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1: These rhetorical questions are not meant to be answered in the text. Instead, they point out the fact that many will not believe the reports concerning the Christ. Many will miss what the Lord has done. However, though not intended for an answer here, these questions must be answered in the life of every individual. Have you believed in the one who gave himself for you?
2: The idea of a ‘tender plant’ is that he comes from a heritage that seemed to have vanished. Coming from dry ground, he is unexpected. Jesus, though born in Bethlehem, hailed from Nazareth, a place viewed with contempt. Having no especially distinctive traits, or unique circumstances of birth, he goes unnoticed. It must be said here that Jesus is distinctive and unique, and so was his birth. However, the focus here is upon what men would normally expect, and be looking for.
3: Rather than being embraced by the great personages of his day, he was disliked and treated as an outcast. He is a man who knows what it means to experience grief. This can refer to a whole host of things in the life of the Savior. He grew up in a poor family. His earthly father apparently died before he began his preaching ministry. He grieved over the unbelief of others. He endured the suffering of the cross. Rather than looking to him, men tried to hide from him. They did not respect him as they should.
4: Jesus, though God, has experienced the griefs of man. He has born the grief of sin for every man. He has sorrowed to the point of death. And yet, by and large, his own people felt that God was punishing him for his own sin.
5: Jesus was crucified for mankind’s illegal actions. He was crushed for our lawless ways. He was chastised in order to bring peace to our lives. The marks he bears have brought us healing from the plague of sin.
6: Sheep easily wander off. Shepherds have to keep very close watch on them. Like sheep, we willfully wander into danger. God, in his infinite wisdom and mercy, has caused the responsibility for all of our lawlessness, perpetrated during our wanderings, to be laid on Christ.
7: He was mistreated, humiliated, and abused. And yet, he did not speak against it. He is like a lamb, which does not cry out before being butchered. Or, like the same animal when it is being sheared. He did not complain.
8: Jesus was arrested, put on trial, sentenced to death, and then ‘taken’ to be crucified. Again we find a rhetorical question. It is asked concerning the spiritually blind generation of people that Jesus lived among. Once again, it must be answered by all people. Will we fail to consider Christ’s work for us? Will we be blind beyond description like the generation here mentioned? Jesus was cut off from the land of the living. It happened not for his sin, but for the illegal actions of the people.
9: Jesus died while in the company of wicked men. Specifically, he was identified with malefactors, two of which were crucified with him. He was buried in the tomb of the rich Joseph of Arimathaea. In the text, the word ‘rich’ is singular, obviously referring prophetically to this particular rich man. The word ‘because’ must be taken to point out a contrast in the first part of the verse. Normally criminals were not buried in the tombs of the rich. Jesus is because he had never hurt anyone. He was a man of peace. Also, he was not guilty of blasphemy, though accused of such. He was not a deceiver.
10: As Jesus said to Piltate, it was only by God’s permission that any of this was done. The Lord willed it. It has been in the plan to cause Christ to suffer. God caused his grief. God offered him for our sins. It is amazing how many will say that God has done something bad to them. And yet, we do not find these types of actions specifically pointed by God towards anyone but Christ.
Three glorious things now immediately follow. First, Jesus sees his seed, or those who are saved by his sacrifice. Second, it is by this cross work that the resurrection is made possible. He prolongs his days and ours for all eternity. Third, God’s program for the future is laid in his hands. Though his greatest work, this sacrifice is only the beginning of his actions.
11: In other words, Jesus will experience a great trial, and yet be happy to go through it. The phrase ‘his knowledge’ here refers to belief in his word. Though his sacrifice is able to save all, justification comes by faith. Thus, the sins of believers are borne by Christ. The rest will die in their sins.
12: The future of Christ is one of victory. God has exalted him. Jesus deserves all that the Father gives him because he suffered, was condemned, died for us, and even now makes intercession for us.

