INTRODUCTION
ORIENTATION AND CONTEXT
Significance of Text
Love, honor, and devotion are all played out in an account in the Gospel of John spanning only eight verses. It begins in the first verse of chapter 12 as a dinner given in honor to Jesus. Lazarus is alive again and sits at table with Him, Martha shows her devotion by serving, while Mary gives up her wealth and reputation for the opportunity to show Him her love.
On His way to Jerusalem for Passover and His coming crucifixion, Jesus goes to Bethany, the town where His friends, Lazarus, Martha, and Mary live. They are all at dinner when Mary takes an expensive pound of perfumed ointment and anoints Jesus's feet. Then, she wipes His feet with her hair. Judas, the disciple who would betray Him speaks out against this lavish display, asking why the costly perfume was not sold and the money given to benefit the poor. Jesus answers this challenge by defending Mary's actions, noting that she bought it for the day of His burial. The account concludes with Jesus saying, "You always have the poor with you, but you do not always have me" (v. 8 NRSV).
Viewed through the lens of twenty-first century America, Mary's actions deserve a reaction similar to that of Judas. "Why was this perfume not sold for three hundred denarii and the money given to the pore?" (v. 5).
After reading verse 6, where the author says that Judas only said that, because he was a thief and cared only about the money, one still wonders why Mary anointed the Lord with something so costly. Even reading Jesus's explanation in verse 7 does not satisfy us for an answer. How did Jesus know she bought it for His burial? Did Mary tell Him, or did she have a sense of what was to come to pass in just a few short days?
This account in John's Gospel is one of three similar accounts in the New Testament canon. Matthew and Mark also have like narratives with similar characters at a dinner with Jesus and His disciples. Are they the same story? If not, what does John add that makes his account more personable? Could it be because the account of Jesus raising Lazarus from the dead in the previous chapter has already endeared the reader to the family? And what about Luke? There is a story in the physician's Gospel in chapter 7 that has similar characteristics, but scholars say it is not the same.
Historical and Social Setting
Who wrote this Gospel which is so different from the other three synoptic Gospels? The book of John reads as if it is written from the point of view of an eyewitness. Although the author never names himself as John, the disciple, the son of Zebedee and brother of Jjames, he does say he is the "disciple whom Jesus loved" who reclined next to Him at the supper (21:20). Of him, he also says, "This is the disciple who is testifying to these things and has written them, and we know that his testimony is true" (v. 24).
When was this Gospel written? "The Gospel was likely written sometime in the late first century or early second century CE. But some scholars continue to argue for an earlier first century date, at least for an earlier form of the Gospel" (Coogan 1917).
Where was it written? Tradition has it that the Gospel was written in Ephesus, which was in Asia, but many say it was written in Palestine. Still others say Alexandria because "the Gospel was popular with Gnostic thinkers living in Egypt" (Coogan 1917).
The Who, when and where may be argued about the book of John, but the why is clearly stated in his book. "While some have held that the purpose of the Gospel was to combat Docetism or to oppose those who retained their loyalty to John the Baptist, it is clear from the evangelist's own words that his purpose in writing was that his readers would "believe that Jesus is the Christ, the Son of God, and that be believing they might have life in His name"" (Mounce Kindle Loc 10268).
Literary Context
The account in chapter 12 is a small piece of the book of John. Like the surrounding chapters and verses, it is a historical narrative. Basically, the author is telling his readers/listeners a story. The point of his story is the truth about Jesus. It begins with John the Baptist proclaiming "Behold the Lamb of God, which taketh away the sin of the world" (1:29 KJV). It culminates in (21:25), "And there are also many other things which Jesus did, the which if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen"
In chapter 11, Jesus raises Lazarus from the dead. In that account, Mary is introduced to us (v. 2), and we are told that she is the one who anointed Jesus's feet and wiped them with her hair whose brother was sick. This announcement gives us a glimpse that John's readers knew his stories well, already.
