 4:5, 11

     ⁴ Matt. 5:13-16; Rom. 16:19; 1 Tim. 3:7; 4:12, 15; 5:25; 1 Pet. 2:11-12.

     ⁵ Matt. 10:32; Heb. 4:14; 10:23.

     ⁶ 1 Pet. 3:15; Jude 3.

     ⁷ Matt. 28:18-20; 2 Cor. 5:17-21.

     ⁸ 2 Cor. 1:12; 11:3; Eph. 6:5; Col. 3:22.

     ⁹ 2 Cor. 8:2; 9:11, 13. 

     ¹⁰ Cf. Phil. 4:3; 2 Tim. 4:21. Later historians attempted to trace a succession of bishops back to Peter in Rome, but there are discrepancies as to the correct order of this alleged succession, whether it was Linus who followed Peter, who was then succeeded by Anacletus and then Clement (cf. Irenaeus, Augustine), or whether it was Clement who immediately followed Peter (cf. Tertullian, Jerome). This is an example of a distorted concept of church organization being read back into history at a time when no such hierarchy existed. Clement, Linus, and Anacletus were all “bishops” (i.e., overseers or elders) who were contemporary with each other. See F. W. Mattox, The Eternal Kingdom 56-59, 109-110; B. Howell, The Fall from Servant to Master 106-110.

     ¹¹ See K. L. Moore, “Qualifications of Elders (Part 1),” Moore Perspective (16 June 2021), <Link>, and accompanying Links.

     ¹² D. J. Moo, Romans 769. 

     ¹³ M. R. Weed, Ephesians, Philippians, Colossians LWC 11:159.

Related Posts: Spiritual Service (Rom 12:3-8): Part 1, Romans 12:9-21

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People are Watching and Listening: the Saving Power of What We Say and Do

Having instructed Timothy about his role and responsibilities as an evangelist and mentor, Paul writes: “Practice these things, immerse yourself in them, so that all may see your progress. Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers” (1 Timothy 4:15-16).¹

With respect to “these things” (all that has preceded, cf. vv. 6, 11) and in contrast to possible neglect (v. 14), “Practice” [meletáō],² also rendered “Meditate” (N/KJV), capturing the sense of mental exertion, and “Take pains” (NASB), “Be diligent” (ASV, NIV), perhaps an extension of the athletic imagery used earlier (vv. 7-10). The word translated “immerse” is from eimí (lit. “be”), also rendered “be [absorbed]” (NASB), “give” (ASV, N/KJV), “devote” (N/RSV). The reason for these imperatives, “so that all may see your progress,” underscores the significance of Timothy’s example (cf. v. 12; 5:25).³

 

“Keep a close watch on” [epéchō],⁴ “Take heed to” (ASV, N/KJV, RSV), or “Pay close attention to” (CSB, NASB, NRSV) “yourself” – attitude and behavior (vv. 7, 12) – and “teaching” (vv. 6, 11, 13; cf. 1:3, 7; 5:7; 6:2); “Persist” [epiménō],⁵ or “continue” (ASV, N/KJV, NRSV), “hold to” (RSV), “persevere” (CSB, NASB, NIV). 

These directives are of utmost importance, “for by so doing you will save both yourself and your hearers,”⁶ reiterating the principal aim of spiritual salvation emphasized repeatedly in this letter (v. 10; 1:15-16; 2:3-7, 15) and the next (2 Tim. 1:9, 10, 12; 2:10; 3:15; 4:8, 18). “Salvation involves perseverance; and Timothy’s task in Ephesus is to model and teach the gospel in such a fashion that it will lead the church to perseverance in faith and love and hence to final, eschatological salvation.”⁷

 

As we “adorn the doctrine of God” (Tit. 2:10), let us be mindful of William J. Toms’ observation, “You may be the only Bible some person ever reads.” As Christians, what we say and what we do comprise a living document, “to be known and read by all” (2 Cor. 3:2). 

