John 12:3

There seems then much likeness and some connection about the woman in the four Evangelists. Yet I would say to those who think that all wrote of the same woman, "Do you think that the very same woman who poured precious ointment on Jesus' head, as Matthew and Mark have related, also anointed his feet with ointment (or "myrrh," "myrrha") as Luke and John have related?But it is not possible that the Evangelists should have contradicted one another in relating about the same woman, since they were perfected in the same understanding and the same spirit and the same mind, and they had been seeking to minister to the welfare of the church. But if anyone thinks it is the same woman in Luke and John, let him tell us if Mary was the woman who is said in Luke to have been a sinner in a city who, learning that Jesus had sat down to meet in a Pharisee's house, brought an alabaster box of ointment and stood behind his feet weeping, washing his feet with her tears.
It is incredible that Mary, whom Jesus loved, the sister of Martha, who had chosen the better portion, should be said to have been a sinner in the city. And the woman who, according to Matthew and Mark, poured precious ointment on Jesus' head is not actually written to have been a sinner. But she who according to Luke is described as a sinner did not dare to reach to Christ's head but washed his feet with her tears—as if scarcely worthy of his very feet—from sorrow that brought about sincere repentance with salvation.
The woman in Luke wails and weeps much so that she may wash Jesus' feet. But she, who according to John is Mary, is introduced neither as a sinner nor as weeping. Perhaps then one will say that four different women are recorded by the Evangelists. But I rather agree that there were three. There was the one of whom Matthew and Mark wrote in complete agreement. There was also the woman of whom Luke wrote, while John wrote of yet another, differing from the other woman not only in what is written about the ointment but also because Jesus loved Mary and Martha—although she also is related to have been at Bethany like the woman in Matthew and Mark.

Everything by which anyone is anointed is called oil. Ointment is one form of oil. So one form of ointment is costly; another is not. And so, every righteous action is called a good work. But one kind of good work is what we do for our fellow human beings or according to their [expectations]. Another kind of good work is something we do because of God and according to [his expectations]. Of the latter, one form is profitable to humanity; another serves only to the glory of God. For example, a person does something well under the influence of natural justice, not because of God, as sometimes even heathen or a lot of other people do. This kind of work is common oil, not of great fragrance, and yet it is duly accepted by God.…Peter says [in the Clementines] that good works done by unbelievers profit them in this world but not also in the other to the attainment of eternal life. This is only right, since they are not done because of God but because of human nature itself. But those who do them because of God, that is, believers, profit not only in this world but more especially in the one to come. What believers do because of God is a kind of ointment that has a pleasing fragrance. But part of this very work that believers do because of God … is done for the welfare of humanity, such as the giving of alms, visitations of the sick, entertainments of strangers, humility, kindness.… Those who do these things to Christians anoint the Lord's feet with ointment because they are the Lord's feet with which he always walks—something that penitents are especially accustomed to do in the remission of their sins. This is a work called a fragrant ointment, but it is not the best. Rather, those who pursue charity, continue in fasting and prayer, have patience in adversities like Job, in temptations, those who are not afraid to confess the truth of God—all of which are things that are of no benefit to other people but only promote the glory of God—this is the ointment that anoints the head of the Lord Christ and from there runs down through his whole body, that is, the whole church. And this is very costly ointment whose fragrance fills the whole house, that is, the church of Christ.

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 its scent; it tested the reclining as in a furnace:
It exposed the theft clothed in the care of the poor.
It became the bridge to the remembrance of Mary to pass on her glory from generation to generation.
In its flowings is hidden joy, for oil does indeed gladden the face.
It brings its shoulder to all burdens in rejoicing and grieving with everyone:
For it serves joy yet is obeyed by gloom,
For faces joyful of life by it are resplendent,
And with it, the gloomy face of death is prepared for burial and dies.

In loving this body, that is, the church, bring water for his feet and kiss his feet, not only pardoning those who have become enmeshed in sin but by your peace giving them harmony and putting them at peace. Pour ointment on his feet, that the whole house wherein Christ reclines at table may be filled with the odor of your ointment, that all at table with him may be pleased with your perfume. In other words, pay honor to the least.

