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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers John 12:1–11. His four-level outline is real structure in the source text, so it is rendered as structure.
In these verses we have,
I.The kind visit our Lord Jesus paid to his friends at Bethany, Joh 12:1.
He came up out of the country, six days before the passover, and took up at Bethany, a town which, according to the computation of our metropolis, lay so near Jerusalem as to be within the bills of mortality. He lodged here with his friend Lazarus, whom he had lately raised from the dead. His coming to Bethany now may be considered,
1.As a preface to the passover he intended to celebrate, to which reference is made in assigning the date of his coming: Six days before the passover. Devout men set time apart before, to prepare themselves for that solemnity, and thus it became our Lord Jesus to fulfil all righteousness. Thus he has set us an example of solemn self-sequestration, before the solemnities of the gospel passover; let us hear the voice crying, Prepare ye the way of the Lord.
2.As a voluntary exposing of himself to the fury of his enemies; now that his hour was at hand he came within their reach, and freely offered himself to them, though he had shown them how easily he could evade all their snares. Note,
(1.)Our Lord Jesus was voluntary in his sufferings; his life was not forced from him, but resigned: Lo, I come. As the strength of his persecutors could not overpower him, so their subtlety could not surprise him, but he died because he would.
(2.)As there is a time when we are allowed to shift for our own preservation, so there is a time when we are called to hazard our lives in the cause of God, as St. Paul, when he went bound in the Spirit to Jerusalem.
3.As an instance of his kindness to his friends at Bethany, whom he loved, and from whom he was shortly to be taken away. This was a farewell visit; he came to take leave of them, and to leave with them words of comfort against the day of trial that was approaching. Note, Though Christ depart for a time from his people, he will give them intimations that he departs in love, and not in anger. Bethany is here described to be the town where Lazarus was, whom he raised from the dead. The miracle wrought here put a new honour upon the place, and made it remarkable. Christ came hither to observe what improvement was made of this miracle; for where Christ works wonders, and shows signal favours, he looks after them, to see whether the intention of them be answered. Where he has sown plentifully, he observes whether it comes up again.
II.The kind entertainment which his friends there gave him:
They made him a supper (Joh 12:2), a great supper, a feast. It is queried whether this was the same with that which is recorded, Mat 24:6, etc., in the house of Simon. Most commentators think it was; for the substance of the story and many of the circumstances agree; but that comes in after what was said two days before the passover, whereas this was done six days before; nor is it likely that Martha should serve in any house but her own; and therefore I incline with Dr. Lightfoot to think them different: that in Matthew on the third day of the passover week, but this the seventh day of the week before, being the Jewish sabbath, the night before he rode in triumph into Jerusalem; that in the house of Simon; this of Lazarus. These two being the most public and solemn entertainments given him in Bethany, Mary probably graced them both with this token of her respect; and what she left of her ointment this first time, when she spent but a pound of it (Joh 12:3), she used that second time, when she poured it all out, Mar 14:3. Let us see the account of this entertainment.
1.They made him a supper; for with them, ordinarily, supper was the best meal. This they did in token of their respect and gratitude, for a feast is made for friendship; and that they might have an opportunity of free and pleasant conversation with him, for a feast is made for fellowship. Perhaps it is in allusion to this and the like entertainments given to Christ in the days of his flesh that he promises, to such as open the door of their hearts to him, that he will sup with them, Rev 3:20.
2.Martha served; she herself waited at table, in token of her great respect to the Master. Though a person of some quality, she did not think it below her to serve, when Christ sat at meat; nor should we think it a dishonour or disparagement to us to stoop to any service whereby Christ may be honoured. Christ had formerly reproved Martha for being troubled with much serving. But she did not therefore leave off serving, as some, who, when they are reproved for one extreme, peevishly run into another; no, still she served; not as then at a distance, but within hearing of Christ's gracious words, reckoning those happy who, as the queen of Sheba said concerning Solomon's servants, stood continually before him, to hear his wisdom; better be a waiter at Christ's table than a guest at the table of a prince.
3.Lazarus was one of those that sat at meat. It proved the truth of his resurrection, as it did of Christ's, that there were those who did eat and drink with him, Act 10:41. Lazarus did not retire into a wilderness after his resurrection, as if, when he had made a visit to the other world, he must ever after be a hermit in this; no, he conversed familiarly with people, as others did. He sat at meat, as a monument of the miracle Christ had wrought. Those whom Christ has raised up to a spiritual life are made to sit together with him. See Eph 2:5, Eph 2:6.
III.The particular respect which Mary showed him, above the rest, in anointing his feet with sweet ointment, Joh 12:3.
She had a pound of ointment of spikenard, very costly, which probably she had by her for her own use; but the death and resurrection of her brother had quite weaned her from the use of all such things, and with this she anointed the feet of Jesus, and, as a further token of her reverence for him and negligence of herself, she wiped them with her hair, and this was taken notice of by all that were present, for the house was filled with the odour of the ointment. See Pro 27:16.
1.Doubtless she intended this as a token of her love to Christ, who had given real tokens of his love to her and her family; and thus she studies what she shall render. Now by this her love to Christ appears to have been,
(1.)A generous love; so far from sparing necessary charges in his service, she is as ingenious to create an occasion of expense in religion as most are to avoid it. If she had any thing more valuable than another, that must be brought out for the honour of Christ. Note, Those who love Christ truly love him so much better than this world as to be willing to lay out the best they have for him.
(2.)A condescending love; she not only bestowed her ointment upon Christ, but with her own hands poured it upon him, which she might have ordered one of her servants to have done; nay, she did not, as usual, anoint his head with it, but his feet. True love, as it does not spare charges, so it does not spare pains, in honouring Christ. Considering what Christ has done and suffered for us, we are very ungrateful if we think any service too hard to do, or too mean to stoop to, whereby he may really be glorified.
