Reference

John 11:45-12:11

Sermon Discussion Questions:

1. Why is it "liberating" to not be in control of engineering our future?
2. Why did Marc choose parenting as an example of the life of significant-insignifcance? How does that apply to the Christian beyond the realm of parenting? What ordinary faithfulness are you tempted to believe is, in the end, insignificant?
3. How does God's control over the wicked intent of men make you bold, calm, and free of anxiety?
4. Consider John 12:6. What led to Judas to betray Jesus? "Good and evil both increase at compound interest." - C.S. Lewis. What does that mean?

I was reading through a handful of summaries of the biggest news stories of 2025. Here were a couple that regularly reappeared:

Donald Trump was inaugurated as the 47th president
ICE raids and deportations, and protests and national guard being deployed
The first American Pope, Leo XIV was nominated after Francis died.
Wildfires burned down most of LA and catastrophic floods in Texas kill 135, 27 of which are children from a summer camp.
Charlie Kirk was assassinated.
A ceasefire brokered by America takes place between Hamas and Israel.
And, just this weekend, American forces arresting the president of Venezuela and assuming, in some way, control of the country.

Because we live in an attention economy, every news outlet—from mainstream media to the person you follow on YouTube—is incentivized to make stories sound as sensational as possible, because that keeps your attention. So, it is usually a good idea to apply a dampener to most of the emotional language and “sky is falling” feel to the news. But, the sheer volume of news stories that are telling us how bad and terrible everything is can leave us feeling not only exhausted, but perpetually anxious. Will my 401K hold out? Is our country going to survive? What will world are we leaving to our children?

And the question behind all of this is really: Who is in control? Is anyone?

In our text in John’s gospel today, we are left with good news: God is in control, of even the worst of it.

[Page 898]

45 Many of the Jews therefore, who had come with Mary and had seen what he did, believed in him, 46 but some of them went to the Pharisees and told them what Jesus had done. 47 So the chief priests and the Pharisees gathered the council and said, “What are we to do? For this man performs many signs. 48 If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.” 49 But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all. 50 Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.” 51 He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, 52 and not for the nation only, but also to gather into one the children of God who are scattered abroad. 53 So from that day on they made plans to put him to death. 54 Jesus therefore no longer walked openly among the Jews, but went from there to the region near the wilderness, to a town called Ephraim, and there he stayed with the disciples. 55 Now the Passover of the Jews was at hand, and many went up from the country to Jerusalem before the Passover to purify themselves. 56 They were looking for Jesus and saying to one another as they stood in the temple, “What do you think? That he will not come to the feast at all?” 57 Now the chief priests and the Pharisees had given orders that if anyone knew where he was, he should let them know, so that they might arrest him.

1 Six days before the Passover, Jesus therefore came to Bethany, where Lazarus was, whom Jesus had raised from the dead. 2 So they gave a dinner for him there. Martha served, and Lazarus was one of those reclining with him at table. 3 Mary therefore took a pound of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped his feet with her hair. The house was filled with the fragrance of the perfume. 4 But Judas Iscariot, one of his disciples (he who was about to betray him), said, 5 “Why was this ointment not sold for three hundred denarii and given to the poor?” 6 He said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it. 7 Jesus said, “Leave her alone, so that she may keep it for the day of my burial. 8 For the poor you always have with you, but you do not always have me.”

9 When the large crowd of the Jews learned that Jesus was there, they came, not only on account of him but also to see Lazarus, whom he had raised from the dead. 10 So the chief priests made plans to put Lazarus to death as well, 11 because on account of him many of the Jews were going away and believing in Jesus.

John 11:45-12:11

What does God control?