See the humility of this holy woman. She does not anoint his head but his feet. It is only afterward that she anoints the Lord's head. Therefore, first she washes his feet and then his head. But she began at his feet so that she might be found worthy to proceed [to anoint] his head. For "those who are humble," as it is written, "will be exalted, and those who are exalted will be humbled." … And she wipes his feet not with a towel but with her hair so that she might exhibit even greater service to the Lord.… Allegorically, the woman was anticipating the figure of the church who truly in the fullness of faith brings its devotion to Christ. And this he freely receives as a very precious perfume.

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.

Let us therefore notice how harmony is maintained here between these three evangelists, Matthew, Mark, and John, regarding whom there is no doubt that they record the self-same occurrence at Bethany, on occasion of which the disciples also, as all three mention, murmured against the woman, ostensibly on the ground of the waste of the very precious ointment. Now the further fact that Matthew and Mark tell us that it was the Lord's head on which the ointment was poured, while John says it was His feet, can be shown to involve no contradiction, if we apply the principle which we have already expounded in dealing with the scene of the feeding of the multitudes with the five loaves. ... And this example ought to have made it plain to us, as I pressed it upon my readers in discussing that section, that even where the several evangelists introduce only the one fact each, we should take the case to have been really, that both things were elements in the actual occurrence. In the same way, our conclusion with regard to the passage now before us should be, that the woman poured the ointment not only upon the Lord's head, but also on His feet. It is true that some person may possibly be found absurd and artful enough to argue, that because Mark states that the ointment was poured out only after the alabaster vase was broken there could not have remained in the shattered vessel anything with which she could anoint His feet. But while a person of that character, in his endeavours to disprove the veracity of the Gospel, may contend that the vase was broken, in a manner making it impossible that any portion of the contents could have been left in it, how much better and more accordant with piety must the position of a very different individual appear, whose aim will be to uphold the truthfulness of the Gospel, and who may therefore contend that the vessel was not broken in a manner involving the total outpouring of the ointment! Moreover, if that calumniator is so persistently blinded as to attempt to shatter the harmony of the evangelists on this subject of the shattering of the vase, he should rather accept the alternative, that the Lord's feet were anointed before the vessel itself was broken, and that it thus remained whole, and filled with ointment sufficient for the anointing also of the head, when, by the breakage referred to, the entire contents were discharged. For we allow that there is a due regard to the several parts of our nature when the act commences with the head, but we may also say that an equally natural order is preserved when we ascend from the feet to the head.

(Tr. li. 7) The house was filled with the odour; the world was filled with the good fame.

(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. Listen to the apostle, when he says, "We are a sweet savor of Christ in every place." As it is said also in the Song of Songs, "Thy name is as ointment poured forth."

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.

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.

