Mary therefore took a pound of ointment of right spikenard, of great price, and anointed the feet of Jesus, and wiped his feet with her hair; and the house was filled with the odour of the ointment.

“(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.”

“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.”

“In what precedes, the Evangelist showed the power of Christ's divinity through the things he did and taught in his life; but here he begins to show the power of his divinity as regards his passion and death: and first he treats of his passion and death; secondly of his resurrection, in chapter 20, where it says "Now on the first day of the week," and so on. The first part is divided into three. In the first he shows the causes or occasions of his passion and death; in the second is set down the preparation of the disciples, from whom he was about to depart bodily through death, in chapter 13, where it says "Before the feast of the Passover," and so on; in the third his very passion and death is treated, in chapter 18, where it says "When Jesus had said these things, he went forth," and so on. Now the cause, or occasion, of Christ's passion was twofold: namely, the glory of Christ himself, which stirred up envy, and the unbelief of the Jews, which blinded them. First he treats of the glory of Christ; secondly of the unbelief of the Jews, where it says "But though he had done so many signs before them, they did not believe in him." Concerning the first he does three things. First he shows how Christ was glorified by men; secondly how he was glorified by God, where it says "Now is my soul troubled," and so on. Concerning the first he does three things. First he shows how he was glorified by his intimates and household; secondly how he was glorified by the crowds of the Jews, where it says "A great crowd therefore knew," and so on; thirdly how he was glorified by the gentiles, where it says "Now there were certain gentiles," and so on. Concerning the first he does two things. First he sets forth the glory of Christ in the service shown to him by his intimates; secondly the zeal of the betrayer stirred up by this, where it says "Then one of the disciples said," and so on. Concerning the first he does three things. First he describes the time; secondly the place, where it says "Jesus came to Bethany," and so on; thirdly the homage shown to Christ, where it says "And they made him a supper," and so on. He says therefore first: it was said that Christ, before the feast of the Passover, went away into a region near the desert, and that as the paschal solemnity drew near he was sought by the Jews. Therefore, as the paschal time drew near, in which the typical lamb was immolated, he himself, as the true lamb, approached the place of his passion, willing to be immolated for the salvation of the world: according to that word of Isaiah 53:7, "He was offered because he himself willed it." Now he says "six days before the Passover," so that you should understand that the day of the Passover was not indeed the fourteenth day of the first month, on which, toward evening, the paschal lamb was immolated, as is found in Exodus 12, but rather here the Passover is said to be the fifteenth day, which was wholly festive, and that year it fell on the sixth day of the week (Friday), on which the Lord suffered; so that the sixth day before the Passover was the first day of the week, that is, the Lord's Day, on which the Lord entered Jerusalem with palm branches, and on the preceding day, namely the Sabbath, Christ came to Bethany: and this is what is said, "six days before the Passover." Now this number is fitting to the mysteries. First indeed as to the number itself: for the number six is perfect, whence also God completed the works of creation in six days, as is said in Genesis 1. And on account of this it was fitting that the work of the passion, by which all things were restored, should in a certain way be completed in six days, according to that word of Colossians 1:20: "making peace through his blood, whether the things that are in heaven, or the things that are on earth," and so on. 2 Corinthians 5:19: "God was in Christ, reconciling the world to himself." Secondly it fits the mystery as to the figure. For it is commanded in Exodus 12 that on the tenth day of the first month each man, by his family, should take a paschal lamb to be immolated. Whence the Lord too, on the tenth day of the first month, that is, the sixth day before the fifteenth day, willed to enter Jerusalem, as though approaching the place of immolation; as is clear from what is said further on in the same chapter: "On the next day, the great crowd that had come to the feast day, when they heard that Jesus was coming to Jerusalem, took branches of palm trees, and went forth to meet him." Then the place is described: "he came to Bethany," and so on. Now Bethany was a village near Jerusalem, and is interpreted "house of obedience": whence it fits the mystery. First indeed as to the cause of the passion, according to that word of Philippians 2:8: "he became obedient to