(3.)A believing love; there was faith working by this love, faith in Jesus as the Messiah, the Christ, the Anointed, who, being both priest and king, was anointed as Aaron and David were. Note, God's Anointed should be our Anointed. Has God poured on him the oil of gladness above his fellows? Let us pour on him the ointment of our best affections above all competitors. By consenting to Christ as our king, we must comply with God's designs, appointing him our head whom he has appointed, Hos 1:11.
2.The filling of the house with the pleasant odour of the ointment may intimate to us,
(1.)That those who entertain Christ in their hearts and houses bring a sweet odour into them; Christ's presence brings with it an ointment and perfume which rejoice the heart.
(2.)Honours done to Christ are comforts to all his friends and followers; they are to God and good men an offering of a sweet-smelling savour.
IV.Judas's dislike of Mary's compliment, or token of her respect to Christ, Joh 12:4, Joh 12:5, where observe,
1.The person that carped at it was Judas, one of his disciples; not one of their nature, but only one of their number. It is possible for the worst of men to lurk under the disguise of the best profession; and there are many who pretend to stand in relation to Christ who really have no kindness for him. Judas was an apostle, a preacher of the gospel, and yet one that discouraged and checked this instance of pious affection and devotion. Note, It is sad to see the life of religion and holy zeal frowned upon and discountenanced by such as are bound by their office to assist and encourage it. But this was he that should betray Christ. Note, Coldness of love to Christ, and a secret contempt of serious piety, when they appear in professors of religion, are sad presages of a final apostasy. Hypocrites, by less instances of worldliness, discover themselves to be ready for a compliance with greater temptations.
2.The pretence with which he covered his dislike (Joh 12:5): "Why was not this ointment, since it was designed for a pious use, sold for three hundred pence" (8l. 10s. of our money), "and given to the poor?" (1.) Here is a foul iniquity gilded over with a specious and plausible pretence, for Satan transforms himself into an angel of light. (2.) Here is worldly wisdom passing a censure upon pious zeal, as guilty of imprudence and mismanagement. Those who value themselves upon their secular policy, and undervalue others for their serious piety, have more in them of the spirit of Judas than they would be thought to have. (3.) Here is charity to the poor made a colour for opposing a piece of piety to Christ, and secretly made a cloak for covetousness. Many excuse themselves from laying out in charity under pretence of laying up for charity: whereas, if the clouds be full of rain, they will empty themselves. Judas asked, Why was it not given to the poor? To which it is easy to answer, Because it was better bestowed upon the Lord Jesus. Note, We must not conclude that those do no acceptable piece of service who do not do it in our way, and just as we would have them; as if every thing must be adjudged imprudent and unfit which does not take its measures from us and our sentiments. Proud men think all ill-advised who do not advise with them.
3.The detection and discovery of Judas's hypocrisy herein, Joh 12:6. Here is the evangelist's remark upon it, by the direction of him who searches the heart: This he said, not that he cared for the poor, as he pretended, but because he was a thief, and had the bag.
(1.)It did not come from a principle of charity: Not that he cared for the poor. He had no compassion towards them, no concern for them: what were the poor to him any further than he might serve his own ends by being overseer of the poor? Thus some warmly contend for the power of the church, as others for its purity, when perhaps it may be said, Not that they care for the church; it is all one to them whether its true interest sink or swim, but under the pretence of this they are advancing themselves. Simeon and Levi pretended zeal for circumcision, not that they cared for the seal of the covenant, any more than Jehu for the Lord of hosts, when he said, Come see my zeal.
(2.)It did come from a principle of covetousness. The truth of the matter was, this ointment being designed for his Master, he would rather have had it in money, to be put in the common stock with which he was entrusted, and then he knew what to do with it. Observe,
[1.]Judas was treasurer of Christ's household, whence some think he was called Iscariot, the bag-bearer. First, See what estate Jesus and his disciples had to live upon. It was but little; they had neither farms nor merchandise, neither barns nor storehouses, only a bag; or, as some think the word signifies, a box, or coffer, wherein they kept just enough for their subsistence, giving the overplus, if any were, to the poor; this they carried about with them, wherever they went. Omnia mea mecum porto - I carry all my property about me. This bag was supplied by the contributions of good people, and the Master and his disciples had all in common; let this lessen our esteem of worldly wealth, and deaden us to the punctilios of state and ceremony, and reconcile us to a mean and despicable way of living, if this be our lot, that it was our Master's lot; for our sakes he became poor. Secondly, See who was the steward of the little they had; it was Judas, he was purse-bearer. It was his office to receive and pay, and we do not find that he gave any account what markets he made. He was appointed to this office, either, 1. Because he was the least and lowest of all the disciples; it was not Peter nor John that was made steward (though it was a place of trust and profit), but Judas, the meanest of them. Note, Secular employments, as they are a digression, so they are a degradation to a minister of the gospel; see Co1 6:4. The prime-ministers of state in Christ's kingdom refused to be concerned in the revenue, Act 6:2. 2. Because he was desirous of the place. He loved in his heart to be fingering money, and therefore had the moneybag committed to him, either, (1.) As a kindness, to please him, and thereby oblige him to be true to his Master. Subjects are sometimes disaffected to the government because disappointed of their preferment; but Judas had no cause to complain of this; the bag he chose, and the bag he had. Or, (2.) In judgment upon him, to punish him for his secret wickedness; that was put into his hands which would be a snare and trap to him. Note, Strong inclinations to sin within are often justly punished with strong temptations to sin without. We have little reason to be fond of the bag, or proud of it, for at the best we are but stewards of it; and it was Judas, one of an ill character, and born to be hanged (pardon the expression), that was steward of the bag. The prosperity of fools destroys them.
[2.]Being trusted with the bag, he was a thief, that is, he had a thievish disposition. The reigning love of money is heart-theft as much as anger and revenge are heart-murder. Or perhaps he had been really guilty of embezzling his Master's stores, and converting to his own use what was given to the public stock. And some conjecture that he was now contriving to fill his pockets, and then run away and leave his Master, having heard him speak so much of troubles approaching, to which he could by no means reconcile himself. Note, Those to whom the management and disposal of public money is committed have need to be governed by steady principles of justice and honesty, that no blot cleave to their hands; for though some make a jest of cheating the government, or the church, or the country, if cheating be thieving, and, communities being more considerable than particular persons, if robbing them be the greater sin, the guilt of theft and the portion of thieves will be found no jesting matter. Judas, who had betrayed his trust, soon after betrayed his Master.
