Mark 14:5

KJV

For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her.

KJV (with Strong's)

For {G1063} it {G5124} might {G1410} have been sold {G4097} for more than {G1883} three hundred {G5145} pence {G1220}, and {G2532} have been given {G1325} to the poor {G4434}. And {G2532} they murmured against {G1690} her {G846}.

Complete Jewish Bible

It could have been sold for a year's wages and given to the poor!" And they scolded her.

Berean Standard Bible

It could have been sold for over three hundred denarii and the money given to the poor.” And they scolded her.

American Standard Version

For this ointment might have been sold for above three hundred shillings, and given to the poor. And they murmured against her.

Commentary

### SUMMARY
Mark 14:5 captures the immediate, critical reaction of some disciples to an unnamed woman's extravagant act of anointing Jesus with costly spikenard ointment. Their objection, voiced as a concern for the poor, highlights a fundamental misunderstanding of the profound spiritual significance of her devotion, revealing a tension between worldly calculations of value and sacrificial worship directed towards Christ.

### CONTEXT
* **Literary Context:** This verse is embedded within the pivotal narrative of Jesus' final week, specifically the anointing at Bethany, which occurs just days before His crucifixion. It follows the chief priests and scribes' plot to arrest and kill Jesus ([Mark 14:1-2](/mark/14-1-2 "Mark 14:1-2 - Plot to Kill Jesus")), setting a somber tone. The woman's act of devotion, though seemingly out of place to the critics, is immediately affirmed by Jesus as a prophetic act of preparation for His burial ([Mark 14:8](/mark/14-8 "Mark 14:8 - Jesus' Defense of the Woman")). This scene is strategically placed to contrast the disciples' spiritual blindness and Judas's impending betrayal with the woman's profound insight and selfless love, serving as a prelude to the Last Supper and the Passion narrative.
* **Historical & Cultural Context:** The setting is Bethany, a village near Jerusalem, in the house of Simon the Leper. Anointing with oil was a common practice, but the use of "very precious" (Mark 14:3) spikenard, imported from India, signified immense luxury and honor. Three hundred denarii, mentioned in this verse, represented a year's wages for a common laborer, underscoring the extraordinary value of the gift. The cultural expectation was that such an expensive item might be sold for charitable purposes, making the disciples' complaint appear righteous on the surface. However, the Jewish custom of anointing the dead for burial also provides a crucial backdrop, adding a layer of prophetic meaning to the woman's act that the disciples failed to grasp.
* **Key Themes:** Mark 14:5 contributes significantly to several overarching themes in the Gospel of Mark. It underscores the theme of **discipleship and misunderstanding**, as Jesus' closest followers repeatedly fail to comprehend His mission and identity, contrasting sharply with the spiritual insight of an outsider. The verse also highlights the **nature of true worship**, demonstrating that genuine devotion to Christ often transcends conventional wisdom and material calculations, valuing sacrificial love above all else. Furthermore, it subtly introduces the theme of **Jesus' impending death and burial**, as the anointing is explicitly linked by Jesus to His preparation for burial ([Mark 14:8](/mark/14-8 "Mark 14:8 - Jesus' Defense of the Woman")). Finally, the complaint about the poor touches upon the theme of **stewardship and compassion**, though in this instance, it is used as a pretext for criticism rather than genuine concern, especially in light of [John's parallel account](/john/12-6 "John 12:6 - Judas's True Motive").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Pence (Greek, _dēnárion_):** A Roman silver coin, equivalent to a denarius, which typically represented a day's wage for a laborer. The phrase "more than three hundred pence" (G1883 _epánō_ G5145 _triakósioi_ G1220 _dēnárion_) vividly communicates the extraordinary value of the spikenard, emphasizing the magnitude of the woman's sacrifice and the critics' focus on its monetary worth.
* **Murmured against (Greek, _embrimáomai_):** From a root meaning "to snort with anger," this verb signifies a deep indignation, blame, or sighing with chagrin. It conveys a strong sense of displeasure and internal grumbling, often used in the Septuagint to describe Israel's complaints against God in the wilderness, suggesting a similar spiritual blindness or opposition here.
* **Poor (Greek, _ptōchós_):** Denotes a beggar or pauper, someone in absolute or public mendicancy, often characterized by cringing or distress. While the concern for the poor is a biblical principle, its use here by the critics is presented as a pretext, contrasting with the woman's genuine act of devotion.

#### Verse Breakdown
* **"For it might have been sold for more than three hundred pence,"**: This clause reveals the critics' immediate and primary concern: the monetary value of the ointment. Their perspective is entirely economic, calculating the potential profit from selling the spikenard. The sum of "three hundred pence" (denarii) was a vast amount, equivalent to a year's wages, underscoring the perceived "waste" in their eyes. This highlights a worldly mindset that struggles to grasp the value of extravagant devotion.
* **"and have been given to the poor."**: This second part of the critics' statement presents their proposed alternative use for the money. By suggesting it be given to the poor, they frame their objection as a righteous concern for social welfare. This seemingly noble justification, however, is later revealed (in John's Gospel) to be a cover for avarice, particularly on the part of Judas Iscariot. It sets up a tension between acts of charity and acts of worship, challenging the audience to discern true motives.
* **"And they murmured against her."**: This final clause describes the collective reaction of the critics. The act of "murmuring" (Greek: _embrimáomai_) conveys deep displeasure, grumbling, and indignation. It signifies not just a verbal complaint but an inward seething and open criticism directed at the woman for her perceived extravagance and poor judgment. This murmuring contrasts sharply with Jesus' subsequent defense of her, revealing the spiritual chasm between the disciples' worldly wisdom and Jesus' divine perspective.

