Mark 14:4

KJV

And there were some that had indignation within themselves, and said, Why was this waste of the ointment made?

KJV (with Strong's)

And {G1161} there were {G2258} some {G5100} that had indignation {G23} within {G4314} themselves {G1438}, and {G2532} said {G3004}, Why {G1519}{G5101} was {G1096} this {G3778} waste {G684} of the ointment {G3464} made {G1096}?

Complete Jewish Bible

But some there angrily said to themselves, "Why this waste of perfume?

Berean Standard Bible

Some of those present, however, expressed their indignation to one another: “Why this waste of perfume?

American Standard Version

But there were some that had indignation among themselves, saying, To what purpose hath this waste of the ointment been made?

Commentary

### SUMMARY
Mark 14:4 captures the indignant reaction of some of Jesus' disciples to an extraordinary act of devotion: a woman anointing Jesus with costly perfumed oil. Their immediate response reveals a profound misunderstanding of the spiritual significance of her worship, viewing the extravagant expenditure as a "waste" that could have been better utilized for charitable purposes, thereby highlighting a clash between worldly pragmatism and sacrificial love for the Messiah.

### CONTEXT
* **Literary Context:** This verse is situated within the pivotal narrative of Jesus' final week in Jerusalem, specifically two days before the Passover and the Feast of Unleavened Bread, as Jesus prepares for His crucifixion. The anointing at Bethany, described in [Mark 14:3-9](/mark/14-3-9 "Mark 14:3-9 - The Anointing at Bethany"), immediately follows the plotting of the chief priests and scribes to arrest and kill Jesus ([Mark 14:1-2](/mark/14-1-2 "Mark 14:1-2 - Plot to Kill Jesus")). The disciples' indignation in [Mark 14:4](/mark/14-4 "Mark 14:4 - Disciples' Indignation") serves as a stark contrast to the woman's selfless act, setting the stage for Jesus' defense of her and His prophetic words about His impending burial. This incident is also paralleled in [Matthew 26:6-13](/matthew/26-6-13 "Matthew 26:6-13 - The Anointing at Bethany") and more extensively in [John 12:1-8](/john/12-1-8 "John 12:1-8 - Mary Anoints Jesus at Bethany"), where John explicitly identifies the woman as Mary of Bethany and Judas Iscariot as the primary instigator of the complaint, motivated by greed rather than genuine concern for the poor.
* **Historical & Cultural Context:** The setting is the house of Simon the Leper in Bethany, a village near Jerusalem, during a Passover meal. Anointing with costly oil was a customary act of hospitality or honor, but the quantity and value of this "ointment of pure nard" (worth "more than three hundred pence," or a year's wages for a common laborer, as noted in [Mark 14:5](/mark/14-5 "Mark 14:5 - Value of the Ointment")) made this act exceptionally extravagant. Nard was an aromatic oil imported from India, highly prized and often kept in sealed alabaster flasks, signifying its preciousness. The act of breaking the flask (implied in Mark) and pouring its entire contents signified a complete, unreserved offering. In Jewish culture, anointing could also be associated with consecration or preparing a body for burial, a nuance Jesus highlights in [Mark 14:8](/mark/14-8 "Mark 14:8 - Jesus' Explanation of the Anointing"). The disciples' concern for the poor, while seemingly noble, likely reflected a common societal expectation for charitable giving, but in this instance, it masked a deeper spiritual blindness or, in Judas's case, outright hypocrisy.
* **Key Themes:** This verse contributes to several key themes within Mark's Gospel. Firstly, it underscores the theme of **misunderstanding and spiritual blindness** among Jesus' disciples, a recurring motif throughout Mark, where even those closest to Jesus struggle to grasp His true identity and mission, particularly His path to suffering and death (e.g., [Mark 8:31-33](/mark/8-31-33 "Mark 8:31-33 - Peter Rebukes Jesus")). Secondly, it highlights the **supreme worth of Jesus Christ**, demonstrating that no act of devotion, however costly, is too great for Him. The woman's extravagant worship stands in stark contrast to the disciples' pragmatic, economic calculus, emphasizing that true devotion transcends mere utility. Thirdly, the incident foreshadows the **imminence of Jesus' death and burial**, as Jesus interprets the anointing as preparation for His interment, a theme central to the passion narrative that immediately follows this event in [Mark 14](/mark/14 "Mark 14 - The Passion Narrative Begins")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **indignation (Greek, _aganaktéō_):** Derived from words meaning "much" and "grief," this term signifies a strong sense of moral outrage, deep displeasure, or vexation. It's not merely disagreement but an intense, emotional reaction to what they perceived as a wrongful, offensive, or scandalous act. The disciples were genuinely "sore displeased" or "moved with indignation" at what they considered a senseless squandering of valuable resources.
* **themselves (Greek, _heautoû_):** This reflexive pronoun emphasizes that the indignation arose "within themselves," indicating an internal, personal, and collective sentiment among the critics. It suggests a shared, self-generated judgment rather than an external influence, highlighting their own internal perspective and values.
* **waste (Greek, _apṓleia_):** This word carries the meaning of ruin, destruction, or loss. In this context, it refers to the perceived squandering or useless expenditure of the precious ointment. For the disciples, the anointing was not seen as an investment in worship or a meaningful act, but as a complete loss or destruction of economic value, something that had been "perished" or "thrown away" without benefit.