the Father even unto death"; secondly as to the fruit of the passion, which only those obtain who obey him, according to that word of Hebrews 5:9: "he became, to all who obey him, the cause of eternal salvation," and so on. And it is significantly added, "where Lazarus had been dead, whom Jesus raised up," because in the house of obedience those who are spiritually dead in sins are raised up, led back to the way of righteousness. Romans 5:19: "by the obedience of one man, many shall be made righteous." But according to the letter this is said in order to show that Christ came to Bethany to recall the memory of the raising of Lazarus. Psalm 110:4: "The Lord, merciful and compassionate, has made a memorial of his wonderful works." Then, when he says "And they made him a supper there," he sets down the homage shown to Christ by his intimates, and first in common as regards all; secondly in particular as regards each one, where it says "and Martha served." Now it fits the mystery that "there," that is, in Bethany, "they made him a supper," because the Lord is spiritually refreshed in the house of obedience, delighted in our obedience, according to that word of Revelation 3:20: "If any man shall hear my voice, and open to me the door, I will come in to him, and will sup with him, and he with me." Then three persons are set down as attending on him or serving him: namely Martha, Lazarus, and Mary. By Martha are signified the prelates, who are appointed to ministry in the churches, according to that word of 1 Corinthians 4:1: "Let a man so account of us, as of the ministers of Christ, and the dispensers of the mysteries of God." Whence it is said, "and Martha served"; Luke 10:40: "But Martha was busy about much serving." By Lazarus, however, raised up, are signified those subject to the ministry of the prelates, led back from sins to the state of righteousness, who together with the other righteous feast spiritually with the Lord, whence it is said, "But Lazarus was one of them that were at table with him"; Psalm 67:4: "let the just feast, and rejoice before God, and be delighted with gladness." By Mary are signified the contemplatives. For it is said in Luke 10:39, that Mary, sitting beside the Lord's feet, heard his words. Concerning her service three things are touched upon, so far as pertains to the letter. For first the ointment with which she performed her service is touched upon; secondly the service she rendered, where it says "and anointed the feet of Jesus"; thirdly the effect of the service, where it says "and the house was filled with the odor of the ointment." Concerning the first he touches three things. First the quantity of the ointment, because it was much, whence he says "a pound of ointment"; Tobit 4:9: "If you have much, give abundantly." Secondly the material, because it was made from spikenard; whence he says "of spikenard"; Song of Songs 1:11: "While the king was at his repose, my spikenard sent forth its odor." Now spikenard is a short, spiked, and dark herb, from which an ointment is made, which has the power of comforting from its aromatic quality. Thirdly the form of its composition, in that he says "of pistic nard, precious." And, according to Augustine, it is called "pistic" from the place in which the spikenard grew. But it is better that "pistic" be explained as "faithful," that is, not sophisticated by any admixture: for "pistis" in Greek is the same as "faith." Now he adds "precious," because it was made from the spike of the nard, from which a precious ointment is made, and perhaps with other precious things mixed in. In this we are taught that we ought to offer to God those things which are most precious among us, according to that word of Psalm 65:15: "I will offer up to thee holocausts, with burnt-offerings of rams." And Malachi 1:14: "Cursed is the deceitful man that hath in his flock a male, and making a vow, offereth to the Lord a thing that is feeble." Concerning her service, first note the humility in what is said, "she anointed the feet of Jesus," falling down at his feet, according to that word of Psalm 131:7: "We will adore in the place where his feet stood." Secondly the devotion, because "she wiped them with her hair," so that she might in a certain way offer service from her very self. Romans 6:13: "present your members as instruments of righteousness unto God." The effect of the service is touched upon next, when he says "and the house was filled with the odor of the ointment": by which is suggested the goodness of the ointment, whose odor filled the whole house; Song of Songs 1:3: "we will run to the odor of thy ointments." Now it is disputed whether this same woman was the one of whom it is said here that she anointed the Lord, and the one of whom it is said in Luke 7:37, and Matthew 26:7, and Mark 14:3. To many indeed it seems, following Jerome and Chrysostom, that the sinful woman of whom Luke tells is not Mary the sister of Lazarus, who is said to have anointed the Lord. Origen, moreover, adds that she is not the same as the one of whom Matthew and Mark tell either, but that she