Therefore Mary took a pound of ointment of pure nard, very precious, and anointed Jesus’s feet and wiped his feet with her hair. The house was filled with the fragrance of the ointment. Then Judas Iscariot, Simon’s son, one of his disciples, who would betray him, said, “Why wasn’t this ointment sold for three hundred denarii, and given to the poor?” Now he said this, not because he cared for the poor, but because he was a thief, and having the money box, used to steal what was put into it. But Jesus said, “Leave her alone. She has kept this for the day of my burial.
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Then six days before the Passover, Jesus came to Bethany, where Lazarus was, who had been dead, whom he raised from the dead. So they made him a supper there. Martha served, but Lazarus was one of those who sat at the table with him. Therefore Mary took a pound of ointment of pure nard, very precious, and anointed Jesus’s feet and wiped his feet with her hair. The house was filled with the fragrance of the ointment. Then Judas Iscariot, Simon’s son, one of his disciples, who would betray him, said, “Why wasn’t this ointment sold for three hundred denarii, and given to the poor?” Now he said this, not because he cared for the poor, but because he was a thief, and having the money box, used to steal what was put into it. But Jesus said, “Leave her alone. She has kept this for the day of my burial. For you always have the poor with you, but you don’t always have me.”
Parallel Translations
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Therefore Mary took a pound of ointment of pure nard, very precious, and anointed Jesus’s feet and wiped his feet with her hair. The house was filled with the fragrance of the ointment.
Then Judas Iscariot, Simon’s son, one of his disciples, who would betray him, said,
“Why wasn’t this ointment sold for three hundred denarii, and given to the poor?”
Now he said this, not because he cared for the poor, but because he was a thief, and having the money box, used to steal what was put into it.
But Jesus said, “Leave her alone. She has kept this for the day of my burial.
-
Then toke Mary a pounde of oyntmet called Nardus perfecte and precious and anoynted Iesus fete and wipt his fete with her heer and the housse was filled of the savre of the oyntmet.
Then sayde one of his disciples name Iudas Iscariot Simons sonne which afterwarde betrayed him:
why was not this oyntmet solde for thre hondred pence and geve to the poore?
This sayde he not that he cared for the pooer: but because he was a thefe and kept the bagge and bare that which was geven.
Then sayde Iesus: Let her alone agaynst the daye of my buryinge she kept it.
Show all 3 translations
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Then tooke Mary a pound of oyntment of Spikenarde very costly, and anoynted Iesus feete, and wiped his feete with her heare, and the house was filled with the sauour of the oyntment.
Then said one of his disciples, euen Iudas Iscariot Simons sonne, which should betray him:
Why was not this oyntment sold for three hundreth pence, and giuen to the poore?
Nowe he said this, not that he cared for the poore, but because hee was a theefe, and had the bagge, and bare that which was giuen.
Then said Iesus, Let her alone: against the day of my burying she kept it.
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Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (58)
- Mark 14:3-9 (v3) While he was at Bethany, in the house of Simon the leper, as he sat at the table, a woman came having an alabaster jar of ointment of pure…
- John 11:2 (v3) It was that Mary who had anointed the Lord with ointment and wiped his feet with her hair, whose brother, Lazarus, was sick.
- Luke 10:38-39 (v3) As they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. She had a…
- Matthew 26:6-13 (v3) Now when Jesus was in Bethany, in the house of Simon the leper, a woman came to him having an alabaster jar of very expensive ointment, and…
- Luke 7:37-38 (v3) Behold, a woman in the city who was a sinner, when she knew that he was reclining in the Pharisee’s house, brought an alabaster jar of…
Show all 58 cross-references
- Psalms 50:16-20 (v6) But to the wicked God says, “What right do you have to declare my statutes, that you have taken my covenant on your lips, since you hate…
- John 11:32 (v3) Therefore when Mary came to where Jesus was and saw him, she fell down at his feet, saying to him, “Lord, if you would have been here, my…
- John 13:29 (v6) For some thought, because Judas had the money box, that Jesus said to him, “Buy what things we need for the feast,” or that he should give…
- Matthew 10:4 (v4) Simon the Zealot; and Judas Iscariot, who also betrayed him.
- James 2:6 (v6) But you have dishonored the poor man. Don’t the rich oppress you, and personally drag you before the courts?
- Matthew 26:12 (v7) For in pouring this ointment on my body, she did it to prepare me for burial.
- Luke 12:33 (v5) Sell that which you have, and give gifts to the needy. Make for yourselves purses which don’t grow old, a treasure in the heavens that…
- Luke 18:22 (v5) When Jesus heard these things, he said to him, “You still lack one thing. Sell all that you have, and distribute it to the poor. Then you…
- John 11:28 (v3) When she had said this, she went away and called Mary, her sister, secretly, saying, “The Teacher is here and is calling you.”