What Is Wicked

What Is Unexpected

What is Wicked

The raising of Lazarus has caused quite a sensation. The chief priests and Pharisees in Jerusalem hear of what Jesus has down and so they gather together “the council”—probably the Sanhedrin. This is the gathering of important leaders in Jerusalem who are responsible for providing leadership and governance to internal affairs within the Jewish people. Remember, at this point in history, Israel is occupied by the Romans. So they are not autonomous, but they still have a council of Jews, most comprised of Sadducees and Pharisees, as well as the chief priests of the Temple.

So the chief priests and the Pharisees gathered the council and said, “What are we to do? For this man performs many signs. 48 If we let him go on like this, everyone will believe in him and the Romans will come and take away both our place and our nation.” John 11:47-48

The Romans had permitted Israel to have a semi-autonomous control over their region via the Sanhedrin. There is a Roman governor who rules over them (Pontius Pilate), but the Sanhedrin is given a fragile, tenuous measure of authority. They can make many decisions governing the daily life of the Jewish people—but, they are ultimately under the thumb of Rome and if at any point they do not tow the line, Rome will quickly wipe them out. Jesus is claiming to be the Messiah, which meant to many people not only a religious leader, but a political one as well, and Rome would respond brutally to any political threat.

Now, make no mistake: the Pharisees want a Messiah to come and crush the Romans. Jesus just isn’t the kind of Messiah they were expecting. He mingles with sinners and Gentiles and condemns them. He seems to have no appetite for political revolution or violent takeovers. So they plot how to silence him.

If the Romans find out that the Sanhedrin has been allowing this would-be Messiah run around and lead the nation astray—and now “everyone” is believing in him—Rome could be brutal in squashing this Jesus movement. They could destroy the whole nation.

Caiaphas, the high priest, offers a cold logic: if Jesus continues on, the Romans will come and (maybe) kill everybody. And isn’t it better—for you especially, Sanhedrin—to not let that happen? It is just simple math: one man can die and spare the nation, or the whole nation can die.

It’s a classic trolley problem: do nothing and many people die; or change the tracks and kill one.

Now, their motives are not merely dispassionate concern for the good of the people. Notice that they say that the Romans may come and take away “our place” and Caiaphas says “it is better for you.” Maybe Rome will come and wipe out the nation. Or maybe they will just find new leaders to serve on the Sanhedrin who do a better job at keeping the populace under control. They are watching out for themselves here. But notice what no one says at this point…Guys, maybe He is the Messiah?

Jesus’ power displayed through His signs are overwhelming; everyone is believing in Him! Yet the chief priests and Pharisees are convinced that Jesus is a false Messiah (a “sinner” John 9:16, 24). None of them stand up and say: Hang on, if he performs these remarkable miracles, perhaps our conclusion that he is a sinner is…wrong? (see John 9:16, 33 for that exact reaction). The more evidence Jesus provides that He is the Son of God, the harder their hearts become. To the point where they now believe that the best thing that they can is to execute Jesus (John 11:53)—and not only Jesus, but by the end of our section, they are plotting to kill Lazarus (12:9-11). Why? “…because on account of him many of the Jews were going away and believing in Jesus,” (John 12:11). This is how committed they are to refusing to challenge their assumptions about Jesus, to admit that they were wrong. See how deadly spiritual pride is? To be an eye witness to Jesus Christ, to hear him speak and observe miracles…and still not believe.

But, of course, what arrests our attention most is the interpretation that John offers on Caiaphas’ statement that tells us what is really going on here:

But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all. 50 Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.” 51 He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, 52 and not for the nation only, but also to gather into one the children of God who are scattered abroad. - John 11:49-52

What does Caiaphas mean when he says that Jesus should die?

It is better for Jesus to be killed than the Romans come and destroy the nation.

But what does God mean?

It is better for Jesus to die to save the children of God from their sins.
You could not find a more succinct summary of the gospel: Jesus dies to save His people. Sin brings death, we sin, but Jesus takes our place, our punishment, so that we should never perish, but have everlasting life.