#### Verse Breakdown
* **"And there were some that had indignation within themselves":** This clause introduces the negative reaction to the woman's act. The phrase "some that had indignation" (KJV) or "some of those present were indignant" (NIV) indicates a group of individuals, likely including some of the disciples, who were deeply offended and upset by the woman's lavish anointing of Jesus. Their indignation was an internal, emotional response, stemming from their own judgment of the situation.
* **"and said, Why was this waste of the ointment made?":** This clause articulates the specific nature of their indignation. They verbalized their objection, questioning the purpose and justification of the act. The core of their complaint was that the valuable ointment had been "wasted" or "destroyed" in their view, implying that it served no practical or beneficial purpose. This question reveals their utilitarian and economic perspective, failing to grasp the spiritual and prophetic significance of the woman's devotion.

#### Literary Devices
Mark employs several **literary devices** in this passage. The most prominent is **Contrast**, setting the selfless, extravagant devotion of the woman against the pragmatic, critical indignation of the disciples. This contrast highlights the differing values and perspectives concerning Jesus and His mission. There is also an element of **Irony**, as those who were ostensibly closest to Jesus, His disciples, fail to understand the profound spiritual act unfolding before them, while an unnamed woman demonstrates extraordinary insight and love. Furthermore, the disciples' focus on "waste" provides **Foreshadowing** of the ultimate "waste" (in the eyes of the world) of Jesus' life on the cross, an act of supreme sacrifice that many would also deem foolish or unnecessary, yet it is the very means of salvation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 14:4 profoundly challenges our understanding of worship and the value we place on Christ. The disciples' indignation, rooted in a utilitarian mindset, starkly contrasts with the woman's unreserved devotion, which Jesus Himself commends. This incident teaches that true worship is not always economically efficient or logically pragmatic from a worldly perspective; rather, it is often extravagant, sacrificial, and born of a heart that recognizes the supreme worth of Jesus. The "waste" in the eyes of men is seen as a "beautiful thing" by God, demonstrating that our most precious offerings, given out of love for Christ, are never truly wasted but are eternally significant. This passage calls believers to examine their own hearts: are we quick to judge acts of radical devotion, or do we embrace the call to give our best, even our "costliest," to the One who gave His all for us?

* [John 12:4-6](/john/12-4-6 "John 12:4-6 - Judas's True Motive Revealed"): Provides a parallel account, explicitly identifying Judas Iscariot as the one who complained, revealing his true motive was not concern for the poor but greed.
* [Matthew 26:10](/matthew/26-10 "Matthew 26:10 - Jesus Defends the Woman"): Jesus' direct defense of the woman's "good work" against the disciples' criticism, affirming the spiritual value over their economic assessment.
* [Luke 21:1-4](/luke/21-1-4 "Luke 21:1-4 - The Widow's Offering"): Illustrates Jesus' valuing of the heart behind the offering, where a small, sacrificial gift is deemed greater than large, less sacrificial ones.