- James 2:2 (v6) For if a man with a gold ring, in fine clothing, comes into your synagogue, and a poor man in filthy clothing also comes in,
- 1 Samuel 17:28-29 (v4) Eliab his oldest brother heard when he spoke to the men; and Eliab’s anger burned against David, and he said, “Why have you come down? With…
- 2 Kings 5:20-27 (v6) But Gehazi the servant of Elisha the man of God, said, “Behold, my master has spared this Naaman the Syrian, in not receiving at his hands…
- Matthew 26:8-9 (v5) But when his disciples saw this, they were indignant, saying, “Why this waste? For this ointment might have been sold for much, and given…
- Mark 14:4-5 (v5) But there were some who were indignant among themselves, saying, “Why has this ointment been wasted? For this might have been sold for more…
- Mark 14:6 (v7) But Jesus said, “Leave her alone. Why do you trouble her? She has done a good work for me.
- Luke 7:46 (v3) You didn’t anoint my head with oil, but she has anointed my feet with ointment.
- John 13:2 (v4) During supper, the devil having already put into the heart of Judas Iscariot, Simon’s son, to betray him,
- John 18:2-5 (v4) Now Judas, who betrayed him, also knew the place, for Jesus often met there with his disciples. Judas then, having taken a detachment of…
- Ecclesiastes 4:4 (v4) Then I saw all the labor and achievement that is the envy of a man’s neighbor. This also is vanity and a striving after wind.
- Song of Solomon 4:13-14 (v3) Your shoots are an orchard of pomegranates, with precious fruits, henna with spikenard plants, spikenard and saffron, calamus and cinnamon,…
- Malachi 1:10-13 (v5) “Oh that there were one among you who would shut the doors, that you might not kindle fire on my altar in vain! I have no pleasure in you,”…
- Matthew 26:10 (v7) However, knowing this, Jesus said to them, “Why do you trouble the woman? She has done a good work for me.
- Matthew 27:57-60 (v7) When evening had come, a rich man from Arimathaea, named Joseph, who himself was also Jesus’ disciple came. This man went to Pilate, and…
- Luke 6:16 (v4) Judas the son of James; and Judas Iscariot, who also became a traitor.
- Luke 6:41 (v5) Why do you see the speck of chaff that is in your brother’s eye, but don’t consider the beam that is in your own eye?
- John 6:70-71 (v4) Jesus answered them, “Didn’t I choose you, the twelve, and one of you is a devil?” Now he spoke of Judas, the son of Simon Iscariot, for it…
- John 13:26 (v4) Jesus therefore answered, “It is he to whom I will give this piece of bread when I have dipped it.” So when he had dipped the piece of…
- 1 Corinthians 6:10 (v6) nor thieves, nor covetous, nor drunkards, nor slanderers, nor extortionists, will inherit God’s Kingdom.
- Galatians 2:10 (v6) They only asked us to remember the poor—which very thing I was also zealous to do.
- Exodus 5:8 (v5) You shall require from them the number of the bricks which they made before. You shall not diminish anything of it, for they are idle.…
- Exodus 5:17 (v5) But Pharaoh said, “You are idle! You are idle! Therefore you say, ‘Let’s go and sacrifice to Yahweh.’
- 2 Kings 12:14-15 (v6) for they gave that to those who did the work, and repaired Yahweh’s house with it. Moreover they didn’t demand an accounting from the men…
- Ezra 8:24-34 (v6) Then I set apart twelve of the chiefs of the priests, even Sherebiah, Hashabiah, and ten of their brothers with them, and weighed to them…
- Psalms 14:1 (v6) The fool has said in his heart, “There is no God.” They are corrupt. They have done abominable deeds. There is no one who does good.
- Psalms 109:31 (v7) For he will stand at the right hand of the needy, to save him from those who judge his soul.
- Proverbs 29:7 (v6) The righteous care about justice for the poor. The wicked aren’t concerned about knowledge.
- Song of Solomon 1:3 (v3) Your oils have a pleasing fragrance. Your name is oil poured out, therefore the virgins love you.
- Ezekiel 33:31 (v6) They come to you as the people come, and they sit before you as my people, and they hear your words, but don’t do them; for with their…
- Amos 8:5 (v5) Saying, ‘When will the new moon be gone, that we may sell grain? And the Sabbath, that we may market wheat, making the ephah small, and the…
- Zechariah 3:2 (v7) Yahweh said to Satan, “Yahweh rebuke you, Satan! Yes, Yahweh who has chosen Jerusalem rebuke you! Isn’t this a burning stick plucked out of…
- Mark 15:42-47 (v7) When evening had now come, because it was the Preparation Day, that is, the day before the Sabbath, Joseph of Arimathaea, a prominent…
- Luke 23:50 (v7) Behold, a man named Joseph, who was a member of the council, a good and righteous man
- John 6:7 (v5) Philip answered him, “Two hundred denarii worth of bread is not sufficient for them, that every one of them may receive a little.”