#### Literary Devices
The verse employs **Irony**, as the disciples' seemingly righteous concern for the poor masks their spiritual blindness and, in Judas's case, actual greed. Their "virtuous" complaint is ironically condemned by Jesus. **Contrast** is also prominent, juxtaposing the woman's selfless, extravagant devotion with the disciples' pragmatic, materialistic calculation. This highlights the differing values between the kingdom of God and worldly perspectives. Furthermore, the scene uses **Foreshadowing**, as the anointing, though misunderstood by many, is declared by Jesus to be a preparation for His burial, subtly hinting at His impending death and the unique significance of this final act of worship.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 14:5 profoundly challenges our understanding of value, worship, and stewardship. The disciples' complaint, while appearing to champion a noble cause (care for the poor), ultimately reveals a failure to grasp the unique and transcendent value of Christ. True worship, as exemplified by the woman, is not always quantifiable or "efficient" by human standards; it can be an extravagant, sacrificial outpouring of love that prioritizes Christ above all else, even seemingly worthy causes. This passage forces us to examine our own hearts and ask whether our "good intentions" might sometimes mask a lack of spiritual discernment or even selfish motives, hindering our ability to offer wholehearted devotion to God.

* [Matthew 26:6-13](/matthew/26-6-13 "Matthew 26:6-13 - The Anointing at Bethany")
* [John 12:1-8](/john/12-1-8 "John 12:1-8 - Mary Anoints Jesus' Feet")
* [Luke 7:36-50](/luke/7-36-50 "Luke 7:36-50 - A Sinful Woman Forgives Much")

### REFLECTION AND APPLICATION
Mark 14:5 serves as a powerful mirror, reflecting our own priorities and the sincerity of our devotion. It challenges us to move beyond a purely utilitarian or economic view of our resources and consider how we might offer "wasteful" acts of worship to Christ—acts that may seem illogical or extravagant to the world, but are born of profound love and reverence. This verse encourages us to examine our motives when we criticize others' expressions of faith, ensuring that our judgments are rooted in genuine spiritual discernment rather than self-righteousness or a lack of understanding. Ultimately, it calls us to prioritize Christ above all, recognizing that there are moments when our most precious possessions, time, and talents are best poured out directly on Him, in anticipation of His ultimate sacrifice and in celebration of His worth.

#### Questions for Reflection
* **In what areas of my life do I tend to prioritize practical efficiency over extravagant devotion to Christ?**
* **How might I be "murmuring" against acts of worship or service that seem wasteful or unconventional to me, without fully understanding their spiritual significance?**
* **What "costly ointment" (time, talent, treasure) might God be calling me to pour out on Him, even if it seems illogical by worldly standards?**

### FAQ

**Why did the disciples murmur against the woman, and what was their true motivation?**

Answer: The disciples murmured because they perceived the woman's act of pouring expensive spikenard on Jesus as a wasteful extravagance. They argued that the ointment "might have been sold for more than three hundred pence, and have been given to the poor." While this concern for the poor seems noble on the surface, [John's parallel account in John 12:6](/john/12-6 "John 12:6 - Judas's True Motive") reveals Judas Iscariot's ulterior motive: he was a thief and cared more about the money for himself than for the poor. The other disciples likely shared a similar pragmatic, perhaps even materialistic, view, failing to grasp the profound spiritual significance of the woman's act. Their murmuring stemmed from a lack of spiritual discernment regarding Jesus' impending death and the unique nature of her worship.

### CHRIST-CENTERED FULFILLMENT
The woman's extravagant anointing of Jesus, though criticized by the disciples, finds its ultimate Christ-centered fulfillment in foreshadowing Jesus' own lavish outpouring of Himself for humanity. Just as she poured out a year's wages worth of precious oil, Jesus poured out His very life, His precious blood, as the ultimate sacrifice for the sins of the world ([Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Love")). Her act, which Jesus declared was "for my burial" ([Mark 14:8](/mark/14-8 "Mark 14:8 - Jesus' Defense of the Woman")), points directly to the cross and the tomb, where the Lamb of God would offer Himself as the perfect, once-for-all atonement. The disciples' focus on monetary value contrasts sharply with God's immeasurable grace, freely given through Christ's sacrifice, which cannot be bought or sold but is received by faith ([Ephesians 2:8-9](/ephesians/2-8-9 "Ephesians 2:8-9 - Salvation by Grace Through Faith")). Thus, the woman's devotion becomes a beautiful, if misunderstood, prefigurement of the infinitely greater "waste" (from a worldly perspective) of God's love in sending His Son to die, an act of divine extravagance that secured eternal life for all who believe ([John 3:16](/john/3-16 "John 3:16 - God So Loved the World")).

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 13:29

For some [of them] thought, because Judas had the bag, that Jesus had said unto him, Buy [those things] that we have need of against the feast; or, that he should give something to the poor.

Exodus 16:7

And in the morning, then ye shall see the glory of the LORD; for that he heareth your murmurings against the LORD: and what [are] we, that ye murmur against us?

Exodus 16:8

And Moses said, [This shall be], when the LORD shall give you in the evening flesh to eat, and in the morning bread to the full; for that the LORD heareth your murmurings which ye murmur against him: and what [are] we? your murmurings [are] not against us, but against the LORD.

Psalms 106:25

But murmured in their tents, [and] hearkened not unto the voice of the LORD.

John 6:43

Jesus therefore answered and said unto them, Murmur not among yourselves.

Philippians 2:14

¶ Do all things without murmurings and disputings:

Luke 15:2

And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them.