Thomas Aquinas Commentary John 12:1-6

"Jesus therefore six days before the passover came to Bethany, where Lazarus was, whom Jesus raised from the dead. So they made him a supper there: and Martha served; but Lazarus was one of them that sat at meat with him. Mary therefore 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. But Judas Iscariot, one of his disciples, that should betray him, saith, Why was not this ointment sold for three hundred shillings, and given to the poor? Now this he said, not because he cared for the poor; but because he was a thief, and having the bag took away what was put therein." — John 12:1-6 (ASV)

1. Until now, the Evangelist has been showing the power of Christ’s divinity by what he did and taught during his public life. Now he begins to show the power of his divinity as manifested in his passion and death.

   He treats of two main subjects:

   1. Christ’s passion and death.
   2. His resurrection: and on the first day of the week (John 20:1).

   The first subject, Christ's passion and death, is divided into three parts:

   1. The cause or occasion of his passion and death.
   2. How Christ prepared his disciples for his physical separation from them: before the festival day of the Passover (John 13:1).
   3. The description of his passion and death: when Jesus had said these things, he went forth (John 18:1).

   There were two things that caused or occasioned the passion of Christ: the glory of Christ, which aroused the envy of the Jews, and their disbelief, which blinded them.

   Accordingly, the Evangelist first treats of the glory Christ received, and second, of the unbelief of the Jews: and although he had done so many miracles before them, they believed not in him (John 12:37).

   Regarding the glory Christ received, he does two things:

   1. He shows how Christ received glory from other people.
   2. He shows how Christ received glory from God: now is my soul troubled (John 12:27).

   Concerning the glory Christ received from other people, he does three things:

   1. He shows how Christ received glory from his intimate friends.
   2. He shows how Christ received glory from the crowd of the Jewish people: a great multitude (John 12:9).
   3. He shows how Christ received glory from the Gentiles: now there were certain gentiles among them (John 12:20).

   Concerning the glory Christ received from his friends, he does two things:

   1. He shows the glory Christ received by being served by his friends.
   2. He shows how this kindled the indignation of the one who was to betray him, Judas Iscariot.

   Regarding the first point, the service of his friends, he does three things:

   1. He describes the time.
   2. He describes the place: Jesus therefore.
   3. He describes the kindness shown to Christ: and they made him a supper there.

2. He says first what we have already stated: that before the Passover, Christ went into a region near the wilderness, and since the feast was drawing near, the Jews began to look for him. Thus, when the Passover season was at hand, during which the symbolic lamb was sacrificed, he, as the True Lamb, came to the place where he would suffer and of his own free will be sacrificed for the salvation of the world: he was offered because it was his own will (Isaiah 53:7).

   The Evangelist says Christ came there six days before the Passover, to inform us that by the day of the Passover he did not mean the fourteenth day of the first month, when the Passover lamb was slain in the evening (Exodus 12), but the fifteenth day. This entire day was festive, and that year it fell on the Friday our Lord suffered. Thus the sixth day before the Passover was the first day of the week, that is, the Palm Sunday on which our Lord entered Jerusalem. Consequently, Christ came to Bethany on the previous day, that is, on the Sabbath. This is what he means by the phrase, six days before the Passover.

3. This number is very appropriate to the mystery to be accomplished. First of all, because of the number itself, for six is a perfect number. God completed the works of creation in six days. For this reason, it was appropriate that it should take six days to accomplish the work of the passion, which would restore all things: to reconcile all things, whether on earth or in heaven, making peace by the blood of his cross (Colossians 1:20); God was in Christ reconciling the world to himself (2 Corinthians 5:19).

   Second, it is appropriate to the mystery, considering its foreshadowing. For Exodus commanded that on the tenth day of the first month every man was to take a lamb for his household and keep it for the sacrifice (Exodus 12:3). Thus it was also on the tenth day of the first month, that is, on the sixth day before the fifteenth day, that our Lord decided to enter Jerusalem, drawing near to the place where he would be sacrificed. This is clear from what follows: and on the next day, a great multitude came to the festival day, when they had heard that Jesus was coming to Jerusalem, took branches of palm trees, and went forth to meet him (John 12:12–13).

