John 12:1-8

Now six days before the Passover Jesus went to Bethany, where Lazarus was whom he raised from the dead. So they made him a meal there, and Martha was serving while Lazarus was one of those who reclined at table with him. Now Mary took a pound of very precious genuine spikenard ointment, and anointed Jesus' feet, and wiped his feet with her hair; and the house was filled with the perfume of the ointment. But Judas Iscariot, one of his disciples, the one who was going to betray him, said: "Why was this ointment not sold for ten pounds, and the proceeds given to the poor?" He said this, not that he cared for the poor, but because he was a thief and had charge of the money-box, and pilfered from what was put into it. So Jesus said: "Let her observe it now against the day of my burial. The poor you have always with you, but me you have not always."

We have seen on other occasions that many scholars believe that certain parts of John's gospel have become displaced. Some suspect a dislocation here. Moffatt, for instance, prints it in the order John 12:19-29; John 12:1-18 and John 12:30; John 12:31-42. We have retained the order of the King James Version (and the Revised Standard Version) for our studies, but if the reader will read the chapter in the rearranged order he will see the connection of events and thought more clearly.

It was coming very near the end for Jesus. To come to Jerusalem for the Passover was an act of the highest courage, for the authorities had made him in effect an outlaw (John 11:57). So great were the crowds who came to the Passover that they could not all possibly obtain lodging within the city itself, and Bethany was one of the places outside the city boundaries which the law laid down as a place for the overflow of the pilgrims to stay.

When Jesus came to Bethany they made him a meal. It must have been in the house of Martha and Mary and Lazarus, for where else would Martha be serving but in her own house? It was then that Mary's heart ran over in love. She had a pound of very precious spikenard ointment. Both John and Mark describe it by the adjective pistikos (G4101) (Mark 14:3). Oddly enough, no one really knows what that word means. There are four possibilities. It may come from the adjective pistos (G4103) which means faithful or reliable, and so may mean genuine. It may come from the verb pinein (G4095) which means to drink, and so may mean liquid. It may be a kind of trade name, and may have to be translated simply pistic nard (G3487). It may come from a word meaning the pistachio nut, and be a special kind of essence extracted from it. In any event it was a specially valuable kind of perfume. With this perfume Mary anointed Jesus' feet. Judas ungraciously questioned her action as sheer waste. Jesus silenced him by saying that money could be given to the poor at any time, but a kindness done to him must be done now, for soon the chance would be gone for ever.

There is a whole series of little character sketches here.

(i) There is the character of Martha. She was serving at table. She loved Jesus; she was a practical woman; and the only way in which she could show her love was by the work of her hands. Martha always gave what she could. Many and many a great man has been what he was only because of someone's loving care for his creature comforts in his home. It is just as possible to serve Jesus in the kitchen as on the public platform or in a career lived in the eyes of men.

(ii) There is the character of Mary. Mary was the one who above all loved Jesus; and here in her action we see three things about love.

(a) We see love's extravagance. Mary took the most precious thing she possessed and spent it all on Jesus. Love is not love if it nicely calculates the cost. It gives its all and its only regret is that it has not still more to give. O. Henry, the master of the short story, has a moving story called The Gift of the Magi. A young American couple, Della and Jim, were very poor but very much in love. Each had one unique possession. Della's hair was her glory. When she let it down it almost served as a robe. Jim bad a gold watch which had come to him from his father and was his pride. It was the day before Christmas, and Della had exactly one dollar eighty-seven cents to buy Jim a present. She went out and sold her hair for twenty dollars; and with the proceeds bought a platinum fob for Jim's precious watch. When Jim came home at night and saw Della's shorn head, he stopped as if stupefied. It was not that he did not like it or love her any less; for she was lovelier than ever. Slowly he handed her his gift; it was a set of expensive tortoise-shell combs with jewelled edges for her lovely hair--and he had sold his gold watch to buy them. Each had given the other all there was to give. Real love cannot think of any other way to give.

(b) We see love's humility. It was a sign of honour to anoint a person's head. "Thou anointest my head with oil," says the psalmist (Psalms 23:5). But Mary would not look so high as the head of Jesus; she anointed his feet. The last thing Mary thought of was to confer an honour upon Jesus; she never dreamed she was good enough for that.

