Joh 12:2 | RWP | e4.org | 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 ( ) just two days ( ) before the passover, that is on our Tuesday evening (beginning of Jewish Wednesday), while John mentions ( ) it immediately after the arrival of Jesus in Bethany ( ). 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 ( ), to the multitude in the triumphal entry ( ), to the world outside in the visit of the Greeks ( 36a), and with two summary judgements (36b-50). There is no further reason to refer to the feast in the house of another Simon when a sinful woman anointed Jesus ( ). 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 ( 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 ( ) who mention the name of the host. It is not Simon the Pharisee ( ), but Simon the leper ( ; ) 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 ( ). It was a gracious occasion. The guests were Jesus, the twelve apostles, and Martha, Mary, and Lazarus.

‏ John 12:2

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 (Mr 14:3-9) and Matthew (Mt 26:6-13) just two days (Mr 14:1) 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 (20-36a), and with two summary judgements (36b-50). There is no further reason to refer to the feast in the house of another Simon when a sinful woman anointed Jesus (Lu 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 (Mr 14:3) and Matthew (Mt 26:6) who mention the name of the host. It is not Simon the Pharisee (Lu 7:36), but Simon the leper (Mr 14:3; Mt 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 (Joh 12:9). It was a gracious occasion. The guests were Jesus, the twelve apostles, and Martha, Mary, and Lazarus.