Mark 14:5

Some people (see Matthew 26:8; John 12:4–5) were angry because they thought the expensive perfume had been wasted. The perfume was said to be worth about a year’s wages for an average worker. They argued that the money could have been given to the poor. Giving to the poor was especially important during Passover.

• The story of Jesus’s anointing by a woman in Bethany (14:3–9) introduces the events that follow. Luke’s account (Luke 7:36–50) is quite different and may describe another event. This incident took place in Bethany, a village about 3.2 kilometers (2 miles) east of Jerusalem on the lower eastern slope of the Mount of Olives. Jesus apparently stayed there when he was in Judea (Mark 11:1, 11–12).

  The house belonged to Simon, a man who had previously had leprosy (a disease that often caused people to be separated from society). He may have been healed by Jesus (see 1:40–45).

• reclining ("sitting back"): The meal was a banquet because the guests were reclining while they ate. A woman (see John 12:3) broke the neck of a sealed alabaster jar filled with expensive perfume (pure nard) and poured all of it on the head of Jesus (see Exodus 29:4–7; 2 Kings 9:1–6).

We have here instances,
I. Of the kindness of Christ's friends, and the provision made of respect and honour for him. Some friends he had, even in and about Jerusalem, that loved him, and never thought they could do enough for him, among whom, though Israel be not gathered, he is, and will be, glorious.
1. Here was one friend, that was so kind as to invite him to sup with him; and he was so kind as to accept the invitation, Mar 14:3. Though he had a prospect of his death approaching, yet he did not abandon himself to a melancholy retirement from all company, but conversed as freely with his friends as usual.
2. Here was another friend, that was so kind as to anoint his head with very precious ointment as he sat at meat. This was an extraordinary piece of respect paid him by a good woman that thought nothing too good to bestow upon Christ, and to do him honour. Now the scripture was fulfilled, When the king sitteth at his table, my spikenard sendeth forth the smell thereof, Sol 1:12. Let us anoint Christ as our Beloved, kiss him with a kiss of affection; and anoint him as our Sovereign, kiss him with a kiss of allegiance. Did he pour out his soul unto death for us, and shall we think any box of ointment too precious to pour out upon him? It is observable that she took care to pour it all out upon Christ's head; she broke the box (so we read it); but because it was an alabaster box, not easily broken, nor was it necessary that it should be broken, to get out the ointment, some read it, she shook the box, or knocked it to the ground, to loosen what was in it, that it might be got out the better; or, she rubbed and scraped out all that stuck tot he sides of it. Christ must have been honoured with all we have, and we must not think to keep back any part of the price. Do we give him the precious ointment of our best affections? Let him have them all; love him with all the heart.
Now, (1.) There were those that put a worse construction upon this than it deserved. They called it a waste of the ointment, Mar 14:4. Because they could not have found their hearts to put themselves to such an expense for the honouring of Christ, they thought that she was prodigal, who did. Note, As the vile person ought to be called liberal, nor the churl said to be bountiful (Isa 32:5); so the liberal and bountiful ought not to be called wasteful. They pretend it might have been sold, and given to the poor, Mar 14:5. But as a common piety to the corban will not excuse from a particular charity to a poor parent (Mar 7:11), so a common charity to the poor will not excuse from a particular act of piety to the Lord Jesus. What thy hand finds to do, that is good, do it with thy might.
(2.) Our Lord Jesus put a better construction upon it than, for aught that appears, was designed. Probably, she intended no more, than to show the great honour she had for him, before all the company, and to complete his entertainment. But Christ makes it to be an act of great faith, as well as great love (Mar 14:8); "She is come aforehand, to anoint my body to the burying, as if she foresaw that my resurrection would prevent her doing it afterward." This funeral rite was a kind of presage of, or prelude to, his death approaching. See how Christ's heart was filled with the thoughts of his death, how every thing was construed with a reference to that, and how familiarly he spoke of it upon all occasions. It is usual for those who are condemned to die, to have their coffins prepared, and other provision made for their funerals, while they are yet alive; and so Christ accepted this. Christ's death and burial were the lowest steps of his humiliation, and therefore, though he cheerfully submitted to them, yet he would have some marks of honour to attend them, which might help to take off the offence of the cross, and be an intimation how precious in the sight of the Lord the death of his saints is. Christ never rode in triumph into Jerusalem, but when he came thither to suffer; nor had ever his head anointed, but for his burial.