- John 19:38-42 (v7) After these things, Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, asked of Pilate that he might take…
- Psalms 132:2 (v3) how he swore to Yahweh, and vowed to the Mighty One of Jacob:
- Song of Solomon 1:12 (v3) While the king sat at his table, my perfume spread its fragrance.
- Song of Solomon 4:10 (v3) How beautiful is your love, my sister, my bride! How much better is your love than wine, the fragrance of your perfumes than all kinds of…
- Matthew 20:2 (v5) When he had agreed with the laborers for a denarius a day, he sent them into his vineyard.
- Matthew 21:13 (v6) He said to them, “It is written, ‘My house shall be called a house of prayer,’ but you have made it a den of robbers!”
- John 10:8-10 (v6) All who came before me are thieves and robbers, but the sheep didn’t listen to them. I am the door. If anyone enters in by me, he will be…
- John 10:13 (v6) The hired hand flees because he is a hired hand, and doesn’t care for the sheep.
- 2 Corinthians 8:19-21 (v6) Not only so, but he was also appointed by the assemblies to travel with us in this grace, which is served by us to the glory of the Lord…
- 1 Thessalonians 5:22 (v6) Abstain from every form of evil.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
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John Calvin 1540 · Public Domain On vv3–7 3. And the house was filled with the odor…
3. And the house was filled with the odor of the ointment. It was not a simple liquor extracted from spikenard, but a compound of many odoriferous substances; and therefore it is not wonderful that the whole house was filled with the odor
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv5, 7 An horrible example in Judas of a mind blinded…
An horrible example in Judas of a mind blinded with covetousness, and yet pretending godliness.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–7 3 Then took Mary a pound of ointment of…
3 Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.
Ver. 3. Of spikenard, very costly] Herodotus reckons an alabaster box of ointment (μυρου αλαβαστρον) among the precious gifts that Cambyses sent for a present to the king of Ethiopia. Mary thinks nothing too good for him, whom her soul loved. She will honour him with the best of her substance; she knew there was nothing lost; but though it took from the heap, yet it increased the heap; as it is said of tithes and offerings, Mal 3:10. This made David so free and frolic, that he would not servel God of that which cost him nothing; and that he made such plentiful preparation for the temple-work. It is both love and good husbandry to make our service to God costly: his retributions are bountiful. This ointment in the text was a costly confection, like that of the Church, "Spikenard and saffron, calamus and cinnamon," &c., Son 4:14. Now Galen writes that in his time cinnamon was very rare, and hard to be found, except in the storehouses of princes. And Pliny reports that a pound of cinnamon was worth a thousand denarii, that is, 150 crowns of our money. This good woman held, as Tertullian afterwards did, that Pietatis nomine sumptum facere, est lucrum facere, to spend upon pious uses was the way to greatest gain.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On v3 Both Matthew and Mark relate this story with some…
Both Matthew and Mark relate this story with some different circumstances: see the notes upon those two places, where all the differing circumstances are considered and explained, and the parts of this history are more largely explained.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv3–7 Then took Mary a pound of ointment of spikenard…
Then took Mary a pound of ointment of spikenard very costly,.... Worth three hundred pence, according to Judas's estimation of it. This Mary was the other sister of Lazarus; See Gill on Mat 26:7, See Gill on Mar 14:3, concerning the nature and value of this ointment:
and anointed the feet of Jesus; as he lay upon the bed or couch, at supper:
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and wiped his feet with her hair; See Gill on Luk 7:38.
And the house was filled with the odour of the ointment; see Sol 1:3; ointment of spikenard was very odoriferous: this may be an emblem of the sweet savour of Christ, in the ministration of the Gospel, throughout the whole world.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv3, 7 Then Mary, taking a pound of ointment - There…
Then Mary, taking a pound of ointment - There were two persons who poured ointment on Christ. One toward the beginning of his ministry, at or near Nain, Luke vii, 37, &c. The other six days before his last passover, at Bethany; the account of whom is given here, as well as by St. Matthew and Mark.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3, 5, 6, 7 Verse 3. Then took Mary a pound of ointment]…
Verse 3. Then took Mary a pound of ointment] See Clarke on Mt 26:7; see also Clarke "Mr 14:3". It does not seem the most likely that this was the same transaction with that mentioned above. Some think that this was, notwithstanding that before is said to have been at the house of Simon the leper. The arguments, pro and con, are largely stated in the notes at the end of Mt. 26, See Clarke on Mt 26:75. to which I beg leave to refer the reader.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v3 Joh 12:3-8. Then took Mary a pound of ointment,…
Joh 12:3-8. Then took Mary a pound of ointment, &c. — See notes on Mat 26:6-13; Mar 14:1-9. She did what is here related in token of the warm sense she had of the many favours Christ had conferred on her and her relations, but especially for the wonderful kindness he had lately shown to her brother Lazarus. Then saith Judas, Why was not this ointment sold, &c. — Judas was angry because his Master had not taken the ointment with a view to sell it, pretending that the price received for it might have been bestowed on the poor. Nevertheless, his real motive was covetousness; for as he carried the bag, he thought if his Master had sold the ointment, he would have gotten the money to keep, and so might have applied part of it to his own private use. But it is no new thing for the basest men to cover their blackest crimes with the fair pretence of zeal for the honour of God and the interests of religion. For three hundred pence — These were Roman pence, and consequently amounted to nine pounds seven shillings and sixpence. The expression only intimates a general guess at the value by a round sum, as we speak, for such three hundred denarii were, though the correspondent value with us is not so. Against the day of my burying, which now draws nigh, hath she kept this — Mr. Whiston thinks this is as if our Lord had said, “She has spent but a little of this ointment, but has reserved the main part of it to pour on my head some days hence, which shall be so near my death, that it may be considered as a kind of embalming.” But it is unnatural to suppose that, in the transport of her love and gratitude, she would use this little management of keeping back most that was in the vessel; or that, if she had, John would have mentioned the quantity she took, which was no way to his purpose, or have taken notice of the room being filled with the odour of it.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v6 Judas did not then begin to be wicked: he…
Judas did not then begin to be wicked: he followed Christ, not in heart, but in body only. This our Master tolerated, to give us a lesson to tolerate the bad, rather than divide the body. (St. Augustine, in Joan. tract. 50.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3–7 spikenard--or pure nard, a celebrated aromatic (Sol 1:12).
