Exposition of John, Chapter 12 · Verse 2 – Verse 6
Ver. 2. There they made him a ſupper, and Martha ſerved: but Lazarus was one of them that ſate at the table with him.
3. Then took Mary a pound of oyntment, of Spikenard very coſtly, and anointed the feet of Jeſus, and wiped his feet with her haire: and the houſe was filled with the odour of the oyntment.
In theſe verſes, we have Chriſts entertainment at Bethany; A ſupper is made for him, at which Martha ſerved, and Lazarus ſate with him, but Mary anoints Chriſt with precious ointments. This ſupper was made for him in the houſe of one Simon a leper, (who, it ſeems, had been cured by Chriſt) as may be gathered from, Matth. 26.6, 7. where Maries deed is recorded, but her name ſuppreſſed, and it ſeems Lazarus and his ſiſters have been invited alſo. As for this practice of Mary, I ſhall leave what was extraordinary in it, till it's own place, ver. 7. Only, it being the cuſtome in theſe countries to anoint their gueſts, and waſh their feet at feaſts, Luk. 7.44, 46. ſhe, out of her great love, will do it with great charge and expence. And whereas here it is ſaid, ſhe anointed his feet, and the reſt ſay it was his head, Matth 26.7. we are to underſtand that ſhe did anoint both, though ſhe only wiped his feet: and breaking the boxe and powring it on his head, Mark. 14.3. it ſeems the copiouſneſſe thereof made it run from his head to his feet. Doctrine 1. As temporal things are due unto Chriſt and his Miniſters, who ſow ſpiritual things, 2 Cor. 9.11. So they who have participate of his bounty, will make him very welcome; for, there they made him a ſupper. 2. Albeit it be the great ſin of men to pamper their own bodies, and make proviſion for the fleſh; Yet it is not unlawful, at ſome times to enjoy the liberal uſe of the creatures, in a ſober manner; for, Chriſt doth not decline this ſupper. Sometimes he went into the feaſts of Phariſees, Luk. 7.36. ſometime with Publicans, Matth 9.10. &c. and 11.19. not for their ſare, but that he might gain them; as love is a very gaining way. And here he feaſts with his friends that they may be refreſhed together. 3. As for Martha's ſerving, albeit ſhe was reproved for this at another time, Luk. 10.38, 39, 40, 41, 42. not ſimply for her ſerving Chriſt that way, but comparatively, and when it croſſed better duties; Yet now when it interrupts no better duty, her care was commendable, that ſhe would ſerve, though the houſe was not her own. And it teacheth, That when Chriſt is dear to any, they will not diſdain to ſtoop to do meaneſt ſervice to him, or his for his ſake; as Martha ſerved here. 4. As Chriſts miracles are true and real, and not lying wonders; So the memory of his wonderful works are not to be forgotten, nor ought to wear out with length of time; for, both theſe ends it is marked, that Lazarus was one of them that ſate at table with him, both to confirme the truth of his reſurrection, as Mark. 5.43. Luke 24.41, 42, 43. Acts 10.41. and to keep us in minde of that wonderful work, that he who was once in his grave ſhould now be eating. 5. According as men abound in love to Chriſt, they will bring forth evidences thereof, in ſerving of him; As here Mary outſtrips them all. 6. Love to Chriſt is ingenious to finde out a way to evidence it ſelfe; and when all are buſie, it will finde ſome work that is undone, to be done to him and for him; for, when ſome are preparing the ſupper, Martha is ſerving, and Lazarus entertaining him at Table, Mary findes out this, to anoint his feet. 7. Love is very prodigal (ſo to ſay) and will ſpare no expences on Chriſt; for, ſhe took a pound of very coſtly Spikenard to do this, of the worth whereof, ſee ver. 5. 8. True love is ſtill accompanied with humility and reverence to Chriſt, and when it doth moſt to Chriſt, it keeps a man ſtill humble; for, when ſhe had done all this, ſhe wiped his feet with her haire, either to make them clean before the ointment came upon them, or to wipe off the ointment after it had ſuppled his feet. 9. As the fruits of love will not hide, ſo they have a fragrant ſmell; for, ſo much may be gathered, by alluſion from this, that the houſe was filled with the odour of the ointment, and ſo the matter came to be known, which occaſioned the ſubſequent quarrelling.