(3.) He recommended this piece of heroic piety to the applause of the church in all ages; Wherever this gospel shall be preached, it shall be spoken of, for a memorial of her, Mar 14:9. Note, The honour which attends well-doing, even in this world, is sufficient to balance the reproach and contempt that are cast upon it. The memory of the just is blessed, and they that had trial of cruel mockings, yet obtained a good report, Heb 11:6, Heb 11:39. Thus was this good woman repaid for her box of ointment, Nec oleum perdidit nec operam - She lost neither her oil nor her labour. She got by it that good name which is better than precious ointment. Those that honour Christ he will honour.
II. Of the malice of Christ's enemies, and the preparation made by them to do him mischief.
1. The chief priests, his open enemies, consulted how they might put him to death, Mar 14:1, Mar 14:2. The feast of the passover was now at hand, and at that feast he must be crucified, (1.) That his death and suffering might be the more public, and that all Israel, even those of the dispersion, who came from all parts to the feast, might be witnesses of it, and of the wonders that attended it. (2.) That the Anti-type might answer to the type. Christ, our Passover, was sacrificed for us, and brought us out of the house of bondage, at the same time that the paschal lamb was sacrificed, and Israel's deliverance out of Egypt was commemorated.
Now see, [1.] How spiteful Christ's enemies were; they did not think it enough to banish or imprison him, for they aimed not only to silence him, and stop his progress for the future, but to be revenged on him for all the good he had done. [2.] How subtle they were; Not on the feast-day, when the people are together; they do not say, Lest they should be disturbed in their devotions, and diverted from them, but, Lest there should be an uproar (Mar 14:2); lest they should rise, and rescue him, and fall foul upon those that attempt any thing against him. They who desired nothing more than the praise of men, dreaded nothing more than the rage and displeasure of men.
2. Judas, his disguised enemy, contracted with them for the betraying of him, Mar 14:10, Mar 14:11. He is said to be one of the twelve that were Christ's family, intimate with him, trained up for the service of the kingdom; and he went to the chief priests, to tender his service in this affair.
(1.) That which he proposed to them, was, to betray Christ to them, and to give them notice when and where they might find him, and seize him, without making an uproar among the people, which they were afraid of, if they should seize him when he appeared in public, in the midst of his admirers. Did he know then what help it was they wanted, and where they were run aground in their counsels? It is probable that he did not, for the debate was held in their close cabal. Did they know that he had a mind to serve them, and make court to him? No, they could not imagine that any of his intimates should be so base; but Satan, who was entered into Judas, knew what occasion they had for him, and could guide him to be guide to them, who were contriving to take Jesus. Note, The spirit that works in all the children of disobedience, knows how to bring them in to the assistance one of another in a wicked project, and then to harden them in it, with the fancy that Providence favours them.
(2.) That which he proposed to himself, was, to get money by the bargain; he had what he aimed at, when they promised to give him money. Covetousness was Judas's master - lust, his own iniquity, and that betrayed him to the sin of betraying his Master; the devil suited his temptation to that, and so conquered him. It is not said, They promised him preferment (he was not ambitious of that), but, they promised him money. See what need we have to double our guard against the sin that most easily besets us. Perhaps it was Judas's covetousness that brought him at first to follow Christ, having a promise that he should be cash-keeper, or purser, to the society, and he loved in his heart to be fingering money; and now that there was money to be got on the other side, he was as ready to betray him as ever he had been to follow him. Note, Where the principle of men's profession of religion is carnal and worldly, and the serving of a secular interest, the very same principle, whenever the wind turns, will be the bitter root of a vile and scandalous apostasy.
(3.) Having secured the money, he set himself to make good his bargain; he sought how he might conveniently betray him, how he might seasonably deliver him up, so as to answer the intention of those who had hired him. See what need we have to be careful that we do not ensnare ourselves in sinful engagements. If at any time we be so ensnared in the words of our mouths, we are concerned to deliver ourselves by a speedy retreat, Pro 6:1-5. It is a rule in our law, as well as in our religion, that an obligation to do an evil thing is null and void; it binds to repentance, not to performance. See how the way of sin is down-hill - when men are in, they must be on; and what wicked contrivances many have in their sinful pursuits, to compass their designs conveniently; but such conveniences will prove mischiefs in the end.