(c) We see love's unselfconsciousness. Mary wiped Jesus' feet with the hair of her head. In Palestine no respectable woman would ever appear in public with her hair unbound. On the day a girl was married her hair was bound up, and never again would she be seen in public with her long tresses flowing loose. That was the sign of an immoral woman. But Mary never even thought of that. When two people really love each other they live in a world of their own. They will wander slowly down a crowded street hand in hand heedless of what other people think. Many are self-conscious about showing their Christianity, concerned always about what others are thinking about them. Mary loved Jesus so much that it was nothing to her what others thought.

But there is something else about love here. John has the sentence: "The house was filled with the fragrance of the ointment." We have seen that so many of John's statements have two meanings, one which lies on the surface and one which is underneath. Many fathers of the Church and many scholars have seen a double meaning here. They have taken it to mean that the whole Church was filled with the sweet memory of Mary's action. A lovely deed becomes the possession of the whole world and adds to the beauty of life in general, something which time cannot ever take away.

LOVE'S EXTRAVAGANCE (John 12:1-8 continued)

(iii) There is the character of Judas. There are three things here about him.

(a) We see Jesus' trust in Judas. As far back as John 6:70-71, John shows us Jesus well aware that there was a traitor within the ranks. It may well be that he tried to touch Judas' heart by making him the treasurer of the apostolic company. It may well be that he tried to appeal to his sense of honour. It may well be that he was saying in effect to him: "Judas, here's something that you can do for me. Here is proof that I need you and want you." That appeal failed with Judas, but the fact remains that often the best way to reclaim someone who is on the wrong path is to treat him not with suspicion but with trust; not as if we expected the worst, but as if we expected the best.

(b) We see one of the laws of temptation. Jesus would not have put Judas in charge of the money-box unless he had some capabilities in that direction. Westcott in his commentary said: "Temptation commonly comes through that for which we are naturally fitted." If a man is fitted to handle money, his temptation may be to regard money as the most important thing in the world. If a man is fitted to occupy a place of prominence, his temptation may be to think first and foremost of reputation. If a man has a particular gift, his temptation may be to become conceited about that gift. Judas had a gift for handling money and became so fond of it that he became first a thief and then a traitor for its sake. The King James Version says that he bare the bag. The verb is bastazein (G941); bastazein does not mean to bear, or carry, or lift. But in colloquial English to lift a thing can also mean to steal it. We talk, for instance, of a shop-lifter. And Judas did not only carry the bag; he pilfered from it. Temptation struck him at the point of his special gift.

(c) We see how a man's view can be warped. Judas had just seen an action of surpassing loveliness; and he called it extravagant waste. He was an embittered man and he took an embittered view of things. A man's sight depends on what is inside him. He sees only what he is fit and able to see. If we like a person, he can do little wrong. If we dislike him, we may misinterpret his finest action. A warped mind brings a warped view of things; and, if we find ourselves becoming very critical of others and imputing unworthy motives to them, we should, for a moment, stop examining them and start examining ourselves.

Lastly, there is here one great truth about life. Some things we can do almost any time, but some things we will never do, unless we grasp the chance when it comes. We are seized with the desire to do something fine and generous arid big-hearted. But we put it off--we will do it tomorrow; and the fine impulse goes, and the thing is never done. Life is an uncertain thing. We think to utter some word of thanks or praise or love but we put it off; and often the word is never spoken.

Here is one tragic instance of how a man realized too late the things he had never said and done. Thomas Carlyle loved Jane Welsh Carlyle, but he was a cross-grained, irritable creature and he never made life happy for her. Unexpectedly she died. J. A. Froude tells us of Carlyle's feelings when he lost her. "He was looking through her papers, her notebooks and journals; and old scenes came mercilessly back to him in the vistas of mournful memory. In his long sleepless nights, he recognized too late what she had felt and suffered under his childish irritabilities. His faults rose up in remorseless judgment, and as he had thought too little of them before, so now he exaggerated them to himself in his helpless repentance... 'Oh!' he cried again and again, 'if I could see her but once more, were it but for five minutes, to let her know that I always loved her through all that. She never did know it, never.'" There is a time for doing and for saying things; and, when it is past, they may never be said and never be done.

It was Judas' ill-natured complaint that the money which that ointment could have raised should have been given to the poor. But as scripture said: "The poor will never cease out of the land; therefore I command thee saying, You shall open wide your hand to your brother, to the needy and to the poor, in the land" (Deuteronomy 15:11). To help the poor was something that could be done any time. To show the heart's devotion to Jesus had to be done before the Cross on Calvary took him to its cruel arms. Let us remember to do things now, for the chance so often never comes again, and the failure to do them, especially the failure to express love brings bitter remorse.

A PLAN TO DESTROY THE EVIDENCE (John 12:9-11)