Ver. 4. Then ſaith one of his diſciples, Judas Iſcariot, Simons ſonne, which ſhould betray him:
5. Why was not this oyntment ſold for three hundred pence, and given to the poore?
In theſe verſes, is recorded a conſequent of this practice of Mary; namely Judas his quarrelling of it, which alſo was an occaſion of his going and betraying his Maſter, as the other Evangeliſts mark, Albeit the other Evangeliſts lay this upon all the diſciples, becauſe, in appearance, they conſented to him and ſeconded him in ſo plauſible a cauſe; Yet John declareth it was he who raiſed the debate, and under a pretence of caring for the poor, condemned this practice as a needleſſe waſte. Whence learn, 1. Very groſſe hypocrites may be near to Chriſt in outward profeſſion, and may be entruſted in eminent employments; for, Judas Iſcariot, Simons ſon, which ſhould betray him, is one of his Diſciples. 2. Such as follow Chriſt on unſound tearmes, and will forſake and betray him in a ſtrait, will be now and then bewraying their unſoundneſſe before hand, if they be well obſerved; for, he which ſhould betray him, brings out his covetouſneſſe here before hand. 3. It is the great and woful art of hypocrites, that they mask their corrupt intentions with fair pretences, and that they deſire to lurk ſo long as they can; for, all his language is, why was not this ointment ſold for three hundred pence, and given to the poore? This whole ſumme, after the Engliſh account, amounts (according to the opinion of ſome concerning the Roman penny) to nine pounds, ſeven ſhillings, ſix pence; O: (according to others) to eight pounds, ſix ſhillings, eight pence. And as this points out the great liberality of Mary in this her practice; So Judas, by his mentioning thereof, inſinuates that it was altogether needleſſe to beſtow ſo much on ſuch a peece of ſervice to Chriſt; As indeed, men are ready to account it great waſte (as the word is, Matth. 26 8.) when a little is beſtowed on Chriſt and his ſervice, when yet they can waſte more needleſly, in ſerving their luſts, without noiſe or grudging. But this wanted not a fair pretence, that Chriſt cared for no ſuch coſtly anointing, and that it did not beſeeme their low eſtate. And withal, his great covetouſneſſe is masked with a pretence of care for the poor. It is very dangerous to live in times, when cloaks of faults are as rife as the faults themſelves. 4. It is the will of God, that the poore be taken notice of, and ſupplied by every one, according to their ability; for, ſo much appeares in Chriſts practice, who in his deep poverty, did lay up ſomewhat for them, as Judas exception imports. See Joh. 13.29.
Verſe 6. This he ſaid, not that he cared for the poore: but becauſe he was a thiefe and had the bag, and bare what was put therein.
Before John ſet down Chriſts anſwer, he doth firſt take off Judas his mask, and ſheweth that this did not proceed from his care of the poore, but that having the bag in his cuſtody, wherein any money Chriſt had was kept, and being a thiefe, he was ſorry he loſt ſuch a prize, whereupon he might have preyed. He is called a thiefe, either becauſe he had already interverted ſome of that money which was in his keeping, to his private uſe, or becauſe he had purpoſed ſo to do, being reſolved to forſake his Maſter, ſince he heard of his ſufferings, and that they were now approaching. Whence learn, 1. Let men pretend never ſo fair, to cover the naughtineſſe of their hearts; Yet Chriſt knoweth all the ſecret deceipts of the heart, and how contrary their intentions are to their pretences; for, here by his light, it is cleared; that he cared not for the poor. 2. As Chriſt knoweth the naughtineſſe of every heart; ſo he will, in due time, one way or other, diſcover what is within men: for, here the vail is taken off Judas, This he ſaid, not that he cared for the poor. 3. Whatever hypocrites pretend, yet it is but themſelves, and ſome intereſt or advantage of their own, they drive at in all they do; for, Judaſſ's aime in all this was, to reap advantage to him ſelfe. 4. It is egregious theft before the Lord, when men do carry on their avaritious deſignes under pretence of caring for the poore; and when, in affection or practice, they are not faithful in what is committed to their truſt, but do intervert that to their private uſe, which is deſigned for publike or pious uſes; for, thus was Judas a thiefe, in taking to himſelfe what was to be employed for the uſe of Chriſt and his diſciples or for the poor. 5. Riches and the bag are not in ſuch eſteem with Chriſt, but that the ba…eſt of his followers may have them in keeping, and under their power; for, of all the twelve, Judas had the bag, and bare what was put therein. 6. When Chriſt ſuffers mens corrupt affections, and ſuteable tentations and objects, to meet, it is a ſad judgement and ſnare upon them, and a preſage that he will give them up to a neck break; for, it was a ſad judgement upon Judas, that being a thiefe, he had the bag, and ſo wanted not an opportunity to ſatisfie his covetous diſpoſition.