After Lazarus was raised, the chief priests and Pharisees gathered together to try and figure out how to get rid of Jesus. They were afraid of losing power with the people and afraid that Rome would come and take away their nation. Caiaphas, the high priest that year prophesied that one man would die for the people. From that time on, they studied on how to put Him to death.
At the end of chapter 11, we read that Jesus and His disciples hid out in Ephraim. Then, the time of Passover came, and everyone in Jerusalem wondered if Jesus would come to the feast. This is where we find Jesus when chapter 11 ends and chapter 12 begins. He is coming to the feast, even though the Pharisees and chief priests are laying in weight and have spies out looking for Him.
Interestingly enough, the next day after Jesus leaves Bethany for Jerusalem many of those who had come to the Passover feast, when they knew Jesus was on His way, took branches of palm trees and went to meet Him, crying, "Hosanna: blessed is the King of Israel that cometh in the name of the Lord" (v. 13 KJV). Jesus rides into Jerusalem on a donkey; a bold action, considering He had just come from keeping a low profile.
In terms of where the account of His anointing in Bethany fits, with Jesus's announcement of "She bought it so that she might keep it for the day of my burial", (v. 7), we spring toward the climax of the narrative—His crucifixion and resurrection.
The author makes a point to tell his readers that the ointment/perfume was very costly (v. 3). Then, in verse 5, he tells us through Judas's point of view how much it may have sold for. The emphasis on the cost is important, but not as far as money itself is concerned. John's point is focused more on the personal cost rather than a monetary one. What is true value of the nard, the importance the world places on it, or the action for which it is used?
PRESENTATION OF TEXT
Scripture Passage
JN 12:1 Six days before the Passover Jesus came to Bethany, the home of Lazarus, whom he had raised from the dead. 2 There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him. 3 Mary took a pound of costly perfume made of pure nard, anointed Jesus' feet, and wiped them with her hair. The house was filled with the fragrance of the perfume. 4 But Judas Iscariot, one of his disciples (the one who was about to betray him), said, 5 "Why was this perfume not sold for three hundred denarii and the money given to the poor?" 6 (He said this not because he cared about the poor, but because he was a thief; he kept the common purse and used to steal what was put into it.) 7 Jesus said, "Leave her alone. She bought it so that she might keep it for the day of my burial. 8 You always have the poor with you, but you do not always have me." (NRSV)
Text Critical Notes
In Strongs (963), Bethany (Bhyania Bethania) means "house of dates" or "house of misery". It was a village at the Mount of Olives, about two miles (3 km) from
Jerusalem, on or near the normal road to Jericho.
Another definition for Bethany says it is a town or village on the east bank of the Jordan, where John was baptizing (NET Bible). This explanation does not line up with the passage above, because the Jordan is over four hundred miles from Jerusalem.
In the KJV verse 2 says Lazarus "sat at the table". The NRSV says Lazarus was "one of those" at the table. Strongs (4673) tells us that the word "sunanakeimai" means recline together or feast together.
"The house was filled with the fragrance of the perfume" (v. 3 NRSV). This second half of verse 3 was a parenthetic note added by the author. It is characteristic of someone who was an eyewitness and had a vivid memory of the event.
Outline of Passage
I. Dinner with Friends (vv. 1-2)
A. Jesus comes to Bethany
B. Lazarus is at the Table While Martha Serves
II. Mary Shows Her Love (v. 3)
A. Mary Takes A Pound of Costly Perfume
B. Mary Anoints Jesus' Feet
C. Mary wipes His feet with her hair
D. House is filled with the Fragrance of the perfume
III. Judas Grows Indignant (vv. 4-6)
A. Judas Asks Why the Perfume was Not Sold
B. A Thief in Charge of the Money
IV. Jesus Intercedes (vv. 7-8)
A. Jesus Comes to Mary's Defense
B. Jesus Closes with Scripture
V. But What About Luke?
DINNER WITH FRIENDS
Almost one week before Passover, Jesus enters a town called Bethany and eats supper with Lazarus, Mary, and Martha. In Strongs (963), Bethany (Bhyania Bethania) means "house of dates" or "house of misery". It was a village at the Mount of Olives, about two miles (3 km) from Jerusalem, on or near the normal road to Jericho.