is a certain other, third woman: and this he wishes to prove from three points. First indeed from the time: for this woman anointed the Lord six days before the Passover; but the one of whom Matthew and Mark tell did so within two days before the Passover. For Matthew records beforehand that the Lord said: "You know that after two days shall be the Passover." Mark, however: "It was the Passover, and the unleavened bread after two days." Secondly from the place: for that woman is read to have anointed the Lord in the house of Simon the leper; but this event is gathered to have taken place in the house of Martha, from the fact that it is said that Martha served, as Augustine too says. Thirdly from the deed itself: for that woman is read to have anointed his head, but this woman his feet. Augustine, however, and Gregory say that it was one and the same woman whom the four Evangelists tell of as having anointed the Lord, but that she did this twice. First indeed at the beginning of her conversion, in the intervening time of Christ's preaching, which Luke tells; secondly, however, she did this as Christ's passion drew near, which the three other Evangelists tell. Whence the same deed is narrated here as is found in Matthew 26 and Mark 14. To the first point, then, which is said about the discrepancy of time, it must be said, according to Augustine, that John himself keeps the order of the history; Matthew and Mark, by way of recollection, insert what had earlier been done, immediately before the betrayal of Judas, which is believed to have taken its occasion from this deed. To the second objection, made about the discrepancy of place, it can be understood that the house of Simon the leper is the same as that of Mary and Martha as well, such that Simon was the head of the household. Now he is called "leper" because he had first been a leper and had been cured by Christ. To the third objection, made about the discrepancy of deed, it must be said, according to Augustine, that the woman anointed both the feet and the head. And if anyone should object that Mark says that, having broken the alabaster jar, she poured it out over the head of him as he reclined, it can be answered in two ways. In one way, that it was not broken in such a way that nothing remained, whence the feet could still be anointed. In the other way, it can be said that she first anointed the feet, and afterward, having broken the alabaster jar, poured the whole out over the head. Now according to the mystical sense, by the pound which Mary took is designated the work of righteousness: for it pertains to righteousness to weigh and balance each thing; Ezekiel 45:11: "according to the measure of the core shall be their weighing." Now the work of righteousness must be made perfect by a fourfold power joined to it. First indeed by piety: whence he says "of ointment," which, because it is soothing, signifies mercy; James 2:13: "judgment without mercy to him that hath not done mercy." Secondly by humility: whence he says "of nard," which, since it is a short herb, signifies humility; Ecclesiasticus 3:20: "The greater thou art, the more humble thyself in all things." Thirdly by faith: whence he says "pistic," that is, faithful. Habakkuk 2:4: "but my just man liveth by faith." Fourthly by charity: whence he says "precious," for charity alone furnishes the price of eternal life; 1 Corinthians 13:3: "And if I should distribute all my goods to feed the poor... and have not charity, it profiteth me nothing." Now by the work of righteousness the feet of Jesus are anointed, and his head. By the feet we understand the mystery of his humanity; by the head, however, his divinity, according to that word of 1 Corinthians 11:3: "the head of Christ is God": so that one is understood to anoint the head and feet of Christ who venerates his divinity and his humanity. Or by the head we can understand the very person of Christ, according to that word of Ephesians 1:22: "him he gave to be head over all the Church." By the feet, however, the faithful of Christ, of whom Matthew 25:40 speaks: "what you did to one of my least ones, you did to me"; Isaiah 52:7: "How beautiful upon the mountain are the feet of him that announceth and preacheth peace." Whence he anoints the head of Christ who venerates Christ himself; but he anoints the feet who renders service to his faithful. But because hair is generated from what is superfluous, the Lord's feet are wiped with hair when someone, from those things which are superfluous to himself, comes to the aid of his neighbors' want. Luke 11:41: "But yet that which remaineth, give alms." Whence Augustine says: if you have superfluous goods, give to the poor, and you have wiped the Lord's feet. Now by what is said, "and the house was filled with the odor of the ointment," it is signified that, because of works of righteousness, good fame fills the whole Church; 2 Corinthians 2:14: "he manifesteth the odor of his knowledge by us in every place: for we are the good odor of Christ." Then, when he says "Then one of his disciples said," and so on, is set down the zeal of the betrayer, stirred up by the aforesaid service. And concerning this he does two things. First he shows the zeal of the betrayer; secondly is set down the repression of that zeal, where it says "Jesus therefore said to him," and so on. Concerning the first he does three things. First the person of the betrayer is described; secondly his words are set down, where it says "Why was not this ointment sold for three hundred pence?" and so on; thirdly his malicious intention is made manifest, where it says "Now he said this, not because he cared for the poor, but because he was a thief." Now his person is made manifest from three things. First indeed from his dignity, when it is said "one of his disciples said": so that it may be shown that no one, constituted in whatever excellence, ought to presume of himself, because, as is said in Job 4:18, "in his angels he found wickedness." Secondly from his name, when he says "Judas Iscariot," by name. Now "Judas" is interpreted "confessing," so that it may be signified that, besides the virtuous confession, of which Romans 10:10 says, "confession is made unto salvation," there is a certain reprehensible and mercenary confession, of which it is said in Psalm 48:19: "he will praise thee when thou shalt do well to him." Thirdly he is described from his crime, when it is said "who was about to betray him"; Psalm 40:10: "he that did eat my bread, hath greatly supplanted me." Then his own words are set down, from which it is shown that from the good odor of the ointment he was spiritually dead, according to that word of 2 Corinthians 2:15: "we are the good odor of Christ: to the one indeed the odor of death unto death, but to the other the odor of life unto life." For it displeased him that the ointment had not been sold, but poured out in homage to Christ: whence he says "Why was not this ointment sold" for three hundred pence? But as is said in 2 Corinthians 11:15, the ministers of Satan transform themselves as the ministers of righteousness. Whence he concealed his iniquity under the appearance of piety, saying "and given to the poor"; Isaiah 32:6: "his heart will work iniquity, to practise hypocrisy, and to speak to the Lord deceitfully." Whence the Evangelist opens up his deceitful intention, adding "Now he said this, not because he cared for the poor, but because he was a thief." For he was not concerned that they be helped, because, as Proverbs 12:10 says, "the bowels of the wicked are cruel," but "because he was a thief," having the habit of stealing, he grieved that the occasion for stealing had been taken away by the pouring out of the ointment, and by this avarice he was led on to betrayal: for it is said in Ecclesiasticus 10:9: "nothing is more wicked than a covetous man"; and above, in chapter 10:10: "the thief cometh not, but for to steal, and to kill, and to destroy." Now he explains how he had been accustomed to steal, adding "and having the purse, carried the things that were put therein," that is, having been appointed keeper of the Lord's purse, the things that were sent, namely into the purses, given by the faithful for the use of Christ and the poor, he carried by ministry, but carried off by theft. Here two things are noted. First, that Christ, as a poor man, lived from alms; Psalm 39:18: "But I am a beggar and poor." Secondly, that it does not detract from perfection if alms are kept in reserve in purses: whence what is said in Matthew 6:34, "be not solicitous for tomorrow," is not to be understood to mean that nothing ought to be kept in reserve for tomorrow, since the Lord did this, who was the supreme model of perfection. But it is asked why the Lord entrusted the keeping of the purse to Judas, whom he knew to be a thief? To which it must be answered in three ways. First indeed, according to Augustine, Christ did this so that his Church might learn to tolerate it when it suffers thieves: for he is not good who could not tolerate the bad, whence it is said in Song of Songs 2:2: "As the lily among thorns, so is my beloved among the daughters." Secondly, the Lord entrusted the purse to him so as to remove an occasion of his ruin, since he had, from the purse, a mitigation of his covetousness; but, as is said in Ecclesiastes 5:9, "a covetous man shall not be satisfied with money." Thirdly, according to others, so as to teach that spiritual things are to be entrusted to the greater, but temporal things to those less worthy; whence it is said in Acts 6:2, by the apostles: "It is not reason that we should leave the word of God, and serve tables," but they entrusted this ministry to one of the deacons. It is also asked how it is said here that Judas alone said this about the ointment poured out, when Matthew tells that the disciples said this. But it must be said that Matthew puts the plural number for the singular number; just as in Matthew 2:20 it is said: "for they are dead that sought the life of the child". Or it can be said that Judas murmured first, and that afterward the others were provoked by him to utter similar words, although not from the same intention.”

“Mary (Magdalene) therefore (that she might not be wanting on her part, and in order specially to honour Christ, and to surpass all others in her services, as she surpassed them in love) took a pound of ointment of spikenard, very costly . Ointment of nard was composed of several sweet scents (see Pliny H. N. xiii. 2), and was thick. But this was liquid, as S. Matt. (xxvi. 7) says that it was poured on His head. Liquids are very often weighed in vessels, or anyhow the nard itself from which the ointment was made. Or this pound was rather a measure of quantity, not of weight. Digitized by v^iOOQLe ANOINTING CHRIST'S FEET. 5 Mystically. S. Augustine says, “ The ointment was righteousness. Therefore it was of due weight” (libra). The Gloss says, “Mary before anointed His feet as a penitent ; but now, when the righteousness of the perfect, and not the mere rudiments of penitence, are designated, she anoints His head and His feet. The pound of ointment is the perfection of righteousness. He anoints the head, who preaches high doctrines respecting Christ ; He anoints the feet who respects the least commandments.” But what is “pistic nard”? (i.) The Commentary on S. Matthew (in S. Jerome) says “mystic,” which is absurd. (2.) S. Augustine says it is so called from the place whence it was brought. But the place itself is uncertain. (3.) Maldonatus derives it awb rov vi Inn, meaning that it was liquid, and so could be drunk, other ointments being thick and clotted. (4.) Others derive it from squeezed or pressed out. (5.) As if from wlurig, pure, unadulterated, as nard frequently was. (See Pliny H. N. xii. 13.) So Euthymius, Theophylact, on Mark xii., Baronius, Ribera, Jansenius, Toletus and others. (6.) Pistici is the same as spicati by a change of letters. This was the best kind of ointment. (This point treated at very great length.) Morally. Here learn that the good works, with which we anoint Christ, ought to be quite free from fault, and of the very best kind. Compare the offerings of Cain and Abel. (See Ps. lxvi., xx. 4, and Dan. iii. 40 (Vulg.), Lev. iii. 16, Num. xviii. 17, 29, and Lev. xxiii. 19.) And anointed the feet of Jesus. S. Matt, adds “ arid the head.” Alcuin explains mystically, “The Head is the loftiness of the Godhead, the feet the humility of the Incarnation. Or the Head is Christ, the feet the poor who are His members. We anoint them when we give them alms.” And wiped His feet with her hair. A hysteron * froteron. For first she wiped, and then anointed His feet. For had she anointed His feet first, and then wiped them with her hair, she would have anointed her own hair, (which she did not wish to do,) and which indeed she counted unworthy of such anointing, and not His feet Digitized by Google 6 Moreover, this sweet-scented and precious ointment was not to be wiped off, but left on His feet, to give them ease Her hair. To soil those hairs, of which she used to be vain, with the dust of His feet, and also that she might with the deepest reverence and humility place her whole head beneath His feet For S. Chrysostom says, she placed the noblest part of her body beneath His feet, and she approached Him not as man but as God. And the house was filled with the odour of the ointment S. Augustine says, mystically, the whole world was filled with the good fame of her piety and virtue. As S. Paul says, “ We are a sweet savour of Christ” (2 Cor. ii. 14) — to the good, of life unto life; to the wicked, of death unto death — as was here the case. Whence it follows :”

“Then took Mary a pound of ointment of spikenard very costly,.... Worth three hundred pence, according to Judas's estimation of it. This Mary was the other sister of Lazarus; See Gill on Mat 26:7, See Gill on Mar 14:3, concerning the nature and value of this ointment: and anointed the feet of Jesus; as he lay upon the bed or couch, at supper: and wiped his feet with her hair; See Gill on Luk 7:38. And the house was filled with the odour of the ointment; see Sol 1:3; ointment of spikenard was very odoriferous: this may be an emblem of the sweet savour of Christ, in the ministration of the Gospel, throughout the whole world.”

“Then took Mary a pound of ointment - See the note on Mat 26:7; see also Mar 14:3. It does not seem the most likely that this was the same transaction with that mentioned above. Some think that this was, notwithstanding that before is said to have been at the house of Simon the leper. The arguments, pro and con, are largely stated in the notes at the end of Matthew 26 (note), to which I beg leave to refer the reader.”

“spikenard--or pure nard, a celebrated aromatic (Sol 1:12). anointed the feet of Jesus--and "poured it on His head" (Mat 26:7; Mar 14:3). The only use of this was to refresh and exhilarate--a grateful compliment in the East, amidst the closeness of a heated atmosphere, with many guests at a feast. Such was the form in which Mary's love to Christ, at so much cost to herself, poured itself out.”