Secondly, it is appropriate to the mystery, considering its foreshadowing. For Exodus (v 12) 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. Thus it was also on the tenth day of the first month, i.e., 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: "The next day a great crowd who had come to the feast heard that Jesus was coming to Jerusalem. So they took branches of palm trees and went out to meet him" (12:12).
1592 Then when he says, Jesus 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, as regards a reason for the passion: "He became obedient unto death" (Phil 2:8). Secondly, with respect to 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" (Heb 5:9).
It is significant that he added, where Lazarus was, 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" (Rom 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" as we read in the Psalm (11:4).
1593 Then when he says, there they made him a supper , he mentions the kindness shown to Christ by his friends: first, by his friends in general; secondly, in particular. Martha served , etc.
1594 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" (Rev 3:20).
1595 Next he mentions the three people who attended or sat with Jesus: Martha, Lazarus and Mary. Martha signifies the prelates who are appointed to serve in the churches: "This is how one should regard us, as servants of Christ and stewardess of the mysteries of God" (1 Cor 4:1). Thus we read that Martha served : "Martha was busy with much serving" [Lk 10:40]. Lazarus, who had been raised to life, signifies those who have been brought from sin to the state of righteousness by the ministry or service of the prelates; and they, alone with the other righteous, feast spiritually with the Lord. Thus he says, and Lazarus was one of those at table with him : "Let the just feast and rejoice before God and be delighted with gladness" [Ps 67:4]. Mary signifies the contemplatives, for we read in Luke (10:39): "Mary sat at the Lord's feet and listened to his teaching."
1596 Three things are mentioned about Mary's kindness: first, the ointment she used; secondly, the kindness she offered; thirdly, its effect.
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" (Tobit 4:8). Secondly, its matter, for it was made of nard : "While the king was on his couch, my nard gave forth its fragrance" (Song 1:11). Recall that nard is a short black aromatic herb; and the ointment which is made from it has a fragrance which has the power to give strength and comfort. Thirdly, its composition is noted, for the nard is described as pisticus . According to Augustine, the word pisticus is taken from the place where nard originates. [2] However, it is better to interpret this word as meaning "true" or "pure," that is, as not adulterated: for pistis in Greek is the same as our fides [truthful, honest]. 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 thee burnt offerings of fatlings, with the smoke of the sacrifice of rams" (Ps 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" (Mal 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" (Ps 132:7). Secondly, 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" (Rom 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 thee to the odor of thy ointments" [Song 1:3].
1597 The question is raised as to whether this woman is the same woman who anointed our Lord as mentioned in Luke (7:37), Matthew (26:7) and 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 [in John] to have anointed the Lord. [3] Origen adds that [in John] she is also not the woman of whom Matthew and Mark speak, but they were speaking of some other woman. [4] 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. For Matthew prefaces his account by stating that the Lord said: "You know that after two days the Passover is coming" (Matt 26:2); and in Mark we read: "It was now two days before the Passover and the feast of the Unleavened Bread" (Mk 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. [5] 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 and Mark.
As for the discrepancy in the time, Augustine says that John preserved the historical order, while Matthew and Mark merely remembered that it took place just prior to Judas' 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.
1598 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; secondly, she could have anointed his feet first, and then, breaking the jar, poured the rest on his head.
1599 Mystically, the pound Mary used denotes the work of justice, for it belongs to justice to weigh things and give pound for pound: "Their weight shall be equal" [Ezek 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 2:12). Secondly, 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" (Si 3:18). Thirdly, faith is needed: thus he says, pure ( pisticus ), that is believing ( fidelis ): "The righteous shall live by his faith" (Hab 2:4). Fourthly, charity must be present: so he says, costly , for charity alone pays the price for eternal life: "If I give away all I have�but have not love, I gain nothing" (1 Cor 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 Cor 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" (Eph 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 brethren, you did it to me" (Matt 25:40); "How beautiful upon the mountains are the feet of him who brings good tidings, who publishes peace" (Is 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 the hair is produced from what is superfluous 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" [Lk 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." [6]
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 name: "We are the aroma of Christ" (2 Cor 2:15).
1600 Next (v 40), the Evangelist describes the traitor's indignation at this. He does two things concerning it: first, he shows his indignation; secondly, how it was curbed (v 7). Concerning the first he does three things: first, he describes the traitor; secondly, he mentions what he said; and thirdly, he states that his intention was evil (v 6).
1601 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 presume on himself no matter to what dignity he has been raised: "His angels he charges with wickedness" [Job 4:18]. Secondly, 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" [Rom 10:10] - there is a way of professing that is blameworthy and mercenary - "He will profess you," [that is, profess your praises] "when you have done good to him" [Ps 49:18]. Thirdly, his crime is mentioned, he who was to betray him : "Even my bosom friend in whom I trusted, who ate of my bread, has lifted his heel against me" (Ps 41:10).
1602 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 Cor 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 2 Corinthians (11:14), the ministers of Satan disguise themselves as angels of righteousness. 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" [Is 32:6].
1603 The Evangelist unmasks the deceit when he adds, This he said, not that he cared for the poor but because he was a thief . For he was not interested in helping the poor - "The hearts of the wicked are cruel" [Prv 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, and it was this avarice that led to the betrayal, for we read: "Nothing is more wicked than the covetous man" [Sir 10:9]; and "The thief comes only to steal and kill and destroy" (10:10). He had the opportunity to steal for he had the money box , that is, he was in charge of our Lord's purse, and he used to take what was put into it , i.e., 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.
1604 Two things can be noted here. First, that Christ lived on alms as a poor person: "As for me, I am poor and needy" (Ps 40:17). Secondly, it is not opposed to perfection to keep alms in a money box. Thus what we read in Matthew (6:34), "Do not be anxious about tomorrow," does not forbid one from saving for tomorrow, since our Lord did this very thing, and he is the supreme model of perfection.
1605 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. [7] Thus we read: "As a lily among brambles, so is my love among maidens" (Song 2:2). Secondly, our Lord entrusted him with the money box to lessen his danger 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" (Eccl 5:10). Thirdly, 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.