Another definition for Bethany says it is a town or village on the east bank of the Jordan, where John was baptizing (NET Bible). This explanation does not line up with the passage above, because the Jordan is over four hundred miles from Jerusalem. If Jesus came from a desert area northeast of Jerusalem where he was after the Jews plotted to kill Him, (11:54-55), it would make sense that He stopped to visit His friends. After all, He had been there before when He raised Lazarus from the dead (11:17-44).
A similar account in Matthew's Gospel places this event two days before the Passover (26:2). Mark also says it was two days before and not six (14:1). Another difference in these three Gospels is the house where it all took place. Matthew says Jesus was at the house of Simon the leper (26:6) in Bethany. In Mark 14 He is also said to be in Simon's house (v. 3). While these two writers appear to have a difference of opinion than John, John never says they are in Lazarus's house; it simply says, "Jesus came to Bethany, the "home of Lazarus, whom he had raised from the dead" (v. 1). This could mean that the town of Bethany was Lazarus's home.
If Lazarus is at the table with Jesus and Martha is serving, does that mean they are at Lazarus's house? If so, then what about Simon the Leper mentioned in Matthew and Mark? Who was this Simon, and why would John not mention him?
Simon the leper was "a leper in Bethany in whose house the head of Jesus was anointed with oil (Mt26:6; Mk 14:3), probably related to Martha, Mary and Lazarus" (Douglas 1104). If this Simon was a relative, then it is possible that Martha would have helped the other women serve the guests at the table, whether they were having dinner at Lazarus' or Simon's house.
In the KJV verse 2 says Lazarus "sat at the table". The NRSV says Lazarus was "one of those" at the table. Strongs 4673 word "sunanakeimai" means recline together or feast together. They would not have sat at the table as the KJV says. Instead, as in first century middle eastern meals were eaten while reclining on one's side on the floor with the head closest to the low table and the feet farthest away (NET Bible sn 4). With this picture in mind, it is easier to see how in the following verses Mary knelt by Jesus's feet and anointed Him. Viewed from our Western perspective with Jesus sitting at the table, Mary would have had to kneel under the table in order to accomplish her act of love.
MARY SHOWS HER LOVE
When we think of a pound today, we think of 16 oz in weight. A Roman pound, however, was about 12 oz or 327 gm. Mary's pound of costly perfume was made of pure nard (v. 3 NRSV). Matthew calls it "very costly ointment" (26:7), while Mark says, "very costly ointment of nard" (14:3).
The KJV actually calls it "ointment of spikenard" (v. 3). It is a Himalayan aromatic plant (Nardostachys jatamansi) of the valerian family from which spikenard is believed to have been derived." There is a North American version, as well. It is a "perennial herb (Aralia racemosa) of the ginseng family with an aromatic root and panicled umbels" (Merriam Webster).
While John makes no mention of the container that held this costly perfume, both Mark and Matthew say it was in an alabaster jar.
"The ancients considered alabaster to be the best material in which to preserve their ointments. The Oriental alabaster (referred to in the Bible) is a translucent carbonate of lime, formed on the floors of limestone caves by the percolation of water. It is of the same material as our marbles, but differently formed. It is usually clouded or banded like agate, hence sometimes called onyx marble" (Smith).
As the writers of all three Gospels say the perfume was very costly. "In today's currency, its value would have been about $30,000" (Mounce, Kindle Loc 11313). This sounds extravagant until we take in the fact that it was kept in an expensive, imported jar, such as alabaster.
While John simply says Mary anointed Jesus' feet, Matthew and Mark have her pouring the perfume on His head. Mark goes one step further and tells us that she "broke open the jar and poured it on His head" (v. 3). With 12 oz of ointment Mary certainly could have begun at His head and ended at His feet. Depending on exactly how Jesus reclined at the table, it is very possible that the nard which was poured over His head ran down His hair and clothing to His feet. Some of it probably even ran down his face and beard. Twelve oz of essential oil is a lot of oil.
