Now when Jesus was in Bethany, in the house of Simon the leper,
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Now when Jesus was in Bethany, in the house of Simon the leper,
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When Iesus was in Bethany in the house of Symon the leper
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And when Iesus was in Bethania, in the house of Simon the leper,
Cross-references (6)
Passages linked to Matthew 26:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Mark 14:3-9 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 nard—very costly. She broke the jar, and poured it over his head. But there were some who were indignant among themselves, saying, “Why has this ointment been wasted? For this might have been sold for more than three hundred denarii, and given to the poor.” So they grumbled against her. But Jesus said, “Leave her alone. Why do you trouble her? She has done a good work for me. For you always have the poor with you, and whenever you want to, you can do them good; but you will not always have me. She has done what she could. She has anointed my body beforehand for the burying. Most certainly I tell you, wherever this Good News may be preached throughout the whole world, that which this woman has done will also be spoken of for a memorial of her.”
- John 12:1-8 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.”
- Luke 7:37-39 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 ointment. Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment. Now when the Pharisee who had invited him saw it, he said to himself, “This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner.”
- John 11:1-2 Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. It was that Mary who had anointed the Lord with ointment and wiped his feet with her hair, whose brother, Lazarus, was sick.
- Matthew 21:17 He left them, and went out of the city to Bethany, and camped there.
- Mark 11:12 The next day, when they had come out from Bethany, he was hungry.
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Geneva Bible translators 1599 · Public Domain By this sudden work of a sinful woman, Christ…
By this sudden work of a sinful woman, Christ giveth the guests to understand of his death and burial which was nigh: the favor whereof shall bring life to all sinners which flee unto him. But Judas taketh an occasion hereby to accomplish his wicked purpose and counsel.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 6 Now when Jesus was in Bethany, in the…
6 Now when Jesus was in Bethany, in the house of Simon the leper,
Ver. 6. Now when Jesus was in Bethany] This history of a thing acted before Christ came to Jerusalem, comes in here somewhat out of place: to show the ground and occasion of Judas’ treason, which was discontent at the loss of such a prize, and our Saviour’s sharping him up for showing his dislike.
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In the house of Simon the leper] A leper he had been, but was now healed, and haply by Christ: whom therefore he entertaineth in way of thankfulness, as Matthew also did.
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 This piece of history (or one very like it)…
This piece of history (or one very like it) is recorded by the three other evangelists. Mark hath it with very little difference, Mar 14:3-9. Instead of for much, Mar 14:9, Mark hath a precise sum, three hundred pence, and adds, they murmured against her; and some other little differences he hath in words rather than in sense. In Luke, Luk 7:36-38, we read, One of the Pharisees desired him that he would eat with him. And he went into the Pharisee’s house, and sat down to meat. This seemeth not to be the same history, though some think it is. And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment, and stood at his feet behind him weeping and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with ointment. It is plain this Pharisee’s name was Simon, by Luk 7:40. Luke further addeth a discourse between our Saviour and this Pharisee, Luk 7:39-50, which I shall in its order consider. John relates it, Joh 12:1,2, &c.: Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead. There they made him a supper; and Martha served: but Lazarus was one of them which sat at the table with him. 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. Then saith one of his disciples, Judas Iscariot, Simon’s son, which should betray him, Why was not this ointment sold for three hundred pence, and given to the poor? 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. Then said Jesus, Let her alone: against the day of my burying hath she kept this. For the poor always ye have with you; but me ye have not always. Whether all the evangelists relate one and the same or divers stories is the question. Luke’s relation seemeth the most different; he saith nothing of this Simon being a leper, and relates this history immediately after things done in Galilee. All the other three agree this passage to have fallen out at Bethany, within two miles of Jerusalem. It is very probable that Matthew, and Mark, and John recite the same story. They agree it to have happened in Bethany, at a supper in Simon’s house; they agree in the kind of the ointment, and in our Saviour’s discourse upon the thing. The difference in the time, John mentioning six days before the passover, and Matthew two days, will be