Jesus' entry into Jerusalem is one of the more challenging subjects of artwork. The artist has to depict a scene in which the evangelist knows Jesus is riding to his death, the crowds know Jesus is riding in as a king who will rescue them from political oppression, and the disciples at the time are unsure what Jesus is doing. Jesus is the only one who has a clear picture, and we have no idea what he might signal through his body language. In this painting, attributed to Aelbert Cuyp or his school, probably executed in 1650, Jesus is riding one of two donkeys. The light source is behind him and is focused at the same place where his gaze is directed, which is not at us. Even more startling, rather than looking at those people around him or the people who are spreading covers on the road in front of him, he is rather looking toward people some distance off, who are probably not even aware of his presence. The disciples can't be identified in this painting. It isn't about them. It's about Jesus coming in as the king who will rescue those who have barely even noticed him. This painting measures almost 20x36 inches, and is in the collection of the Glasgow Museums Resource Centre.

Notice in the Bible we refer to the following:
  Book - John (there are many different "books" in the one book of the Bible),
  Chapter - Normally found as a big numeric heading. John has 21 chapters,
  Verse - a segment usually about a sentence long.
The chapter and verse markings were added to the text as a handy index about 800 years ago. They are the same in virtually every different translation.

Here's a link to John chapter 12. You can also compare the text in several different languages and translations.

If you want a copy of John's Gospel in print, we're happy to meet you around the Mizzou campus and put one into your hand!

1. In John chapter 12, Mary puts very expensive oil on Jesus' feet. Why would she do this? What does it say about how she understood Jesus? What do the disciples' reactions tell about their understanding?

2. There's a plot against Lazarus, whom Jesus had recently raised from the dead. What are people willing to do to reject Jesus today?

3. When Jesus entered Jerusalem, the people present had different levels of understanding. What does this tell you about Christianity today? 

4. Some of the people at Jerusalem were looking for Jesus to worship him, while others were looking for him so as to have him killed. Why was Jesus so polarizing? What does the passage John brings up from the Old Testament tell us about these attitudes?

Be sure to ask your questions and share your ideas in the comments for this post!

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The anointing of Jesus ast the start of John 12 is often compared with an anointing recorded in Matthew 26, Mark 14, and Luke 7 (Carson 1991, 425). Luke’s account is strikingly different. John, Matthew, and Mark are more similar, but there are still significant differences. Carson suggests that at least Matthew/Mark and John can be reconciled (Carson 1991, 426). The date would appear to be after the Sabbath ended, the evening before Jesus’ triumphal entry into Jerusalem (Carson 1991, 427). It may have been a private dinner in the home of Lazarus or may have included the whole village (Carson 1991, 428). Carson notes details in the anointing which can tie this account to the one in Matthew/Mark. Judas’ objection in verses 4-5 is based on the value of the oointment, possibly a year’s wages (Carson 1991, 429). Jesus recognizes the event as a preparation for his burial. It does not appear that the others did so (Carson 1991, 430).

In John 12:12 Jesus moves to enter Jerusalem (Carson 1991, 431). Jerusalem would be very crowded at this time. Josephus notes immense numbers of people coming to Passover. What appears to be an impromptu parade welcomes Jesus in the way one would welcome a king (Carson 1991, 433). Carson observes the prophetic significance of the coming of a gentle king (Carson 1991, 433). The people understand the prophecies only after the resurrection (Carson 1991, 434). The presence of the crowds does create more challenges for the leaders. They wished to arrest Jesus quietly (Carson 1991, 435). In verse 20 even some “Greeks” seek out Jesus. Carson considers who the people might have been and why they came but sees it as inconclusive (Carson 1991, 437). Jesus does not respond plainly to the requet but does point out the necessity of his death to reach all people (v. 23). Jesus’ death brings glory by giving life to others (v. 24) (Carson 1991, 438). Likewise, in verse 25, as a man gives his life away in this world, he gains it in eternity (Carson 1991, 439). This is dependent on Jesus’ work to replace our mortal life with his immortality. Carson sees that Jesus’ conflict over this prospect is real. He is troubled by death (Carson 1991, 440). Jesus’ commitment to give himself is affirmed by a heavenly voice in vv. 29-30. Carson notes that here the stage is set for Jesus’ final victory over sin and his judgment of the world (Carson 1991, 443). Carson points out that in Christ’s exaltation he will draw people to himself, not to any other thing, such as the cross (Carson 1991, 444). The difficulty at this point is the people’s expectation that the Messiah would remain forever. They did not take this to allow for death (Carson 1991, 4455). Jesus, however, in verses 35-36, refers to his death and says people must trust in him. He then leaves and hides himself. Carson sees this as a demonstration of the consequence of unbelief.