4. Then when he says, Jesus, therefore, six days before the Passover, came to Bethany, the place is mentioned. Bethany was a village near Jerusalem, and it means the ‘house of obedience’. This also is appropriate to the mystery.

   First, regarding the reason for the passion: he became obedient to death (Philippians 2:8). Second, regarding the fruit of the passion, which is obtained only by those who obey Christ: he became the source of eternal salvation to all who obey him (Hebrews 5:9).

   It is significant that he added, where Lazarus had been dead, whom Jesus had raised from the dead, because in the house of obedience those who are spiritually dead are raised to life by being restored to the way of righteousness: by one man’s obedience many will be made righteous (Romans 5:19). According to the literal sense, however, this was written to show that Christ came to Bethany in order to revive the memory of the resurrection of Lazarus: he has caused his wonderful works to be remembered; the Lord is gracious and merciful (Psalms 111:4).

5. Then when he says, and they made him a supper there, he mentions the kindness shown to Christ by his friends:

   First, by his friends in general;

   Second, in particular, at Martha served.

6. It was also appropriate to this mystery that they served him a supper there, at Bethany, because the Lord is spiritually refreshed in the house of obedience since our obedience pleases him, according to: behold, I stand at the door and knock; if any one hears my voice and opens the door, I will come in to him and eat with him, and he with me (Revelation 3:20).

7. Next he mentions the three people who attended or sat with Jesus: Martha, Lazarus, and Mary.

   Martha represents the prelates who are appointed to serve in the churches: this is how one should regard us, as servants of Christ and stewards of the mysteries of God (1 Corinthians 4:1). Thus we read that Martha served: Martha was busy with much serving (Luke 10:40).

   Lazarus, who had been raised to life, represents those who have been brought from sin to the state of righteousness by the ministry or service of the prelates; and they, along with the other righteous, feast spiritually with the Lord. Thus he says, but Lazarus was one of those who was at table with him: let the just feast and rejoice before God and be delighted with gladness (Psalms 68:3).

   Mary represents the contemplatives: Mary sat at the Lord’s feet and listened to his teaching (Luke 10:39).

8. Three things are mentioned about Mary’s ministry: first, the ointment she used; second, the kindness she offered: and anointed the feet of Jesus; third, its effect: and the house was filled with the fragrance of the ointment.

   With regard to the ointment, three things are noted. First, the amount, and it was a large amount, a pound of ointment: if you have many possessions, make your gift from them in proportion . Second, its substance, for it was made of pure nard: while the king was on his couch, my nard gave forth its fragrance (Song of Solomon 1:12). Recall that nard is a short, black, aromatic herb; and the ointment which is made from it has a fragrance with the power to give strength and comfort. Third, its composition is noted, for the nard is described as genuine. According to Augustine, the word genuine is taken from the place where nard originates. However, it is better to interpret this word as meaning true or pure, that is, not adulterated: for pistis in Greek is the same as our "faithful." He adds that it was costly, because it was made from nard, which is used in costly ointments, and perhaps other expensive ingredients were added to it. This teaches us that we should offer to God those things we regard as most precious: I will offer to you burnt offerings of fatlings, with the smoke of the sacrifice of rams (Psalms 66:15); cursed be the cheat who has a male in his flock, and vows it, and yet sacrifices to the Lord what is blemished (Malachi 1:14).

   See Mary’s humility, for she fell down at the feet of Jesus and anointed the feet of Jesus, according to, let us worship at his footstool (Psalms 132:7). Second, see her devotion, for she wiped his feet with her hair, in this way making an offering of herself: yield your members to God as instruments of righteousness (Romans 6:13).

   He mentions the effect of her ministering when he says, and the house was filled with the fragrance of the ointment. This tells us of the goodness of this ointment, which filled the entire house: we will run after you to the fragrance of your ointments (Song of Solomon 1:4).

9. The question is raised as to whether this woman is the same woman who anointed our Lord as mentioned in Luke (Luke 7:37), Matthew (Matthew 26:7), and Mark (Mark 14:3).

