St Albert the Great's Commentary on John 12:1-11

This is a scholarly theological commentary by Albertus Magnus (c. 1200–1280) on John 12:1–12. The translation preserves Albert's intricate exegetical method, which combines literal, allegorical, and moral interpretation, along with extensive cross-references to Scripture and the Church Fathers. Some textual variations and manuscript abbreviations in the original Latin have been normalized for clarity. Translated by Qwen

St Albert the Great's Commentary on John 12:1-12

Jn 12:1 Jesus, therefore, six days before the Passover, came to Bethany, where Lazarus had been dead, whom Jesus raised. Here the Word is manifested as sanctifying. Moreover, this sanctification is threefold: for it exists in the preparations for sanctification, in the sanctifying Word, and in the passion which sanctifies through blood. And therefore [the text] is divided into three parts. For the preparatory matters are determined in this chapter and the following; the sanctifying Word is proposed from chapter fourteen; and sanctification through the passion is described in sequence from chapter eighteen through twenty.

Now the preparations for sanctification are of two kinds: for some prepare by way of instruction, and others by way of sacramental signification. Concerning those things, therefore, which prepare by way of instruction, treatment is given in this twelfth chapter, "Jesus, therefore, six days before the Passover." But concerning those things which prepare by way of sacramental sanctification, treatment is given in the thirteenth chapter.

Moreover, all those things which prepare by way of instruction teach concerning the sanctification that prepares one for the sanctification of the Passion. And these have three distinctions: For first, matters pertaining to those close to him—that is, the Jews—are introduced. Second, matters pertaining to the sanctification of the Gentiles are introduced, at verse 20: "Now there were certain Gentiles," etc. Third, however, those things are introduced which serve to render inexcusable those who have not prepared themselves for sanctification from this teaching, at verse 37: "But when he had done so many signs," etc.

The first of these parts is divided into two, according to the two things by which they are prepared for faith in the one who suffers and in the passion—that is, they are prepared both from the supper of Lazarus with him, by whose eating the miracle is proved to be real, and from the solemn meeting of the crowd introducing him into Jerusalem; and this is touched upon at verse 9: "The great crowd, therefore, knew," etc.

Furthermore, the earlier part is still divided into three parts: in the first of which, the preparation of those coming to the faith of sanctification is described according to the appropriateness of time and place; in the second, according to the appropriateness of the supper and of what was done in the ministry of the supper; in the third, however, they are prepared by the instruction concerning those murmuring against the pouring out of the ointment. The second begins at verse 2: "Therefore they made him a supper there"; the third at verse 4: "Then one of his disciples said," etc.

First, he mentions three things: namely, the time, the place, and the reason for the coming, from which especially it was fitting that one be prepared. Indeed, he speaks of the time: "Six days before the Passover." This is the tenth day of the month of Nisan, that is, on the Sabbath before Palm Sunday, when, as is read in Exodus 12:3 and following, it was commanded that the lamb to be sacrificed, separated from the flock, be brought into the homes of those who were to be sanctified by the blood of the lamb. Exodus 12:3: "On the tenth day of this month, let each one take a lamb according to their families and their houses." Therefore, from the appropriateness of this time, he was urging preparation for sanctification, when even in the Old Testament the sanctifying lamb was brought for the purpose of sanctifying.

Genesis 2:2: "And God finished on the seventh day his work which he had made, and he rested on the seventh day from all his work which he had done." And therefore God also spent six days in the work of recreation for preparation, so that he might sanctify the seventh—that is, the Friday following after the Sabbath of Palms, that is, before Palm Sunday. Therefore also, after his journey being completed, "at the sixth hour he sat upon the well" (John 4:6), because in six days he prepared our washing, and then he washed us in the fountain of his blood. This, therefore, is what he says: "Jesus, therefore, six days before the Passover"—that is, of the Paschal solemnity which was on the fourteenth day of the moon at evening. And this was on Thursday night. "He came to Bethany."

"To the house of obedience," as a lamb led into camp, so that from the very place might be known that word of the Apostle to the Philippians 2:8, that "he was made obedient," namely, to the Father, even unto death, and in nothing contrary. Nor did he suffer a death which he did not choose from obedience to the Father. Whence also he said to another (Matthew 19:17): "If you wish to enter into life, keep the commandments," because no one is sanctified by the blood of Christ except one who observes the commandments. Thus, therefore, even from the place he prepares for sanctification, just as also Christ came to death through obedience.