Mark 14:1-9

Matthew 26:1-13

Mark 14:1-9

Luke 22:1-2

1. And it happened when Jesus had finished all these discourses, he said to his disciples, 2. You know that after two days is the passover; and the Son of man is betrayed to be crucified. 3. Then were assembled the chief priests, and scribes, and elders of the people, in the palace of the high priest, who was called Caiaphas, 4. And entered into consultation how they would take Jesus by stratagem, and kill him. 5. But they said, Not during the festival, lest there be a commotion among the people. 6. And when Jesus was in Bethany, in the house of Simon the leper, 7. A woman came to him, having ointment, and poured it on his head, while he sat at table. 8. And his disciples, when they saw it, were angry, saying, Why is this waste? 9. For this ointment might have been sold for a great price, and given to the poor. 10. But Jesus, knowing this, said to them, Why do you trouble the woman? for she hath performed a good action towards me. 11. For you have the poor always with you, but me you have not always. [176] 12. For as to this ointment which this woman hath poured on my body, she did it to bury me. 13. Verily I tell you, Wheresoever this gospel shall be preached throughout the whole world, this also which she hath done will be told in remembrance of her.

1. And after two days was the passover, and the feast of unleavened bread; and the chief priests and scribes sought how they would seize him by craft, and kill him. 2. But they said, Not during the festival, lest there be a commotion among the people. 3. And while he was in Bethany, in the house of Simon the leper, while he sat at table, a woman came, having an alabaster box of ointment of spikenard, very precious; and she broke the box, and poured it on his head. 4. And there were some who were angry within themselves, and said, Why is this waste of the ointment? 5. For this might have been sold for more than three hundred denarii, [177] and given to the poor. And they murmured against her. 6. But Jesus said, Let her alone: why do you trouble her? she hath performed a good action towards me. 7. For you have the poor always with you, and whenever you choose, you may do good to them; but me you have not always. [178] 8. She hath done what she could; she hath come beforehand, to anoint my body to the burying. 9. Verily I tell you, Wheresoever this gospel hath been preached throughout the whole world, this also which she hath done shall be told in remembrance of her.

1. Now the feast of unleavened bread, which is called the Passover, was at hand. 2. And the chief priests and scribes sought how they might kill him; for they dreaded the people.

Christ now confirms again what we have seen that he had sometimes predicted to his disciples; but this last prediction clearly shows how willingly he offered himself to die; and it was necessary that he should do so, because God could not be appeased but by a sacrifice of obedience. He intended, at the same time, to prevent the disciples from taking offense, lest they might be altogether discouraged by the thought that he was dragged to death by necessity. Two purposes were thus served by this statement: to testify, first, that the Son of God willingly surrendered himself to die, in order to reconcile the world to the Father, (for in no other way could the guilt of sins have been expiated, or righteousness obtained for us;) and, secondly, that he did not die like one oppressed by violence which he could not escape, but because he voluntarily offered himself to die. He therefore declares that he comes to Jerusalem with the express intention of suffering death there; for while he was at liberty to withdraw and to dwell in a safe retreat till that time was come, he knowingly and willfully comes forward at the exact time. And though it was of no advantage to the disciples to be informed, at that time, of the obedience which he was rendering to the Father, yet afterwards this doctrine tended in no small degree to the edification of their faith. In like manner, it is of singular utility to us at the present day, because we behold, as in a bright mirror, the voluntary sacrifice, by which all the transgressions of the world were blotted out, and, contemplating the Son of God advancing with cheerfulness and courage to death, we already behold him victorious over death.