   We learn from Jerome and Chrysostom that many think that the sinful woman mentioned by Luke is not the sister of Lazarus, Mary, who is said to have anointed the Lord.

   Origen adds that she is also not the woman of whom Matthew and Mark speak, but that they were speaking of some other woman. He gives three reasons for this opinion. The first is based on the time: for the woman in John anointed the Lord six days before the Passover, while the woman mentioned by Matthew and Mark did so some time during the two days preceding the Passover. Matthew prefaces his account by stating that the Lord said: you know that after two days the Passover is coming (Matthew 26:2); and in Mark: it was now two days before the Passover and the feast of the Unleavened Bread (Mark 14:1).

   The second reason is based on the place: for in Matthew and Mark the woman is said to have anointed the Lord in the house of Simon the leper, but in John she seems to be in the house of Martha, for we read that Martha was serving the guests. And Augustine agrees with this.

   The third reason is from the action itself: for the woman in Matthew and Mark anointed the head of our Lord, while the one in John anointed his feet.

   On the other hand, Augustine and Gregory claim that the four Evangelists are speaking of one and the same woman, but that she anointed our Lord twice. The first time, mentioned by Luke, was at the beginning of her conversion, some time during the middle of Christ’s public life. The second time, mentioned by the other three Evangelists, was a few days before Christ’s passion. Thus the same act is mentioned here in John and in Matthew (Matthew 26) and Mark (Mark 14).

   As for the discrepancy in the time, Augustine says that John preserved the historical order, while Matthew and Mark simply recalled that it took place just before Judas’s betrayal, which was believed to have been occasioned by this event.

   As for the argument based on the difference of place, there is no reason why the house of Simon the leper could not be the house of Mary and Martha, since Simon might have been the head of the house. He is called a leper because at one time he was a leper, but was cured by Christ.

   As far as the act itself is concerned, Augustine says that the woman anointed both the head and feet of Jesus.

10. If the objection is raised that according to Mark she broke the alabaster jar and poured ointment on the head of Jesus, one might answer this in two ways. First, that it was broken in such a way that some remained for anointing his feet; second, she could have anointed his feet first, and then, breaking the jar, poured the rest on his head.

11. Mystically, the pound Mary used represents the work of justice, for it belongs to justice to weigh things and give pound for pound: their weight will be equal (Ezekiel 45:11). Now four other virtues must be added if the work of justice is to be perfect. First, compassion: and so he says, ointment, which, because it is soothing, represents mercy: for judgment is without mercy to one who has shown no mercy (James 2:13). Second, humility is needed: so he says, nard, which, since it is a small herb, signifies humility: the greater you are, the more you must humble yourself . Third, faith is needed: thus he says, pure, that is believing: the righteous will live by his faith (Habakkuk 2:4). Fourth, charity must be present: so he says, costly, for charity alone pays the price for eternal life: if I give away all I have to the poor... but have not love, I gain nothing (1 Corinthians 13:3).

    The works of justice anoint both the feet and head of Jesus. By his feet we understand the mystery of his humanity; and by his head, his divinity, according to: the head of Christ is God (1 Corinthians 11:3). Thus one who venerates the divinity and humanity of Christ is said to anoint his head and feet. Or, we can take the head as indicating the very person of Christ, according to: he has made him the head over all things for the Church (Ephesians 1:22). Then the feet are Christ’s faithful, of whom we read: as you did it to one of the least of these my brothers, you did it to me (Matthew 25:40); how beautiful upon the mountains are the feet of him who brings good tidings, who publishes peace (Isaiah 52:7). Thus, one who honors Christ himself, anoints the head of Christ; and one who serves his faithful anoints our Lord’s feet. Again, because hair is produced from what is surplus in the body, one dries the Lord’s feet with his hair when he takes what he has in surplus and relieves the needs of his neighbor: give that which remains as alms (Luke 11:41). Thus Augustine says: "If you have a surplus of anything, give it to the poor and you have dried the feet of the Lord." The fact that the house was filled with the fragrance of the ointment signifies that because of the works of justice, the Church enjoys and is filled with a good reputation: and manifests the fragrance of his knowledge by us in every place. We are the aroma of Christ (2 Corinthians 2:14–15).