 

--Kevin L. Moore

 

Endnotes:

     ¹ Unless otherwise noted, the text used here is from the English Standard Version in bold type.

     2 Employed in the NT only here and in Acts 4:25 (quote from the LXX).

     3 Note also Matt. 5:16; Tit. 2:10; 1 Pet. 2:11-12. The work of a localized evangelist is within the fellowship of the local community, so “the really important work of the Christian Church is never done by any itinerant evangelist but always by its settled ministry” (W. Barclay, Letters to Timothy, Titus, and Philemon 101).

     4 Also occurring in Luke 14:7; Acts 3:5; 19:22; Phil. 2:16. 

     5 Elsewhere in the NT, John 8:7; Acts 10:48; 12:16; 15:34; 21:4, 10; 28:12, 14; Rom. 6:1; 11:22, 23; 1 Cor. 16:7, 8; Gal. 1:18; Phil. 1:24; Col. 1:23.  

     6 See also Ezek. 3:16-21; 33:1-11; 1 Cor. 9:23, 27. Note the mutual responsibility of the teacher and “the ones hearing” [toùs akoúontás], involving receptive and responsive hearts (cf. Matt. 7:24; 10:14; 11:15; 13:9, 13-15, 23, 43; 15:10; 17:5; Luke 8:21; John 4:42; 5:24; 6:45; 8:43, 47; 10:3, 16, 27; 18:37; Acts 2:37; 3:22-23; 4:4; 8:6, 12; 10:33; 13:7, 16, 44; 15:7; 18:8; Rom. 10:17; Gal. 3:2; 1 Thess. 2:13).

     7 G. D. Fee, 1 and 2 Timothy, Titus 109.

 

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The Education of Jesus the Rabbi

     The word “rabbi” is of Hebrew origin, essentially meaning “master” and used as an honorary title for “teacher.” The apostle John, writing to a non-Jewish audience, uses the word “rabbi” (a Jewish term) and then translates it into Greek as didáskalos (“teacher”). This informs John’s readers of what the person who wears the title does but doesn’t explicitly convey the deep respect inherent in the term. The other Gospels do. In recounting the story of Christ’s transfiguration, the synoptic writers employ different words in their respective translations of the Aramaic conversation. Mark records the original Hebrew title Rabbí (Mark 9:5), whereas Matthew uses “Lord” [Kúrios] (Matt. 17:4) and Luke “Master” [Epistátēs] (Luke 9:33). These parallel renderings show the title’s reverential intent.¹

Jesus and the Jewish educational system in 1st-century Palestine

     John 7:15 indicates that Jesus received no formal training, so how did he come to be recognized as “Rabbi”? Growing up in Nazareth of Galilee, what were his educational opportunities, and what was necessary to be a teacher of the Law in Jewish society? Education among the ancient Jews was provided in four settings: (a) the home; (b) the synagogue; (c) the temple; and (d) rabbinical school.

The Home

     All Jewish children were taught in their respective households. The Law decreed: “And these words that I command you today shall be on your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise” (Deut. 6:6-7).² Timothy, from Lystra in eastern Asia Minor, is typical of one who knew the holy scriptures from childhood (1 Tim. 3:15), thanks to a godly parent and grandparent (2 Tim. 1:5). Cf. Luke 18:20-21.

     When the Logos became flesh (John 1:14), “born of woman, born under the law” (Gal. 4:4), he was named Jesus (Matt. 1:21-25) and had no undue advantage over anyone else in the human race. “Since therefore the children share in flesh and blood, he himself likewise partook of the same things …. Therefore he had to be made like his brothers in every respect [katà pánta] …” (Heb. 2:14, 17).⁴ Jesus of Nazareth “learned,” just like everyone else, mostly in the proverbial school of hard knocks (Heb. 5:8).