spikenard--or pure nard, a celebrated aromatic (Sol 1:12).
anointed the feet of Jesus--and "poured it on His head" (Mat 26:7; Mar 14:3). The only use of this was to refresh and exhilarate--a grateful compliment in the East, amidst the closeness of a heated atmosphere, with many guests at a feast. Such was the form in which Mary's love to Christ, at so much cost to herself, poured itself out.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv4–6 4. Should betray him—Which was about to betray him.
4. Should betray him—Which was about to betray him.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv3–7 3. took Mary a pound] S. John alone gives…
3. took Mary a pound] S. John alone gives her name and the amount of ointment. The pound of 12 ounces is meant. So large a quantity of a substance so costly is evidence of her over-flowing love. Comp. Joh_19:39.
ointment of spikenard] The Greek expression is a rare one, and occurs elsewhere only Mar_14:3, which S. John very likely had seen: his account has all the independence of that of an eye-witness, but may have been influenced by the Synoptic narratives. The meaning of the Greek is not certain: it may mean (1) ‘genuine nard,’ and spikenard was often adulterated; or (2) ‘drinkable, liquid nard,’ and unguents were sometimes drunk; or (3) ‘Pistic nard,’ ‘Pistic’ being supposed to be a local adjective. But no place from which such an adjective could come appears to be known. Of the other two explanations the first is to be preferred.
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very costly] Horace offers to give a cask of wine for a very small box of it; ‘Nardi parvus onyx eliciet cadum.’ Odes iv. xii. 17.
anointed the feet] The two Synoptists mention only the usual (Psa_23:5) anointing of the head; S. John records the less usual act, which again is evidence of Mary’s devotion. The rest of this verse is peculiar to S. John, and shews that he was present.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv3–7 (3) Then took Mary a pound of ointment of…
(3) Then took Mary a pound of ointment of spikenard.—Here, again, St. John alone gives the name of her whom St. Matthew and St. Mark call “a woman,” and here, too, she is true to the earlier character as we have it drawn in St. Luke (Luk_10:40; Luk_10:42). From this passage also we know that it was a “pound” of ointment which she took. The other accounts tell us that it was an “alabaster box.” This pound was the Greek litra, the Latin “libra,” the pound of twelve ounces.
For the “ointment of spikenard,” see Mar_14:3. It may perhaps mean “Nard Pistik,” or Pistik ointment, the word Pistik being a local name. The fact that this peculiar word occurs only in these two passages points to this as the probable explanation.
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And anointed the feet of Jesus, and wiped his feet with her hair.—St. Matthew and St. Mark both state that she anointed His head. This was the usual custom (comp. Note on Luk_7:46, and Psa_23:5); but St. John remembers that the act of love went beyond that of common esteem, in the depth of its gratitude and reverence, and anointed the feet, and wiped them with her own hair.
And the house was filled with the odour of the ointment.—The ointment was imported from the East in sealed flasks, which were broken when it was used. The strong perfume then escaped, and spread through the house (Mar_14:3).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv3, 4, 5, 7 HOMILIES BY J.R. THOMSON Ver. 3. The odorous offering.
HOMILIES BY J.R. THOMSON Ver. 3. The odorous offering.
The fact that three of the evangelists have recorded this interesting incident, proves how deep was the impression it made upon the minds of Christ"s followers and friends. We recognize in Mary"s gift
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I AN EVIDENCE OF GRATEFUL LOVE. Mary had many reasons for regarding Jesus with affectionate thankfulness. To him she was indebted for many precious lessons in spiritual knowledge. Sitting at his feet, she had imbibed his incomparable teaching. To him she was indebted for a brother restored to life and home. That she appreciated what Jesus had done for her is abundantly apparent from her conduct on this occasion. And her love is a rebuke to the cold-heartedness with which many of our Savior"s professed disciples regard him to whom they owe every privilege in the present, and every prospect for the future.