V.Christ's justification of what Mary did (Joh 12:7, Joh 12:8):
Let her alone. Hereby he intimated his acceptance of her kindness (though he was perfectly mortified to all the delights of sense, yet, as it was a token of her goodwill, he signified himself well-pleased with it), and his care that she should not be molested in it: Pardon her, so it may be read; "excuse her this once, if it be an error it is an error of her love." Note, Christ would not have those censured nor discouraged who sincerely design to please him, though in their honest endeavours there be not all the discretion that may be, Rom 14:3. Though we would not do as they do, yet let them alone. For Mary's justification,
1.Christ puts a favourable construction upon what she did, which those that condemned it were not aware of: Against the day of my burying she has kept this. Or, She has reserved this for the day of my embalming; so Dr. Hammond. "You do not grudge the ointment used for the embalming of your dead friends, nor say that it should be sold, and given to the poor. Now this anointing either was so intended, or at least may be so interpreted; for the day of my burying is now at hand, and she has anointed a body that is already as good as dead." Note,
(1.)Our Lord Jesus thought much and often of his own death and burial; it would be good for us to do so too.
(2.)Providence does often so open a door of opportunity to good Christians, and the Spirit of grace does so open their hearts, that the expressions of their pious zeal prove to be more seasonable, and more beautiful, than any foresight of their own could make them.
(3.)The grace of Christ puts kind comments upon the pious words and actions of good people, and not only makes the best of what is amiss, but makes the most of what is good.
2.He gives a sufficient answer to Judas's objection, Joh 12:8.
(1.)It is so ordered in the kingdom of Providence that the poor we have always with us, some or other that are proper objects of charity (Deu 15:11); such there will be as long as there are in this lapsed state of mankind so much folly and so much affliction.
(2.)It is so ordered in the kingdom of grace that the church should not always have the bodily presence of Jesus Christ: "Me you have not always, but only nor for a little time." Note, We need wisdom, when two duties come in competition, to know which to give the preference to, which must be determined by the circumstances. Opportunities are to be improved, and those opportunities first and most vigorously which are likely to be of the shortest continuance, and which we see most speedily hastening away. That good duty which may be done at any time ought to give way to that which cannot be done but just now.
VI.The public notice which was taken of our Lord Jesus here at this supper in Bethany (Joh 12:9):
Much people of the Jews knew that he was there, for he was the talk of the town, and they came flocking thither; the more because he had lately absconded, and now broke out as the sun from behind a dark cloud.
1.They came to see Jesus, whose name was very much magnified, and made considerable by the late miracle he had wrought in raising Lazarus. They came, not to hear him, but to gratify their curiosity with a sight of him here at Bethany, fearing he would not appear publicly, as he used to do, this passover. They came, not to seize him, or inform against him, though the government had prosecuted him to an outlawry, but to see him and show him respect. Note, There are some in whose affections Christ will have an interest, in spite of all the attempts of his enemies to misrepresent him. It being known where Christ was, multitudes came to him. Note, Where the king is there is the court; where Christ is there will the gathering of the people be, Luk 17:37.
2.They came to see Lazarus and Christ together, which was a very inviting sight. Some came for the confirmation of their faith in Christ, to have the story perhaps from Lazarus's own mouth. Others came only for the gratifying of their curiosity, that they might say they had seen a man who had been dead and buried, and yet lived again; so that Lazarus served for a show, these holy-days, to those who, like the Athenians, spent their time in telling and hearing new things. Perhaps some came to put curious questions to Lazarus about the state of the dead, to ask what news from the other world; we ourselves have sometimes said, it may be, We would have gone a great way for one hour's discourse with Lazarus. But if any came on this errand it is probable that Lazarus was silent, and gave them no account of his voyage; at least, the scripture is silent, and gives us no account of it; and we must not covet to be wise above what is written. But our Lord Jesus was present, who was a much fitter person for them to apply to than Lazarus; for if we hear not Moses and the prophets, Christ and the apostles, if we heed not what they tell us concerning another world, neither should we be persuaded though Lazarus rose from the dead. We have a more sure word of prophecy.
VII.The indignation of the chief priests at the growing interest of our Lord Jesus, and their plot to crush it (Joh 12:10, Joh 12:11):
They consulted (or decreed) how they might put Lazarus also to death, because that by reason of him (of what was done to him, not of any thing he said or did) many of the Jews went away, and believed on Jesus. Here observe,
1.How vain and unsuccessful their attempts against Christ had hitherto been. They had done all they could to alienate the people from him, and exasperate them against him, and yet many of the Jews, their neighbours, their creatures, their admirers, were so overcome by the convincing evidence of Christ's miracles that they went away from the interest and party of the priests, went off from obedience to their tyranny, and believed on Jesus; and it was by reason of Lazarus; his resurrection put life into their faith, and convinced them that this Jesus was undoubtedly the Messiah, and had life in himself, and power to give life. This miracle confirmed them in the belief of his other miracles, which they had heard he wrought in Galilee: what was impossible to him that could raise the dead?