     He was raised in an orthodox Jewish home. His stepfather Joseph was knowledgeable of and obedient to the Mosaic Law (Luke 2:21-24, 27, 39, 41). Jesus’ mother also knew her Bible well, quoting or alluding to numerous passages from all three sections of the Hebrew scriptures (the Law, the Prophets, the Writings) in her song recorded in Luke 1:46-55.³ Young Jesus was subject to his parents (Luke 2:51) and would have been taught the word of God from his earliest years. “And the child grew and became strong …. increased in wisdom and in stature and in favor with God and man” (Luke 2:40, 52).

The Synagogue

     Another very important part of the Jewish educational system was the synagogue. The synagogue was a multi-purpose assembly place for prayer, worship, and scripture reading (Acts 15:21), also functioning as a court, a community center, and a school. Both boys and girls attended the synagogue school from age 5 or 6; boys continued on until around age 15, while girls were usually married by then. In Nazareth, where Jesus was raised [tréphō], it was customary [eíōtha] for him to attend the local synagogue (Luke 4:16).

The Temple

     The temple in Jerusalem also had a role in the Jewish educational system. For those living in the vicinity or visiting from time to time, there were occasions to learn from respected rabbis. As a 12-year-old boy, Jesus had opportunity to be “in the temple, sitting among the teachers, listening to them and asking them questions” (Luke 2:46). Young Jesus would have also been quizzed by these learned rabbis, an important method of rabbinical instruction,⁵ and “all who heard him were amazed at his understanding and his answers” (v. 47).

Rabbinical School

     Finally, Jewish boys who demonstrated exceptional promise were sent to Jerusalem to learn from a renowned teacher of the Law (like Hillel, Shammai, or Gamaliel). Young Saul of Tarsus was “brought up” in Jerusalem, “educated at the feet of Gamaliel according to the strict manner of the law …” (Acts 22:3). Since Jesus showed so much promise as a boy (Luke 2:47), why was he not afforded the opportunity to attend rabbinical school? First of all, his family probably couldn’t afford it. Secondly, the last time in the biblical record his stepfather is depicted alive is when Jesus was 12 years old (Luke 2:48-51). Afterwards there are numerous references to Jesus’ mother and his siblings but no mention of Joseph, who presumably had died. Jesus would then have the responsibility of supporting his family (cf. Mark 6:3; John 2:12) and therefore could not have pursued further education.

     A few months before his death, Jesus was teaching in the Jerusalem temple. “The Jews therefore marveled, saying, ‘How is it that this man has learning, when he has never studied?’” (John 7:15). This observation, of course, must be understood in context. Jesus had “studied” or “learned” [manthánō] his entire life – at home, in the synagogue, and periodically in the temple (Luke 2:46, 51; 4:16; Heb. 5:8). His listeners were amazed simply because he didn’t have a degree from one of their prestigious institutions of higher learning.

Conclusion

     Education is good, and Christian education is even better. But whether or not you have the opportunity to pursue additional training in more formal settings, do what Jesus did. Develop good Bible study habits at home, search the scriptures with fellow Christians at church assemblies and small group gatherings, avail yourself of the plethoric learning opportunities at lectureships, workshops, seminars, retreats, gospel meetings, et al., and then share what you’re learning with others (2 Tim. 2:2, 24; Heb. 5:12). There is absolutely no excuse for any member of the Lord’s church, especially in the 21st century, to be biblically illiterate!

     But “whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him: whoever says he abides in him ought to walk in the same way in which he walked” (1 John 2:5-6).

--Kevin L. Moore

Endnotes:

     ¹ Luke, writing from a Greek perspective, never employs the Hebrew term “rabbi.” John uses the word but translates it for his Gentile readers (John 1:38). In John’s record, the title is applied once to John the baptizer (3:26), and the rest to Jesus by Philip and another disciple of John (1:39), Nathanael (1:49), Nicodemus (3:2), his disciples (4:31; 9:2; 11:8), Jewish crowds (6:25), and Mary Magdalen (14:45, the emphatic form Rabboni). Mark, as a Jewish writer, seems to employ the title instinctively in reference to Jesus, recording the words of Peter (9:5; 11:21), a blind man (10:51, the emphatic form Rabboni), and Judas (14:45). Matthew appears to be more reserved in his usage of the title, perhaps because of its abuse among egotistical leaders, recording the Lord’s rebuke of the scribes and Pharisees (23:7, 8) and the words of Judas Iscariot (26:25, 49).