If Mary did pour the perfume onto Jesus' feet, it is worth noting that, "The only time feet were anointed in Jewish culture was as a funeral ritual. Further, it was a Jewish tradition that when anointing a dead person, the neck of the ointment bottle should be broken, perhaps as a symbol that it would not be used again, or as a sign of loss, and later the bottle would be put into their burial cask" (Kent 19). Was Mary aware of the coming events in Jesus' life?
Out of all three accounts, John's Gospel is the only one that mentions Mary wiping Jesus' feet with her hair. If she indeed did pour 12 oz of ointment on just His feet, then something would have been needed to wipe it off. In chapter 13 Jesus washes the disciples' feet and dries them with a towel (vv. 4-5). Why her hair and not a towel? Servants would have kept towels for this purpose, as they were the ones who usually washed the guests' feet.
"Jewish women did not let down their hair in public. This is an expression of devotion that would have come across as extremely improper and even somewhat erotic, as indeed it would in most cultures" (Whitacre 300). Knowing this well, Mary emptied herself of any reputation to show the Lord her full devotion. Her actions are ones of a disciple, lover and wife.
"The concise description of Mary's act concludes with a comment unparalleled in any other Gospel: "The house was filled from the fragrance of the perfume" (v. 3b). The comment calls attention to the reckless extravagance of the act and its consequent effect on the onlookers, eliciting an immediate objection from Judas (vv. 4-5)" (Michaels 666).
As with Mary wiping the Lord's feet with her hair, this portion of verse 4 is only mentioned in John. One wonders if Mary knew the importance of spikenard from the Song of Solomon. "While the king was on his couch, my nard gave forth its fragrance" (1:12 NRSV). "The reference adds the messianic overtones of kingly anointing, while retaining and intensifying the erotic charge" (Meyers 248). "How fair is thy love, my sister, my spouse! How much better is thy love than wine! And the smell of thine ointments than all spices!" (4:10 KJV). His sister, his spouse is a garden enclosed, a spring shut up, a fountain that is sealed (v. 12), her plants are an orchard of fruits with spices such as camphire, spikenard, saffron, calamus, and cinnamon, along with frankincense, myrrh, and aloes (vv. 13-14).
The scent of the nard would have been very strong. It would have overpowered even the scents of food and wine around the table. Many in the room may have wished to fan the smell away or open the doors and windows. As suggested in the Song of Solomon, however, Jesus knew the heart of the one who anointed Him. He joyed over Mary's sacrifice. Like the Apostle Paul in Philippians 4:18, He might have said, "But I have all, and abound. I am full, having received of Epaphroditus the things which were sent from you, an odor of a sweet smell, a sacrifice acceptable, well pleasing to God."
"What Jesus will do for his disciples and will ask them to do for one another, Mary has already done for him in 12:3. In Mary, then, the reader is given a picture of the fullness of the life of discipleship. Her act shows forth the love that will be the hallmark of discipleship in John and the recognition of Jesus' identity that is the decisive mark of Christian life" (Lawrence 702).
"In the later rabbinic literature, Ecclesiastes Rabbah 7.1.1 states "The fragrance of good oil is diffused from the bedroom to the dining hall, but a good name is diffused from one end of the world to the other." If such a saying was known in the 1st century, this might be the author's way of indicating that Mary's act of devotion would be spoken of throughout the entire world" (NET Bible sn 8).
Although John includes these two acts of Mary that both Mark and Matthew do not, the other two writers do add that Jesus commanded her act be told wherever the Gospel is preached (Mt 26:13 and Mk 14:9). Could this parenthetical addition in John be what links these three accounts?
JUDAS GROWS INDIGNANT
Judas Iscariot was one of Jesus' twelve disciples. For all of Jesus' ministry, this Judas who would in a few short verses betray Him (13:26-30), indignantly points out that he thinks more good would have been done if the perfume had been sold. "Why was this perfume not sold for three hundred denarii and the money given to the poor?" (v. 5 NRSV). According to Judas, a person could have received three hundred denarii for it. In verse 3 the perfume is simply referred to as costly, yet here we see that Judas knows exactly what it would cost.
