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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.
For the fawn amongst the stags ever comes back to his couch, that is, the Son, obedient to the Father even unto death, seeks for obedience from us.
Again in a mystic sense, Simon the leper means the world, first infidel, and afterwards converted, and the woman with the alabaster box, means the faith of the Church, who says, My spikenard sendeth forth its smell. It is called pistic nard, that is, faithful, and precious. (Cant. 1:12). The house filled with the smell of it is heaven and earth; the broken alabaster box is carnal desire, which is broken at the Head, from which the whole body is framed together, whilst He was reclining, that is, humbling Himself, that the faith of the sinner might be able to reach Him, for she went up from the feet to the head, and down from the head to the feet by faith, that is, to Christ and to His members. It goes on: And there were some that had indignation within themselves, and said, Why was this loss of the ointment? By the figure synecdoche, one is put for many, and many for one; for it is the lost Judas who finds loss in salvation; thus in the fruitful vine rises the snare of death. Under the cover of his avarice, however, the mystery of faith speaks; for our faith is bought for three hundred pence, in our ten senses, that is, (denarii i. e. ten asses.) our inward and outward senses which are again trebled by our body, soul, and spirit.
He says also, She hath wrought a good work on me, for whosoever believes on the Lord, it is counted unto Him for righteousness. For it is one thing to believe Him, and to believe on Him, that is, to cast ourselves entirely upon Him. It goes on: She hath done what she could, she is come aforehand to anoint my body to the burying.
(in Matt. 35.) For they were grieved at the waste of the ointment, which might be sold for a large sum and given to the poor. This however ought not to have been, for it was right that it should be poured over the head of Christ, with a holy and fitting stream; wherefore it goes on, She hath wrought a good work on me. And so effectual is the praise of this good work, that it ought to excite all of us to fill the head of the Lord with sweet smelling and rich offerings, that of us it may be said that we have done a good work over the head of the Lord. For we always have with us, as long as we remain in this life, the poor who have need of the care of those who have made progress in the word, and are enriched in the wisdom of God; they are not however able always day and night to have with them the Son of God, that is, the Word and Wisdom of God. For it goes on: For ye have the poor always with you, and whensoever ye will ye may do them good; but me ye have not always.
When the apostles pleaded that the ointment was being wasted, they were rebuked by the voice of the Lord. Christ did not need the ointment, nor do martyrs need the light of candles. Yet that woman freely poured out the ointment in honor of Christ, and her heart’s devotion was accepted.… Hence throughout the whole Eastern Church, even when there are no relics of the martyrs, whenever the gospel is to be read the candles are lighted although the dawn may be reddening the sky, not of course to scatter the darkness, but by way of evidencing our joy.
(de Con. Evan. ii. 79) I however think that nothing else can be meant, but that the sinner who then came to the feet of Jesus was no other than the same Mary who did this twice; once, as Luke relates it, when coming for the first time with humility and tears she merited the remission of her sins. For John also relates this, when he began to speak of the raising of Lazarus before He came to Bethany, saying, It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick. (John 11:2) But what she again did at Bethany is another act, unrecorded by Luke, but mentioned in the same way by the other three Evangelists. In that therefore Matthew and Mark say that the head of the Lord was anointed by the woman, whilst John says the feet, we must understand that both the head and the feet were anointed by the woman. Unless because Mark has said that she broke the box in order to anoint His head, any one is so fond of cavilling as to deny that, because the box was broken, any could remain to anoint the feet of the Lord. But a man of a more pious spirit will contend that it was not broken so as to pour out the whole, or else that the feet were anointed before it was broken, so that there remained in the unbroken box enough to anoint the head.
(de Con. Evan. ii. 78) It may appear to be a contradiction, that Matthew and Mark after mentioning two days and the Passover, (John 12:1) add afterwards that Jesus was in Bethany, where that precious ointment is mentioned; whilst John, just before he speaks of the anointing, says, that Jesus came into Bethany six days before the feast. But those persons who are troubled by this, are not aware that Matthew and Mark do not place that anointing in Bethany immediately after that two days of which he foretold, but by way of recapitulation at the time when there were yet six days to the Passover.
(ubi sup.) The Lord when about to suffer for the whole world, and to redeem all nations with His blood, dwells in Bethany, that is, in the house of obedience; wherefore it is said, And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman.
