A DECENT BURIAL FOR JESUS FROM MARY
Mary Anointing the Feet of Jesus in Prepation For Jesus's Burial
The pericope of my paper
is taken from the first part of the twelfth chapter. It reads the epistle of
Mary anointing Jesus with the pure nard in preparation of the death of Jesus. John
portrays Jesus as fully human and divine. Death pertains to humans and most
probably not for God. But the author here, tries to situate Jesus on the human
realm by narrating the funeral rite of Jesus with his beloved Bethany family –
the replica of Discipleship – before the Passion, Death and Resurrection. John
the Evangelist anticipates this humanness of Jesus in the preceding chapter
where he raises his friend to life. He even cries for Lazarus. A typical sign
of humanness is exposed by Jesus. The chapter narrates the friendship and
companionship that Jesus holds with Bethany family and with the people at
large. The death and resurrection of Lazarus become the platform to reveal the
Glory of God. And thereby, we see that the faith content increases in the
people to establish the Kingdom of God.
Another notable point to look into in this passage is that John increases the traveling for Jesus from Jerusalem to Transjordan and back to Jerusalem. He could have very well restricted the journey with Bethany to Jerusalem and vice-versa. But John makes sure that Jesus travels from Jerusalem to Transjordan, to show the kind of end that John the Baptist faced during his last days. This is the earlier reference of the death of Jesus in anticipation of foretelling of Jesus’ death in the epistle of Mary anointing Jesus for his solemn burial. John also makes it a point that Jesus does not come to Jerusalem to die, but rather to raise Lazarus to life. By this act, Jesus unfurls his identity as the author of life. I am the life; anyone who comes to me will never die (Jn 6,35).[1] John strongly holds to the point that Jesus was truly human by putting Jesus into human emotions. Jesus wept (Jn 11,35). Jesus loved Lazarus and recollected his past days with him which probably made him cry.
The episode is in
relation to the context of the Jews in Diaspora and from the view point of the
disciples of St. John. The main content is taken verses by verses. According to
C. K. Barrett this episode venerates the body of Jesus. John uses this peculiar
episode from Mark and reverses the order as Anointed King rides into Jerusalem
and dies. This episode portrays the Messiahship of Jesus because Mary anoints
the feet of Jesus and not his head just to show the Johannine King is glorified
in death. John derives the anointing story from Mark, but the raising of
Lazarus is from another independent source.[2]
1. « Six days before Passover »
C. K. Barrett puts this
scene as semi-public. For him, the public attends the meal with Lazarus which
attracted great attention. So, the Chief Priest is determined to kill Lazarus
on the account of the belief in Jesus.[3] Lazarus is particularly mentioned here
because he is important to both the chapters 11 and 12. There is nothing to do
with the number six, it does not give any important significance. It should be
taken mere as a number. But, Francis J. Moloney shows the significance for the
number ‘6’ as “at hand” was the feast.[4] According to Raymond E Brown, Bethany scene
dates either on the Saturday evening or on the dawn of the Sunday. He comes to
this point of view because the verse 12 states that it was Saturday eve of the
dinner. The Sabbath neared soon. And for him, Martha did not serve the table
meal. It was Habdalah service.[5] This chapter for Rudolf Schnackenburg points
out the description of what Jesus did before the festival of Passover. For him,
it is not just the historical event but tries to explain 2nd coming
journey to Bethany which the author knows from the tradition.[6]
Barrett clarifies the
inner meaning of this verse from this episode. In John ‘deipnon’ means ‘Supper’.
Outside the Old Testament Greek, it refers to morning or afternoon or evening
meal. Whereas, Luke uses the word ‘apiston’ which means, a later meal.