"Where Lazarus had been dead, whom Jesus raised." In which it is signified that the blood is life-giving, which he was about to shed. And this is the third thing in which, from that deed, he prepared for sanctification. Ezekiel 37:13: "When I shall have opened your sepulchers and shall have led you out from your tombs, my people."

Jn 12:2-3 "And they made him a supper there, and Martha served; but Lazarus was one of those reclining at table with him. Mary, therefore, took a pound of ointment of pure nard, precious, and anointed the feet of Jesus, and wiped his feet with her hair; and the house was filled with the fragrance of the ointment."

Here he introduces the preparation from the supper and from the things done at the supper, and therefore it is divided into two. Moreover, the things done at the supper are distributed among three, namely, the deed of Martha, the deed of Lazarus, and the deed of Mary. He says, therefore: "And they made him a supper there." His most devoted friends made the supper. Moreover, supper is the last refreshment of the day, and therefore they made this in memory of the Lord, now about to suffer very soon, which supper signifies refreshment in the delights of the sacrament of the Lord, which he was about to give on the fifth day from that one, at supper. Revelation 3:20: "Behold, I stand at the door and knock; if anyone opens the door to me, I will enter to him and will sup with him, and he with me." For a person ought first from his virtues to prepare refreshment for the Lord in the heart before he tastes the supper of the Lord in the sacrament. Genesis 43:16: "Bring the men into the house, and kill victims, and prepare a feast, because they shall eat with me at noon"—that is, in the fervor of full charity and truth. Indeed, Levi prepared a great banquet for the Lord; Simon the leper also prepared a meal. But now these prepared a supper. The first is in the conversion of sinners; the second is in the devotion of the penitent; the third is in the holiness of the obedient. And the hospitality of these three is also praised here according to the moral sense, in that they received the Lord with his family so generously. Hebrews 13:2: "Do not forget hospitality, for through this some, being unaware, have entertained angels," just as Abraham and Lot. Thus, therefore, it is clear that from the very supper he prepares for the sanctification of his supper.

"And Martha served," etc. Martha, by whom the active life is designated, which serves at the fruitful supper, because through the ministry of virtue in the active life a person is prepared for the holy supper. Psalm 127:2: "The labors of your hands, because you shall eat," etc. Luke 10:40: "But Martha was busy about much serving." Hebrews 6:10-11: "For God is not unjust so as to forget your work and the love which you have shown in his name, because you have ministered to the saints and do minister. But we desire each one of you to show the same diligence for the fulfilling of hope even unto the end." Moreover, it must be noted that a woman of distinguished family and wealth would not have served by herself unless she were doing this with dear affection and were expecting great sanctification from it.

"But Lazarus was one of those reclining at table with him," so that from this, that after his raising he publicly took food, his resurrection might be proved not to be imaginary, and from this example all might know Christ to be the life-giver of the dead through his body, which he was about to exhibit at the supper, just as it is said in John 6:58: "Whoever eats me, he also shall live because of me." Hence it is that Mark 5:43 said that food be given to her—that is, to the girl—to eat.

"Mary, therefore, took a pound of ointment," etc. Mary, therefore, who represents the state of the contemplative life, took a pound of ointment. Moreover, a pound is a weight of two marks. Moreover, the ointment was fragrant and soothing: fragrant on account of the spices, soothing on account of the oiliness, and penetrating on account of the heat, and diffusive throughout the whole house on account of its spiritual nature, and pleasing or acceptable on account of the sweetness of the odor. The first of these refers to the fragrance of the virtues: 2 Corinthians 2:15, "We are the good fragrance of Christ to God." The second refers to the devotion of prayer: Psalm 62:6, "Let my soul be filled as with marrow and fatness, and my mouth shall praise with lips of exultation." The third, however, refers to charity: Song of Songs 8:6, "Its lamps are lamps of fire and of flames." The fourth, moreover, is compared to the spiritual understanding from which a person spreads good report to all: Song of Songs 1:2, "Fragrant with the best ointments."