(ubi sup.) He says of Simon the leper, not because he remained still a leper at that time, but because having once been such, he was healed by our Saviour; his former name is left, that the virtue of the Healer may be made manifest.
(ubi sup.) Alabaster is a sort of white marble, veined with various colours which is often hollowed out for boxes of ointment, because it keeps things of that nature most uncorrupt. Nard is an aromatic shrub of a large and thick root, but short, black, and brittle; though unctuous, it smells like cypress, and has a sharp taste, and small and dense leaves. Its tops spread themselves out like ears of corn, therefore, its gift being double, perfumers make much of the spikes and the leaves of the nard. And this is what is meant by Mark, when he says spikenard very precious, that is, the ointment which Mary brought for the Lord was not made of the root of nard, but even, what made it more precious, by the addition of the spikes and the leaves, the gratefulness of its smell and virtue was augmented.
(ubi sup.) And in that he says, And they murmured against her, we must not understand this to be spoken of the faithful Apostles, but rather of Judas mentioned in the plural.
(ubi sup.) To me, indeed, He seems to speak of His bodily presence, that He should by no means be with them after His resurrection, as He then was living with them in all familiarity.
(ubi sup.) As if the Lord said, What ye think is a waste of ointment is the service of my burial.
(ubi sup.) Observe also, that as Mary won glory throughout the whole world for the service which she rendered to the Lord, so, on the contrary, he who was bold enough to reprove her service, is held in infamy far and wide; but the Lord in rewarding the good with due praise has passed over in silence the future shame of the impious.
But Jesus said, "Leave her alone. Why do you trouble her? She has done a good deed to me. For you always have the poor with you, and whenever you want, you can do good to them; but you will not always have me." Another question arises, why did Jesus say after the resurrection to the disciples, "Behold, I am with you always, to the end of the age" (Matthew 28), and now says, "But you will not always have me." But it seems to me in this place he speaks of his bodily presence: because he will not be with them after the resurrection as he is now in all associations and familiarity. Remembering this, the Apostle said, "Even though we have known Christ according to the flesh, yet now we know him thus no longer" (2 Corinthians 5).
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.
But although the four Evangelists record the anointing by a woman, there were two women and not one; one described by John, the sister of Lazarus; it was she who six days before the Passover anointed the feet of Jesus; another described by the other three Evangelists. Nay, if you examine, you will find three; for one is described by John, another by Luke, a third by the other two. For that one described by Luke is said to be a sinner and to have come to Jesus during the time of His preaching; but this other described by Matthew and Mark is said to have come at the time of the Passion, nor did she confess that she had been a sinner.
Or as is said in Greek, of pistic nard, that is, faithful, because the ointment of the nard was made faithfully and without counterfeit. (Matt. 26:2)
Or else, it appears to be aptly implied that many disciples murmured against the woman, because they had often heard our Lord talking of alms. Judas, however, was indignant, but not with the same feeling, but on account of his love of money, and filthy gain; wherefore John also records him alone, as accusing the woman with a fraudulent intent. But he says, They murmured against her, meaning that they troubled her with reproaches, and hard words. Then our Lord reproves His disciples, for throwing obstacles against the wish of the woman. Wherefore it goes on: And Jesus said, Let her alone, why trouble ye her? For after she had brought her gift, they wished to prevent her purpose by their reproaches.
For she is come aforehand as though led by God to anoint my body, as a sign of my approaching burial; by which He confounds the traitor, as if He said, With what conscience canst thou confound the woman, who anoints my body to the burial, and dost not confound thyself, who wilt deliver me to death? But the Lord makes a double prophecy; one that the Gospel shall be preached over the whole world, another that the deed of the woman shall be praised. Wherefore it goes on: Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her.
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SUMMARY
In this pivotal moment just days before His crucifixion, Jesus defends an unnamed woman who anoints Him with costly perfume, rebuking those who criticize her lavish act as wasteful. He declares her deed a "good work," recognizing it not as an extravagance but as a profound expression of devotion and an unwitting preparation for His impending burial, thereby elevating sincere worship above pragmatic concerns and prophetic understanding above human judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage powerfully employs Contrast to highlight the spiritual insight of the woman against the material short-sightedness of the disciples. Their indignation over "waste" is juxtaposed with Jesus' recognition of a "good work," revealing a fundamental difference in values and understanding. There is also profound Symbolism in the anointing itself; while it appears as a simple act of devotion, Jesus immediately imbues it with Foreshadowing, declaring it a preparation for His burial. This elevates the woman's act to a prophetic gesture, even if she did not fully comprehend its eschatological significance. Furthermore, the scene presents a subtle Irony: those closest to Jesus, His disciples, fail to understand the spiritual depth of the moment, while an outsider, a woman, performs an act that Jesus Himself deems prophetically significant and eternally memorable.
