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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.
Let us now sprinkle our book, and our thresholds with blood, and put the scarlet thread around the house of our prayers, and bind scarlet on our hand, as was done to Zarah, (Gen. 38:30) that we may be able to say that the red heifer is slain in the valley. (Num. 19:2, Deut. 21:4) For the Evangelist, being about to speak of the slaying of Christ, premises, After two days was the feast of the Passover, and of unleavened bread.
Or else phase is interpreted a passing over, but Pascha means sacrifice. In the sacrifice of the lamb, and the passing of the people through the sea, or through Egypt, the Passion of Christ is prefigured, and the redemption of the people from hell, when He visits us after two days, that is, when the moon is most full, and the age of Christ is perfect, that when no part at all of it is dark, we may eat the flesh of the Lamb without spot, who taketh away the sins of the world, in one house, that is, in the Catholic Church, shod with charity, and armed with virtue.
But iniquity came forth in Babylon from the princes, who ought to have purified the temple and the vessels, and themselves according to the law, in order to eat the lamb. Wherefore there follows: And the Chief Priests and the Scribes sought how they might take him by craft, and put him to death. Now when the head is slain, the whole body is rendered powerless, wherefore these wretched men slay the Head. But they avoid the feast day, which indeed befits them, for what feasting can there be for them, who have lost life and mercy? Wherefore it goes on: But they said, Not on the feast day, lest there be an uproar of the people.
(in Marc. iv. 43) Pascha which in Hebrew is phase, is not called from Passion, as many think, but from passing over, because the destroyer, seeing the blood on the doors of the Israelites, passed by them, and did not smite them; or the Lord Himself, bringing aid unto His people, walked above them.
(ubi sup.) The difference according to the Old Testament between the Passover and the feast of unleavened bread was, that the day alone on which the lamb was slain in the evening, that is, the fourteenth moon of the first month, was called Passover. But on the fifteenth moon, when they came out of Egypt, the feast of unleavened bread came on, which solemn time was appointed for seven days, that is, up to the twenty-first day of the same month in the evening. But the Evangelists indifferently use the day of unleavened bread for the Passover, and the Passover for the days of unleavened bread. Wherefore Mark also here says, After two days was the feast of the Passover, and of unleavened bread, because the day of the Passover was also ordered to be celebrated on the days of unleavened bread, and we also, as it were, keeping a continual passover, ought always to be passing out of this world.
(ubi sup.) Not indeed, as the words seem to imply, that they feared the uproar, but they were afraid lest He should be taken out of their hands by the aid of the people.
Nevertheless, Christ Himself had determined for Himself the day of His Passion; for He wished to be crucified on the Passover, because He was the true Passover.
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SUMMARY
Mark 14:2 reveals the strategic deliberations of the chief priests and scribes concerning their plot to arrest and kill Jesus. Despite their unanimous decision to eliminate Him, they were cautious about the timing, specifically avoiding the upcoming Passover feast. Their primary motivation for this delay was a pragmatic fear of inciting a popular uprising or "uproar" among the large crowds of pilgrims gathered in Jerusalem, recognizing Jesus' significant public support. This verse highlights their political expediency and fear of man, setting the stage for the dramatic events that would unfold, ultimately orchestrated by divine providence.
CONTEXT
Literary Context: This verse immediately follows the council of the chief priests and scribes, who were actively "seeking how they might take him by craft, and put him to death" (Mark 14:1). It serves as a direct continuation of their malicious plotting, revealing not only their intent but also their calculated strategy. The "they" in this verse refers directly back to these religious authorities, emphasizing their collective decision-making. The subsequent verses, particularly Mark 14:3-9, introduce the anointing at Bethany, which contrasts sharply with the leaders' dark intentions, highlighting devotion versus conspiracy. Following this, Mark 14:10-11 details Judas' agreement to betray Jesus, a development that directly facilitates the leaders' plan, albeit not on their initially preferred timeline.
Historical & Cultural Context: The setting is Jerusalem, mere days before the Passover feast, a pivotal annual pilgrimage festival for Jews. During Passover, Jerusalem's population swelled dramatically with pilgrims from across the Roman Empire, making the city a volatile environment. Public disturbances during such a high-stakes religious festival were a major concern for both Jewish authorities and Roman occupiers, as they could quickly escalate into riots, leading to harsh Roman intervention. The chief priests and scribes, as custodians of religious and social order, were acutely aware of the potential for chaos. Their fear of an "uproar" (G2351, thórybos) was not merely about public disapproval but about a full-blown civil disturbance that could undermine their authority or provoke Roman suppression, which they sought to avoid at all costs. The "feast day" (G1859, heortḗ) was a time of heightened religious fervor and nationalistic sentiment, making any move against a popular figure like Jesus particularly risky.
