The Anointing at Bethany (Matthew 26:6–13; Mark 14:3–9; John 12:1–8)

The texts below are quoted verbatim from public-domain English translations; nothing is paraphrased.

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St. John Chrysostom (c. 347–407)

Homilies on the Gospel of Matthew, Homily 80 (on Matthew 26:6–13) Source: trans. in the Nicene and Post-Nicene Fathers, First Series, Vol. 10. Public domain. Full text: https://www.ccel.org/ccel/schaff/npnf110/npnf110.iii.LXXVI.html

On why she came not for a bodily cure but for honor only, laying her own head at His feet:

And not as to a mere man did she come unto Him; for then she would not have wiped His feet with her hair, but as to one greater than man can be. Therefore that which is the most honorable member of the whole body, this she laid at Christ's feet, even her own head.

On His refusal to let the woman's budding work be marred by the disciples' reproof:

teaching us whatever good thing may be done by any man, though it be not quite perfect, to receive it, and encourage it, and advance it, and not to seek all perfection at the beginning.

On the deed remembered wherever the Gospel is preached, while the exploits of kings sink into silence:

yet that a woman who was a harlot poured out oil in the house of some leper, in the presence of ten men, this all men celebrate throughout the world; and so great a time has passed, and yet the memory of that which was done hath not faded away, but alike Persians and Indians, Scythians and Thracians, and Sarmatians, and the race of the Moors, and they that dwell in the British Islands, spread abroad that which was done secretly in a house by a woman that had been a harlot.

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St. Cyril of Alexandria (c. 376–444)

Commentary on the Gospel of John, Book 8 (on John 12:3–8) Source: trans. T. Randell, Library of Fathers, 1885. Public domain. Full text: https://www.tertullian.org/fathers/cyril_on_john_08_book8.htm

On Judas's complaint as ignorance masking greed, and the honor due to God before the poor:

The traitor rebukes the woman who had shown her devotion towards Christ, and attacks the admirable deed, and affects to blame it out of love towards the poor, because ointment was brought and not money. But it was out of ignorance as to what is really excellent that Judas said this. For the bringing of presents unto God ought to be honoured more than the poor.

On "Let her alone," by which the Lord clears the woman and covertly reproves the traitor:

And the Lord also makes it clear that the woman was free from any blame, whereby He covertly rebukes the traitor; not in His good judgment finding fault with things that were worthy of praise, but saying: Let her alone.

On the poor loved, yet only after the veneration of God:

For, He says, love for the poor is very praiseworthy, only let it be put after veneration of God.

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Origen of Alexandria (c. 185–254)

Commentary on Matthew (on Matthew 26:6–13) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xxvi.html

On the two ointments, the feet anointed by works of mercy toward men and the head by what is done for God alone (a passage of his uncontested exegesis):

He who does this to Christians, anoints the Lord's feet, for they are the Lord's feet ... He who devotes himself to chastity, and continues in fastings and prayers, and other things which conduce to God's glory only, this is the ointment which anoints the Lord's head, and with whose odour the whole Church is filled

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Blessed Augustine of Hippo (354–430)

Tractates on the Gospel of John, Tractate 50 (on John 12:1–8) Source: trans. in the Nicene and Post-Nicene Fathers, First Series, Vol. 7. Public domain. Full text: https://www.ccel.org/ccel/schaff/npnf107/npnf107.iii.li.html

On anointing the feet of Jesus by a good life and wiping them with the hair, that is, giving one's superfluity to the poor:

Anoint the feet of Jesus: follow by a good life the Lord's footsteps. Wipe them with thy hair: what thou hast of superfluity, give to the poor, and thou hast wiped the feet of the Lord; for the hair seems to be the superfluous part of the body.

On Judas already lost long before the betrayal, following with his body and not his heart:

It was not then that he perished, but he was already a thief, and a reprobate, when following the Lord; for it was with his body and not with his heart that he followed.

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St. Jerome (c. 347–420)

Commentary on Matthew (on Matthew 26:11–13) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xxvi.html

On "me ye shall not have always" as spoken of His bodily presence:

I suppose that in this place He speaks of His bodily presence, which shall not be with them after the resurrection in daily intercourse and friendship, as it is now.

On His foreknowledge that the Gospel would be preached throughout the whole world:

Note His knowledge of things to come, how though about to suffer death within two days, He knows that His Gospel will be preached throughout the whole world.

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St. Hilary of Poitiers (c. 310–367)

Commentary on Matthew (on Matthew 26:6–13) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xxvi.html

On the woman as a figure of the Gentiles who give glory to God in Christ's passion:

In this woman is prefigured the people of the Gentiles, who gave glory to God in Christ's passion; for she anointed His head, but the head of Christ is God, and ointment is the fruit of good works.