Verſe 7. Then ſaid Jeſus, Let her alone, againſt the day of my burying hath ſhe kept this.
Followeth Chriſts anſwer and Apology for Mary; In the firſt part whereof, he defends her practice which Judas had quarrelled, by ſhewing ſhe did it upon an extraordinary cauſe and occaſion; to wit, that foreſeeing his death by faith, ſhe would teſtifie her …ffection to him, by doing this laſt duty now, which ſhe could not expect to get done afterward. Whence learn, 1. It is a great ſin in any, eſpecially if they be of any eminency, to diſcourage any of the Saints, or interrupt them in their ſerving of Chriſt, for, Chriſt finds it needful to bid, let her alone, as knowing it might weaken her hands that ſhe was checked by one of his Apoſtles. 2. Chriſt will take the maintenance and defence of theſe who ſerve him, againſt all that would oppoſe and carp at them; for, he lets her ſay nothing, but interpoſeth on her behalfe; Let her alone. 3. Whoever miſconſtruct the honeſt actions of Saints, yet Chriſt doth judge aright of them, and alloweth them his approbation; for, Judas accounted it a waſte, but Chriſt approves of it, as kept for the day of his burying. 4. Chriſt in his ſuffering, death, and bu…d, is very honourable in the eſtimation of Saints who know him right; And he doth eſteem highly of his own ſufferings; for her keeping this ointment for the day of his burying, intimates that ſhe by faith ſaw him honourable in his death, as well as in his life, and that his death not only ſhould be acceptable and …voury to God, but fragrant to all the Elect. and ſhould fill the world with a ſweet ſmell. And Chriſt himſelfe, who was never ſumptuous, yet, allowes coſtly ointment on his bu…ial, to teſtifie how highly he prized and loved to lay down his life for his people.
Verſe 8 For the poore alwayes ye have with you: but me ye have not alwayes.
In the next place, Chriſt having defended Mary, doth now anſwer to his great objection and pretence of caring for the poore. The defence is taken from this, that this opportunity of honouring him would not alwayes laſt, whereas they might alwayes have occaſion to be charitable to the poore. He ſpeaks it in the plural number, ye have the poor, &c. either becauſe he would preſſe this as a common duty, on all, as well as Mary; or rather he ſpeaks it to all the Diſciples, who had joined with Judas in this act, as the other Evangiliſts obſerve. Doctrine 1. Chriſt is ſo meek, even to his cruel enemies, that he will not alwayes tell them all he knoweth of them, when he reproveth them, but will let them diſcover themſelves; for, he will not tell Judas his falſe heart, but ſimply replies to any ground of objection he alleaged. And this he doth; partly, becauſe moe were engaged then Judas, whom therefore he will ſatiſfie; Partly, that he may warn men not to ſeek to carry their cauſe by reflections upon the perſons of their oppoſites, while as they want ſolide reaſons for their cauſe; partly, that he may teach all, to beware of judging mens he …ts, when yet they have not diſcovered themſelves; for, he will not deal ſo with Judas: And partly, that from this his meek dealing toward a Judas, we may gather how much more meek he will be to his own. 2. The Lord hath ſo ordered, that when diverſe dutie; which cannot be performed together, tryſt together in one juncture of time, the one of them may give way to the other for that time, without ſinne; And particularly, Duties, which occurre rarely, and cannot be got done afterward, ſhould be gone about in the opportunity thereof, albeit other important duties be laid aſide for that time, which may be overtaken at another time; As here he cleareth in the matter of putting this external honour upon him, when it tryſts with the command of having a care of the poor; And for this reaſon he preferreth this duty to himſelfe now, The poor ye have alwayes, but me ye have not alwayes 3. Albeit it be a ſin to defraud Parents, the poor, or others, of what they may expect in duty, juſtice or mercy; under a pretext of laying out what men have, for God, Matth. 15.4, 5, 6. Yet when Chriſt calls for any thing we have, no other thing ſhould come in competition with him; for, when he calls for it, he takes place of the poor here. 4. Men may ſometime have an opportunity of employing themſelves, or their ſubſtance, in honouring of Chriſt or doing him ſervice, which they will not ſo readily meet with again, if they let it ſl…p; for, ſo much is imported here, me ye have not alwayes. Mary could not alwayes have opportunity to teſtifie her reſpect thus to Chriſt, nay not when he was dead and buried, and therefore ſhe takes this preſent opportunity. 5. The Lord will have his people never to weary of mercy to the poore; and therefore doth continue conſtant objects of pity among them; for, The poore alwayes have ye with you. See Deut. 15.11.