2.How absurd and unreasonable this day's vote was - that Lazarus must be put to death. This is an instance of the most brutish rage that could be; they were like a wild bull in a net, full of fury, and laying about them without any consideration. It was a sign that they neither feared God nor regarded man. For,
(1.)If they had feared God, they would not have done such an act of defiance to him. God will have Lazarus to live by miracle, and they will have him to die by malice. They cry, Away with such a fellow, it is not fit he should live, when God had so lately sent him back to the earth, declaring it highly fit he should live; what was this but walking contrary to God? They would put Lazarus to death, and challenge almighty power to raise him again, as if they could contend with God, and try titles with the King of kings. Who has the keys of death and the grave, he or they? O caeca malitia! Christus qui suscitare potuit mortuum, non possit occisum. - Blind malice, to suppose that Christ, who could raise one that had died a natural death, could not raise one that had been slain! - Augustine in loc. Lazarus is singled out to be the object of their special hatred, because God has distinguished him by the tokens of his peculiar love, as if they had made a league offensive and defensive with death and hell, and resolved to be severe upon all deserters. One would think that they should rather have consulted how they might have joined in friendship with Lazarus and his family, and by their mediation have reconciled themselves to this Jesus whom they had persecuted; but the god of this world had blinded their minds.
(2.)If they had regarded man, they would not have done such an act of injustice to Lazarus, an innocent man, to whose charge they could not pretend to lay any crime. What bands are strong enough to hold those who can so easily break through the most sacred ties of common justice, and violate the maxims which even nature itself teaches? But the support of their own tyranny and superstition was thought sufficient, as in the church of Rome, not only to justify, but to consecrate the greatest villanies, and make them meritorious.
Historical interpretation
Six Centuries of Reception
18 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Everything by which anyone is anointed is called oil. Ointment is one form of oil. So one form of ointment is costly; another is not. And so, every righteous action is called a good work. But one kind of good work is what we do for our fellow human beings or according to their [expectations]. Another kind of good work is something we do because of God and according to [his expectations]. Of the latter, one form is profitable to humanity; another serves only to the glory of God. For example, a person does something well under the influence of natural justice, not because of God, as sometimes even heathen or a lot of other people do. This kind of work is common oil, not of great fragrance, and yet it is duly accepted by God.…Peter says [in the Clementines] that good works done by unbelievers profit them in this world but not also in the other to the attainment of eternal life. This is only right, since they are not done because of God but because of human nature itself. But those who do them because of God, that is, believers, profit not only in this world but more especially in the one to come. What believers do because of God is a kind of ointment that has a pleasing fragrance. But part of this very work that believers do because of God … is done for the welfare of humanity, such as the giving of alms, visitations of the sick, entertainments of strangers, humility, kindness.… Those who do these things to Christians anoint the Lord’s feet with ointment because they are the Lord’s feet with which he always walks—something that penitents are especially accustomed to do in the remission of their sins. This is a work called a fragrant ointment, but it is not the best. Rather, those who pursue charity, continue in fasting and prayer, have patience in adversities like Job, in temptations, those who are not afraid to confess the truth of God—all of which are things that are of no benefit to other people but only promote the glory of God—this is the ointment that anoints the head of the Lord Christ and from there runs down through his whole body, that is, the whole church. And this is very costly ointment whose fragrance fills the whole house, that is, the church of Christ.
There seems then much likeness and some connection about the woman in the four Evangelists. Yet I would say to those who think that all wrote of the same woman, “Do you think that the very same woman who poured precious ointment on Jesus’ head, as Matthew and Mark have related, also anointed his feet with ointment (or “myrrh,” “myrrha”) as Luke and John have related?But it is not possible that the Evangelists should have contradicted one another in relating about the same woman, since they were perfected in the same understanding and the same spirit and the same mind, and they had been seeking to minister to the welfare of the church. But if anyone thinks it is the same woman in Luke and John, let him tell us if Mary was the woman who is said in Luke to have been a sinner in a city who, learning that Jesus had sat down to meet in a Pharisee’s house, brought an alabaster box of ointment and stood behind his feet weeping, washing his feet with her tears.
It is incredible that Mary, whom Jesus loved, the sister of Martha, who had chosen the better portion, should be said to have been a sinner in the city. And the woman who, according to Matthew and Mark, poured precious ointment on Jesus’ head is not actually written to have been a sinner. But she who according to Luke is described as a sinner did not dare to reach to Christ’s head but washed his feet with her tears—as if scarcely worthy of his very feet—from sorrow that brought about sincere repentance with salvation.
The woman in Luke wails and weeps much so that she may wash Jesus’ feet. But she, who according to John is Mary, is introduced neither as a sinner nor as weeping. Perhaps then one will say that four different women are recorded by the Evangelists. But I rather agree that there were three. There was the one of whom Matthew and Mark wrote in complete agreement. There was also the woman of whom Luke wrote, while John wrote of yet another, differing from the other woman not only in what is written about the ointment but also because Jesus loved Mary and Martha—although she also is related to have been at Bethany like the woman in Matthew and Mark.
An abundance is oil with which sinners do business: the forgiveness of sins.
By oil the Anointed forgave the sins of the sinner who anointed [his] feet.
With [oil] Mary poured out her sin upon the head of the Lord of her sins.
It wafted its scent; it tested the reclining as in a furnace:
It exposed the theft clothed in the care of the poor.
It became the bridge to the remembrance of Mary to pass on her glory from generation to generation.
In its flowings is hidden joy, for oil does indeed gladden the face.
It brings its shoulder to all burdens in rejoicing and grieving with everyone:
For it serves joy yet is obeyed by gloom,
For faces joyful of life by it are resplendent,
And with it, the gloomy face of death is prepared for burial and dies.
In loving this body, that is, the church, bring water for his feet and kiss his feet, not only pardoning those who have become enmeshed in sin but by your peace giving them harmony and putting them at peace. Pour ointment on his feet, that the whole house wherein Christ reclines at table may be filled with the odor of your ointment, that all at table with him may be pleased with your perfume. In other words, pay honor to the least.
See the humility of this holy woman. She does not anoint his head but his feet. It is only afterward that she anoints the Lord’s head. Therefore, first she washes his feet and then his head. But she began at his feet so that she might be found worthy to proceed [to anoint] his head. For “those who are humble,” as it is written, “will be exalted, and those who are exalted will be humbled.” … And she wipes his feet not with a towel but with her hair so that she might exhibit even greater service to the Lord.… Allegorically, the woman was anticipating the figure of the church who truly in the fullness of faith brings its devotion to Christ. And this he freely receives as a very precious perfume.