     ² Unless otherwise noted, scripture quotations are from the English Standard Version.

     ³ 1 Sam. 2:1; Psa. 34:2, 3, 9; Hab. 3:18; 1 Sam. 1:11; Psa. 138:6; Gen. 30:13; Mal. 3:12; Hos. 11:1; Psa. 71:19; 33:21; 105:3; 126:3; 111:9; Gen. 17:7; Ex. 20:6; Psa. 103:17, 18; 147:11; 2 Chron. 20:6; Ex. 6:6b; Psa. 98:1; 118:15; Isa. 40:10; 52:10; Job 5:11; Psa. 138:6; Prov. 11:2; 29:23; 1 Sam. 2:5-8; Psa. 113:9; 23:5; 34:10; 107:9; 146:7, 9; Prov. 13:7; Eccl. 5:13; Psa. 98:3; 1 Chron. 16:12-16; Psa. 136:21-23.

     ⁴ See Jesus Christ: the Son of Man.

    ⁵ According to the biblical record of Christ’s earthly ministry, he asked 307 questions and only directly answered three. See M. B. Copenhaver, Jesus is the Question (Nashville: Abington, 2014).

Related Posts: The Son of Mary, The Lineage of Jesus, Did Jesus Speak Greek? 

Related articles: Justin Rogers, Rabbinic Judaism

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To Teach or Not to Teach?

     In 1 Corinthians 12:29, Paul rhetorically asks, “Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles?” The implied answer is “no.” Not everyone in the first-century church was expected to be a teacher, any more than everyone was an apostle, a prophet, or a miracle worker. But in Hebrews 5:12 we read, “For though by this time you ought to be teachers …” Why do these two passages seem to be saying conflicting things?

     The texts in question are addressed to two different audiences in separate places and times, dealing with two very different issues. In 1 Corinthians 12 Paul is confronting the problem of jealousy and discord due to the misuse of miraculous gifts; each member should be contributing his/her part for the benefit of the whole body. In this context, “teachers” fulfil a special role in the church (cf. James 3:1).

     In Hebrews 5 the problem is lack of spiritual growth and maturity. There comes a time when all Christians ought to be “teachers” in some sense, whether by: (a) example (Matt. 5:13-16; Rom. 16:19; 1 Tim. 3:7; 4:12, 15; 5:25; 1 Pet. 2:11-12); (b) open confession of one’s faith (Matt. 10:32; Heb. 4:14; 10:23); (c) defense of the faith (1 Pet. 3:15; Jude 3); (d) fulfilling one’s “ministry of reconciliation” (2 Cor. 5:17-21; cf. Matt. 28:18-20); and/or (e) developing and utilizing God-given teaching talents (Rom. 12:7; Eph. 4:11). It is this latter (more specific) sense that is considered in 1 Corinthians 12, whereas in Hebrews 5 the broader sense is in view.

--Kevin L. Moore

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Jesus’ Triumphal Entry and End of His Public Ministry (John 12)

The Anointing at Bethany (John 12:1-11)

     A few days after Jesus arrived in Bethany, not long before his arrest and execution, he was in the home of Simon the leper (Matt. 26:6; Mark 14:3). Since lepers were not allowed to intermingle with the general public (Lev. 13:45-46), Simon may have been a former leper whom Jesus or one of his disciples had healed (cf. Matt. 10:8; 11:5; Mark 1:40-42; Luke 17:11-19). According to John, Lazarus and his sisters were also present, and Mary is identified as the one who anointed the Lord (John 12:1-8). Mary is unnamed in Matthew and Mark’s recounting of this event,¹ perhaps to provide anonymity and privacy for Lazarus’ family (cf. John 12:9-11). It was not until much later that John reveals her name (cf. 11:2).