cleared by considering, that St. John sets down the precise time when our Saviour came to Bethany, which was six days before the passover; St. Matthew sets down the time when the feast was made, which was two days before the passover; so that our Saviour had been four days in Bethany before he was entertained in the house of Simon, and anointed by Mary for his burial. When Christ came out of Galilee toward Jerusalem, he came (as we heard before) to Bethany, Mar 11:1. There he was entertained at a supper by one Simon, who had formerly been a leper, and probably had been cured by Christ, who therefore in gratitude entertained him, and made him a supper; where (saith John) Martha served, Lazarus sat at meat, whom he had newly raised from the dead, Joh 11:1-57. There comes a woman, John saith her name was Mary, and takes a pound of the ointment of spikenard; Matthew and Mark say it was in an alabaster box. John saith she did anoint his feet, and wiped them with her hair. Matthew and Mark say nothing of her anointing his feet, but of his head only. Though therefore opinions both of ancient and modern divines be very various, some thinking that the evangelists speak but of one anointing, others, that they speak of two, others, that they speak of three; yet it seems most probable that they speak of two, one of which is mentioned by Luke a year before this, the other is mentioned by Matthew, Mark, and John. Whoso deliberately reads over the history in Luke, and compares it with the record of it in the three others, will see reasons enough to conclude that Luke speaketh of another person, and another time, and another place; for certainly Simon the Pharisee and Simon the leper were not the same: besides, we read in Luke that Simon carped at our Saviour for letting such a sinful woman come near him; here is nothing like it in this story. I shall therefore here consider the history as reported by our evangelist, taking in what Mark and John have to make it complete. Matthew and Mark say it was in Bethany, in the house of Simon the leper. John mentions not the house, but adds that Lazarus was at the same time at supper with our Lord and that Martha waited. It will not from hence follow that our Saviour was at the house of Lazarus, (as some think), for as the other evangelists express another house, so John gives no suspicion of any such thing, but by mentioning the presence of Lazarus and his two sisters there, which might be and one of them wait, though they were at the house of a friend.
There came unto him a woman, ( so say Matthew and Mark; John saith it was Mary, one of the sisters of Lazarus), she having an alabaster box of ointment very precious, poured it on his head as he sat at meat. John saith the ointment was of spikenard, very costly; and that she anointed his feet, and wiped them with her hair; and that the quantity of it was a pound, so as the odour of it did fill the room. She did certainly anoint both his head and his feet. It is certain that in those Eastern countries this was a usual fashion, to entertain their guests at banquets by anointing them with oil, to which the psalmist alludes, Psa 23:5. This woman seemeth to have exceeded the usual compliment of this nature, in the kind of oil she used, the quantity of it, and in her anointing his feet (which she possibly did instead of washing his feet, which was very usual with them); in these things she showed the greatness of her love to this guest.
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When his disciples saw it, they had indignation, saying, To what purpose is this waste? Mark adds, they murmured at the woman. They said, This ointment might have been sold for much, and given to the poor. Mark and John say, for three hundred pence. John saith it was Judas Iscariot that spake the words, and gives the reason for it, because he bare the bag, into which the price of the ointment (had it been sold) must have come; and he was a thief, he spake not this out of any regard to the poor, but to himself: it is likely other of the disciples might also think that it was too great a waste upon such a compliment. Our Lord understanding of it, vindicates the woman.
1. He tells them that she had done a good work. Actions not forbidden by the Divine law, nor commanded in it, take up their goodness or badness from their principles and ends; what she had done was done out of a principle of love to Christ, and for his honour and glory, so it was a good work.
2. He tells them that they had the poor with them always, but they should not have him always. A work may be good done at an extraordinary time, and upon an extraordinary occasion, which is not so if brought into ordinary practice. Christ here declares that he had no design to discourage the relief of the poor, but they would have daily occasions to do them good, but he was not long to be with them.
3. He tells them that she had poured this ointment upon him against his burial. That is, if this cost had been spent upon my dead body you would not have blamed her; for those kind of perfumes, both moist and dry, were much used in their embalming dead bodies. I am about to die, I have often told you so; you believe it not; she believeth it, and hath, out of her love to me, but bestowed such a cost upon my dying body, as you would not have blamed had it been bestowed upon my dead body: so she showed her faith in Christ’s words as well as his person.