What then saith Christ? "She hath done a good work for My burying." But why did He not expose the disciple in the case of the woman, nor say to him what the Evangelist hath declared, that on account of his own thieving he rebuked her? In His abundant longsuffering He wished to bring him to a better mind. For because He knew that he was a traitor, He from the beginning often rebuked him, saying, "Not all believe," and, "One of you is a devil." He showed them that He knew him to be a traitor, yet He did not openly rebuke him, but bare with him, desiring to recall him.
(Hom. lxv) Mary did not take part in serving the guests generally, but gave all her attention to our Lord, treating Him not as mere man, but as God: Then took Mary a pound of spikenard, very costly, and anointed the feet of Jesus, and wiped His feet with her hair.
(Hom. lxv. 2) But why was a thief entrusted with the bags of the poor? Perhaps it was to give him no excuse of wanting money, for of this he had enough in the bag for all his desires.
(Hom. lxv. 2) Christ, with great forbearance, does not rebuke Judas for his thieving, in order to deprive him of all excuse for betraying Him.
(Hom. lxv. 2) Again, as if to remind His betrayer, He alludes to His burial; For the poor ye have always with you, but Me ye have not always: as if He said, I am a burden, a trouble to thee; but wait a little, and I shall be gone.
But none of these things turned back that savage madman; yet in truth Jesus said and did far more than this, He washed his feet that night, made him a sharer in the table and the salt, a thing which is wont to restrain even the souls of robbers, and spake other words, enough to melt a stone, and this, not long before, but on the very day, in order that not even time might cause it to be forgotten. But he stood out against all.
"Let her alone," He saith, "for against the day of My burying hath she done this." Again, He maketh mention of the traitor in speaking of His burial. But him the reproof reacheth not, nor doth the expression soften him, though sufficient to inspire him with pity: as if He had said, "I am burdensome and troublesome, but wait a little while, and I shall depart." This too he intended in saying, "But Me ye have not always."
How then saith another Evangelist, that all the disciples used these words? All used them, and so did he, but the others not with like purpose. And if any one ask why He put the bag of the poor in the hands of a thief, and made him steward who was a lover of money, we would reply, that God knoweth the secret reason; but that, if we may say something by conjecture, it was that He might cut off from him all excuse. For he could not say that he did this thing from love of money, (for he had in the bag sufficient to allay his desire,) but from excessive wickedness which Christ wished to restrain, using much condescension towards him. Wherefore He did not even rebuke him as stealing, although aware of it, stopping the way to his wicked desire, and taking from him all excuse.
This was a proof of the genuineness of his resurrection, that after many days he both lived and ate. "And Martha ministered"; whence it is clear that the meal was in her house, for they received Jesus as loving and beloved. Some, however, say, that it took place in the house of another. Mary did not minister, for she was a disciple. Here again she acted in the more spiritual manner. For she did not minister as being invited, nor did she afford her services to all alike. But she directeth the honor to Him alone, and approacheth Him not as a man, but as a God. On this account she poured out the ointment, and wiped (His feet) with the hairs of her head, which was the action of one who did not entertain the same opinion concerning Him as did others; yet Judas rebuked her, under the pretense forsooth of carefulness.
(Tr. li. 7) The house was filled with the odour; the world was filled with the good fame.
"Then Jesus, six days before the passover, came to Bethany, where Lazarus was who had been dead, whom Jesus raised from the dead. And there they made Him a supper; and Martha served: but Lazarus was one of them that reclined at the table." To prevent people thinking that the man had become a phantom, because he had risen from the dead, he was one of those who reclined at table; he was living, speaking, feasting: the truth was made manifest, and the unbelief of the Jews was confounded. The Lord, therefore, reclined at table with Lazarus and the others; and they were waited on by Martha, one of the sisters of Lazarus.
But "Mary," the other sister of Lazarus, "took a pound of ointment of pure nard, very precious, and anointed the feet of Jesus, and wiped His feet with her hair; and the house was filled with the odor of the ointment." Such was the incident, let us look into the mystery it imported. Whatever soul of you wishes to be truly faithful, anoint like Mary the feet of the Lord with precious ointment. That ointment was righteousness, and therefore it was exactly a pound weight: but it was ointment of pure nard, very precious. The root of the word "pure" in the Greek is by us called "faith." Thou wast seeking to work righteousness: the just shall live by faith. Anoint the feet of Jesus: follow by a good life the Lord's footsteps. Wipe them with thy hair: what thou hast of superfluity, give to the poor, and thou hast wiped the feet of the Lord; for the hair seems to be the superfluous part of the body. Thou hast something to spare of thy abundance: it is superfluous to thee, but necessary for the feet of the Lord. Perhaps on this earth the Lord's feet are still in need. For of whom but of His members is He yet to say in the end, "Inasmuch as ye did it to one of the least of mine, ye did it unto me"?
"And the house was filled with the odor." The world is filled with the fame of a good character: for a good character is as a pleasant odor. Those who live wickedly and bear the name of Christians, do injury to Christ: of such it is said, that through them "the name of the Lord is blasphemed." If through such God's name is blasphemed, through the good the name of the Lord is honored. Listen to the apostle, when he says, "We are a sweet savor of Christ in every place." As it is said also in the Song of Songs, "Thy name is as ointment poured forth."
And now, lastly, listen to what we have here, how this ointment was to some a sweet savor unto life, and to others a sweet savor unto death. When the pious Mary had rendered this grateful service to the Lord, straightway one of His disciples, Judas Iscariot, who was yet to betray Him, said, "Why was not this ointment sold for three hundred pence, and given to the poor?" Alas for thee, wretched man! the sweet savor hath slain thee. For the cause that led him so to speak is disclosed by the holy evangelist. "This he said, not that he cared for the poor; but because he was a thief, and had the money bag, and bare what was put therein."