"Of nard." Nard, as Isidore says, is a lowly and warm shrub which has sharp leaves extended upward into spikes, and those spikes are more fragrant; and it signifies the humility of Christ's charity by which he suffered for us. Song of Songs 1:11: "While the king was at his repose, my nard gave forth its fragrance." For before the supreme King, the lowly nard of charity poured forth its odor, so that, enticed by the fragrance of sweetness, he might bless all for whom he suffered. Genesis 8:21: "The Lord smelled a sweet odor and blessed them." Likewise, Genesis 27:27: "Behold, the smell of my son is as the smell of a plentiful field, which the Lord has blessed."

"Pistici." This is Greek and sounds in Latin "faithful" [fidelis], because it was mixed with no vice, but all soothing ingredients were received for its preparation. Sirach 38:7: "The perfumer will make sweet confections." "Precious," because purchased with all that she could have. Matthew 13:46: "He sold all that he had and bought it."

"And anointed the feet of Jesus," etc. [Those feet] which had freed her from the devil. Luke 7:38: "Standing behind at his feet," namely, the Lord's, "she began to water his feet with tears and wiped them with the hair of her head." Habakkuk 3:5: "The devil shall go forth before his feet." And concerning this, Luke 7:38, many things have been noted by us. Moreover, she anointed the feet, weary and wounded on the way, before the other members, and first. "And wiped with her hair," because those were softer for wiping, and therefore so that she might convert a natural adornment into a devotion of grace. Furthermore, so that she might show that those things which flow from the mind, just as hair from the head, are to be turned back into the service of God and of our Redeemer and of our redemption. Song of Songs 4:9: "You have wounded my heart, my sister, my spouse; you have wounded my heart with one of your eyes and with one hair of your neck"—that is, "you have affected me with charity on account of the simplicity of my eyes contemplating you, and on account of the simplicity of your thoughts which are continually directed toward me." For in this manner of devotion is wiped away from the feet of Christ whatever of weariness and slowness there is in them, with which he sometimes is delayed in coming to us.

However, an objection is raised here concerning the contradiction of the other Evangelists. For in Matthew 26:2 it is said that after two days the Passover was to be, when Mary anointed the Lord, and not six days before the Passover. Similarly Mark 14:1, who prefixes to this deed that "it was the Passover and the Unleavened Bread after two days." To this, however, it must be said that for certain it happened thus as is said here, but the other Evangelists narrate this deed by way of recapitulation, placing in the second supper what was done in the first. And the words of Mark 14:3 signify this, who says thus: "When he was in Bethany in the house of Simon the leper, and was reclining, there came a woman having an alabaster box of ointment of pure nard, precious, and breaking the alabaster box, she poured it upon his head." Moreover, it is established that the last supper was in Jerusalem, and therefore it was said by the others by way of recapitulation.

Furthermore, it is still objected that the other Evangelists say in agreement that she poured the ointment upon his head as he reclined. Here, however, it is said that she poured it upon the feet. To this, Augustine says that both were done, but first upon the feet as is said here; moreover, she poured out a certain part because the feet needed it more, and afterward she poured the remainder upon his head, so that it might trickle down through the body, signifying beforehand that the ointment of the grace of his blood was about to descend upon the whole mystical body. Psalm 132:2: "Like ointment on the head, which runs down upon the beard, the beard of Aaron"—that is, upon the Apostles, who cling to Christ the head—"and which runs down to the hem of his garment"—that is, upon any even of the lower ones of the garment of Christ, which is the Church.

"And the house was filled with the fragrance of the ointment." Which signifies that the odor of the holiness of Christ filled the Church, toward which odor all hasten. Song of Songs 1:3: "We will run after the fragrance of your ointments." These, therefore, are the deeds of those, each one of which teaches something concerning the future supper of the body of Christ, which is the supper of perfect sanctification.

Jn 12:4-6 "Then said one of his disciples, Judas Iscariot, who was about to betray him: 'Why was this ointment not sold for three hundred denarii and given to the poor?' Now he said this, not because the poor pertained to him, but because he was a thief, and having the money bag, he carried the things that were put in."

Here begins the third instruction, which is preparatory for sanctification, from those things in which the Lord responds to the one murmuring about the pouring out of the ointment. Moreover, it is divided into three: For first he touches upon the murmuring; second, the description of the murmurer according to his malice; third, the deed of this woman is commended.