Caiaphas and the council are plotting evil—ruthless evil. Caiaphas does not believe that by executing Jesus he is furthering the gospel. He does not believe Jesus is anything but an imposter. There is no indication that Caiaphas has entered a trance or is speaking in a manner contrary to his own will—we have already seen the Jews attempt to kill Jesus twice (see John 8:59, 10:31)—so this decision aligns with their character.

Yet, here we see an evil decision, chosen freely by man—yet also, John can say: “He did not say this of his own accord” (lit.: “from himself”). Man freely intends evil things. Yet God simultaneously intends those very things, for good.

This idea can be complicated to wrap your head around, but we see it illustrated in numerous places in the Bible:

The story of Joseph: “As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today.” - Gen 50:20

Men intend evil, but thanks be to God, man’s intentions alone are not in the driver’s seat. God intends those evil intentions for good. God works all things—including wicked things—for good (Rom 8:28).

Which tells us that there is no evil design, no cunning of man, no craft of Satan which does not ultimately redound to the glory of God and the good of God’s people. From the very beginning, when the serpent tempted Eve, from the moment of the first bite—he was already losing. As he reaches the apex of his rebellion in working to kill the Son of God, he is bringing about the downfall of his entire empire and unwittingly bringing the salvation of God to the world. Satan builds the gallows that he hangs himself on.

Yesterday was JRR Tolkien’s 134th birthday. And he has provided, perhaps, my favorite literary illustration of this in the creation story of Middle-Earth, recorded in The Silmarillion. In that story, God creates the world in concert with the angels, who bring about the world through music. But the Satan figure—the most talented musician of all the angels—is frustrated with God’s plan and seeks to craft his own designs. So, in the middle of the song, he breaks from the melody God has created and begins his own, leading many other angels astray, creating a cacophony of noise in heaven. But then, amidst the turmoil, God begins to play a third melody, which takes the discord of noise, and folds it into this new song which sounds even more beautiful because of Satan’s rebellion. When the song concludes, God stands up and speaks to Satan directly:

And thou…shalt see that no theme may be played that hath not its uttermost source in me, nor can any alter the music in my despite. For he that attempteth this shall prove but mine instrument in the devising of things more wonderful, which he himself hath not imagined.

Practically, what does this text teach us?

God’s sovereignty should make us confident in the face of evil.

Consider the prayer of the apostles in Acts 4 after they have been arrested by the same council that executed Jesus

“Sovereign Lord, who made the heaven and the earth and the sea and everything in them, 25 who through the mouth of our father David, your servant, said by the Holy Spirit, “‘Why did the Gentiles rage, and the peoples plot in vain? 26 The kings of the earth set themselves, and the rulers were gathered together, against the Lord and against his Anointed’

for truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, 28 to do whatever your hand and your plan had predestined to take place. 29 And now, Lord, look upon their threats and grant to your servants to continue to speak your word with all boldness, while you stretch out your hand to heal, and signs and wonders are performed through the name of your holy servant Jesus.” 31 And when they had prayed, the place in which they were gathered together was shaken, and they were all filled with the Holy Spirit and continued to speak the word of God with boldness. - Acts 4:24-31

Here, the Church, when intimidated and threatened by the authorities, refuses to act like the authorities are Sovereign. If there is only one Sovereign Lord, and He is our friend, then that means that every act of wickedness and rebellion—even something as heinous as the murder of the Son of God—will always boomerang back around to God’s glory and our good. Threats of persecution are no small matter. But they are not outside of our God’s control.

This also should comfort us as we look out at a world that is full of rage against God, uncertainty, fear, dissolution—God is on His throne and His sovereign sceptre holds sway over it all.