Since we have the usage of ‘deipnon’, then it is the Saturday evening
meal, which is Habdalah, a service denoting the separation of Sabbath from the
rest of the week.[7] The supper was given. Brown intervenes that
the subject is not identified here. It is just « a dinner was given » where
Lazarus is also accepted as guest.[8] Moloney explains the verb « they made »
which has no proper noun or subject ‘epoiesan’. So, it is possible that
someone has prepared the meal. It is clear that Lazarus, Martha and Mary were
invited and they attended. « Martha served » shows that she responds to
be a perfect disciple to the revelation of Jesus as Sophia/ Wisdom incarnate.[9] For Schnackenburg too, the dinner is
supplied while the host is not identified. The synoptics affirms that the meal
takes place in the village, but for John, the meal takes place in his friend’s
house.[10]
 |
| She spread the fragrance of Jesus |
The third verse is on the perfume that Mary brings in. Brown explains the word ‘valuable perfume’ for anointing and John acclaims it as Myron, the real Nard. This real one is said to be ‘pistikos’ meaning ‘faithful’. This content appears only in Mark and John.[11] The pure Nard denotes the “costliness” of the perfume. When she broke « the house was filled with fragrance ». For Moloney, this spreading is interpreted as the message spread throughout the Gentile world, a symbol of Gentile Church receiving the Gospel message at the feet of Jesus, where the Gospel message fills the whole of creation. The epistle of the anointing of feet of Jesus and wiping them appears in synoptics (Mk 14,3-9; Mt 26,6-13; Lk 7,36-50). According to Moloney, this literary relationship is problematic. John likewise follows the synoptic tradition but with the literary dependence of Mark and Luke. Moloney mentions that John brings his unique text to focus on the uniqueness of the washing of Jesus’ feet, the gesture of humility, and the pre-figuration of the washing of feet of disciples in chapter 13.[12] In view of Barrett, perfume means ‘pistikes’. It derives from ‘pinein’ (liquid) and ‘pistos’ (genuine). John avoids these texts that are parallel to Mark and Luke. Instead, Luke gives the narration of « wiping with tears » while Mark does not mention it. Whereas, John omits both of them. For him, it is unintelligible. While Luke used it to show the sinfulness of Mary, John simply mentions her as the sister of Lazarus. Therefore, it is explicit that John integrates the passages from Mark, Luke and his tradition.[13] According to Schnackenburg, the anointing of the feet was not normal and certainly not during the meal. As mentioned earlier, Luke adds further to say that she wiped with her hair, kissed them and anoints them but Schnackenburg describes that John wanted this anointing of feet to emphasize only the dignity of Jesus. It is the right, therefore, for Jesus to receive a kind of veneration before his death on the Cross.[14]
Judas is identified as
son of Simon. Brown calls this Islamic statement of Judas as the “masculine
Martha gone wrong”.[15] Moloney in his view picturizes the contrast
between the actions of Judas and the actions of Mary to justify
their actions. The association of Judas with the death of Jesus also hints to
the actions of Mary towards this event.[16] Here, Schnackenburg triggers an important
point from John’s unique tradition with regard to the name Judas. In Mk 14,4 we
read this person as ‘some’ and Mt 26,8 states as ‘the’ disciples, but it is
only John who introduces the named person along with an important character. He
is none other than Judas ‘the Iscariot’. He takes forward this name for the
forthcoming event of Jesus.[17]
5. « It was worth 300 denarii »
Moloney states that the three hundred denarii are equal to days of wage. Which means it is too expensive for an ordinary peasant from the town. The parable of the Labourers in the vineyard correlates with the master who gives work to many peasants at various intervals, but at the end, he gives a denarius each. Coming to the epistle, So, such a costly perfume is broken. And thereby, Judas concludes that a big sum is used for a small purpose. Moloney takes up this viewpoint to address the specialty of 300 denarii.[18] It is here, that Brown comes out with an important literary comparison from the Synoptics. John uses only 300 denarii for the cost of it, but Mark uses ‘more than 300 denarii’ for it where 1 denarius is equal to a day’s salary. So, the perfume is indeed costly which goes in line with the understanding of Moloney’s thought.[19]
6. « Not…concerned for the poor »
For Brown « The money
box » in Greek language signifies case for chest box. This chest box is
seen as dumb box in the Gospel passage. This is precisely the second important
word found in the same verse. Judas uses particularly this word. There is a
close reference to this text in the Old Testament: “The king gave command, and
they made a chest and set it outside the gate of the house of the Lord. A
proclamation was made throughout Judah and Jerusalem to bring in for the Lord
the tax that Moses the servant of God laid on Israel in the wilderness. All the
leaders and all the people rejoiced and brought their tax and dropped it into
the chest until it was full” (2 Chr 24,8-10). The third phrase has a
significant meaning « help himself to » which in Latin, means “to lift
up oneself”.[20] According to Schnackenburg, John notes that
Judas wanted to take away all the money for himself; for he had the money bag
with himself always and he did all the financial dealings.[21]
According to
Schnackenburg we notice that the reply of Jesus « leave her alone » “ina
aphes auten” has a close connection with the criticism of Judas.[22] This verse focuses mainly on two further
references. The first is about « leave her alone » where John borrows a
part of the passage from Marcan account. Mark uses this terminology in his
writing (Mk 14,6). In John, it is connected to a clause « allow her to
». The change is seen in the textual clarification. The second is about « the
purpose was that she might keep ». The best Greek witness is the elliptical
clause: « in order that she may keep ». The weaker version is “she has
kept”. This weaker version is not an original text but gives the correct