Look now, and learn that this Judas did not become perverted only at the time when he yielded to the bribery of the Jews and betrayed his Lord. It was not then that he perished, but he was already a thief, and a reprobate, when following the Lord; for it was with his body and not with his heart that he followed. He made up the apostolic number of twelve, but had no part in the apostolic blessedness: he had been made the twelfth in semblance, and on his departure, and the succession of another, the apostolic reality was completed, and the entireness of the number conserved. What lesson then, my brethren, did our Lord Jesus Christ wish to impress on His Church, when it pleased Him to have one castaway among the twelve, but this, that we should bear with the wicked, and refrain from dividing the body of Christ? Here you have Judas among the saints,-that Judas, mark you! who was a thief, yea-do not overlook it-not a thief of any ordinary type, but a thief and a sacrilegist: a robber of money bags, but of such as were the Lord's; of money bags, but of such as were sacred.
Lay to heart our Lord's example while living with man upon earth. Why had He a money bag, who was ministered unto by angels, save to intimate that His Church was destined thereafter to have her repository for money? Why gave He admission to a thief, save to teach His Church patiently to bear with thieves?
"For the poor ye have always with you, but me ye will not have always." We can certainly understand, "the poor ye have always;" what He has thus said is true. When were the poor wanting in the Church? "But me ye will not have always;" what does He mean by this? How are we to understand, "Me ye will not have always"? Don't be alarmed: it was addressed to Judas. Why, then, did He not say, thou wilt have, but, ye will have? Because Judas is not here a unit. One wicked man represents the whole body of the wicked; in the same way as Peter, the whole body of the good, yea, the body of the Church, but in respect to the good.
"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, whom He had raised from the dead." They were drawn by curiosity, not by charity: they came and saw. Hearken to the strange scheming of human vanity. Having seen Lazarus as one raised from the dead,-for the fame of such a miracle of the Lord's had been accompanied everywhere with so much evidence of its genuineness, and it had been so openly performed, that they could neither conceal nor deny what had been done,-only think of the plan they hit upon. "But the chief priests consulted that they might put Lazarus also to death; because that by reason of him many of the Jews went away, and believed on Jesus." O foolish consultation and blinded rage! Could not Christ the Lord, who was able to raise the dead, raise also the slain? When you were preparing a violent death for Lazarus, were you at the same time denuding the Lord of His power? If you think a dead man one thing, a murdered man another, look you only to this, that the Lord made both, and raised Lazarus to life when dead, and Himself when slain.
Harmony is maintained here between the three Evangelists: Matthew, Mark and John. There is no doubt that they record the same occurrence at Bethany. This is the occasion when the disciples also, as all three mention, murmured against the woman, ostensibly on the ground of her having wasted this very precious ointment. There is the further fact that Matthew and Mark tell us that it was the Lord’s head on which the ointment was poured, while John says it was his feet. This can be shown to involve no contradiction if we apply the principle … that even where the several Evangelists introduce only the one fact each, we should take the case to have been really that both things were elements in the actual occurrence. In the same way, our conclusion with regard to the passage now before us should be that the woman poured the ointment not only on the Lord’s head but also on his feet.
(Tr. l. 5) He lived, talked, feasted; the truth was established, the unbelief of the Jews confounded.
(Tr. l. 6) The word pistici seems to be the name of some place, from which this precious ointment came.
(de Con. Evang. ii. lxxix) That she did this on another occasion in Bethany is not mentioned in Luke's Gospel, but is in the other three. Matthew and Mark say that the ointment was poured on the head, John says, on the feet. Why not suppose that it was poured both on the head, and on the feet? (c. lxxviii.). Matthew and Mark introduce the supper and the ointment out of place in the order of time. (Mat 26:6. Mark 14:3.) When they are some way farther on in their narrationa, they go back to the sixth day before the passover.
And the house was filled with the odour of the ointment.
(Tr. l) Remember the Apostle's words: To the one we are the savour of death unto death; and to the other the savour of life unto life. (2 cor. 11:16)
(de Con. Evang. ii. lxxix. [156.]) Then saith one of His disciples, Judas Iscariot, Simon's son, which should betray Him, Why was not this ointment sold for three hundred pence, and given to the poor? In the other Gospels it is the disciples who murmured at the waste of the ointment. I think myself that Judas is put for the whole body of disciples; the singular for the plural. But at any rate we may supply for ourselves, that the other disciples said it, or thought it, or were persuaded by this very speech of Judas. The only difference is, that Matthew and Mark expressly mention the concurrence of the others, whereas John only mentions Judas, whose habit of thieving He takes occasion to notice: This he said, not that he cared for the poor, but because he was a thief, and had the bag, and bare what was put therein.
(Tr. l. 10) Judas did not perish at the time when he received money from the Jews to betray our Lord. He was already a thief, already lost, and followed our Lord in body, not in heart; wherein we are taught the duty of tolerating wicked men, lest we divide the body of Christ. He who robs the Church of any thing may be compared to the lost Judas. Tolerate the wicked, thou that art good, that thou mayest receive the reward of the good, and not fall into the punishment of the wicked. Follow the example of our Lord's conversation upon earth. Wherefore had He bags, to Whom the Angels ministered, except because His Church should afterwards have bags? Why did He admit thieves, but to show that His Church should tolerate thieves, while it suffered from them. It is not surprising that Judas, who was accustomed to steal money from the bags, should betray our Lord for money.
(Tr. l. 13) He was speaking of His bodily presence; for in respect of His majesty, providence, ineffable and invisible grace, those words are fulfilled, Lo, I am with you alway, even unto the end of the world. (Mat. 28:20) (c. 12.). Or thus: In the person of Judas are represented the wicked in the Church; for if thou art a good man, thou hast Christ now by faith, and the Sacrament, and thou shalt have Him always, for when thou hast departed hence, thou shalt go to Him who said to the thief, To-day shalt thou be with Me in paradise. (Luke 23:43) But if thou art wicked, thou seemest to have Christ, because thou art baptized with the baptism of Christ, because thou approachest to the altar of Christ: but by reason of thy wicked life, thou shalt not have Him alway. It is not thou hast, but ye have, the whole body of wicked men being addressed in Judas. (c. 14). 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. Curiosity brought them, not love.