What Is Unexpected

After a period of retreat (11:54-57), Jesus returns to Bethany to the home of Lazarus and there is a dinner held with the family, Jesus, and His disciples. As Jesus reclines (lays on his side next to the low-to-the-ground table) we are told:

Mary therefore took a pound of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped his feet with her hair. The house was filled with the fragrance of the perfume. 4 But Judas Iscariot, one of his disciples (he who was about to betray him), said, 5 “Why was this ointment not sold for three hundred denarii and given to the poor?” - John 12:3-5

There is much in this short story that is unexpected. We aren’t sure the exact gap of time between the raising of Lazarus and Jesus’ return here, but Mary cannot escape the fact that she is sitting at a table with her brother who once was dead, but now is alive, and it is all because of the other man sitting at the table: Jesus. Moved, Mary grabs a flask about the size of a soda bottle—an extravagant amount of perfume to apply to one person, all at once (notice John’s comment that the entire house is filled with the scent). It is filled with “ointment” made from “pure nard”, a plant that grows in the region of the Himalayas—so, this was an ointment that came probably from the region of India to Israel. Which is why it is called an “expensive” ointment. So expensive, in fact, that we are given an estimate of its worth: 300 denarii. A denarius is a day’s wage for a laborer. Factoring in Sabbaths and festivals where no one would work, this is the sum total of a year’s worth of labor, an annual salary. This was likely a family heirloom or wedding dowry for Mary. To own a perfume that valuable is extremely rare for the average person. Frankly, there is much more in this story about Mary’s act that is unexpected, but we will come back to this again next week.

But what is also unexpected, a bolt out of the blue, is the revelation that Judas, one of the twelve, will betray Jesus. There has been no indicator thus far that this would happen. This is the only place in all four gospels that we are given any sense of motive for why Judas does what he does. For, while he claims to be concerned about the poor, John tells us: “He said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it.” John 12:6

Here, we see that Judas’ decision to betray Jesus for 30 pieces of silver had a trajectory. Judas did not wake up one day and decide to betray Jesus. There was a slow dissolution of his resolve through the avenue of a love for money. He already had demonstrated that he was willing to let there be daylight between his real motives and his external acts. Here, he claims to be concerned for the poor, but in reality he was just thinking of how he could be skimming off the top of the moneybag. The gap between real motive and external act is also known as the absence of integrity. And while that can present itself in small things, it will not stay that way. The small compromises today become training grounds for tomorrow’s more serious compromise.

Good and evil both increase at compound interest. That is why the little decisions you and I make every day are of such infinite importance. The smallest good act today is the capture of a strategic point from which, a few months later, you may be able to go on to victories you never dreamed of. An apparently trivial indulgence in lust or anger today is the loss of a ridge or railway line or bridgehead from which the enemy may launch an attack otherwise impossible. (Lewis, Mere Christianity)

But, as we saw in the last point, even Judas’ betrayal, which will be dramatically described in the next chapter of John with the ominous words: “Satan entered into [Judas]” (John 13:27), is not outside of God’s control. Judas’ betrayal may be unexpected, but God remains in control.

But, the final unexpected event I want to draw your attention to is found in Jesus’ reply to Judas: “Leave her alone, so that she may keep it for the day of my burial.” - John 12:7

The grammar and syntax in the Greek is somewhat complicated here—it makes it sound like Mary was intending to keep the expensive ointment for the day of Jesus’ burial already. But, again, this is because of the clunkiness of trying to translate it. Mary has already poured out the ointment. Matthew and Mark’s version flow a little more smoothly: In pouring this ointment on my body, she has done it to prepare me for burial. - Matt 26:12, Mark 14:8.

What look would have passed over Mary’s face at the sound of these words? Your burial? What are you talking about? In six days, Jesus will be nailed to a cross. Mary has not only anointed Jesus’ feet. She has prepared Him to die.

Mary had no idea what she was doing. Her act of devotion and worship to Jesus was sincere and heartfelt, but the impact it had was entirely beyond her purview. As was it’s significance: Jesus tells the disciples in Matthew and Mark: “Truly, I say to you, wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her,” (Matt 26:13, Mark 14:9).