15: Judas, though despicable, was shrewd enough to realize that the chief priests lacked not ability, but opportunity, to catch Jesus. This is why his offer is to ‘deliver’ him. Judas may have figured that since they were bound to get him sometime either way, he could stand to make a profit this way. Judas was a thief, so any chance to make some extra money was inviting to him. Likely, he was also motivated by Jesus sharp rebuke. Beyond this, he surely realized that a Messiah who spoke of dying soon would not be promoting him to a place of affluence in an earthly kingdom anytime soon.
Thirty pieces of silver was the standard price for a slave. This shows that Judas was very willing to betray his Master. He did not drive a bargain, but settled for whatever he could get.
16: Judas actively looked for a chance to betray Christ. God’s timing is always perfect. Judas was, in fact, ultimately set into motion by Jesus’ words at the passover meal.

14: It is after the anointing of Jesus by Mary, and Jesus’ response to Judas comments concerning it, that Judas begins his betrayal. He was one of Jesus twelve disciples, and he is called Judas Iscariot to delineate him from the other Judas in the group. The meaning of the name ‘Iscariot’ is too obscure to define. The chief priests, though likely not generally accessible, were surely more than happy to speak with a potential traitor.

13: This has to be one of the coolest verses in the Bible. Not only is it more futuristic than the latest science fiction, it is also the best comeback to to a snub that has ever been conceived. Jesus does so many things all at once in this verse that a list is in order.
First, and most importantly, he prophetically established the certainty of the completion of the salvation work that he was about to consummate with his death on the cross. Secondly, he prophetically established the certainty that his words would not only be recorded, but also become part of the ‘gospel’ message that would be published on a global scale. Third, he helped Judas and those who agreed with him understand the sting of being wrong before the good and perfect Judge of the universe. Last, but not least, he prophetically established the certainty that this woman’s actions would not go unrewarded. Indeed, he built a memorial for her that stands the test of time better than one carved out of granite. This verse reveals to us not only Christ’s almighty power, but also his infinite wisdom.

11: Jesus sets forth a very important principle here, which could easily be missed. It is not enough to do good for the sake of doing good. One must do good because of he who is good. Good is to be done to one’s fellow because he is the creation of God, who is good. Good done only for the sake of good alone will ultimately find its meaning defined by the doer, which makes the deed no better or worse than he. Human beings, left to themselves, doing good only as they define it will ultimately create the most horrific form of evil. Judas could now attest to this truth, though he was unaware of it at the time.
Mary did good for Christ because he has done good for us all.
12: Whether Mary fully realized or understood what Jesus said her purpose was has been the target of speculation. However, Jesus clearly states her intentions, and it is best to take his word for it. The use of ointment for the burial of the dead was common. None would have denied this. It seems likely that those present would have taken Jesus seriously, even if they did not realize the implications of his statement.

10: It is said here that Jesus had something to say to those who were making these comments once he ‘understood’ it. Does this mean that he was unaware of their words? Was he limited and unable to know their thoughts at this time? On the contrary, it does not say when he ‘heard’ what was said because they were not in earshot. But, it says he ‘understood’ what they said because he perceived their thoughts without being told that they were thinking about him at all.
He quickly establishes Mary’s righteousness in this action by calling it a good work. Good can only come from God. Mary could do nothing good without him. Indeed, she is here taking the opportunity that she had to work a good work in the sight of God upon the very person of Christ. This is no light matter, but a great act of faith and love.

Many Jews today would argue that their Messiah has never come. They would say that he has yet to fulfill the prophesies of the Old Testament. Those who are still orthodox look each year for his arrival. The rest are, by and large, so far beyond hoping for his arrival that they are atheistic, or at least apathetic. So, has the Messiah come? Shouldn’t his own people be the ones we can trust in this matter? Are they right?
At the beginning of the New Testament, which claims that he has come, we find four witnesses who say that Jesus has indeed arrived already. All four tell us of a very particular indecent in the life of Jesus. Without this, it would be nigh impossible to prove the identity of the Messiah. With it, Jews must ignore much to overlook the facts.

Matthew’s Messiah came in accordance with prophecy. He is the Jew’s Messiah.

Matthew, in his account of the event, is careful to mention that Jesus entry into Jerusalem very specifically fulfilled an Old Testament prophecy. In Zechariah 9:9 some specifics concerning the Messiah’s arrival are mentioned. Jesus’ entry into Jerusalem matches this in every respect. The people rejoice over him. Some realized that he is the King. Salvation of the lost was a characteristic point of Christ’s teaching. His justness and meekness were well established. Both an ass and the foal of an ass were involved in his entry into the city. Matthew was thoroughly convinced that this Jesus was the Jewish Messiah.

