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Song of Solomon 4:16
Awake, O north wind; and come, thou south; blow upon my garden,that the spices thereof may flow out. Let my beloved come into his garden, and eat his pleasant fruits.

Song of Solomon 5:1
I am come into my garden, my sister,my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved.

Luke 5:29
And Levi made him a great feast in his own house: and there was a great company of publicans and of others that sat down with them.

Martha.

Matthew 26:6
Now when Jesus was in Bethany, in the house of Simon the leper,

Mark 14:3
And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and pouredit on his head.

Luke 10:38-42
Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house…

Lazarus.

John 12:9,10
Much people of the Jews therefore knew that he was there: and they came not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead…

John 11:43,44
And when he thus had spoken, he cried with a loud voice, Lazarus, come forth…

Martha served,
Martha is consistently portrayed in the Gospels as a diligent and hospitable woman, often taking on the role of serving (Luke 10:38-42). Her service here reflects her character and dedication to Jesus. This act of service is emblematic of Christian discipleship, emphasizing the importance of serving others as a form of worship and devotion to Christ.

and Lazarus was among those reclining at the table with Him.
Lazarus, recently raised from the dead by Jesus, is now a living testimony to Jesus' power over death. Reclining at the table was a common practice in Jewish and Greco-Roman culture during meals, indicating a relaxed and intimate setting. Lazarus' presence at the table symbolizes the new life believers have in Christ and serves as a foreshadowing of the resurrection hope for all who believe. This scene also prefigures the eschatological banquet in the Kingdom of God, where believers will dine with Christ.

“So they hosted a dinner for Jesus there.” (John 12:2)

• Bethany had become a place of unmistakable testimony after Jesus raised Lazarus (John 11:43-44). A meal in His honor celebrates that miracle and publicly acknowledges Jesus’ lordship.

• Hospitality runs through Scripture as a tangible expression of love (Luke 10:38;Hebrews 13:2). Here, the household opens its doors for a joyful, thankful gathering exactly six days before Passover (John 12:1).

• Hosting a dinner for the Lord is an act of faith: they recognize Him as worthy of costly celebration, foreshadowing Mary’s anointing (John 12:3) and pointing ahead to the marriage supper of the Lamb (Revelation 19:9).

• Practical takeaway: believers today still honor Christ by welcoming Him into every part of life—homes, schedules, resources—just asRevelation 3:20 pictures Him dining with those who open the door.

“Martha served.” (John 12:2)

• Martha’s diligence is consistent with her earlier interaction inLuke 10:38-42. This time, Scripture records no frustration—only faithful action, showing growth in her walk.

• Service is worship. Jesus later says, “If anyone serves Me, he must follow Me; and where I am, there will My servant be also.” (John 12:26). Martha embodies that truth minutes before He speaks it.

• Scripture esteems everyday ministry:

– “Whatever you do, work at it with all your heart, as working for the Lord.” (Colossians 3:23)

– “Each of you should use whatever gift he has received to serve others.” (1 Peter 4:10)

• Martha’s example reminds us that not every disciple is called to the same visible role, yet every role matters. Her hands-on service makes the fellowship possible.

“and Lazarus was among those reclining at the table with Him.” (John 12:2)

• Reclining signified intimate fellowship; Lazarus isn’t merely alive—he’s welcomed close. The miracle’s evidence is seated right beside the Miracle-worker (John 11:44).

• His presence confirms Jesus’ claim, “I am the resurrection and the life.” (John 11:25). What better proof than the once-dead man sharing a meal?

• This scene previews the believer’s spiritual position: “God raised us up with Christ and seated us with Him in the heavenly realms.” (Ephesians 2:6).

• Personal application: every saved person is a living testimony like Lazarus, called to enjoy continual communion with Christ (John 15:15) and to let others see the transformation.

• The table setting also whispers ofPsalm 23:5, “You prepare a table before me,” emphasizing God’s provision even as opposition builds (John 12:10-11).

John 12:2 paints a warm, literal snapshot of disciples who respond rightly to Jesus: they offer hospitality, render practical service, and display resurrection life. The dinner honors Christ’s work, Martha’s serving heart shows that action is worship, and Lazarus’ presence showcases divine power and intimate fellowship. Together they model a household where Christ is celebrated, served, and enjoyed—a pattern for every believer today.

And Martha served.--The tense of this verb differs from that of the others in the verse, and implies the continued act of serving, whilst "made a feast" is the statement of the fact as a whole. (Comp.Luke 10:40.)

Lazarus was one of them that sat at the table with him.--This is a natural touch answering to the impression that the fact made. It is closely connected with the statement of the preceding verse, "Lazarus had been dead, whom he raised from the dead." Here was one sitting at meat with them who had lain in the sepulchre four days. The meal is in his case, as afterwards in that of our Lord Himself (Luke 24:41-43), a physical proof of the Resurrection; and his presence by the side of our Lord calls forth from Mary the anointing, which testifies to her gratitude and love. . . .

(1) that Martha should have shown her reverence by serving her Lord, according to her wont, not necessarily as hostess (Hengstenberg and Lange), but as the expression of her devoted thankfulness;

(2) that Lazarus should have been one of those who sat at meat, reclined at table, with him,i.e. took a position as a guest, like himself; and

(3) that Mary should have poured forth her costly spikenard, in royal self-forgetting love. The conduct of all the three thus mentioned is compatible with the fact stated in the synoptic narrative, that the festival was celebrated in the house of Simon the leper. Our Lord had commented, in the house of Simon the Pharisee (Luke 7:44, etc.), on the absence of the customary anointing with oil. Mary knew of this, and resolved that, whatever the woman who was a sinner had done, no similar act of neglect should occur on that memorable evening. A chronological discrepancy renders an identification of the synoptic narrative of Matthew with this story perplexing. InMatthew 26:2 we are brought to within two days of the Passover, whereas here we cannot well be less than five days before it. However, there is nothing inMatthew 26:6-13 which indubitably declares the date of thesupper The "two days" may refer to the date of Judas's treachery, after mentioning which he goes back to an event which furnished occasion and temptation to the avaricious mind of Judas.

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