In John 12:37-50 Jesus addresses the idea of unbelief (Carson 1991, 447). Humans are responsible to believe (vv. 37-43). Yet their desire to sin forces them not to believe. Carson connects this passage with Isaiah 53 and Isaiah 6. He concludes that God’s judicial hardening of hearts is not capricious but actually confirms the people’s will (Carson 1991, 448-449). This work is alien to God’s general will (Isaiah 28:21-22) and brings about God’s redemption. Jesus states that Isaiah saw his glory. Carson ties this to the vision in Isaiah 6. It is only reasonable that others who have seen Jesus in prson would believe (Carson 1991, 450).


Carson, D. A. The Gospel According to John. Grand Rapids: Eerdmans, 1991. 

Carson, D. A., and Douglas J. Moo.  An Introduction to the New Testament. Grand Rapids, MI: Zondervan, 2005. 

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The raising of Lazarus has often been portrayed in artwork. A common theme is confusion and anguish. Unfortunately, this theme also leads to pieces of artwork which are difficult to view. Here's an etching by Giovanni Benedetto Castiglione, made between 1645 and 1650, now in the collection of the Metropolitan Museum of Art in New York City. The dimensions are approximately 9x12 inches. Though it's dark and confused, we can see the fear of Mary and Martha, confronted with viewing their dead brother again, the glory of God shining through Jesus, providing the source of light for the scene, and we can see the surprise of the onlookers and even of Lazarus himself! ​

Notice in the Bible we refer to the following:
  Book - John (there are many different "books" in the one book of the Bible),
  Chapter - Normally found as a big numeric heading. John has 21 chapters,
  Verse - a segment usually about a sentence long.
The chapter and verse markings were added to the text as a handy index about 800 years ago. They are the same in virtually every different translation.

Here's a link to John chapter 11. You can also compare the text in several different languages and translations.

If you want a copy of John's Gospel in print, we're happy to meet you around the Mizzou campus and put one into your hand!

1. The Bible considers death as our final enemy. Nobody can escape it. How does John show Jesus dealing with death?

2. What is the role of the people who come to the home of Lazarus' family after he has dead? In what way could this action be helpful to others? What customs do you know of surrounding a death?

3. Describe Jesus' reaction to Lazarus' death. Can you describe your reaction to the death of a close friend or a family member?

4. What response does John expect us to have when we learn about Jesus' ability to raise the dead? What is your response?

Be sure to ask your questions and share your ideas in the comments for this post!

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Because Jesus’ opponents understood him to be making claims to deity, they desired to kill him. Carson points out the urgency with which they may have wished to act (Carson 1991, 396). Jesus remains present long enough to press his claims more. His reference to Psalm 82 is decidedly cryptic. Carsn evaluates some of the possible explanations. He conludes that Jesus is giving a biblical reason not to assume that he is speaking wrongly. This buys him an opportunity to appeal again to his miracles (Carson 1991, 399). As the chapter ends, Jesus leaves Jerusalem to go back to where John was widely accepted. There he is contrasted to John, who did not do miracles (Carson 1991, 400).

Taking a cue from the end of chapter 10 referencing John the Baptist, Carson sees chapter 11 of John as the start of a new segment (Carson 1991, 403). In John 11:1-44 the death of Lazarus is described (Carson 1991, 403). Counter to critics, Carson sees the Lazarus incident as showing all signs of an authentic account of a real event (Carson 1991, 404). John’s identification of the family suggests that they were known to the readers, possibly from other accounts (Carson 1991, 405). Jesus receives a message that Lazarus is ill. In verse four he asserts that the sickness will not “end” Lazarus. Carson notes this as an event in which Jesus intends to show his glory (Carson 1991, 406). Carson discusses  the logistics of the various journeys briefly. He conclude that the trip made to notify Jesus would have taken about two days each way (Carson 1991, 408). Jesus’ delay assures us that the only way Lazarus could live was by divine intervention. He had been dead for several days before Jesus arrived. Jesus’ eventual comments that Lazarus has died make it clear that to God death is very much like sleep. Jesus intends to raise the dead (Carson 1991, 410). The response of Thomas in verse 16 is very bold. Thomas is willing to go and die also.