### REFLECTION AND APPLICATION
The indignation expressed in Mark 14:4 serves as a powerful mirror for our own hearts, challenging us to consider how we perceive and respond to acts of radical devotion to Christ. In a world that often prioritizes practicality, efficiency, and measurable returns, the woman's "wasteful" act stands as a testament to the unquantifiable value of extravagant love for Jesus. Are we, like the disciples, prone to judging others' expressions of worship or generosity by our own limited, often materialistic, standards? Do we sometimes withhold our "costly ointment"—our time, talents, or resources—from Christ because it seems "too much" or could be used for other seemingly more "practical" purposes? This passage reminds us that true worship is not about what makes sense to the world, but about what honors and glorifies Christ. It encourages us to cultivate a heart that is willing to pour out its best for Him, recognizing that His worth far exceeds any earthly calculation, and that such acts of devotion are never wasted in God's economy.

#### Questions for Reflection
* **What "costly ointment" might God be calling me to pour out for Him today, and what internal or external voices might be calling it a "waste"?**
* **How do I balance practical stewardship of resources with extravagant, unreserved acts of worship and generosity towards Christ?**
* **In what ways might my own "indignation" or judgment prevent me from recognizing and celebrating genuine acts of devotion in others?**

### FAQ
**Who were "some" that had indignation, and what was their real motivation?**

Answer: While Mark's account is general, stating "there were some," the parallel accounts in [Matthew 26:8](/matthew/26-8 "Matthew 26:8 - The Disciples' Indignation") specify "his disciples," and [John 12:4-6](/john/12-4-6 "John 12:4-6 - Judas's True Motive") explicitly names Judas Iscariot as the primary instigator, adding that he "said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it." This reveals that while others might have genuinely (though misguidedly) thought of the poor, Judas's motivation was rooted in personal greed and a desire to profit from the sale of the ointment.

**Why did they consider the anointing a "waste"?**

Answer: They considered it a "waste" because they viewed the valuable ointment solely in economic terms. [Mark 14:5](/mark/14-5 "Mark 14:5 - Value of the Ointment") states that it "might have been sold for more than three hundred pence, and have been given to the poor." From their perspective, pouring such a costly substance on Jesus' head was a squandering of resources that could have been converted into a substantial sum of money and used for what they deemed a more practical and charitable purpose. They failed to grasp the spiritual, prophetic, and worshipful significance of the woman's act, seeing only the lost monetary value.

### CHRIST-CENTERED FULFILLMENT
The indignation of the disciples in [Mark 14:4](/mark/14-4 "Mark 14:4 - Disciples' Indignation") serves as a poignant backdrop against which the supreme worth and ultimate sacrifice of Jesus Christ are illuminated. Their earthly, economic calculus of "waste" stands in stark contrast to the divine economy of salvation, where the "waste" of Christ's own life on the cross becomes the greatest act of love and redemption. The woman's extravagant anointing, though misunderstood by many, prophetically points to Jesus as the Messiah, whose impending death and burial would be the ultimate "fragrant offering and sacrifice to God" ([Ephesians 5:2](/ephesians/5-2 "Ephesians 5:2 - Christ's Sacrifice")). Her act, deemed "wasteful" by human standards, was a beautiful outpouring of devotion upon the One who would soon pour out His own blood for the sins of the world ([Matthew 26:28](/matthew/26-28 "Matthew 26:28 - Blood of the Covenant")). The disciples' failure to comprehend the spiritual significance of the anointing foreshadows the world's ongoing inability to grasp the profound value of Christ's atoning work, often viewing faith and devotion as impractical or irrational. Yet, it is precisely this "foolishness of God" that is wiser than human wisdom ([1 Corinthians 1:25](/1_corinthians/1-25 "1 Corinthians 1:25 - Foolishness of God")). The woman's worship, therefore, becomes a Christ-centered act, recognizing His unique identity and destiny, and affirming that He alone is worthy of such unreserved, costly, and beautiful devotion.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

John 12:4

Then saith one of his disciples, Judas Iscariot, Simon's [son], which should betray him,

John 12:5

Why was not this ointment sold for three hundred pence, and given to the poor?

Matthew 26:8

But when his disciples saw [it], they had indignation, saying, To what purpose [is] this waste?

Matthew 26:9

For this ointment might have been sold for much, and given to the poor.

Ecclesiastes 5:4

¶ When thou vowest a vow unto God, defer not to pay it; for [he hath] no pleasure in fools: pay that which thou hast vowed.

Ecclesiastes 5:8

If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for [he that is] higher than the highest regardeth; and [there be] higher than they.

Ecclesiastes 4:4

¶ Again, I considered all travail, and every right work, that for this a man is envied of his neighbour. This [is] also vanity and vexation of spirit.