     Mary had an alabaster flask (stone jar?) of a litra (Roman pound = about 12 ounces or less than ½ liter) of very costly spikenard oil,² worth more than 300 denarii. Seeing that a denarius was equivalent to one-day’s payment for a manual laborer (cf. Matt. 20:2), this would be worth nearly ten months wages! Mary used the fragrant oil to anoint Jesus’ head (according to Matthew and Mark) and feet (according to John).

     The disciples, prompted or led by the devious Judas Iscariot (John 12:4-6), objected because of the perceived waste. But the Lord reminds them that Mary was simply expressing her love and gratitude and was anointing his body for burial (v. 7). She was apparently among the few who understood that Jesus was about to die. The Lord did not anticipate a time in the future when poverty would be eradicated, so he enjoins on his followers their benevolent responsibility (v. 8; cf. Acts 20:35). Because Mary “did a good work” and “did what she could” (Mark 14:6, 8),³ her unselfish, gracious act was to be recorded in the written gospel (by Matthew, Mark and John) to be proclaimed throughout the world (Mark 14:9; cf. 16:15).

     While the Jewish authorities were plotting to kill Jesus (Matt. 26:1-4), they also wanted to murder Lazarus. Lazarus, whom the Lord had raised from the dead (John 11:1-44), was living proof of Jesus’ claims that caused many to accept him as the Christ (v. 45; 12:9-11, 17-19). This demonstrates the purpose of first-century miracles to confirm the Lord’s message and authority in order to produce faith (cf. 20:30-31). It also illustrates his prophetic observation that the unreceptive are blinded to the most compelling evidence, “even if one should rise from the dead” (Luke 16:31). An unwilling soul will not be convinced.

The Triumphal Entry (John 12:12-19)

     This account is also reported, with additional information, in Matt. 21:1-11; Mark 11:1-11; and Luke 19:29-44. It fulfills the messianic prophecy of Zechariah 9:9. Bethphage and Bethany were villages close to one another on the eastern side of the Mount of Olives. It is possible that Jesus had prearranged the use of the donkey and her colt (Matt. 21:1-7), thus no resistance from the owners. The procession on the carpet of clothes and palm branches (John 12:13) reached all the way to Jerusalem, a distance of about two miles or three kilometers (John 11:18).

     Jesus is hailed King, a direct descendent of the great military hero David, with cries of Hosanna, meaning “please save” or “save now!” (Matt. 21:9; Mark 11:9-10; Luke 19:38; John 12:13).⁴ The Jews had long anticipated a messianic figure “to redeem Israel” from foreign oppression (Luke 24:21) and to restore the kingdom to Israel (Acts 1:6), contrary to the Lord’s intended purpose (cf. John 18:36).

     The shouts of “King” during Christ’s triumphal entry were within earshot of the Pharisees (Luke 19:38-39; cf. John 12:19), who went on to accuse Jesus of making this claim himself (Luke 23:2-3; John 19:21). No doubt their ploy was to give the impression that Jesus was challenging the authority of Rome (John 19:12, 15) – a clear case of insurrection demanding the death penalty under Roman law.⁵ When Pontius Pilate later gave the Jewish crowds the choice of which prisoner to be released – the humble Galilean preacher (Jesus) or the defiant patriotic militant (Barabbas) – their decision was likely influenced by their misconceived messianic expectations. Consequently, Barabbas’ death sentence was repealed, while Jesus was condemned to be crucified.

Jesus’ Suffering and Death Predicted (John 12:20-36)

     Certain Greeks (perhaps proselytes, cf. 7:35) wanted to see Jesus, and their intermediaries were Philip and Andrew – Christ’s only apostles with Greek names (John 12:20-22). This follows the Lord having disrupted the business-dealings of profiteers in the temple’s Court of the Gentiles (Mark 11:11-17), the only part of the temple where Greeks were permitted. Jesus would not allow the temple compound to be a measly thoroughfare or revenue facilitator, and the two passages he quoted (Isa. 56:7; Jer. 7:11) pronounce salvation for all nations (inclusive of Gentiles) and the hypocrisy of false religion. No wonder these Greeks were drawn to the Lord, knocking on the door of his kingdom.