Carson notes that in verse 17 the Jews came to visit Mary and Martha. Because their village is close to Jerusalem he concludes that these people were from there and that Lazarus’ family was well known (Carson 1991, 411). The family is moved with gief. Jesus states rather ambiguously that Lazarus will rise. He then, in verse 25, begins to show that Lazarus will rise soon (Carson 1991, 412). Jesus is here making statements that show his people as possessing eternal life now, as well as later (Carson 1991, 413). 

John 11:28-37 takes Mary and a number of visitors to the tomb. Mary also expresses her grief, as does Jesus (Carson 1991, 415). Carson considers some explanations of Jesus’ sorrow, but concludes that it is complex and unexplained (Carson 1991, 416).Jesus goes on in verses 38-44 to raise Lazarus from the dead. Carson describes tombs and the recognized location of Lazarus’ tomb (Carson 1991, 417). Jesus’ prayer emphasizes his unity with the Father. He then calls Lazarus to life. Carson notes that in Lazarus’ resurrection he is still bound. When Jesus rises from the dead he leaves his grave clothes behind (Carson 1991, 419).

Following the raising of Lazarus, people put their faith in Jesus. The Pharisees were consulted. Carson notes that the Sanhedrin was mostly Sadducees (Carson 1991, 420). The concern expressed is that Jesus could spark an uprising and anger Rome. The Sanhedrin does consider the matter. Carson briefly considers the identity of the high priest. Caiaphas and the politicized nature of the priesthood (Carson 1991, 421). John identifies Caiaphas’ statements as prophetic (vv. 51-52). It is best for Jesus to die on behalf of the peopl (Carson 1991, 422).

The third Passover mentioned by John begins at 11:55. Carson notes the importance of purification prior to the Passover. Jesus, however, needs no purification (Carson 1991, 424). 


Carson, D. A. The Gospel According to John. Grand Rapids: Eerdmans, 1991. 

Carson, D. A., and Douglas J. Moo.  An Introduction to the New Testament. Grand Rapids, MI: Zondervan, 2005. 

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This is an interesting piece of tile, thought to date to the fourth century. Despite the presence of relatively high art by the fourth century, both of Christian and pagan themes, the folk art style is predominant in this inscribed tile. I chose this illustration partly due to the peaceful nature of the scene and partly as a reminder that people of all sorts of artistic abilities have depicted the Savior in various settings. Jesus, described in John 10 as the good shepherd, is depicted with two sheep in a pastoral setting. Notice that the sheep are looking to him as the one who provides their needs and guards them. The tile is in the collection of the museum at the Baths of Diocletian in Rome. The baths themselves were commissioned at the very end of the third century, but have since been converted into a church complex and then a museum.

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John 10 Questions for Reflection and Discussion

Notice in the Bible we refer to the following:
  Book - John (there are many different "books" in the one book of the Bible),
  Chapter - Normally found as a big numeric heading. John has 21 chapters,
  Verse - a segment usually about a sentence long.
The chapter and verse markings were added to the text as a handy index about 800 years ago. They are the same in virtually every different translation.

Here's a link to John chapter 10. You can also compare the text in several different languages and translations.

If you want a copy of John's Gospel in print, we're happy to meet you around the Mizzou campus and put one into your hand!

1. Jesus presents himself in this chapter as a shepherd, and his followers as a flock of sheep. What does this imply about Jesus' view of himself and of his followers?

2. The religious leaders who surrounded Jesus in the temple wanted Jesus to show a sign which would defend his claims to be the Messiah. What claims was he making? How had his claims been demonstrated or not demonstrated?

3. What is the fundamental difference in Jesus' estimation between being part of his flock and being a "thief," "robber," or "wolf"?

4. How would you describe yourself in light of John chapter 10?

Be sure to ask your questions and share your ideas in the comments for this post!

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