Mary’s act here, as we will see next week, is significant. But she has no idea that she is doing something that will be told around the world and throughout history. The effect of this one, pure-hearted sacrifice is not being manufactured or controlled by Mary—but by God.

When we ask God to be at work in our life and in the world, we usually have two modes of thought:

Do the good we can think of
Redirect the bad towards the good

Both of those are limited by what we can conceive of as “good.” But here, Mary shows us that another dimension of God’s providence is that He also works in ways we do not see coming. In ways we have no frame of reference, that are covered by Paul’s prayer for God to do more than we ask or think (Eph 3:20).

Which is incredibly heartening. This frees us from living a life constrained by our own plans and expectations. Maybe you have a vision of what you think a meaningful life looks like, what it would look like for you to impact the kingdom, to serve God, to live a life that matters…and your life just doesn’t look like that. You can imagine a particular way that your life would result in making a difference—and that seems exciting. But the life you are in now doesn’t seem that way. You struggle to see how you are doing much of anything that matters.

Maybe you work a boring job. Maybe you are stuck at home with very young children and feel like if you have to build one more block tower or settle one more squabble you are going to lose your mind. Maybe you have been single for far longer than you had hoped. Maybe your marriage hasn’t turned out the way you thought it would. Maybe your health has made life extremely limited.

George Bailey, from It’s a Wonderful Life, spends his entire life trying to escape the little town of Bedford Falls. He longs to travel, to start a business, to experience the full of what life has to offer—but his responsibilities to the community, to his family keep him there. His brother becomes a decorated war hero (George’s poor hearing keeps him from serving). His best friend starts a successful business and travels the world (George operates the small, family business that offers a modest good to the town). Despite having a happy family, George is always on the cusp of feeling like a total failure. And when things get real bad, he feels like it would have just been better to have never been born. And, as you all know, George is visited by an angel and shown just what life would be like had he never been born. And George finds that he had no idea the significance his life carried.

Friend, the significance of your life is not limited to what you think it is. You are not in control of that…God is.

What if we forsake the quiet path of obedience that God is calling us to because it seems boring and insignificant? What if we gain success, adventure, notoriety, and applause…but it isn’t from God?

“For what is exalted among men is an abomination in the sight of God.” - Luke 16:15

What if instead of pursuing significance, you and I followed Mary and pursued sincere, heartfelt devotion to God where we are, and use whatever we have to honor the Lord?

I think perhaps the greatest example of this is parenting. I don’t mean this to be limited to the world of parenting, but parenting is just a perfect example of doing lots of things that don’t feel terribly significant, but in the end, wind up being extremely significant. You do lots and lots and lots of basic, simple, repetitive things that…wind up slowly shaping an eternal soul.

Charles Spurgeon was one of the must influential, significant human beings in history. When he died, 60,000 people attended his funeral and another 100,000 lined the streets. His sermons have been read by millions of people around the world. But, long before he was the “prince of preachers,” he was just a kid. And his mother was no celebrity, no one of great significance. Yet her quiet, steady faithfulness to pray and teach her son the Bible helped shape one of the most influential men in Christian history.

Just before he was baptized as a teenager, he wrote the following letter to his mother:

Your birthday will now be doubly memorable, for on the third of May the boy for whom you have so often prayed, the boy of hopes and fears, your first-born, will join the visible Church of the redeemed on earth, and will bind himself doubly to the Lord his God, by open profession. You, my Mother, have been the great means in God’s hand of rendering me what I hope I am. Your kind, warning Sabbath-evening addresses were too deeply settled on my heart to be forgotten. You, by God’s blessing, prepared the way for the preached Word and for that holy book, The Rise and Progress. I have any courage, if I feel prepared to follow my saviour, not only into the water, but should He call me, even into the fire, I love you as the preacher to my heart of such courage, as my praying, watching Mother.” - Spurgeon’s letter to his mother on the eve of his baptism.