interpretation. Mary did not preserve it for future use but unknowingly kept it
until now to embalm Jesus. This point is well understood when we read Mk 14,3. The
interpretation of the woman breaking the jar refers to the fact that she never
wanted it for future use than to embalm Christ. This arose in Judas’s
resentment and anger. Now, Brown calls for imagination: If John allowed her to
keep the perfume for future use, then the second anointing should appear. John
simply wants to give a reverential burial beforehand.[23] C. K. Barrett brings in a different view
through the parallel reading of John with Marcan account. Mark in his Gospel
(14,6-8) says « leave the woman in peace…she has anticipated the anointing
of body for the burial ». Marcan words are much clearer than John. Mark
does so, because there is no further burial by his friends after the death of
Jesus in the Marcan account. At the end, John brings Nicodemus for burial rites
even after the act of Mary towards Jesus. Mark does not have anybody for the
burial of Jesus, if not for Mary. The simple reason of why John introduces Mary
for this anointing is that he borrows the text from Mark but adding his own
source too.[24]
8. « the poor you always have with you »
Here there is a sudden
expression from Jesus on the poor. Though it seems to be out of place, but the
fact is Jesus teaches a great message comprising all the events happened that
evening. « The poor you always have with you » is the answer that Jesus
gives to Judas and semi-public. Moloney upholds the fact that Jesus condemns
Judas for his selfishness. Jesus strongly stresses the continual presence of
the poor in the world ‘Prete I poveri’.[25] For further understanding, Barrett puts
forth to the readers the text from the Old Testament on the love for the poor: “There
will never cease to be some in need on the earth, I, therefore, command you,
‘Open your hand to the poor and needy neighbour in your land” (Deut 15,11).[26] For Brown, John omits the text “and whenever
you wish, you can do good for them” (Mt 26,11 and Mk 14,7) to say that John
brings his own tradition.[27]
The Climax of the whole Epistle
There was a plot to kill Lazarus because a multitude started to leave the Jewish religion and started to believe in Jesus. John uses here a common term ‘many left’. This angered the Jewish leaders to come against Lazarus and Jesus very violently. The episode on the anointing of the feet ends with the tone that they « went and believed » which denotes to the expression that many believed in increasing numbers.[28] Although believers increased, in the view of John, the account of raising Lazarus to life depicts the faith of people as still limited to signs-faith.[29]
Jesus in his lifetime did as much as good as possible. The sad
part was, those who were around him failed to recognize that good deeds of the
Lord with grateful hearts, except for Mary and few others. She placed her act
of kindness to the Lord with full reverence. She might have believed that Jesus
will also be put to death on the account of Lazarus, who turned to be source
for many to believe.
The anointing of Jesus gave special transformation to Mary. The
anointing was not only the anticipation of funeral rites of Jesus, but the
preparation of herself to become the witness for Jesus (Jn 20). By washing the
feet of Jesus, she washed her faith in the Lord. She wept, so that her joy
exceeds and be abundant on the day of resurrection. She broke full jar of pure
Nard, so that she may spread the joy of the Gospel to the Apostles.
Still, the pericope has many things to convey for personal life.
It conveys the part played by Judas in betraying Jesus. Lazarus had hand in
bringing faith in Jesus to many. Mary found a profound relationship with Jesus
by humbling herself and serving the Lord. If these could happen during this
encounter, then there would be quite a few messages for the readers too in
today’s context. It invites everyone to participate in the Second coming of
Jesus and more so, to be the instrument in bringing many more to Christ through
Church. Finally, there is an open offer for everyone to be a model like Mary in
the present generation.
[1] Unless otherwise mentioned, all Scripture quotations and the
abbreviations of the names of the books of the Holy Bible referred to in this
thesis have been taken from The New Revised Standard Version, Catholic
Edition, Bangalore, Theological Publications in India, 1993.
[2] C. K. Barrett, The Gospel According to St
John: An Introduction with Commentary and Notes on the Greek Text, 2nd
ed., London, SPCK, 1978, 408-409.
[3] Barrett, The Gospel According to St
John, 408.
[4] Francis J. Moloney, Sacra Pagina: The Gospel of
John, Daniel J. Harrington (ed.),
Collegeville, The Liturgical Press, 1998, 356.
[5] Raymond E. Brown, The Gospel According to John,
Vol. 1, Great Britain, The Camelot Press Ltd, 1966, 447.
[6] Rudolf Schnackenburg, The Gospel According
to St John, Cecily Hastings et
al., (trans.), Vol. 2, London, Burns &
Oates, 1980, 366.
[7] Barrett, The Gospel According to St
John, 411.
[8] Brown, The Gospel According to John,
448.
[9] Moloney, Sacra Pagina:
The Gospel of John, 356.
[10] Schnackenburg, The Gospel According
to St John, 366.
[11] Brown, The Gospel According to John,
448.
[12] Moloney, Sacra Pagina: The Gospel of
John, 357.
[13] Barrett, The Gospel According to St
John, 412.
[14] Schnackenburg, The Gospel According
to St John, 367.
[15] Brown, The Gospel According to John,
448.
[16] Moloney, Sacra Pagina: The Gospel of
John, 357.
[17] Schnackenburg, The Gospel According
to St John, 367.
[18] Moloney, Sacra Pagina: The Gospel of
John, 357.
[19] Brown, The Gospel According to John,
448.
[20] Brown, The Gospel According to John,
448.
[21] Schnackenburg, The Gospel According
to St John, 368.
[22] Schnackenburg, The Gospel According
to St John, 368.
[23] Brown, The Gospel According to John,
449.
[24] Barrett, The Gospel According to St
John, 413-414.
[25] Moloney, Sacra Pagina: The Gospel of
John, 358.
[26] Barrett, The Gospel According to St
John, 415.
[27] Brown, The Gospel According to John,
449.
[28] Barrett, The Gospel According to St
John, 415.
[29] Moloney, Sacra Pagina: The Gospel of
John, 358.
Comments
Post a Comment