II AN INSTANCE OF CHRIST-LIKE SELF-SACRIFICE. Although the circumstances of the family of Bethany may be presumed to have been easy, still the costly gift of perfumed unguent here described was the fruit of self-denial. Mary did not offer a common gift, did not give of her superfluity, did not part with what cost her little or nothing. Our offerings to Christ"s cause too seldom in this respect resemble hers. But if we give our hearts to Jesus, it will be natural in us to render to him offerings which shall be meet expressions of our consecration, to serve him with our best.
III THE WILLINGNESS OF JESUS TO ACCEPT THE OFFERING OF A FRIEND. One of our Lord"s disciples looked with cold disapproval upon this act of ardent love, grudging a gift evidently costly but not, in his view, evidently useful. To Jesus himself the tribute was welcome, for it was the sincere and genuine tribute of affection. Christ had, and has, a human heart; and he can understand and sympathize with the disposition which is not satisfied unless treasure can be poured out at his feet. He found a meaning in the gift deeper than any of which the giver was conscious. He saw in the perfumed unguent the offering for his embalming, for he knew that his death and burial were at band. They who bring to the Lord Christ any gift which the heart dictates and the judgment approves, need not fear lest he should repulse them. Since he seeks and desires their love, it must needs gratify him to receive its genuine expression, whatever form it may assume. It may be said that this is to take a somewhat simple and childlike view of religion. Be it so; still the language and conduct of Christ here recorded assure us that it is a view which the Lord himself approves. T.
HOMILIES BY B. THOMAS Vers. 3-8. The immortal box of ointment.
We have here
I THE OFFERING OF LOVE. "Then took Mary," etc.
1. This offering of love is made to its Object. Jesus was the Object of Mary"s supreme love, and him she now anoints. We may look at her act as:
(1) An expression of her profound personal esteem. Esteem for his character, his life, and his Person.
(2) An expression of her profound gratitude. Gratitude for many acts of kindness, for many words of Divine wisdom, comfort, and guidance, and especially for his matchless miracle of power and friendship in the restoration to life of a dear brother.
(3) An expression of her pro found homage and submission. She anoints Jesus as the Sovereign of her heart, the King of her soul, the Lord of her life, the Messiah of the nation, and the Savior of men. Inward love will ever find an outward expression.
2. This offering of love somewhat corresponds with the love it expresses. Think of this ointment, the offering of Mary"s love.
(1) Think of its quality. It was most precious and genuine; the best that could be found even in the East, the land of delightful perfumes.
(2) Think of its costliness. It was very costly. According to Judas"s valuation (and who knew better?) it was worth "three hundred pence about of our money.
(3) Think of its quantity. "A pound." A pound of many things would not be much, but a pound of this genuine and costly ointment was a large quantity. But it was not too genuine in quality, too costly in value, and not too much in quantity, to satisfy the loving impulses of Mary"s heart. Doubtless there was a tear of love trembling in her eye at the time, because the offering was not worthy of her affections, and especially not worthy of their supreme Object.
3. This offering of love was made in a very suitable and interesting manner.
(1) It was deliberately made. Whether the ointment was originally bought for the purpose of anointing Jesus or for private use cannot be decided. The latter supposition adds value to the offering. In any way, it was either deliberately bought, or preserved and appropriated as an offering of love to Jesus. It was not an accident or an impulse of the moment.
(2) It was most heartily made. "She took a pound," etc., or, according to another account, "she brake the box." Some think that all was not used. If so, it is strange that Judas did not propose to sell the remainder. This supposition is rather against the narratives, and certainly against the genius of genuine and burning love. A heart broken with love for its object naturally breaks the box over his head.
(3) It was most self-obliviously and gracefully made. "She wiped his feet with her hair." Self-oblivious, forgetful of the laws of etiquette, unmindful of the presence of those around her, and not having a towel at hand, not one at least in her esteem worthy of the occasion, she so wiped those feet, at which she so often sat, with the long tresses of her hair an act of tender womanly kindness, unsurpassed in the richest records of romance and the finest fancies of poetry. Love often rises above the rules of social etiquette, and dares to be original and natural, and consequently most pleasing and attractive. What a picture we have here of the offering of simple and ardent love! Never feet had a softer towel, and never a towel had worthier feet to wipe than those of him who went about doing good.
II THE OBJECTION OF AVARICE.
1. It came from an unexpected quarter. "Then saith one of his disciples," etc. One would think that any token of love to the Master would be hailed by the disciples with satisfaction and joy; but it was not so. It came from one of them, but our surprise is lessened when we are told that this disciple was no other than the betrayer.
2. It was most indignant.
(1) It commenced within. The soul of Judas took fire, his passions were all ablaze, and this was to some extent contagious.