(Tr. l. 14) When the news of this great miracle had spread every where, and was supported by such clear evidence, that they could neither suppress or deny the fact, then, The chief priests consulted that they might put Lazarus to death. O blind rage! as if the Lord could raise the dead, and not raise the slain. Lo, the Lord hath done both. He raised Lazarus, and He raised Himself.
(Tr. li. 6) The ointment with which Mary anointed the feet of Jesus was justice. It was therefore a pound. It was ointment of spikenard (pistici) too, very precious. Πίστις is Greek for faith. Dost thou seek to do justice? The just liveth by faith. (Heb. 10:38) Anoint the feet of Jesus by good living, follow the Lord's footsteps: if thou hast a superfluity, give to the poor, and thou hast wiped the Lord's feet; for the hair is a superfluous part of the body.
(Tr. li. 7) The house was filled with the odour; the world was filled with the good fame.
While Martha was serving, Mary anointed the Lord with ointment, thus accomplishing her love towards Him; and by the actions of both, the measure of love was filled up and made perfect.
Or pistici means genuine, non-adulterated. She is the woman that was a sinner, who came to our Lord in Simon's house with the box of ointment.
Mystically, that He came to Bethany six days before the passover, means, that He who made all things in six days, who created man on the sixth, in the sixth age of the world, the sixth day, the sixth hour, came to redeem mankind. The Lord's Supper is the faith of the Church, working by love. Martha serveth, whenever a believing soul devotes itself to the worship of the Lord. Lazarus is one of them that sit at table, when those who have been raised from the death of sin, rejoice together with the righteous, who have been ever such, in the presence of truth, and are fed with the gifts of heavenly grace. The banquet is given in Bethany, which means, house of obedience, i. e. in the Church: for the Church is the house of obedience.
And observe, on the first occasion of her anointing, she anointed His feet only, but now she anoints both His feet and head. The former denotes the beginnings of penitence, the latter the righteousness of souls perfected. By the head of our Lord the loftiness of His Divine nature, by His feet the lowliness of His incarnation are signified; or by the head, Christ Himself, by the feet, the poor who are His members.
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Summary
John 12:3 presents a profound moment of extravagant devotion where Mary of Bethany, sister of Lazarus and Martha, anoints Jesus' feet with a pound of incredibly costly spikenard ointment and then humbly wipes them with her hair. This intimate act of worship fills the entire house with the fragrance, symbolizing the far-reaching impact of genuine, sacrificial love for Christ.
Context
Literary Context
This verse is situated within the Gospel of John's narrative of Jesus' final week before His crucifixion, often referred to as the "Book of Glory" (John 12-21). The supper in Bethany, occurring six days before the Passover, follows immediately after Jesus' miraculous raising of Lazarus from the dead in John 11. This miracle solidified Jesus' identity as the resurrection and the life, drawing both fervent belief and intensified opposition from the Jewish authorities. Mary's act of anointing serves as a poignant counterpoint to the growing hostility, highlighting selfless love in the face of impending betrayal and death. The subsequent verses in John 12:4-8 reveal Judas Iscariot's mercenary objection to Mary's deed, which Jesus then defends as a preparation for His burial.
Historical & Cultural Context
The setting is Bethany, a village near Jerusalem, at the home of Lazarus, Martha, and Mary. Hospitality was a cornerstone of ancient Near Eastern culture, and hosting a meal for a revered guest like Jesus was a significant honor. Anointing a guest's head with oil was a common courtesy, but anointing feet was an act of profound humility and reverence, usually performed by servants. The use of "spikenard" (Greek: nardos) indicates a highly prized aromatic oil imported from the Himalayas, making its value immense. A "pound" (Greek: litra) of this ointment was indeed "very costly" (Greek: polýtimos), estimated by some to be worth 300 denarii, roughly a year's wages for a common laborer. For Mary to use such a valuable possession, and then to let down her hair—a woman's glory and typically reserved for private display—to wipe Jesus' feet, was an extraordinarily public and intimate gesture of complete devotion and self-abasement.
Key Themes
Mary's act in John 12:3 powerfully contributes to several overarching themes in John's Gospel. It exemplifies Extravagant Love and Worship, demonstrating that true devotion to Christ knows no bounds of cost or conventionality, contrasting sharply with the calculating and self-serving motives of Judas in John 12:4-6. This act also foreshadows Jesus' Impending Death and Burial, as Jesus Himself interprets it as a preparation for His burial in John 12:7. Furthermore, the "odour" filling the house underscores the theme of Spiritual Fragrance and Testimony, where acts of genuine worship and sacrifice for Christ have a pervasive and undeniable impact, extending beyond the immediate moment and serving as a witness to others, much like the "aroma of Christ" mentioned in 2 Corinthians 2:14-16.
Exposition and Analysis
Key Word Analysis
This verb signifies to take, receive, or get hold of. In Mary's action, it suggests a deliberate, active choice to acquire and present this precious commodity, rather than a passive reception. It highlights her intentionality in preparing this gift for Jesus.
This word specifically means to oil or anoint with perfume. Unlike chriō (from which "Christ" derives, meaning to anoint for a specific office or purpose), aleíphō refers to a more general act of applying oil or ointment, often for hygiene, healing, or beautification. Here, it is an act of honor and devotion, transforming a common practice into an extraordinary gesture.
Derived from "to knead out," this verb means to wipe dry or thoroughly clean. The intensity of this action, combined with the means (her hair), underscores the depth of Mary's humility and the thoroughness of her service. It's not a casual pat but a dedicated act of cleansing and devotion.
Verse Breakdown
"Then took Mary a pound of ointment of spikenard, very costly"
This phrase immediately establishes the extraordinary nature of Mary's gift. The "pound" (approximately 12 ounces or 327 grams) signifies a substantial quantity, and "spikenard" identifies it as a rare and highly valued perfume. The descriptor "very costly" emphasizes the immense financial sacrifice Mary was making, setting the stage for the profound act of worship that follows.