"Then said one," who in malice was unique, excepted from all the others, "of his disciples," by number alone, not by merit. 2 Corinthians 11:26: "In dangers from false brethren." Judas, by a false name, because Judas is interpreted "confessing." Titus 1:16: "They profess that they know God, but in deeds they deny him." John 6:71: "One of you is a devil." "Iscariot," that is, a citizen of such a village, which is interpreted "memory of death," because he was continually meditating death for the Lord. And this is what follows: "who was about to betray him." And from this very fact he confirmed the purpose of betraying, so that with the price of blood he might recover what he reckoned lost to himself by the price of the ointment. Whence the odor of the ointment, which to others was for life, to this one was for death. 2 Corinthians 2:15-16: "We are the good fragrance of Christ to God in those who are being saved and in those who are perishing; to the one indeed an odor from death unto death, but to the others an odor of life unto life."

**However, there is an objection, because in Matthew 26:8 it is said: "But the disciples seeing it, were indignant, saying: 'To what purpose is this waste?'" Therefore, not this one alone murmured. To this it must be said, as Blessed Augustine says, that in truth Judas alone began this murmuring from intention, but the others, ignorant of the cause, consented from simplicity. And therefore he names Judas alone. But the others, considering the deed and not the intention of the deed, say that all the others murmured. And this is: "Why was this ointment not sold," etc. Behold the murmuring. And he says two things: For he complains about the loss of that which was devoted to the Lord's body from piety. And so that this not be noted by those who were standing around, he alleges mercy toward the poor. Something similar is done by those who say that everything which is devoted to God from devotion in prayer or contemplation is lost, saying that we ought always to attend to the utilities of our neighbors. And this is why [he says] "this ointment was not sold." Matthew 26:9: "For this could have been sold for much and given to the poor." "For three hundred denarii." Mark 14:5: "For more than three hundred denarii." But it is not determined for how much more it might be sold. And Scripture does not concern itself with minutiae. Moreover, a tenth of three hundred denarii is thirty denarii. And because he saw the price of the ointment subtracted from himself, he recovered in the price of the Lord what he reckoned lost in the ointment. Whence Mark 14:4: "To what purpose has this waste of ointment been made?"

"And be given to the poor." He says this to justify himself before men, because the Lord had said (Luke 11:41): "That which remains, give as alms, and behold, all things are clean to you." Tobit 4:9: "If much shall be to you, give abundantly; if little shall be to you, even so much endeavor to give willingly." Proverbs 31:20: "She has opened her hand to the needy, and has extended her palms to the poor." From these [texts] he believed that [the ointment] was to be subtracted from the body of Christ and ought to be given to the needy, not attending to what is said in Romans 13:7: "Render therefore to all their debts," [and] Mark 12:17: "Render therefore the things that are Caesar's to Caesar."

Whence the Evangelist also exposes his malice, saying: "Now he said this, not because he cared for the poor," etc. Indeed, Judas said this, not with this intention, because the poor pertained to him. But an objection is raised: Indeed, it did pertain to him, because he was the Lord's bursar, and therefore by office he was accustomed to give to the poor. John 13:23 and following: the Apostles thought that the Lord was enjoining him to give something to the poor, when the Lord said, "What you do, do quickly." But to this let it be said that there is a pertaining by office, and in this way it indeed pertained to him; and [there is] a pertaining by affectionate care, and thus it did not pertain to him, because he did not care about the misery of the needy. Lamentations 4:3: "The daughter of my people is cruel, like the ostrich in the desert, which cares not even for its own eggs." But under the pretext of the poor he was stealing, and he said he had distributed [it] to the poor. And this is what follows: "But because he was a thief," because he always wanted to steal secretly. And thus also from the price of the ointment he wanted to subtract. Whence he had the facility of subtracting, he adds: "And having the money bags," that is, purses, "and the things that were sent by faithful friends to the Lord for the solace of expenses, he carried with the Lord." Or he carried, as the Gloss says, that is, he carried away and stole. John 10:10: "The thief comes not but to steal and to kill and to destroy." Isaiah 3:14: "You have devoured the vineyard, and the robbery of the poor is in your house." Hosea 7:1: "A thief has entered, spoiling; a bandit is outside."