(2) It soon found outward expression. In angry looks, in disapproving gestures, in condemnatory whispers, and at last it thundered forth in the betrayer"s question, "Why," etc.?
(3) The mouthpiece of the question was its originator. Judas was the originator as well as the mouthpiece of this foul objection. The breaking of the box broke his heart. The sweet perfume of the ointment stank in his nostrils, and burnt in his soul, and broke out in burning indignation. The other disciples were but his innocent victims.
3. It was most plausible.
(1) It was apparently an unprofitable act. Christ was not better after than he was before it was performed.
(2) An unprofitable act at a great expense. Three hundred pence were wasted to no purpose.
(3) There was a worthy cause for which the money might have been appropriated the ever worthy and crying cause of the needy poor. What cravings of hunger might be satisfied with what, was spent merely to please a woman"s whim! What a glaring and an unpardonable offence was the whole affair! The objection is most plausible, and worthy of a benevolent philanthropist. We are not surprised that it moved the other innocent disciples into indignation, and emboldened the traitor to make it with confidence of being justified in the eyes of his Master.
4. It was most false and selfish. "This he said, not," etc. The objection in itself is natural, but as coming from Judas it was most selfish and insincere. When he said the poor he really meant himself. In this fair garb of philanthropy lurked the vile demon of sordid gain and selfish avarice. It is one of the mysteries of iniquity that it can speak the language of holiness. Avarice can utter the sentiments of benevolence. "All is not gold that glitters." Judas valued the ointment more highly than he valued his Master. The former he would not sell under three hundred pence, but sold the latter for thirty pieces of silver. His nature was miserably false and selfish. This act of love ripened and revealed his character. The loss of the ointment hurried him to sell his Master. Thus we have the stench of avarice in the same room as the perfume of love.
III THE DEFENCE OF JESUS. "Then said Jesus," etc. This defense is addressed, not to Judas but to the other disciples. Jesus could now scarcely hope to extinguish the fire which was raging in Judas"s soul, but could stop it from damaging other premises. In his defense:
1. A sound advice is given. "Let her alone." There is implied here:
(1) The goodness of the deed. This is expressed by another evangelist. Jesus could not tolerate evil, not even let it alone.
(2) His sympathy with the performer. Her feelings were hurt, and he at once stood between innocence and the foul tongue of slander, and between love and the cold touch of avarice.
(3) The proper conduct of the disciples. "Let her alone." When we cannot understand and agree with our brethren in their way of manifesting their love to the Savior, our duty is clearly to let them alone. Between them and him:
2. Love"s offering is explained.
(1) As having a reference to his death and burial. "Against the day of my burying," etc. How far the death of Christ was understood and believed by Mary we cannot say. However, it is evident that she was now inspired by love to perform on him an act which he looked upon as a befitting preparation for his burial.
(2) As having a symbolic reference to his resurrection. The symbolic language of the offering rhymed with that of prophecy concerning him, "that his soul should not be left in hell," etc.
(3) As having a symbolic reference to the benefit of his death and his sovereignty over men. He was anointed as their King. She brake the box on Jesus. Jesus brake the box of Divine love on Calvary. "The house was filled," etc. The world will be filled with the odor of his sacrifice the infinite sacrifice of Divine love. Mary did what the nation ought to do, and what the world has been gradually doing ever since. She was partly unconscious of what she did. Love to Jesus is often blind, blinded by its own dazzle especially by the dazzle of its glorious Object; but its instincts and its intuitions are very strong, correct, deep, and far-reaching. Jesus can see in the offerings of love more than the offerers themselves. They may often ask, "When saw we thee an hungered," etc.? but he answers, "Inasmuch," etc.
(4) As being made to the proper Object. To him, and not to the poor. For:
(a) In any act of kindness to him the poor were recognized. Who was poorer than he? And yet he was the poor man"s Friend. When love pours the ointment on him, it shall return to them with interest. Whatever is done to the poor, Jesus counts as done to him; would not they willingly now return the compliment?
(b) Opportunities to serve the poor were many and permanent. "The poor ye have always," etc.
(c) Opportunities to honor Jesus personally were few and brief. He was a Pilgrim in the land, only just passed by. Any act of personal kindness to him must be done at once or never.
(d) When the claims of the poor come into collision with those of Jesus, the former must give way. While their claims are fully admitted, his are supreme. They are to be ever helped, but he is to be anointed King of the heart and enthroned in the affections. The claims of the poor and these of Jesus can never come into collision but by the cunning opposition of avarice, or the thoughtless blunders of friendship.
(5) As being made in time. The offerings of genuine and ardent love are never after the time; they are often before, as in this case. Mary performed an act of kindness to her living Savior. Many mourn over the graves of those they worried in life; but Mary anointed her living Lord. She was determined that he should taste the sweets of human kindness and smell the perfume of human, love and homage ere he passed away, and, being inspired with the thought that this might be the last opportunity, she poured the ointment on his sacred head and feet.