Or, if this woman did not do it with any such intention, yet (saith our Saviour) she hath done the thing; I shall suddenly die, and she hath but anointed me aforehand, and is certainly as much excusable as those that spend more about bodies already dead. Finally, he tells them, that wheresoever this gospel should be preached, what she had done should be told to her honour and praise, for a memorial of her. Christ, seeing that her action proceeded from a hearty and burning love to him, accepteth her act as an extraordinary act of kindness to him, and proportions her a reward. Without love, if a man give all his goods to the poor, it signifieth nothing; but if there be love in the heart, it makes the gift acceptable. Love seldom underdoes in an act of kindness, and it cannot overdo where Christ is the true object of it. Men, who know not our hearts, may be ready to blame us for actions which God will highly commend and reward.
The evangelist having thus far digressed from his discourse, (probably to give us an account of the reason of Judas’s disgust to our Saviour), he now returneth to a discourse about what was done at the council he had told us of, Mat 26:3-5. The fear of an uproar amongst the people seemed to be that alone which made them shy of apprehending him on the feast day.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain This woman, St. John says, was Mary, the sister…
This woman, St. John says, was Mary, the sister of Lazarus, who, to show her love to Christ, and put honour upon him, took a precious box of ointment, and poured it upon our Saviour’s head, according to the custom of the eastern country, who used so to do at their feasts and banquets; to which David alludes, Psa 23:5.
Learn hence, 1. That where true love to Christ prevails in the heart, nothing is adjudged too dear for Christ. This box of ointment murmuring Judas valued at three hundred pence which, reckoning the Roman penny at seven pence halfpenny, makes of our money nine pounds seven shillings and sixpence. Love (we see) spares for no cost but where the esteem of Christ is high, the affection will be strong.
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Note, 2. That where strong love prevails towards Jesus Christ, will piously strive with the greatest apostle to express the fervour of her love unto him. I do not find any of the apostles at so much cost to put honour upon Christ, as this poor woman was at. Love knows no bounds, no measures.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain Now when Jesus was in Bethany,.... Which was about…
Now when Jesus was in Bethany,.... Which was about fifteen furlongs from Jerusalem, Joh 11:18, or about two miles from it. The time of Christ's death being at hand, he keeps nigh to Jerusalem, where he was to suffer and die, in the room and stead of sinners:
in the house of Simon the leper; so called, to distinguish him from others of the name. This epithet was either a family one, some person of note in it having been a leper; or else he is so named, because he himself had been one, but was now cured; though the reason interpreters give for this, that otherwise he would not have been suffered to live in a town, is not a good one; for lepers, according to the Jewish (b) canons, were only forbid Jerusalem, and towns and cities that were walled round, and not others, such as the village of Bethany. There were many lepers healed by Christ, which, among other things, was an evidence of his being the Messiah, and a proof of his deity, and this Simon was one of them; whether the same mention is made of in Mat 8:1, is not certain, nor very probable; since that man lived in Galilee, at, or near Capernaum; this at Bethany, near Jerusalem: however, he was one of those lepers that had a sense of his mercy, and was grateful for it, as appears by his entertaining Christ at his house; and may teach us thankfulness to Christ, who has healed all our diseases; and particularly, the spreading leprosy of sin, with which all the powers and faculties of our souls were infected; and which was not in our own power, or any creature's, to cure, but his blood cleanses from it: and it may be observed, that Christ goes in and dwells with such whom he heals, and with such he is always welcome.
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(b) Misn. Celim, c. 1. sect. 7. Maimon. Beth Hamikdash, c. 3. sect. 8.
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 Mark xiv, 3.
Mark xiv, 3.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 6. In Bethany] For a solution of the…
Verse 6. In Bethany] For a solution of the difficulties in this verse, about the time of the anointing, see the observations at the end of this chapter.