Matthew 26:3. Then were assembled the chief priests. Matthew does not mean that they assembled during the two days, but introduces this narrative to show, that Christ was not led by any opinion of man to fix the day of his death; for by what conjectures could he have been led to it, since his enemies themselves had resolved to delay for a time? The meaning therefore is, that by the spirit of prophecy he spoke of his own death, which no man could have suspected to be so near at hand. John explains the reason why the scribes and priests held this meeting: it was because, from day to day, the people flocked to Christ in greater multitudes, (John 11:48.) And at that time it was decided, at the instigation of Caiaphas, that he should be put to death, because they could not succeed against him in any other way.

5. But they said, Not during the festival. They did not think it a fit season, till the festival was past, and the crowd was dispersed. Hence we infer that, although those hungry dogs eagerly opened their mouths to devour Christ, or rather, rushed furiously upon him, still God withheld them, by a secret restraint, from doing any thing by their deliberation or at their pleasure. So far as lies in their power, they delay till another time; but, contrary to their wish, God hastens the hour. And it is of great importance for us to hold, that Christ was not unexpectedly dragged to death by the violence of his enemies, but was led to it by the providence of God; for our confidence in the propitiation is founded on the conviction that he was offered to God as that sacrifice which God had appointed from the beginning. And therefore he determined that; his Son should be sacrificed on the very day of the passover, that the ancient figure might give place to the only sacrifice of eternal redemption. Those who had no other design in view than to ruin Christ thought that another time would be more appropriate; but God, who had appointed him to be a sacrifice for the expiation of sins, selected a suitable day for contrasting the body with its shadow, by placing them together. Hence also we obtain a brighter display of the fruit of Christ's suffering.

6. And when Jesus was in Bethany. What the Evangelist now relates had happened a little before Christ came to Jerusalem, but is here introduced seasonably, in order to inform us what was the occasion that suddenly drove the priests to make haste. They did not venture to attack Christ by open violence, and to oppress him by stratagem was no easy matter; but now that Judas suggests to them a plan of which they had not thought, the very facility of execution leads them to adopt a different opinion. As to some slight diversity between John's narrative and that of Matthew and Mark, it is easy to remove the apparent inconsistency, which has led some commentators erroneously to imagine that it is a different narrative. John 12:3 expresses the name of the woman who anointed Christ, which is omitted by the other two Evangelists; but he does not mention the person who received Christ as a guest, while Matthew 26:6 and Mark 14:3 expressly state that he was then at supper in the house of Simon the leper. As to its being said by John that his feet were anointed, while the other two Evangelists say that she anointed his head, this involves no contradiction. Unquestionably we know that anointments were not poured on the feet; but as it was then poured in greater abundance than usual, John, by way of amplification, informs us that Christ's very feet were moistened with the oil. Mark too relates, that she broke the alabaster-box, and poured the whole of the ointment on his head; and it agrees very well with this to say that it flowed down to his feet. Let us therefore hold it to be a settled point, that all the three Evangelists relate the same narrative.

8. And when the disciples saw it. This also is not unusual with the Evangelists, when a thing has been done by one, to attribute it to many persons, if they give their consent to it. John says that the murmur proceeded from Judas, who betrayed Christ, (John 12:4.) Matthew and Mark include all the disciples along with him. The reason is, that none of the others would ever have dared to murmur if the wicked slander of Judas had not served for a torch to kindle them. But when he began, under a plausible pretext, to condemn the expense as superfluous, all of them easily caught the contagion. And this example shows what danger arises from malignant and envenomed tongues; for even those who are naturally reasonable, and candid, and modest, if they do not exercise prudence and caution, are easily deceived by unfavorable speeches, and led to adopt false judgments. But if light and foolish credulity induced the disciples of Christ to take part with Judas, what shall become of us, if we are too easy in admitting murmurers, who are in the habit of carping wickedly at the best actions?