LESSONS.
1. No genuine offering of love to Christ can be a waste. It was not so in this case. To Mary it was a most delightful exercise; to the disciples a most important lesson; to Christ a most gratifying deed; to the world a most beneficial teaching. It was only waste to him who was the son of waste.
2. Those who manifest self-sacrificing love to Christ must ever expect opposition. Opposition even from quarters they would least expect. There is a Judas in most societies, and avarice is eternally opposed to benevolence, and selfishness to love.
3. Any objection to the offerings of love, however plausible, should ever be regarded with suspicion. Avarice can often argue better than benevolence. Benevolence is often too timid to defend itself, but is bold enough to break the box of ointment. Let it do this, and Jesus will ultimately and successfully defend it. The offerings of love are more than a match for all the objections of avarice; the latter petrify, and are increasingly obnoxious; while the former are increasingly odorous and sweet they fill the house and the soul of Jesus with their sweet odor. Avarice never yet found an object worthy of its generosity. It is ever shifting. An offering which has the preponderating appearance of love, listen to no objection against it. If you cannot heartily commend, let it alone.
4. We can well afford the objection of others if we have the approval of Jesus. What need had they to care after Jesus said, "Let her alone," etc.?
5. Those who are in responsible positions should be on their guard. Office tests, forms, and reveals character. The "bag" is a tree of life or death to all who have to do with it. How many can trace their ruin to a bag? Judas can do so. He began to take what was in it; little thinking that what he took from the bag was small compared with what the bag took from him took his soul. The bag was the greatest thief; but Judas was the responsible one.
6. Rather than be too hard upon Judas, let us humbly and prayerfully examine ourselves. We are also men. The most courteous opponent Judas ever met was Jesus. Instead of meeting his selfish objection in the scathing language it justly deserved, he met it with peculiar mildness. Judas has suffered most from himself and his family. The celebrated Judas of history has been a scapegoat for many modern ones. Their denunciations of him have been only a cover to do the same, and something even worse. B.T.
HOMILIES BY D. YOUNG Ver. 3. A sister"s expression of gratitude.
What a remarkable company was here gathered together!
1. Jesus, within about a week of his death, and distinctly apprehending what was before him.
2. His host, Simon the leper, not mentioned here, but mentioned by Matthew and Mark a man who, in all probability, had his own occasion of gratitude to Jesus.
3. Lazarus, just brought back from the grave, and in company with Jesus, who was going down to it.
4. Martha and Mary.
5. The disciples. So the company was neither a small nor a commonplace one, and in its midst there was done a deed which Jesus said should be told as a memorial of the doer wherever the gospel was preached.
I MARY HAD THE VERY STRONGEST REASON FOR DOING SOMETHING. No doubt Mary had done all she could in the way of words. But just because words are so easy and inadequate, the real grateful heart wants to do something in addition. Araunah offered David a place for an altar, and oxen for burnt offerings; but the king replied in a way that was kingly and right: "I will not offer burnt offerings unto the Lord my God of that which doth cost me nothing." And so Mary seems to have said, "I will not offer to my Master and Benefactor thank offerings which cost me nothing." The occasion, the raising of a brother from the dead, certainly was not beyond the deed. And we too have occasion for something great in the way of thank offering to Jesus. Doing nothing, or next to nothing, for Jesus, we give a pretty clear proof that Jesus has not been allowed to do his great work for us. Mary had yet a richer thank offering to make for a greater service. Jesus had to bring back Mary herself from another death, even her own death in trespasses and sins, and in due time she would learn to present her own self a living sacrifice, a reasonable service.
II THE FAULT FOUND WITH MARY"S THANKSGIVING. Judas, it is very plain, looked upon Mary"s act as one that had robbed him of a fine chance of thievish gain. But at this time the disciples had not found him out. We read in Matthew, that the other disciples had indignation, and said, "To what purpose is this waste?" Judas was doubtless the leader, and the others readily chimed in. As it has been said, Censure infects like a plague." Nor must we look only at the positive fault-finding. If no fault had been found, still there would have been lack of appreciation. The absence of blame is not the presence of praise. It was peculiarly a woman"s way of showing gratitude. It took a Being like Jesus, who understands all the movements of the heart, in woman as in man, to appreciate the gift and act of grateful Mary. Even Martha would hardly understand Mary, though it was not an occasion for her to say anything.
