TRV
See on the biblical-era map
Study This Verse
Commentary on Mark 14 verses 1–11
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.
(ὁ περὶ τὸν βασιλέα χορὸς ap. Chrys.) But he was one of the twelve in number, not in merit, one in body, not in soul. But he went to the Chief Priests after he went out and Satan entered into him. Every living thing unites with what is like itself.
And he promises to betray Him, as his master the devil said before, All this power I will give thee. (Luke 4:6) It goes on, And when they heard it they were glad, and promised to give him money. They promise him money, and they lose their life, which he also loses on receiving the money.
No opportunity for treachery can be found, such that it can escape vengeance here or there.
(de Prod. Jud. Hom. 1) Why dost thou tell me of his country? would that I could also have been ignorant of his existence. But there was another disciple called Judas the zealot, the brother of James, and lest by calling him by this name there should arise a confusion between the two, he separates the one from the other. But he says not Judas the traitor, that he may teach us to be guiltless of detraction, and to avoid accusing others. In that however he says, one of the twelve, he enhanced the detestable guilt of the traitor; for there were seventy other disciples, these however were not so intimate with Him, nor admitted to such familiar intercourse. But these twelve were approved by Him, these were the regal band, out of which the wicked traitor came forth.
(ubi sup.) Oh! the madness, yea, the avarice of the traitor, for his covetousness brought forth all the evil. For covetousness retains the souls which it has taken, and confines them in every way when it has bound them, and makes them forget all things, maddening their minds. Judas, taken captive by this madness of avarice, forgets the conversation, the table of Christ, his own discipleship, Christ's warnings and persuasion. For there follows, And he sought how he might conveniently betray him.
And Judas Iscariot, one of the twelve, went to the chief priests to betray him to them. Unfortunate Judas! He believes he has suffered a loss from the pouring out of the ointment and wants to compensate it with the price of his master, not even asking for a fixed amount, as if to make the betrayal seem at least lucrative, but, as if selling a worthless slave, placed it in the power of the buyers to give as much as they wanted. The fact that it says, “He went to the chief priests to betray him to them,” shows that he was neither invited by the leaders nor constrained by any necessity but spontaneously entered into the plan with a wicked mind.
(ubi sup.) The unhappy Judas wishes to compensate with the price of his Master for the loss which he thought he had made by the pouring out of the ointment; wherefore it is said, And Judas Iscariot, one of the twelve, went unto the Chief Priests to betray him unto them.
But by the words, he went out, it is shown that he was not invited by the Chief Priests, nor bound by any necessity, but entered upon this design from the spontaneous wickedness of his own mind.
(ubi sup.) Many in this day shudder at the crime of Judas in selling his Master, his Lord and his God, for money, as monstrous and horrible wickedness; they however do not take heed, for when for the sake of gain they trample on the rights of charity and truth, they are traitors to God, who is Charity and Truth.
It is said, to betray him unto them, that is, to announce to them when He should be alone. But they feared to rush upon Him when He was teaching, for fear of the people.
Continue studying Mark 14:10 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Mark 14:10 marks a profoundly somber turning point in the Gospel narrative, detailing the deliberate act of betrayal by Judas Iscariot, one of Jesus's chosen twelve disciples. This verse succinctly records Judas's calculated decision to seek out the chief priests with the explicit intent of handing Jesus over to them, thereby initiating the sequence of events that would lead directly to Christ's arrest, trial, and crucifixion. It stands as a stark testament to human treachery set against the backdrop of divine purpose.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 14:10 employs several powerful literary devices. Irony is prominent, as "Judas Iscariot, one of the twelve," a member of Jesus's inner circle, is the one who "went unto the chief priests, to betray him." This juxtaposition of intimate association with ultimate treachery creates a profound sense of shock and sorrow. The verse also serves as a critical point of Foreshadowing, setting in motion the direct events leading to Jesus's arrest, trial, and crucifixion, which are the central focus of the subsequent chapters. Furthermore, there is a subtle Contrast with the preceding narrative of the woman's anointing, where lavish devotion is immediately followed by cynical betrayal, highlighting the divergent responses to Jesus's person and mission. The concise, declarative statement of Judas's action lends it a sense of Dramatic Tension, signaling the imminent crisis.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 14:10 stands as a stark theological statement on the nature of human sin and the unfolding of divine sovereignty. Judas's act of betrayal, while a clear demonstration of human depravity and free will exercised for selfish ends, simultaneously serves as an integral part of God's redemptive plan. The "handing over" of Jesus, initiated by Judas, is echoed throughout the passion narrative, ultimately leading to Jesus being "handed over" to death for the sins of humanity. This highlights that even the darkest acts of human wickedness cannot thwart God's ultimate purposes, but rather, in His mysterious wisdom, are woven into the tapestry of salvation.
REFLECTION AND APPLICATION
Mark 14:10 serves as a profound mirror for self-examination and a sobering reminder of the realities of sin and grace. It compels us to consider the state of our own hearts, recognizing that even those in close proximity to Christ can harbor hidden motives or succumb to the allure of worldly gain. Judas's story is a cautionary tale against hypocrisy, greed, and the spiritual blindness that can lead to ultimate apostasy. It reminds us that true discipleship is not merely outward association but a deep, abiding commitment of heart and will. For those who have experienced betrayal, Jesus's experience with Judas offers profound solidarity and understanding, demonstrating that even the Son of God knew the pain of being wounded by those closest to Him. Ultimately, this verse, while dark, points to the unwavering purpose of God, reminding us that even the most heinous acts of human sin cannot derail His sovereign plan for redemption.
Questions for Reflection
FAQ
Why did Judas betray Jesus? Was it solely for money?
Answer: While Mark 14:10 does not explicitly state Judas's motive, other Gospel accounts strongly suggest that financial gain was a primary factor. Matthew 26:15 records Judas asking the chief priests, "What will you give me if I deliver him over to you?" and receiving thirty pieces of silver. John 12:6 further reveals that Judas was the disciples' treasurer and would often steal from the money bag. However, some scholars propose additional motivations, such as disillusionment with Jesus's perceived failure to establish an earthly kingdom, a desire to force Jesus's hand into a confrontation, or even political zeal. While these might have played a role, the consistent emphasis in the Gospels is on his greed and the thirty pieces of silver as the immediate catalyst.
CHRIST-CENTERED FULFILLMENT
Mark 14:10, though a dark moment, is paradoxically integral to the unfolding of God's redemptive plan centered on Christ. Judas's act of "betrayal" or "handing over" (Greek paradídōmi) is not merely a human tragedy but a divinely permitted, albeit sinful, step toward the ultimate "handing over" of Jesus for the salvation of the world. Just as the Passover lamb was "handed over" for sacrifice, so too was Jesus, the true Lamb of God, delivered up. This betrayal by an intimate friend fulfills ancient prophecies, such as Psalm 41:9, demonstrating that even the deepest human wickedness cannot thwart God's sovereign will. Jesus willingly submitted to this betrayal, knowing its outcome, as part of His mission to become the atoning sacrifice for sin. His being "handed over" to the chief priests, then to Pilate (Mark 15:1), and ultimately to crucifixion (Mark 15:15), was the means by which He bore the sin of the world and secured eternal life for all who believe. Thus, Judas's treachery, though a heinous act, ultimately served to bring about the glorious triumph of Christ on the cross, demonstrating God's remarkable ability to use even the darkest human actions to accomplish His perfect redemptive purposes.