While the NRSV says denarii, the KJV says three hundred pence. Interestingly, if we look at the NIV, it says, "It was worth a year's wages." (v. 5). "Since a denarius was a day's pay for a day laborer, the NIV paraphrase is accurate, taking into account feast days and sabbaths when one would not work. A rough equivalent would be something over $10,000, the gross pay for someone working at minimum wage for a year" (Whitacre 300).
Indeed, if it was worth a year's wages, we too might have reacted as Judas. But was he the only one to react this way? After all, John's Gospel is the only one to mention the indignant one's name. "But when the disciples saw it, they were angry and said, "Why this waste? For this ointment could have been sold for a large sum, and the money given to the poor" (Mt 26:8-9 NRSV). Even Mark's account does not name just one disciple but goes further and says that some who were there wondered among themselves in anger why the ointment was wasted. They thought the ointment could have been sold for more than three hundred denarii and proceeded to scold the woman (14:4-5).
Lest the reader think Judas had compassion on the poor, John is quick to point out that Judas did not speak up because he cared about those less fortunate (v. 6). The writer finishes that verse with clear statements: Judas was a thief. Judas kept the common purse. Judas stole from the common purse. "There may exist a historical reminiscence that Judas was charged with the common purse (v. 6), but accounting for his otherwise incredible action by avarice seems to be the Evangelist's motive" (Sloyan 153).
Whatever John's motive, it is interesting to ponder on the fact that Jesus entrusted Judas with the common purse, even knowing what kind of person he was.
JESUS INTERCEDES
"Jesus said, "Leave her alone" (v. 7A). With the beginning of verse 7 Jesus takes control of the situation. He defends Mary's actions and gives an explanation that raises a few questions.
In answer to Judas' question about why the perfume was not sold, Jesus says Mary bought it "so that she might keep it for the day of my burial" (v. 7B). Does this mean Mary knew of Jesus' coming crucifixion and death?
The KJV states "Against the day of my burying hath she kept this" (v. 7). This would imply that however Mary came by the perfume, her intention was to keep it for His burial.
In his Gospel Matthew says that Jesus asked "Why do you trouble the woman? She has performed a good service for me" (26:10). Later in verse 12 He goes on to say that in pouring the ointment on Him, she has prepared Him for burial. Mark's account agrees with Matthew's, except in v. 8, Jesus adds, "she has done what she could. She has anointed my body beforehand for its burial."
According to the Lord Himself, in all three accounts Mary has anointed His body for burial before His death. "Jewish burial rituals include anointing the body with perfume" (Coogan 1954). Judas and the other disciples would have understood this reference. It causes one to wonder if this was on his mind when he left the table of the Last Supper in John 13 to make a deal to betray his Lord.
At the end of the scene in Bethany Jesus puts the whole thing to rest with His answer to Judas and by quoting the Torah. In John 12:8 and Matthew 26:11 He says we will always have the poor with us, but we will not always have Him. At the end of the account in Mark, he adds "For you always have the poor with you, and you can show kindness to them whenever you wish; but you will not always have me" (14:7 NRSV).
Just in case the enemy or a modern-day reader thinks to refute or twist the Lord's words, Jesus quotes from the Torah. "Since there will never cease to be some in need on the earth, I therefore command you, "Open your hand to the poor and needy neighbor in your land" (Deut 15:11).
BUT WHAT ABOUT LUKE?
There is an account in Luke 7 that mirrors some aspects of the one we have been discussing. Some might even say it is a version of the same story. Yet, there are enough differences to make us question.
In Luke's account Jesus enters a Pharisee's house and takes His place at table after being asked to eat with him. While He is there eating, a woman known only as a sinner brings an alabaster jar of ointment (37). She stands behind Him weeping, bathing His feet with her tears and drying them with her hair. "Then she continues kissing His feet and anointing them with the ointment" (38 NRSV).