We ought to draw from it another warning, not to pronounce rashly on a matter which is not sufficiently known. The disciples seize on what Judas said, and, as it has some show of plausibility, they are too harsh in forming a judgment. They ought, on the contrary, to have inquired more fully if the action deserved reproof; more especially when their Master was present, by whose decision it was their duty to abide. Let us know, therefore, that we act improperly, when we form our opinion without paying regard to the word of God; for, as Paul informs us,

None of us liveth or dieth to himself, but all must stand before the judgment-seat of Christ, where we must give our account, (Romans 14:7, 10; 2 Corinthians 5:10.)

And though there was a wide difference between Judas and the others -- because he wickedly held out a plausible cloak for his theft, while the rest were actuated by foolish simplicity -- still we see how their imprudence withdrew them from Christ, and made them the companions of Judas.

10. Why do you trouble the woman? It is wonderful that Christ, whose whole life was a rule and pattern of temperance and frugality, now approves of immoderate expense, which appears to have been closely allied to luxury and superfluous indulgence. But we must observe the kind of defense which he employs; for he does not maintain that the woman did right, in such a manner as if he wished that the same thing should be done every day, but maintains that what she had done in a single instance was agreeable to God, because it must have been done for a good reason. Though Christ had no desire for the use of the ointment, yet this anointing pleased him on account of the circumstances in which it happened. Hence we infer that certain extraordinary ways of acting are sometimes approved by God, and yet that it would be improper to make them an example. Nor have we any reason to doubt that Mary was led by a secret movement of the Spirit to anoint Christ; as it is certain that, whenever the saints were called to any extraordinary performance, they were led by an unusual movement, so as not to attempt any thing without the guidance and authority of God. There was no precept in existence enjoining on Mary this anointing, nor was it necessary that a law should be laid down for every single action; but as the heavenly calling is the only origin and principle of proper conduct, and as God rejects every thing which men undertake at their own suggestion, Mary was directed by the inspiration of the Spirit, so that this duty, which she performed to Christ, was founded on assured confidence.

For she hath performed a good action towards me. By this reply, Christ not merely defended the cause of one woman, but likewise maintained the holy boasting of all who rest satisfied with having themselves and their works approved by God. It will often happen that not only censure, but open condemnation, is pronounced on godly men, who are convinced in their own consciences that what they do is agreeable to the command of God; and it is ascribed to pride, if they set at naught the false judgments of the world, and rest satisfied with being approved by God alone. Since this is a hard temptation, and since it is scarcely possible not to be shaken by the agreement of many people against us, even when they are in the wrong, we ought to hold this doctrine, that none will ever be courageous and steady in acting properly, unless they depend solely on the will of God. And therefore Christ settles here the distinction between what is good and evil by his own solitary decision: for by affirming that what the woman has done is a good action, when that action had been already condemned by the disciples, he represses by this word the rashness of men, who freely allow themselves to pronounce judgment.

Relying on this testimony, let us learn to set little value on any reports concerning us that are spread abroad in the world, provided we know that what men condemn God approves. In this manner Isaiah, when oppressed by wicked calumnies, makes reference to God as his voucher, (Isaiah 50:7,) and Paul likewise appeals to the day of the Lord, (1 Corinthians 4:3, 4.) Let us therefore learn to pay no deference to the opinions of men farther than that they may be edified by our example in obedience to God, and when the world rises against us with a loud noise, let us satisfy ourselves with this consolation, that what is reckoned bad on earth is pronounced to be good in heaven.