Simon the LEPER] This was probably no more than a surname, as Simon the CANAANITE, Mt 10:4, and Barsabas JUSTUS, Ac 1:23, and several others. Yet it might have been some person that Christ had healed of this disease. See Mt 11:5.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Mat 26:6-13. When Jesus was in the house of…
Mat 26:6-13. When Jesus was in the house of Simon the leper — That is, who had been a leper, but, as seems highly probable, had been healed by Jesus. At least, it is not to be thought that he was now a leper, for in that case he would not have been suffered to live in a town, nor would any Jew have come to an entertainment in his house. There came a woman — Probably Mary, the sister of Lazarus, for it is highly probable, as Dr. Doddridge has shown, that the anointing of Jesus here mentioned, is the same with that recorded Joh 12:1. Having an alabaster box, &c. — Being deeply affected with the many instances that Christ had given her and her sister Martha of his love, and especially by his late mercy in recovering her dear brother Lazarus from the grave, she was therefore solicitous to give some uncommon token of her gratitude to so excellent a person. She brake the box, says Mark, and poured the precious ointment, or rich balsam, on his head. See note on Joh 12:3. When the disciples saw it, they had indignation — Several of them were angry, though none so much so as Judas, saying, To what purpose is this waste? — Such a quantity of this rich balsam poured out to so little purpose. For this ointment might have been sold for much — The disciples being sensible that their Master was not delighted with luxuries of any kind, were grieved, and murmured against the woman, says Mark, for throwing away so much money idly, as they imagined. But they expressed themselves so as to cast a tacit reflection on Jesus himself. Jesus said, Why trouble ye the woman? — Why do ye grieve and distress the good woman, of whose piety and friendship we have had so long an experience? For she hath wrought a good work upon me — Hath given a great proof of her faith, gratitude, and love; and therefore deserves to be commended rather than to be blamed. For with respect to what has been now suggested, in favour of the poor, ye have them always with you — By the wise and gracious providence of God, it does, and always will happen, that objects needing your compassion and charity shall always be with you, that you may always have opportunities of relieving their wants, and so of laying up for yourselves treasures in heaven. But me ye have not always — I am soon to leave you, and to be placed beyond the reach of your kindness. In that she hath poured this ointment on my body — On my feet as well as my head; see Joh 12:4. She did it for my burial — As it were, for the embalming of my body. Indeed this was not her design; but our Lord puts this construction upon it, to confirm thereby what he had before said to his disciples concerning his approaching death. Verily, wheresoever this gospel — That is, this part of the gospel history; shall be preached, this that this woman hath done shall be told, &c. — To make them further sensible of their folly in blaming her for this expression of her love to him, he assured them that however much she might be condemned by them, she should be highly celebrated for this action through the world, and live in the memory of all ages.
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 When Jesus was in Bethania, &c. St. Augustine observes,…
When Jesus was in Bethania, &c. St. Augustine observes, that this pouring of the ointment on Jesus is not related by St. Matthew in due order of time. It was not done on this Wednesday, but as St. John expressly tells us, (xii. 1.) six days before the Pasch, or Paschal feast, began. This anointing was different form that done in the house of the Pharisee, and in Galilee, set down by St. Luke, Chap. vii. 37. (Witham) --- St. Matthew mentions the fact in this place, because it was in some measure the occasion of Judas’s treason. (Bible de Vence) --- St. Ambrose seems to assert, that the Simon here mentioned was at that time a leper, in the following words: "Hence, it appears, that Christ did not flee the company of lepers; he kept company with the unclean, that he might purify them from their uncleanness." St. Jerome is of opinion that Simon was not then a leper, but had been cured of a leprosy by our Lord; and that he afterwards retained the name of leper, as St. Matthew, after he was called by our Saviour, continued to be called the Publican. The latter sentiment seem most probable, because the Jews were not permitted to associate with lepers. (Denis the Carthusian)
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).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain
SECOND SECTION
THE ANOINTING AT BETHANY
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26:6–16
(Mar_14:3-11; Luk_22:3-6; Joh_12:1-8)
6Now when Jesus was in Bethany, in the house of Simon the leper [four days previous, on Saturday], 7There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat [reclined at table, ἀνακειμένου] 8But when his [the]21 disciples saw it, they had indignation [were indignant, or displeased, ἠγανάκτησᾱν, saying, To what purpose is this waste? 9For this ointment22 might have been sold for much, and given to the poor. 10When Jesus understood it, he [And Jesus knowing it, γνοὺς δὲ ὁ ’Ιησ.] said unto them, Why trouble ye the woman? for she hath wrought a good work upon me. 11For ye have the poor [the poor ye have, τοὺς πτωχοὺς ἒχετε always with you; but me ye have not always. 12For in that she hath poured [in pouring, βαλοῦσα] this ointment on my body, she did it for my burial 13[for my embalmment, or to prepare for my burial, πρὸς τὸ ἐνταφιάσαι με]. Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done [this also that she hath done, καὶ ὁ ἐποίησεν αὕτη], be told for a memorial of her. 14Then one of the twelve, called Judas Iscariot, 15went unto the chief priests, And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for [promised him]23 thirty pieces16[shekels] of silver.24 And from that time he sought opportunity to betray him.