Mark’s Messiah came on an unbridled colt. He is creation’s Messiah.

Mark, a gentile, concerned himself with a great theme in relation to this event in the life of Jesus. He shows that Jesus is the Lord of creation. He tells us that the disciples were questioned concerning their loosing of the colt. The term ‘Lord’ here applied to Christ is a title of the Messiah. Jesus himself quoted Psalm 110:1 on another occasion, pointing out this special title.
More than this, Jesus’ title is proven by his riding on the colt. A literal fulfillment of Psalm 8 is here before Mark. Jesus could never have ridden upon this animal had he been an ordinary man. Only the Messiah of all creation would have this power. Under him the unbridled, stubborn, young donkey was as tame as the most well-trained domesticated pet. Doubtlessly, Mark saw Jesus as the Messiah of creation.

Luke’s Messiah came on just the right day. He is history’s Messiah.

Luke, ever the exacting record keeper, is very scientific about his account. He records Jesus’ words about the ‘day’ which the Jews should have recognized to be very important. Indeed, God had already, through the mouth of that great prophet, Daniel, made the time of the Messiah’s arrival quite clear. Daniel 9:24-27, upon close study, delineates a waiting period between 444 B.C. in the month of Nisan, and AD 33 in the same month. Any student of history, prophecy, and mathematics could easily see that Jesus entry into Jerusalem at that particular time was undeniable evidence of his identity. Luke was convinced that Jesus is the historical Messiah.

John’s Messiah came for the whole world. He is mankind’s Messiah.

John is perhaps the most understandable of all the witnesses. His approach to Christ is very human, and yet betrays an understanding of the Divine that only human weakness could bring one to need. Jesus confounded the religious leaders as the ‘whole world’ came his way. Even the Greeks began to seek the Truth pouring forth from the person of Jesus Christ. It is this appeal to all of mankind that excited John. John was totally dedicated to the notion that Jesus is the Messiah for all of mankind. He is the Savior of the world.

In order to believe that the Messiah has not yet arrived, one must completely and totally ignore the mountain of evidence stacked next to the only person in history who could possibly have been the Messiah. So the question must be asked, has your Messiah come? Are you still waiting as some are today? Or have you, like so many others, given up hope that he will ever come?

8: Judas was the source of this line of reasoning. It seems that many, if not all, of the disciples went along with his logic, no matter how little sense it made. They saw this flagrant use of such valuable perfume as a great waste. Jesus did not smell badly. Why did he need all of the perfume?
9: It seems that the part of the argument that got the attention of Judas’ fellows was this statement concerning the poor. On the surface it seems logical enough. But, upon closer inspection, one can see that Judas is questioning Christ’s own sensibilities towards the poor. He insinuates that Jesus is selfishly accepting this waste, and sinfully ignoring the great needs of the poor. Needless to say, trying to implicate Jesus Christ as a sinner is tantamount to blasphemy. All things considered, Jesus’ response was, characteristically, merciful.

7: The woman here is Mary of Bethany, sister of Lazarus and Martha. In addition to his head, she anointed his feet. The alabaster box was commonly used for perfume. However, this was among the finest of perfumes on the planet. It was worth more than common folk could expect to save up in several years time. This perfume had a delightful and powerful aroma. Everyone present would immediately know what was being used.

6: This section about the dinner at Simon’s house is a flashback to the previous Sabbath, the day before Jesus’ entry into Jerusalem on a colt. It is here to show that Judas had already gone to the chief priests at this point. Neither he, nor the Jewish leaders, knew, as Jesus had said, that he would find an opportunity to betray Christ as soon as he did.
Simon the Leper must not be confused with Simon the Pharisee. There was another incident in which Jesus was anointed by a woman. This occurred in the house of Simon the Pharisee in Galilee earlier in Christ’s ministry. Simon the Leper lived in Bethany, the same town as Lazarus, Mary, and Martha, and was presumably healed of his leprosy by Jesus.