Key Themes: This verse contributes significantly to several overarching themes in Mark's Gospel. Firstly, it underscores the Antagonism of Religious Authority towards Jesus, a theme prevalent throughout Mark, especially from Mark 3:6 onwards, where the Pharisees and Herodians first conspire against Him. Secondly, it highlights the Fear of Man versus God's Will, as the leaders' decisions are driven by political expediency and public opinion rather than divine truth or justice. This contrasts sharply with Jesus' unwavering commitment to His Father's will, even unto death. Thirdly, the verse subtly introduces the theme of Divine Sovereignty over human schemes. Despite the leaders' careful planning to avoid a public arrest during the feast, God's ultimate plan would ensure Jesus' crucifixion occurred precisely during Passover, fulfilling prophecy and demonstrating God's ultimate control over history, as seen in passages like Acts 2:23. Finally, it reinforces Jesus' Popularity Among the People, a recurring motif that explains the leaders' apprehension and their need for a clandestine arrest, as evidenced by the crowds who followed Jesus and acclaimed Him during His triumphal entry into Jerusalem in Mark 11:8-10.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark's concise narrative in this verse employs several powerful literary devices. There is clear Foreshadowing as the leaders' attempt to avoid an "uproar" during the feast ultimately fails, as Jesus is indeed crucified during Passover, leading to the greatest "uproar" imaginable in the spiritual realm. This creates a profound Irony: their careful human planning to control events is utterly subverted by God's sovereign will, leading to the very public spectacle they sought to avoid, but on God's terms. The verse also utilizes Contrast between the hidden, conspiratorial nature of the leaders' plotting and the widespread, public popularity of Jesus. Their fear of the "people" underscores this contrast, highlighting the chasm between the religious elite and the common folk who followed Jesus.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 14:2 profoundly illustrates the tension between human will and divine sovereignty. The religious leaders, driven by self-preservation and fear of public opinion, meticulously plan to avoid a public confrontation during the Passover feast. Yet, their very attempt to control the timing and circumstances of Jesus' arrest and death ultimately serves God's predetermined plan. This verse underscores the biblical truth that even the most calculated human schemes cannot thwart the purposes of God, but rather, often become unwitting instruments in their fulfillment. It highlights the spiritual blindness of those who prioritize political expediency and worldly power over divine truth and justice, ultimately leading them to reject the Messiah.
REFLECTION AND APPLICATION
This verse offers a sobering reflection on the dangers of fear-driven decision-making and the futility of attempting to circumvent God's will. The religious leaders, in their desire to maintain control and avoid public unrest, became instruments in the very divine plan they unwittingly opposed. For believers today, Mark 14:2 serves as a powerful reminder to prioritize faithfulness to God's truth above all else, even when faced with social pressure, public opinion, or the desire for personal comfort and security. It challenges us to examine our own motivations: are we driven by a fear of man or a reverence for God? Do we trust in our own careful planning, or do we yield to God's sovereign timing and purpose? This passage encourages us to rest in the assurance that God is ultimately in control, orchestrating even the most chaotic human events to accomplish His perfect will, reminding us that true peace comes from aligning our will with His, rather than striving to manipulate circumstances for our own perceived benefit.
Questions for Reflection
FAQ
Why were the chief priests and scribes so afraid of an "uproar of the people"?
Answer: The chief priests and scribes were deeply concerned about an "uproar" (G2351, thórybos) because Jerusalem swelled with hundreds of thousands of pilgrims during the Passover feast, making it a highly volatile environment. Jesus was widely popular among the common people, who saw Him as a prophet or even the Messiah. A public arrest of such a figure during a major festival could easily incite a riot or civil disturbance. Such an event would not only challenge the authority of the Jewish leaders but also risk drawing severe intervention from the Roman authorities, who were always vigilant about maintaining order, especially during large gatherings. Their fear was rooted in political expediency and the desire to maintain their own power and control, rather than any concern for justice or truth.
CHRIST-CENTERED FULFILLMENT
Though the religious leaders meticulously planned to avoid arresting Jesus "on the feast day" to prevent a public "uproar," their human schemes ultimately served God's sovereign timetable. It was precisely during the Passover feast, the very time they sought to avoid, that Jesus, the true Lamb of God, was crucified. This timing was no accident; it perfectly fulfilled the Old Testament types and shadows of the Passover sacrifice, where a lamb was slain to atone for sins, as seen in Exodus 12. Jesus' death on Passover marked Him as the ultimate sacrifice, whose blood covers the sins of all who believe, ushering in the new covenant foretold in Jeremiah 31:31-34. Thus, the leaders' fear of a temporal "uproar" ironically led to the most profound and redemptive "uproar" in history: the shaking of the earth, the tearing of the temple veil, and the triumph of God's love over sin and death, culminating in Jesus' resurrection, as described in Matthew 27:50-54. Their attempt to control the narrative only highlighted God's supreme control, ensuring that the Messiah's atoning work would be accomplished precisely when and how God intended.