So far this sounds just like the accounts in John, Matthew and Mark, but it is in the next verse that we see the differences arise. ""Now when the Pharisee who had invited Him saw it, he said to himself, "If this man were a prophet, he would have known who and what kind of woman this is who is touching him—that she is a sinner" (v. 39).
Using the woman's love for Him as an illustration, Jesus tells this Pharisee, whom we learn is named Simon, a parable in verses 40-42. It is the parable about two debtors. One owed 500 denarii to his creditor. The other owed only 50. The creditor forgives them both. "Now," Jesus asks Simon, "which of them will love him more?" (v. 42). "I suppose the one for whom he canceled the greater debt," Simon answers, (43). Jesus tells him he has judged correctly (v. 43). Then, He says how Simon gave Him no water for His feet, yet the woman has bathed His feet with her tears and dried them with her hair (v. 44). Simon gave Him no kiss, but from the time Jesus came in, the woman has not stopped kissing His feet (v. 45). Simon did not anoint Jesus' head with oil, but the woman has anointed His feet with ointment (v. 46). Lastly, Jesus says, "Therefore, I tell you, her sins, which were many, have been forgiven; hence she has shown great love" (47A).
Whether this is the same story as John's account or one that Luke is only using for illustration, the same themes of love, devotion and honor are present. An alabaster box, as we have shown was very precious and costly, and the woman in Luke poured out her oil on Jesus' feet and wiped them with her hair in an act of love unparalleled by His disciples.
CONCLUSION
SUMMATION
Love, honor, and devotion are all played out in a simple dinner among friends. While Jesus is reclining at table with Lazarus whom he raised from the dead, He enjoys a meal served by Martha. Meanwhile, Mary gives up her wealth and reputation by pouring her precious nard on her Lord she loves so much. As the fragrance of her love fills the whole house, Judas fusses that she has wasted her perfume, for it could have been sold to benefit the poor. But Jesus reminds them all, they can always help the poor. Then, He comes to Mary's rescue and tells everyone she has anointed Him for burying.
APPLICATION
Jesus is worthy of all our love, honor, and devotion. Giving Him our very best is never a waste. After all, it was Jesus, Himself who said, "Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal; but store up for yourselves treasures in Heaven, where neither moth nor rust consumes and where thieves do not break in and steal. For where your treasure is, there your heart will be also." (Mt 6:19-21 NRSV).
WORKS CITED
Coogan, Michael, The New Oxford Annotated Bible with Apocrypha: New Revised Standard
Version An Ecumenical Study Bible. Kindle ed. Oxford University Press, 2018
Douglas, J. D., The New Bible Dictionary, Inter-Varsity Press, 1996
Kent, G. (2010). Mary Magdalene, Mary of Bethany and the Sinful Woman of Luke 7: The Same Person? Journal of Asia Adventist Seminary, 13(1), 13-28.
Lawrence, Michael E., The New Interpreter's Bible: General Articles and Introduction,
Commentary, and Reflections for Each Book of the Bible, Including the Apocryphal/
Deuterocanonical Books, Abdington Press, 1995
Merriam Webster https://www.merriam-webster.com
Meyer, Carol, Women in Scripture: A Dictionary of Named and Unnamed Women in the Hebrew Bible, the Apocryphal/Deuterocanonical Books and the New Testament, Houghton
Mifflin, Harcourt Publishing Company, 2000
Michaels, J. Ramsey, The Gospel of John, WM. B. Eerdmans Publishing Co., Cambridge, U.K.,
2010
Mounce, Robert H., The Expositor's Bible Commentary: Luke-Acts Vol. 10, Kindle ed.
Zondervan, Grand, 2007
NET Bible, https://netbible.org
Sloyan, Gerard S., John: A Commentary for Teachers and Preachers,John Knox Press, 1988
Smith, W. (1986), Smith's Bible Dictionary, Thomas Nelson, 2020
Whitacre, Rodney A., John, InterVarsity Press, 1999
