By Pater Inutilis

We now come to the last week of Our Lord’s life before His death and resurrection. We come, therefore, to subject matter common to all four Gospels. Hitherto, St. John’s gospel has treated of very different things than those of the Synoptics: in common there have been only the first multiplication of loaves and Jesus’ walking on the waters following that (6:1-21). These St. John also wrote of, we noted, because of their relationship with the discourse on the “Bread of Life,” as in the rest of that chapter. But now we come, somewhat, to common ground: 12:1-8 is the anointing at Bethany, and 12:12-16 is the triumphal entry into Jerusalem. Until Gethsemani and what follows, there will again be in common only the foretelling of Peter’s denial (13:36-38). St. John, obviously, writing over a generation after the other evangelists, presumes their teaching to be well known. He will supply things they have omitted, particularly with an eye to his purpose: “These are written that you may believe that Jesus is the Christ, the Son of God” (20:31).

Let us note too that the Synoptic Gospels treat primarily of Jesus’ mission in Galilee. The only Passover they write of is Jesus’ last, when He went up to Jerusalem to be delivered to the Gentiles, to be mocked, and scourged, and spat upon; and after that, to be put to death.¹ Thanks to the Fourth Gospel, we know that Our Lord’s public life did not last only one year, with only one final journey to Jerusalem. St. John speaks explicitly of three Passovers during the public life: 2:13; 6:4; 13,1.² It is Our Lord’s teaching in the Holy City that takes up a major part of his Gospel: 2:13-3:21, 5, 7:10-10:39, and 12-17. St. John is more particular also when it comes to chronology. The others, and especially St. Matthew, join Our Lord’s sayings and doings one to another by theme, more so than by order in time. And so, for example, this second anointing by St. Mary Magdalene: St. Matthew talks of it after the solemn entrance into Jerusalem and several days’ preaching there, linking it to Judas’ pact with the chief priests to deliver Jesus (Mt. 26: 14-16), as a consequence to Judas’ indignation at the “waste,” as he called it, of the precious ointment (Mt. 26:8). St. John, though, is careful to point out that it took place “six days before the Pasch” (12:1), and on the eve of entering the City (12:12). It is his too to indicate Judas as the chief murmurer against Mary.

From gospel to gospel there must be difference in details: different things strike different witnesses or writers. Sts. Matthew and Mark speak of Mary’s pouring the precious ointment on Jesus’ head: she has been fully pardoned (Lk. 7:47-50) as is now a beloved friend (11:5). For his part, St. John says she poured it upon His feet, wiping them with her hair (12:3). She did both.

It had so pleased Jesus then, and herself, that she wants hereby gratefully to please Him again. Back then, it was Simon the Pharisee who took umbrage; now it is Judas (12:4). On each occasion, she does not speak in her own defense: Jesus does. He adds delicately that this accomplishes already her pious desire to anoint Him again at His burial—which later she will not be able to do (12:7; 20:1).

For some, Jesus is not the “star attraction” at this feast: it is Lazarus, who was dead and lives (12:9). He is a walking miracle, convincing proof of Christ’s mission (12:11). So what do Our Lord’s enemies consider? They want to kill not only Jesus (11:52) but also Lazarus. For what semblance of crime? None, save the fact that his being alive promotes and publishes the truth that Jesus Christ comes “in the name of the Lord,” as they sing on the next day. Is He not the one who “called Lazarus out of the grave” (12:17)? And so, is He not the prophesied meek “king,” who “cometh, sitting on an ass’s colt” (12:15)? He is, and they loudly hail Him “the king of Israel” (vs. 13). The Pharisees cannot abide this (12:19). They are blind. “And whereas he had done so many miracles before them, they believed not in him” (12:37). Even those of them who do believe this evidence would not say so, not to be excommunicated (12:42), “for they loved the glory of men more than the glory of God” (12:43). This blindness Isaias again had prophesied (12:38-41).

The people at large also must now see and believe; there is not much time left to choose. “Yet a little while, the light is among you. Walk, whilst you have the light. . . Whilst you have the light, believe in the light” (12:35). This light is, of course, Jesus Himself: “I am come a light into the world” (12:46). This light will soon pass from Israel to the Gentiles. Already they gingerly approach, through Philip, “Sir, we would see Jesus” (12:21). “I came,” says Jesus, “to save the world” (12:47)³. This will be the fruit of His passion and death. “Unless the grain of wheat falling into the ground die, itself remaineth alone. But if it die, it bringeth forth much fruit” (12:24). A poetic prophecy of His imminent passion and death. He will be dead before the week is out. He must be crucified. “I, if I be lifted up from the earth, will draw all things to myself. (Now this he said, signifying what death he should die)” (12:32). Knowing its fruitfulness does not make it any less dauntingly painful. “Now is my soul troubled. . . Father, save me from this hour” (12:27). But it is the Father’s glory that is supreme for His Son. “Father, glorify thy name” (12:28); “I know that his commandment is life everlasting” (12:50).

He who would be Christ’s disciple, who would minister unto Him, must follow Him (12:26) in this spirit and along this way. “He that hateth his life in this world, keepeth it unto life eternal” (12:25).

Endnotes

¹ E.g., Mt. 16:21; Mk. 10:33f; Lk. 18:31-33.

² Some say 5:1 refers also to another Pasch: so, a public life of 3 years and some, rather than 2 years and some. (Be that as it may, we commonly speak of the “3 years of public life”).

³ If He says “I came not to judge the world” (12:47), though He will (5:22), it is because we must distinguish two comings (e.g. Heb. 9:26-28): the first, in a body subject to suffering, to be a victim for sin, a time of mercy and merit (e.g. Mt. 20:28); the second, with an eternally glorified body, to reign in power, a time of justice and reward (e.g. Mt. 16:27).