How many, do you think, are in the Church detesting the deed of Judas, and yet continually exercising the malice of Judas? For having the facilities of the Church by enjoined office, they have the money bags of Christ, and those things which they ought to distribute either to divine worship or to the poor, they do not hesitate to retain for their own gain. Luke 19:21: "You take away what you did not lay down, and you reap what you did not sow." Genesis 31:1: "Jacob took all that was our father's, and enriched from his substance he became renowned." This is the voice of the poor complaining about the Prelates of the Churches. Ephesians 4:28: "He who stole, let him now steal no more; but rather let him labor, working with his hands that which is good, that he may have whence to give to him who suffers need."

But an objection is raised here, because it seems that since the Lord knew Judas to be a thief, He ought not to have entrusted the money bags to him, because from this He gave him the facility of sinning and of doing damage to Himself and to the poor. Furthermore, why did He not correct him when He knew him to be such? Furthermore, why did He not expose him, since concealment tended to such damage? To these and similar [questions] it must be said that the Lord always taught us to have less care for temporal things. And therefore He taught [us] to put more contemptible persons in charge of temporal care, as is clear in Acts 6:2 and following, where Peter put others in charge of procuring for the widows the daily ministry of temporals. But concerning Himself He said: "But we will be instant in prayer and the ministry of the word."

To the other [objection] it must be said that when the money bags were entrusted to him, he was not a thief, but just according to present justice, and therefore afterward, having the facility, he became a thief. In which He taught us that in elections it suffices for us to attend to present justice, because concerning future [things], what kind of person someone will be, we cannot know.

To the other [objection] it must be said that therefore He did not correct him because He did not know [it] as man but as God, teaching us that no one ought to be corrected concerning those things which we know only as God.

To the other [objection] it must be said that He ought not to expose those things which He knew only as God. Whence the Gloss: "He knew the thief but does not expose [him]," teaching [us] to tolerate malice.

Furthermore, it is still asked: Since the Lord sent the disciples, saying, "Take nothing for the journey" (Luke 9:3), how did He Himself have money bags with Him, because He seems to have ought to have confirmed by example what He taught by word? Furthermore, because He said (Matthew 6:31): "Therefore do not be solicitous, saying: What shall we eat, or what shall we drink?" Furthermore, likewise there (34): "Do not be solicitous for the tomorrow."

To all these things already sufficiently elsewhere has been responded. But here it must be said that He did not prohibit carrying [bags] with them except in the first mission, when He sent [them] to the Jews, among whom always was reposed the tithe of the poor, for which they were received. But when He sent [them] to others, and when now they were hated by men, He gave authority to carry money bags.

To the other [objection] it must be said that He wished the money bags to be carried lest the disciples be forced to be solicitous with a solicitude suffocating the word of God. Whence the Gloss upon that [passage] of Matthew 4:11, "To whom the angels ministered": "He had money bags for the expenses of the poor, condescending to the weak."

Jn 12:7-8 "Then Jesus said: 'Let her alone, that she may keep it for the day of my burial. For the poor you always have with you, but Me you do not always have.'"

Here is posited the commendation of this deed, and through this the sub-hidden admonition of the traitor. And it has two parts, namely, the commendation of the deed regarding Himself, and the instruction of what ought to be done for the poor. Concerning the first he says: "Let her alone" in the office of piety which she did concerning Me. And He does not say "Let her be" as one of the things to be permitted, but rather of the things to be conceded and commended. But He says this on account of the murmuring of the disciples who were murmuring against her.

"That she may keep it for the day of my burial." Concerning this some say that she kept a part which Judas wanted to sell, and concerning that part she proposed to anoint the Lord's body on the day of burial. And this is nothing, because then, as is read in Luke 24:1 and Mark 16:1, she bought new aromatics with the other holy women, that coming they might anoint Jesus.

Therefore it must be said that it is said to be kept which is not lost. Moreover, Judas thought lost what was poured out from piety upon the body of Christ. Against which Jesus says: "That she may keep, not lose, the work which she did for the day of my burial," because then I was to be anointed if the ferocity of the Jews permitted. And therefore, just as in the burial of the dying the ointment is not lost but kept, because it signifies them to be imbued with the ointment of glory about to rise again, therefore it is kept what is anointed in Me, because it designates the glory in which I shall rise, and what thus instructs unto faith is not lost but kept. And thus is the sense: "Let her alone that she may keep," namely, not lose, "for the day of my burial," in which day it will have its signification. Whence Mark 14:8: "She has come beforehand to anoint my body for the burial."