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 of Him not such as others had, not as of a mere man, but as of the Master and Lord.
Mary can also be understood in a higher sense — as referring to the divinity of the Father and Lord of all; for Mary means "lady." Thus, the Lordship of the Father's Divinity anointed the feet of Jesus — the flesh assumed in the last times by the Lord the Word — anointed it with the myrrh of the Spirit, as David also says: "Therefore God, Your God, has anointed You with the oil of gladness" (Ps. 45:7); and the great Peter says: "Let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ" (Acts 2:36). For the Flesh assumed by the Word, anointed by the divine Spirit who descended upon the Virgin's womb, and having become the same as the Word, that is, God, filled the world with blessing, just as the myrrh of Mary filled the whole house with fragrance.
What then are the "hairs" by which the feet were wiped? They are, of course, the saints who adorn the head of God and His supreme authority. For they, being to the glory of God, may be called His adornment. They also became partakers of the anointing of the Lord's flesh, just as David calls them "companions" (Ps. 45:7), and the Apostle Paul says to the Corinthians: "Now He who establishes us with you in Christ and has anointed us is God" (2 Cor. 1:21). And everywhere we learn that those who live according to Christ are called christs (anointed ones). Thus, by the hairs which wiped the feet of Jesus and which partake of the divine anointing, we may understand Christians. Hairs are something dead. And Christians are dead, for they "have crucified the flesh" (Gal. 5:24) and "put to death the members which are on the earth" (Col. 3:5), and have died to the world. Hairs adorn the head and constitute its glory. The saints also constitute the glory of God, "since their light shines before men, and the Father is glorified through them" (Matt. 5:16), and they make their eating and drinking "to the glory of God" (1 Cor. 10:31), and in their members they glorify Him.
And you, since Jesus has raised your mind, as if it were a certain Lazarus, receive Him into the house of your soul; let the one who was raised recline with Him; anoint the feet of the Lord, six days before Pascha, before the Pascha of the age to come arrives, while you live in this world, which was created in six days. By the "feet" of Christ one may understand: the Apostle and the Gospel, and in general the commandments, for by them He walks in us. So then, to these commandments add myrrh — a disposition composed of various virtues, of which the highest is faith, fervent as spikenard. For if you do not show a fervent, zealous, and virtuous disposition toward these commandments and do not wipe them with your mortified members, as with hair, and do not receive them into yourself, you will not be able to fill your house with fragrance. By the "feet" of the Lord one may also understand the least of the brethren, in whose person Christ comes to the door of each one and asks for what is needed: anoint them with the myrrh of almsgiving. Many give alms for show, and therefore receive no benefit for themselves, for they receive their reward here (Matt. 6:1–2). But you, wipe with the hairs of your head and receive the benefit for your soul, gather the fruit of almsgiving in the ruling part. And if you have anything dead and lifeless, like hair — perfume it with this good anointing. For it is said: "Redeem your sins with almsgiving" (Dan. 4:24).

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 the Gospel? "The house," it says, "was full of the scent of the ointment." It trickled from the hands of a courtesan, pouring over the feet, the body's extremities; and yet it was not so paltry, not so contemptible, as to prevent the house's being filled with the power of its aroma, the sweetness of its scent. So if we consider how great the fragrance with which the Church is perfumed in the conversion of one sinner, what a sweet smell of life leading to life each penitent can become! Provided that his repentance is wholehearted and visible to all, may we not with equal assurance say of him: "The house was full of the scent of the ointment." We can even say that this perfume of repentance reaches to the very abodes of the blessed in heaven because we have the witness of Truth itself that there is rejoicing among the angels of God over one repentant sinner.

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 devotion toward him, whose devotion is expressed in the ointment poured out. On account of which he says: Mary therefore took a pound of ointment: the quantity of ointment was great, because her devotion was great; not of just any kind, but of spikenard, that is, from nard. Nard is an aromatic herb, as Isidore says, which is of vehement fragrance; on account of which it is said in Song of Songs 1: "While the king was on his couch, my nard gave forth its fragrance." From the spikes of nard a precious ointment is made; whence it is said Mark 14: "Of spikenard." Pistici: the Gloss says: "that is, genuine," as distinct from adulterated; precious, because it was of great price and value. And she anointed the feet of Jesus; and the house was filled with the fragrance of the ointment. According to the literal sense, the Jews were accustomed to nourish themselves with highly fragrant ointments; therefore the Lord commanded the most precious ointment to be offered to himself, Exodus 30, and prohibited it to others; whence he called it holy of holies, which would be "for a most sweet fragrance to the Lord."

Note likewise concerning the ointment according to the spiritual understanding, that it is threefold, whence Mary is also read to have anointed the Lord three times. For there is the ointment of contrition, which was signified in that passage, Luke 7: She began to wash his feet with tears and anointed them with ointment. Of devotion, and this was signified here and in Matthew 26: When Jesus was in the house of Simon the leper, a woman came to him having an alabaster jar of precious ointment and poured it over the head of him as he reclined at table. Of compassion, and this in the last chapter of Mark: Mary Magdalene and Mary the mother of James and Salome bought spices, so that coming they might anoint Jesus. With the first ointment the feet are anointed: with the second, the head: but with the third, the whole body of the Lord.

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. 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).

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. 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. 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. 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.

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.

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."

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).