"and anointed the feet of Jesus"
This is the central action. While anointing the head was a customary sign of honor, anointing the feet was an act of humble servitude, typically performed by a slave or a very devoted disciple. Mary's choice to anoint Jesus' feet underscores her profound reverence and humility before Him.
"and wiped his feet with her hair"
This gesture elevates the act beyond mere anointing into an unparalleled display of devotion and self-abasement. For a woman to unbind her hair in public was scandalous and culturally inappropriate, as it was considered her glory and usually reserved for private display. By using her hair, Mary expressed utter humility, complete surrender, and an unreserved outpouring of herself in worship.
"and the house was filled with the odour of the ointment"
This final clause describes the immediate, pervasive effect of Mary's act. The strong, sweet fragrance of the spikenard permeated the entire house, serving as a sensory testament to the powerful and undeniable impact of her worship. It symbolizes how genuine acts of devotion to Christ have a tangible and far-reaching influence, affecting all those present.
Literary Devices
The passage employs several potent literary devices. Symbolism is prominent, with the costly spikenard symbolizing Mary's extravagant love and devotion, a sacrifice of her most valuable possession. Her unbound hair, used to wipe Jesus' feet, is a powerful symbol of humility and self-abasement, as it was culturally improper for a woman to display her hair in public, let alone use it in such a manner. This gesture also carries a strong element of intimacy, highlighting the personal and profound nature of her relationship with Jesus. The "odour" that fills the house functions as a form of sensory imagery, allowing the reader to experience the pervasive impact of Mary's worship, symbolizing the spiritual fragrance that emanates from genuine acts of devotion. Furthermore, the entire scene acts as a foreshadowing device, as Jesus later explains it as preparation for His burial, imbuing Mary's act with prophetic significance.
Theological and Thematic Connections
Mary's act of anointing Jesus' feet with costly spikenard and wiping them with her hair stands as a timeless paradigm of true worship and discipleship. It reveals that genuine devotion to Christ is often characterized by lavish giving, profound humility, and an unreserved outpouring of self, without concern for worldly cost or social convention. This act transcends mere hospitality, becoming a prophetic gesture anticipating Jesus' death and burial, and demonstrating that the most valuable offering we can give is our unreserved love and surrender to Him, which then permeates and transforms the surrounding environment.
Reflection and Application
Mary's act of worship is a profound challenge to our understanding of devotion in a world often preoccupied with practicality and self-preservation. Her extravagant offering of costly ointment, combined with the deeply humble and intimate gesture of wiping Jesus' feet with her hair, exemplifies a love that is uncalculating, unreserved, and utterly focused on the object of its affection. It prompts us to examine the nature of our own giving and service to Christ: Is it merely convenient, or does it involve genuine sacrifice? Do we hold back our most precious resources—whether time, talent, or treasure—or do we pour them out lavishly for His glory? The "odour" that filled the house reminds us that authentic worship has a pervasive and undeniable impact, a spiritual fragrance that testifies to the depth of our devotion and influences those around us. Mary's example calls us to a radical, humble, and uninhibited expression of love for Jesus, recognizing that nothing we possess is too valuable to offer to the One who gave His all for us.
Questions for Reflection
FAQ
Why was the ointment so costly, and what does that signify?
The ointment of spikenard was "very costly" (Greek: polýtimos) because it was a rare, imported perfume, likely from the Himalayas, and a pound of it was equivalent to about 300 denarii, which was a year's wages for a common laborer. This immense value signifies the extraordinary sacrifice Mary made, highlighting that her act was not a casual offering but a profound and extravagant expression of love and devotion, giving her very best to Jesus without reservation. It underscores the theme that genuine worship often involves significant personal cost.
Why did Mary wipe Jesus' feet with her hair, and what was the cultural significance?
Wiping Jesus' feet with her hair was an act of extreme humility and intimacy. In that culture, a woman's hair was considered her glory and was typically kept covered or bound in public. To let it down and use it to wipe someone's feet, especially a man's, was an act of profound self-abasement and devotion, far exceeding customary hospitality. It demonstrated Mary's complete surrender and unreserved love for Jesus, showing that she held nothing back in her worship. This gesture also contrasts sharply with the actions of the Pharisees, who often neglected basic courtesies for Jesus, as seen in Luke 7:44-46.
How does Jesus' reaction to Mary's act differ from Judas's reaction?
Jesus immediately defends Mary's act, interpreting it prophetically as preparation for His burial, as stated in John 12:7. He commends her selfless devotion and understands the spiritual significance of her offering. In contrast, Judas Iscariot objects, feigning concern for the poor but truly motivated by greed, as he was a thief who pilfered from the money bag (John 12:4-6). This stark contrast highlights the difference between genuine, Spirit-led worship and self-serving, materialistic motives.
Christ-Centered Fulfillment
Mary's act of anointing Jesus' feet with costly spikenard and wiping them with her hair is a beautiful and prophetic foreshadowing of Christ's own ultimate sacrifice and the pervasive fragrance of His redemptive work. Just as Mary poured out her most valuable possession without reservation, so too did Christ pour out His very life, "emptying himself" (Philippians 2:7) on the cross as the Lamb of God who takes away the sin of the world (John 1:29). Her act of humble service, anticipating His burial, points to the profound humility of the Son of God who came not to be served, but to serve, and to give His life as a ransom for many (Mark 10:45). The "odour" that filled the house symbolizes the spiritual aroma of Christ's perfect obedience and atoning sacrifice, which ascended to God as a "fragrant offering and sacrifice" (Ephesians 5:2). Through His death and resurrection, Christ has filled the entire spiritual "house" of creation with the life-giving fragrance of His grace, reconciling all things to Himself (Colossians 1:19-20). Mary's lavish devotion, therefore, mirrors and responds to the even more lavish, unreserved love of Christ, who gave Himself for us, that we might live for Him.