11. For you have the poor always with you. Christ does not simply defend the anointing, so that we may imitate it, but assures us that it pleases God on some particular account. This must be carefully weighed, that we may not fall into the error of contriving expensive modes of worshipping God, as the Papists do; for, hearing it said that Christ was pleased with being anointed by Mary, they supposed that he took delight in incense, wax-tapers, splendid decorations, and pompous exhibitions of that nature. Hence arises the great display which is to be found in their ceremonies; and they do not believe that they will worship God in a proper manner, if they are not immoderate in expense. But Christ plainly makes this exception, that what he wished to be done once would not be agreeable to him in future. For by saying that the poor will always be in the world, he distinguishes between the ordinary service, which ought to be maintained among believers, and that extraordinary service, which ceased after his ascension to heaven.

Do we wish to lay out our money properly on true sacrifices? Let us bestow it on the poor, for Christ says that he is not with us, to be served by outward display. True, indeed, we know and fed by the experience of faith, that he is present with us by power and spiritual grace; but he is not visibly with us, so as to receive from us earthly honors. How utterly mad, therefore, is the obstinacy of those who press upon him foolish expenses which he does not choose, and which he absolutely refuses! Again, when he says that the poor will always be with us, we infer from it, that if many are in poverty, this does not arise from accident, but that, by a fixed purpose, God presents to us those on whom our charity may be exercised. In short, this passage teaches us that, though the Lord commands us to dedicate to him ourselves and all our property, yet, with respect to himself, lie demands no worship but that which is spiritual, and which is attended by no expense, but rather desires us to bestow on the poor what superstition foolishly expends on the worship of God.

12 She hath done it to bury me. By these words Christ confirms what we have said, that the precious ointment was not valued by him on account of its odor, but solely in reference to his burial. It was because he wished to testify by this symbol, that his grave would yield a sweet odor, as it breathed life and salvation through the whole world. Accordingly, we are told by John (12:7) that Christ praised Mary for having reserved that anointing till the day of his burial. But since the truth of this figure has been made fully apparent, and since Christ, in departing from the sepulcher, perfumed not one house, but the whole world, by the quickening odor of his death, it would be childish to repeat an action for which no reason and no advantage could be assigned.

13. Wheresoever this gospel shall be preached. He says that this action will do honor to Mary, because it will be praised by the doctrine of the gospel. Hence we infer, that we ought to estimate our works not by the opinion of men, but by the testimony of the word of God. When he says that she will be held in honorable remembrance throughout the whole world, by this comparison he indirectly censures his disciples; for among strangers, and in distant parts of the world, all nations, with one consent, will applaud this action, which the members of his own household condemned with such bitterness. Christ gently reproves the disciples also, for not entertaining sufficiently honorable views of his future reign; but at the same time, by this expression he bears testimony to the calling of the Gentiles, on which our salvation is founded. In what sense the gospel must be preached throughout the whole world, we have explained under Matthew 24:14

Footnotes:

[176] "Mais vous ne m'aurez point tousjours;" -- "but you will not have me always."

[177] Reckoning silver at five shillings an ounce, a denarius, which weighed a drachm, was worth sevenpence-halfpenny; and three hundred denarii were equal to nine pounds, seven shillings, and sixpence, of our money. -- Ed.

[178] "Mais vous ne m'aurez point tousjours;" -- "but you will not have me always."

It might have been sold - το μυρον, This ointment, is added by ABCDKL, thirty-five others, Ethiopic, Armenian, Gothic, all the Itala except one. Griesbach has received it into the text. The sum mentioned here would amount to nearly 10 sterling.

For it might have been sold for more than three hundred pence,.... Which, was to the value of our money nine pounds, seven shillings, and sixpence:

and given to the poor; which was thought to be a better way of expending it, than by pouring it on the head of Christ:

and they murmured against her: that she should lavish so much money away in such an imprudent manner; they reproved her for it, expressed much resentment at it, and were very angry with, her upon the account of it; See Gill on Matthew 26:8, Matthew 26:9.

See Poole on ""