EXEGETICAL AND CRITICAL
Mat_26:6. Now, when Jesus was in Bethany, or lit.: And Jesus being in B.—On the Saturday before [six days before the Passover nee Joh_12:1]. Meyer, indeed, thinks that to remove this abode of Jesus at Bethany before the note of time, Mat_26:2, is a device of the Harmonists, from which the τότε of Mat_26:14 should have deterred them. Certainly that would be true if this τότε were found in Mat_26:6. But the τότε in Mat_26:14 manifestly refers to the previous anointing. A similar retrogression to an earlier event may be found in Mat_14:3; as an anticipation in Mat_27:7, where Meyer himself is obliged to give up the external succession.25
Of Simon the leper.—Probably Jesus had healed this Simon of his leprosy. He dwelt in Bethany. It is natural to suppose that he had made Jesus a feast in gratitude. According to a tradition in Nicephor. Hist. Eccl. i .27, he was the father of Lazarus; according to others, he was the husband of Martha, or Martha his widow. All this is very uncertain; but it is not an arbitrary supposition, that he was in some way related to the family of Lazarus.
Mat_26:7. There came to Him a woman.—“This anointing, which Mark also (Mat_14:3) relates, is not that recorded in Luk_7:36 sqq.; it is so essentially distinguished from the latter in time, place, circumstances, person, as also in its whole historical and ethical connections and bearings, that we are not warranted even by the peculiarity of the event to assume different aspects of one transaction (against Chrysostom, Grotius, Schleiermacher, Strauss, Weisse, Ewald). See Calov. Bibl. Illustr. But it is not different from that which is recorded in Joh_12:1 (against Origen, Chrysostom, Euth. Zigabenus, Osiander, Lightfoot, Wolf, etc.).” Meyer. Similarly de Wette; who, however, gives some supposed deviations in the two accounts. 1. According to John, the anointing took place six days before the Passover; according to Matthew, two days. This has been set aside. 2. According to Matthew and Mark, the meal was in the house of Simon; according to John, in the house of Lazarus. But the expression, “they made Him a feast,” is not necessarily to be referred to the family of Lazarus; certainly not to be limited to them. It is possible that all the believers in Bethany gave Him this feast.; and the fact that Lazarus was among the guests to the Lord’s honor, that Martha waited upon Him, and Mary anointed Him, conclude nothing against the place being Simon’s house; especially as we know nothing of the near connection between the family of Lazarus and Simon. [Both families may have occupied the same house, especially if they were related, according to the ancient tradition; or, Simon may have been the owner, Lazarus the tenant, of the house.—P. S.] 3. According to Matthew and Mark, Jesus was anointed on the head; according to John, on the feet. But according to Mat_26:12, the body of Jesus generally was anointed. The connection shows why John makes prominent the anointing of the feet. 4. In the Synoptists, the disciples express their displeasure; in John, Judas Iscariot. But Matthew, Mat_26:14, intimates that Judas was the instigator of the murmuring, and carried the mass of the disciples with him. And for John, the glance at the traitor was the main point. According to Augustine and others, Judas might have made the remark, and the rest harmlessly consented. Meyer supposes that the original account, as given by John, had been disturbed in the Synoptists through blending it with that of Luke 7; and that hence the name of Simon, the host, was obtained. An arbitrary assumption; since the name of Simon was very common, and the related features might have been repeated very naturally through their inner significance.
A woman.—John calls her Mary, the well-known, whose noble character he had drawn before in Matthew 11; see also Luk_10:39.
Having an alabaster-box.—More precise statement in Joh_12:3. Anointing with oil was a primitive custom of consecration, Gen_28:18. It was then used for the ritual consecration of priests, