John 12:3

(Tr. l. 6) The word pistici seems to be the name of some place, from which this precious ointment came. (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) (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.

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. From his calling it "pistici," we ought to infer that there was some locality from which it derived its preciousness: but this does not exhaust its meaning, and it harmonizes well with a sacramental symbol. 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"? Ye spent what was superfluous for yourselves, but ye have done what was grateful to my feet. "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. […]

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 …

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.

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.

Mary therefore took a pound. Here the second point is touched upon, namely the pouring out of the ointment, which was done by Mary, who neither reclined at table nor ministered, but herself fed the Lord with a special refreshment; whence she burned with vehement …

However, if we say that this invisible and spiritual ointment was symbolized by the visible ointment with which the sinful woman, as the Gospel describes, visibly anointed the corporeal feet of God, we cannot regard it as entirely worthless. For what do we read in …

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.

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.

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 …

So then, Martha herself serves everyone in general, while Mary honors Christ alone, because she attends to Him not as a man, but as God. For she poured out the myrrh and wiped it with the hairs of her head, because she had a conception …

Then Mary, taking a pound of ointment - There were two persons who poured ointment on Christ. One toward the beginning of his ministry, at or near Nain, Luke vii, 37, &c. The other six days before his last passover, at Bethany; the account of whom is given here, as well as by St. Matthew and Mark.

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.

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:

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.

The chapter we have now begun finishes a most important division of John's Gospel. Our Lord's public addresses to the unbelieving Jews of Jerusalem are here brought to an end. After this chapter, John records nothing but what was said in private to the disciples. We see, for one thing, in this passage, what abounding proofs exist of the truth of our Lord's greatest miracles. We read of a supper at Bethany, where Lazarus "sat at the table" among the guests—Lazarus, who had been publicly raised from the dead, after lying four days in the grave.

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.

six days before the passover--that is, on the sixth day before it; probably after sunset on Friday evening, or the commencement of the Jewish sabbath preceding the passover.

quarantine:debris (2026-07-29) — starts-lowercase

The chapter we have now begun finishes a most important division of John's Gospel. Our Lord's public addresses to the unbelieving Jews of Jerusalem are here brought to an end. After this chapter, John records nothing but what was said in private to the disciples. We see, for one thing, in this passage, what abounding proofs exist of the truth of our Lord's greatest miracles. We read of a supper at Bethany, where Lazarus "sat at the table" among the guests—Lazarus, who had been publicly raised from the dead, after lying four days in the grave. No one could pretend to say that his resurrection was a mere optical delusion, and that the eyes of the bystanders must have been deceived by a spirit or vision. Here was the very same Lazarus, after several weeks, sitting among his fellow-men with a real material body, and eating and drinking real material food. It is hard to understand what stronger evidence of a fact could be supplied. He that is not convinced by such evidence as this may as well say that he is determined to believe nothing at all. It is a comfortable thought, that the very same proofs which exist about the resurrection of Lazarus are the proofs which surround that still mightier fact, the resurrection of Christ from the dead. Was Lazarus seen for several weeks by the people of Bethany, going in and coming out among them? So was the Lord Jesus seen by His disciples. Did Lazarus take material food before the eyes of his friends? So did the Lord Jesus eat and drink before His ascension. No one, in his sober senses, who saw Jesus take "broiled fish," and eat it before several witnesses, would doubt that He had a real body. (Luke 24:42.) We shall do well to remember this. In an age of abounding unbelief and scepticism, we shall find that the resurrection of Christ will bear any weight that we can lay upon it.

YOU will notice, if you read the narrative attentively, that the two sisters and the brother who made up the favored household at Bethany, though all most truly loving Jesus, had each one a different way of showing that love. Even so, true children of God do not always feel moved to serve the Lord Jesus in the same fashion, or to express their love to Him in precisely the same manner. Martha served. She was the housekeeper and with much diligence made Him a supper.

YOU will notice, if you read the narrative attentively, that the two sisters and the brother who made up the favored household at Bethany, though all most truly loving Jesus, had each one a different way of showing that love. Even so, true children of God do not always feel moved to serve the Lord Jesus in the same fashion, or to express their love to Him in precisely the same manner. Martha served. She was the housekeeper and with much diligence made Him a supper. It would have been a sad omission had there been no table spread for so blessed a Guest—and who could prepare it as well as Martha? Sometimes we have heard people speak disparagingly of Martha, but truly they mistake the Lord, who never chided her for serving but for being on one occasion so cumbered by it as to think harshly of her sister. Martha, in this instance did not fall into the fault which her Lord once so gently chided—she did her part quietly and well and, thereby, set forth her attachment to Jesus in the most commendable manner. We have Sisters in the Church whose way of serving Christ is in the household, or by caring for the sick and the poor. Like Dorcas, they make garments for them, or like holy women of old, they minister to the Lord of their substance. Their work is with temporal'things, but they are none the less approved of their loving Master. Brothers, too, as deacons, may better honor the Lord by serving tables than they could by attempting to edify saints when the gifts suitable for that work are denied them. Each man and woman must labor according to his or her ability and calling.

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.