THEOLOGICAL AND THEMATIC CONNECTIONS
This passage profoundly teaches us about the nature of true worship and devotion. Jesus' defense of the woman underscores that God values the heart and intention behind an act more than its material cost or perceived practicality. Her extravagant anointing, though criticized as wasteful by others, was seen by Jesus as a beautiful, noble, and necessary act of love and preparation for His ultimate sacrifice. It reveals that genuine devotion often transcends human logic and economic considerations, flowing from a heart captivated by Christ's worthiness. This act of "good work" stands as a timeless example of giving one's best, without reservation, to the Lord, affirming that such offerings are not only accepted but deeply cherished by Him.
REFLECTION AND APPLICATION
Mark 14:6 serves as a powerful reminder that our acts of devotion to Christ, especially those that might seem "extravagant" or "impractical" to the world, are profoundly valued by Him. It challenges us to examine our own hearts: are we prioritizing practical efficiency over heartfelt worship? Are we quick to judge others' expressions of love for God, or do we seek to understand the spirit behind their actions? Jesus' defense of the woman encourages us to offer our "best" to Him, not just our leftovers, and to do so with a spirit of unreserved love and sacrifice, trusting that He sees beyond the material to the spiritual significance. This passage also calls us to cultivate a deeper understanding of Christ's mission, so that our lives and acts of service might, like the woman's, unwittingly align with His divine purposes, even preparing the way for His kingdom.
Questions for Reflection
FAQ
Who was the woman who anointed Jesus, and why was her act so significant?
Answer: The Gospel of Mark does not explicitly name the woman, referring to her simply as "a woman" (Mark 14:3). However, John's parallel account (John 12:1-8) identifies her as Mary of Bethany, the sister of Martha and Lazarus. Her act was profoundly significant for several reasons: it was an act of extravagant, selfless devotion using extremely costly perfume; it was an act of prophetic preparation for Jesus' burial, as Jesus Himself declared; and it served as a powerful contrast to the betrayal and lack of understanding from His disciples, highlighting true worship and foresight in the face of human short-sightedness. Jesus' defense of her ensures her act's lasting memory, as stated in Mark 14:9.
Why did Jesus call her act a "good work" when others saw it as wasteful?
Answer: Jesus called her act a "good work" (Greek: kalon ergon) because He perceived its inherent beauty, nobility, and moral excellence, stemming from a heart of pure devotion and love. While others, particularly Judas (John 12:4-6), saw only the monetary value of the ointment and its potential use for the poor, Jesus saw the spiritual value of her sacrificial worship. He understood that her act, though perhaps not consciously intended by her, was also a prophetic anointing for His impending burial, making it a divinely purposed and perfectly timed act. Jesus' perspective elevated spiritual devotion above pragmatic financial considerations, emphasizing that true value lies in the heart's posture towards God.
CHRIST-CENTERED FULFILLMENT
The woman's "good work" in anointing Jesus finds its ultimate Christ-centered fulfillment in several profound ways. Firstly, Jesus' acceptance of this anointing for His burial directly foreshadows His death and resurrection, the central events of the Gospel. Her act, whether she fully understood it or not, was a prophetic preparation for the ultimate sacrifice of the Lamb of God who takes away the sin of the world. Just as she poured out the costly perfume, Christ would pour out His precious blood on the cross, a far greater act of love and sacrifice for humanity's salvation (see Ephesians 5:2). Secondly, Jesus' defense of her act, declaring it a "good work" done "on me," underscores His identity as the worthy recipient of all worship and devotion. He is not merely a prophet or teacher, but the Son of God, to whom such extravagant love is fitting and due. This anticipates the New Testament's call for believers to offer their lives as living sacrifices to Him, recognizing His supreme worth (as seen in Romans 12:1-2). Finally, the woman's act, being remembered wherever the gospel is preached (Mark 14:9), testifies to the enduring power of Christ's finished work. Her devotion, linked to His death, becomes an integral part of the very message that brings salvation, demonstrating how even seemingly small acts of love for Christ are woven into the grand tapestry of redemption and eternally celebrated in His kingdom.