This, therefore, is what He says: "In the figure of this," Genesis 50:2: "Joseph commanded his servants, the physicians, to embalm his father with spices." And concerning the care of the poor Jesus subjoined (Matthew 23:23): "These things you ought to have done, and not to omit those." "The poor indeed you always have with you," etc. Deuteronomy 15:11: "The poor shall not be lacking in the land of your habitation." And He enjoins here the provision of the poor. Whence Mark 14:7 is added: "When you will, you can do them good," just as is said in Matthew 28:20: "Behold, I am with you all days, even to the consummation of the world," according to the presence of divinity and the grace of governance. "And therefore do not reckon what is bestowed upon Me as lost." John 16:16: "A little while, and now you shall not see Me; and again a little while, and you shall see Me, because I go to the Father."

Similarly He responded to Herod seeking to kill Him (Luke 13:32): "Say to that fox: Behold, I cast out demons and perform cures today and tomorrow, and the third day I am consummated." For He wishes to make known to the traitor that He foreknows the death and the hour of death, and that it is not in the power of the traitor to betray Him except when He shall choose, and that through this he may know Him to be God and may repent from malice.

Jn 12:9-11 "Therefore the great crowd of the Jews knew that He is there, and they came, not for Jesus' sake only, but that they might see Lazarus, whom He had raised from the dead. But the chief priests thought to kill Lazarus also, because many of the Jews, by reason of him, went away and believed in Jesus."

Here is posited the instruction for the sanctification of His blood through the deed of the procession by which He is honorably led into Jerusalem. Moreover, this part is divided into two parts, in the first of which is touched upon the gathering of the crowd on account of the miracle done; in the second, however, is touched upon the procession of the crowd leading Him with praise, at verse 12: "On the next day, a great crowd," etc.

The first is subdivided into two, in the first of which is touched upon the gathering of the crowd with admiration; in the second, the malignant machination of the priests excited thence. In the first of these four things are touched upon, namely, the thought drawing [them], and that concerning the Jews who seek signs there was a crowd, the quantity of the crowd, and the sign which they marveled at most.

He says, therefore: "Knew, therefore," by public fame, "the great crowd" which had gathered from the whole land on account of the Passover feast to be celebrated, "because He was there," that is, in Bethany. Isaiah 2:2-3: "All nations shall flow to Him, and many people shall go, and shall say: Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob, and He will teach us His ways, and we will walk in His paths." Isaiah 60:3: "And the Gentiles shall walk in your light, and kings in the brightness of your rising."

"And they came, not for Jesus' sake only, but that they might see Lazarus," whom the Lord raised from the dead, and thus they desired to see the raiser and the raised. For this is the greatest of miracles, that He raised one putrefied and fetid. These indeed were led by curiosity, but that curiosity was not evil from which they could be led to faith. John 6:2: "And a great multitude followed Him, because they saw the signs which He did on them who were diseased."

"But the chief priests thought," etc. The chief priests, in whom resided authority, stirred up to persecute from the concourse of the crowd flowing together, "thought to kill Lazarus also." But as Augustine says: "Foolish was the thought, because He could raise the killed one, whom before He raised fetid and putrefied." Isaiah 19:11: "Foolish are the princes of Tanis; the wise counselors of Pharaoh have given foolish counsel." 1 Corinthians 1:19: "I will destroy the wisdom of the wise, and the prudence of the prudent I will reject." Isaiah 30:1: "Woe to the deserting children, says the Lord, that you would take counsel, and not from Me, and would begin a web, and not by My spirit."

"Because many by reason of Him went away from the Jews," etc. They went away to Him. 1 Corinthians 1:22: "The Jews seek signs," etc. "And believed in Jesus," convicted by the greatest sign and led to faith. Luke 6:19: "All the multitude sought to touch Him, because virtue went out from Him and healed all." Jeremiah 31:8: "Behold, I will bring them from the land of the north, and will gather you from the ends of the earth, among whom will be the blind and the lame, the pregnant and the birthing together, a great company of those returning hither." In this way, therefore, many were coming. Mark 6:31: "For there were many who were coming and going, and they had not even space to eat."

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