III MARY FINDS A MIGHTY DEFENDER IN JESUS. "The Lord God is a Sun and Shield." Jesus had risen, a true Sun of quenchless light, on the dark, dark night of Mary"s sorrow a night that seemed without a single star; and now he comes as a Shield, to shelter her from the darts of an avaricious foe. Mary did her best, according to knowledge and opportunity. Jesus eared very little for the fragrant spikenard in itself; the perfume from a thousand gardens is his. The fragrance was not in the gift, but in the giving. And who can tell but what Mary was really helping the poor? If she spent three hundred pence and more with the growers and makers of spikenard, that would help to prevent them getting poor. It is better to do this than help the poor when they are poor. But Mary was also doing more than she knew. The deep impulse of love was also an impulse from above. Jesus indicates how we are to show our gratitude. Judas helped him to the hint. We can do nothing for Jesus according to the flesh. Gratitude to Jesus is now to be service to men. The One that could be anointed went from the earth long ago; but the One that can be served and pleased in a thousand ways is here still. Y.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v3 Mary As Martha stands for service, and Lazarus for…
Mary As Martha stands for service, and Lazarus for communion, so Mary shows us the worship of a grateful heart. Others before her had come to his feet to have their need met; she came to give Him His due. Though two of the evangelists record her act, John alone gives her name.
feet of (See Scofield "Mat 26:7").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v4 The objection of Judas:
The objection of Judas:
v. 4. Then saith one of His disciples, Judas Iscariot, Simon’s son, which should betray Him,
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v. 5. Why was not this ointment sold for three hundred pence, and given to the poor?
v. 6. This he said, not that he cared for the poor, but because he was a thief, and had the bag, and bare what was put therein.
v. 7. Then said Jesus, Let her alone; against the day of My burying hath she kept this.
v. 8. For the poor always ye have with you; but Me ye have not always.
When Mary gave the wonderful evidence of her devotion to the Lord, all the disciples were more or less taken aback, Mat 26:8. Their frugal manner of living immediately scented useless extravagance. But there was one in their midst, Judas of Kerioth, the son of Simon, who afterwards betrayed the Lord, that voiced his objections in no uncertain terms. The value of the ointment was three hundred denarii (fifty dollars or somewhat more). Devoid of all sentiment and real feeling as he was, Judas demanded why the ointment had not been sold for this sum, in order that the money might be given to the poor. But his apparent solicitude for the poor people was all sham, intended to mask the real interest which he felt, that of getting the money into his clutches. The poor were nothing to him; to them he did not devote one moment of anxious thought. Judas was a thief. As treasurer of the little band of disciples he carried the wallet for them all, had complete charge of all moneys. Since a system of auditing was hardly to be thought of, Judas could easily abstract small sums from time to time. And here he was obliged to see a splendid opportunity lost. Note: Judas is a warning example for all times. He undoubtedly had been a simple believer in Christ when first he was called to join the little band of disciples. But the temptations connected with the office which was entrusted to him proved too much for his endurance. His love of money, his covetousness, came to the front; he began to steal, and faith fled from his heart. But with faith gone and avarice reigning in the heart, it was an easy matter for the devil to take possession of Judas to such an extent that he betrayed the Savior. Jesus did not wish to expose Judas at this time, and therefore is satisfied with taking Mary’s part and defending her action. He explained that the action of the woman was a part of the preparation for His burial, which was destined soon to take place. Far from censuring her, therefore, they should rather have commended her highly. And so far as the point raised by Judas was concerned: the poor they always had with them. There was always opportunity to do good to these unfortunates that were in destitute circumstances. But the presence of Jesus would soon be removed from them; there was but little time left to give Him special evidences of love and devotion. Thus this apparent extravagance, being occasional only, is fully justified. And the saying of Christ finds its application even today. It is self-evident that a congregation will take care of the poor in its own midst; but after this has been provided for, a little luxury in the interest of beautifying the services of the Lord is by no means displeasing to Him.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 7 the one who would betray him
the one who would betray him
"the one who later enabled Jesus' enemies to seize him"
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Why was this perfume not sold for three hundred denarii and given to the poor?
This is a rhetorical question. You can translate it as a strong statement. AT: "This perfume could have been sold for three hundred denarii and the money could have been given to the poor!" (See: Rhetorical Question)
three hundred denarii
You can translate this as a numeral. AT: "300 denarii" (See: Numbers)
denarii
A denarius was the amount of silver that a common laborer could earn in one day of work. (See: Biblical Money)
Now he said this ... would steal from what was put in it
John explains why Judas asked the question about the poor. If your language has a way of indicating background information, you can use it here. (See: Background Information)
he said this, not because he cared about the poor, but because he was a thief
"he said this because he was a thief. He did not care about the poor"
translationWords
Judas Iscariot
disciple
betray
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv3, 5, 7 12:3 Mary . . . anointed Jesus’ feet: Doing…
12:3 Mary . . . anointed Jesus’ feet: Doing so was not awkward, because Jews reclined at formal meals, but it was certainly a dramatic gesture (cp. Matt 26:6-16; Mark 14:3-9). • Nard, a precious spice imported from North India, was sweet, red, and smelled like gladiola perfume. Twelve ounces of nard cost a year’s wages (John 12:5). According to Mark, Mary also anointed Jesus’ head (Mark 14:3), and the perfume ran down and scented his garments (Mark 14:8). • her hair: Women never unveiled their hair in public (see Luke 7:38). Mary was acting with extravagant abandon and devotion.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.