Six days before Passover Jesus came to Bethany, where Lazarus was, whom Jesus had raised from the dead. 2 They gave a dinner for him there, and Martha served, while Lazarus was one of those reclining at table with him. 3 Mary took a liter of costly perfumed oil made from genuine aromatic nard and anointed the feet of Jesus and dried them with her hair; the house was filled with the fragrance of the oil. 4 Then Judas the Iscariot, one [of] his disciples, and the one who would betray him, said, 5 “Why was this oil not sold for three hundred days’ wages and given to the poor?” 6 He said this not because he cared about the poor but because he was a thief and held the money bag and used to steal the contributions. 7 So Jesus said, “Leave her alone. Let her keep this for the day of my burial. 8 You always have the poor with you, but you do not always have me.”
9 [The] large crowd of the Jews found out that he was there and came, not only because of Jesus, but also to see Lazarus, whom he had raised from the dead. 10 And the chief priests plotted to kill Lazarus too, 11 because many of the Jews were turning away and believing in Jesus because of him.
This scene takes place just before Holy Week begins. Jesus comes to Bethany, where Lazarus was, “whom Jesus had raised from the dead” (v. 1). That detail matters because the raising of Lazarus stands behind this whole scene and much that follows. Jesus is moving toward the Passover after a sign that has drawn many to Him and intensified the opposition against Him.
At the dinner in Bethany, Martha serves, Lazarus reclines at table with Jesus, and Mary does something striking (v. 2). She takes a large amount of costly perfumed oil, anoints the feet of Jesus, and dries them with her hair (v. 3). This is not a public act in the temple courts. It takes place in a home, among friends, in the setting of a meal.
Mary’s act is one of love, reverence, and generosity. The perfume is costly, worth about three hundred denarii, nearly a year’s wages for a laborer (v. 5; cf. Mt. 20:2). She does not hold back. John adds that “the house was filled with the fragrance of the oil” (v. 3). The detail is vivid and helps underline the greatness of her act. What she has done fills the whole house.
Jesus then explains the deeper meaning of what Mary has done: “Leave her alone. Let her keep this for the day of my burial” (v. 7). Her act of love becomes, in God’s providence, a preparation for His burial. The passage therefore already stands in the shadow of the Cross. Before the public events of Holy Week unfold, John shows this quiet act at Bethany as a fitting honor offered to Jesus before His death.
The Gospel then places Mary and Judas side by side. Judas objects: “Why was this oil not sold for three hundred days’ wages and given to the poor?” (v. 5). On the surface, the complaint sounds reasonable. But John immediately tells us that Judas did not say this because he cared about the poor, but because he was a thief and used to steal from the money bag (v. 6). In that light, the later betrayal for money is not a sudden surprise, since the Gospels also show Judas accepting payment to hand Jesus over (Mt. 26:14-16; Mk. 14:10-11; Lk. 22:3-6). Mary gives generously. Judas speaks piously, but his words do not come from a truthful heart.
Jesus’ words in v. 8 must also be read carefully: “You always have the poor with you, but you do not always have me.” He is not dismissing the poor. The command to care for the poor remains, and His words echo Deut. 15:11, where the continued presence of the poor is itself a reason for continued generosity. Nor is He speaking with regret. He is referring to the short time that remains before His Passion and death. The point here is that this is a unique moment. Jesus is near His Passion, and Mary’s act is suited to that moment.
Lazarus remains important in the second half of the passage. A large crowd comes not only because of Jesus, but also to see Lazarus, whom He had raised from the dead (v. 9). Lazarus is living evidence of what Jesus has done. But instead of receiving that sign, the chief priests plot to kill Lazarus too, because many of the Jews were turning away from those who opposed Jesus and were believing in Him because of Lazarus (vv. 10-11). The miracle that should have led to faith instead becomes, for some, a reason for greater hostility.
That helps explain why this passage is so important at the beginning of Holy Week. It brings together love, belief, and growing opposition. Mary honors Jesus. Lazarus silently bears witness to His power. Judas reveals the corruption hidden beneath outward words. The chief priests harden themselves against the sign before them. In a few verses John shows very different responses to Jesus as He approaches the Cross.
Mary’s act shows the response of a faithful disciple. She comes near to Jesus and pours out what is precious—love, reverence, and a costly gift. Her love is humble, generous, and uncalculated. In that way, Bethany becomes one of the last quiet scenes before the Passion, and Mary’s anointing becomes a fitting preparation for the death that is now near.
Lord Jesus, as You went forward toward Your Passion, Mary honored You with love and reverence. Teach us to come near to You with sincere hearts, without hypocrisy or self-interest. Help us to recognize Your worth, to love You faithfully, and to walk with You through Holy Week with humility and gratitude. Amen.
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Sources and References
- The New American Bible, Revised Edition. Washington, DC: Confraternity of Christian Doctrine, 2011. Jn. 12:1-11 and notes.
- Aguilar Chiu, José Enrique, et al., eds. The Paulist Biblical Commentary. New York: Paulist Press, 2018, 1157.
- Brown, Raymond E., Joseph A. Fitzmyer, and Roland E. Murphy, eds. The New Jerome Biblical Commentary. Englewood Cliffs, NJ: Prentice Hall, 1990, 971, para. 157-159.
- Casciaro, José María, gen. ed. The Navarre Bible: New Testament, Expanded Edition. Dublin: Four Courts Press; New York: Scepter Publishers, 2008, 411-12.
- Keating, Daniel J., et al. The Jerome Biblical Commentary for the Twenty-First Century. London: Bloomsbury T&T Clark, 2022, 1422-23.
- Scott Hahn and Curtis Mitch. Ignatius Catholic Study Bible: New Testament. San Francisco: Ignatius Press, 2010, 185.
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