12. Next, the Evangelist describes the traitor’s indignation at this, introduced by the words, then one of his disciples.

    He does two things concerning this indignation:

    1. He shows the indignation itself.
    2. He shows how it was curbed by Christ: Jesus therefore said (John 12:7).

    Concerning the indignation itself, he does three things:

    1. He describes the traitor.
    2. He mentions what the traitor said: Why was not this ointment sold for three hundred pence?
    3. He states that the traitor's intention was evil: Now he said this, not because he cared for the poor, but because he was a thief.

13. The traitor is portrayed in three ways. First, his dignity is given when he says, one of his disciples. This teaches us that no one should be presumptuous, no matter to what dignity he has been raised: his angels he charges with wickedness (Job 4:18).

    Second, his name, Judas Iscariot. The name ‘Judas’ means ‘professing’ to indicate to us that in addition to a way of professing that is virtuous, man professes with his lips and so is saved (Romans 10:10), there is a way of professing that is blameworthy and mercenary: he will profess you, when you have done good to him (Psalms 49:18).

    Third, his crime is mentioned, who was about to betray him: even my bosom friend in whom I trusted, who ate of my bread, has lifted his heel against me (Psalms 41:9).

14. Then he gives the traitor’s words, from which we see that he had died spiritually from the aroma of the ointment, according to: for we are the aroma of Christ... to one a fragrance from death to death, to the other a fragrance from life to life (2 Corinthians 2:15). Judas was displeased because the ointment was not sold but poured out as an act of homage to Christ. Thus Judas says, Why was this ointment not sold for three hundred denarii? But as we read in Corinthians, the ministers of Satan disguise themselves as angels of righteousness (2 Corinthians 11:14). Thus Judas hid his evil under the cloak of piety, saying, and given to the poor: his heart will work iniquity to practice hypocrisy and speak to the Lord deceitfully (Isaiah 32:6).

15. The Evangelist exposes the deceit when he adds, now he said this, not because he cared for the poor, but because he was a thief. For he was not interested in helping the poor, since the hearts of the wicked are cruel (Proverbs 12:10), but because he was a thief, and accustomed to stealing, he was pained that the use of the ointment had deprived him of an opportunity to steal. It was this greed that led to the betrayal, for we read: nothing is more wicked than the covetous man ; and the thief comes only to steal, to kill, and to destroy (John 10:10).

    He had the opportunity to steal for having the money box, that is, he was in charge of our Lord’s money bag, and took what was put into it. In other words, whatever was donated by the faithful for Christ’s use and for the poor he carried as a duty, but carried off as a thief.

16. Two things can be noted here. First, that Christ lived on alms as a poor person: as for me, I am poor and needy (Psalms 40:17). Second, it is not opposed to perfection to keep alms in a money box. Thus what we read in Matthew, do not be anxious about tomorrow (Matthew 6:34), does not forbid one from saving for tomorrow, since our Lord did this very thing, and he is the supreme model of perfection.

17. One might ask why our Lord, since he knew that Judas was a thief, entrusted him with the money box?

    This can be answered in three ways. First, according to Augustine, Christ did this so that his Church would be patient when it was robbed; for one is not good if he cannot endure those who are evil. Thus we read: as a lily among brambles, so is my love among maidens (Song of Solomon 2:2). Second, our Lord entrusted him with the money box to reduce his risk of final damnation, because he could then satisfy his greed from the money box. But as it is said: he who loves money will not be satisfied with money (Ecclesiastes 5:10). Third, according to others, he did this in order to teach us that spiritual things should be entrusted to those who are more worthy, and temporal things should be entrusted to the less worthy. Thus the Apostles said: it is not right that we should give up preaching the word of God to serve tables (Acts 6:2), and they entrusted this work to one of the deacons.

18. But why does it say here that only Judas said this when the ointment was poured out, while Matthew says that the disciples said this?

    One reply is that Matthew uses the plural for the singular, as he also did in those who sought the child’s life are dead (Matthew 2:20). Or, one might answer that Judas was the first to grumble and that this incited the others to say the same, although not from the same motive.