     Jesus uses this as an opportunity to speak of his impending suffering and death (John 12:22-36), which he had repeatedly foretold throughout his ministry.⁶ Humiliation, sacrifice, and subsequent glory were anticipated as part of the divine plan. His hour had come (v. 23; cf. 13:1; 17:1). Being lifted up on the cross would draw all peoples (Jews and Gentiles alike) to himself (vv. 32-33; cf. 3:14; 8:28), fulfilling what he had stated earlier: “… I lay down my life for the sheep. And I have other sheep that are not of this fold; these also I must bring, and they will hear my voice, and there will be one flock with one shepherd” (John 10:15b-16; cf. Eph. 2:11-16).

     Those given the chance to receive the Lord’s personal instruction were tremendously blessed: “the light is with you” (John 12:35a). But they were expected to heed what they were learning: “walk while you have the light …. believe in the light, that you may become sons of light” (vv. 35b-36). Unfortunately, many did not avail themselves of the opportunity graciously afforded (v. 37).

Lessons to Learn

·      From Mary’s humble act of anointing Jesus, we learn that whatever one has can be used in service to the Lord, and anything done for him is not in vain (1 Cor. 15:58). Mary “did what she could.” May each of us do the same.

·      From the antagonistic Jewish authorities we learn that prejudice, ignorance, and selfish pride adversely affect one’s response to the Lord. God has effectively revealed himself through his creation, through his Son, and through his written word (Rom. 1:1-4, 16-21). While the evidence is powerful, it will not convince those who are dishonest and unwilling.

·      From the Lord’s triumphal entry we learn that some might give the appearance of loyalty to Christ but can easily be persuaded to turn away from and even against him if not sufficiently grounded in truth. Preconceived misconceptions, misinformation, and peer pressure often hinder or thwart genuine faith (cf. Matt. 13:18-23).

·      From the Greeks who searched for Jesus, we learn the importance of a truth-seeking heart. They were not among the privileged Jews to whom Jesus was initially sent (Matt. 15:24) or given the law with knowledge of the divine will (Rom. 2:17-20; 3:1-2; 9:4-5). Nevertheless, they “came up to worship” and they sought out Jesus (John 12:20-21), exemplifying the divine promise that all who seek the Lord will surely find him (Matt. 7:7; Acts 15:17; 17:27).

·      From those who heard Jesus and were given the opportunity to obey him, we learn of the enormous blessing of having access to the Lord’s revealed word and the great tragedy of rejecting it. May we be among the receptive and obedient.

--Kevin L. Moore

Endnotes:

     ¹ The similar event recorded in Luke 7:36-50 appears to have involved a different woman on a different occasion.

     ² Cf. Song of Solomon 1:12. Spikenard is a root with hairy spikes that grows on the Himalaya mountains; the aroma calms the nerves and promotes alertness, and is used today as incense.

     ³ Unless otherwise indicated, scripture quotations are the author’s own translation.

     ⁴ Cf. Psa. 118:25-26; also 2 Sam. 14:4; 2 Kings 6:26; 9:13.

     ⁵ See also Matt. 27:11, 29, 37, 42; Mark 15:2, 9, 12, 18, 26, 32; Luke 23:2, 3, 5, 14, 37, 38; John 18:33, 39; 19:3, 14, 15.

     ⁶ Matt. 16:21; 17:12, 22-23; 20:18-19; [21:37-39]; 26:2; Mark 8:31; 9:9-12, 31; 10:32-34, 45; [12:6-12; 14:1]; 14:8, 27-28; Luke 9:22, 44; 18:31-34; [22:2]; John 3:14; 8:28, 37, 40; 12:22-36.

*Prepared for the 2016 Spanish-English workshop at North Jackson Church of Christ in Jackson, TN.

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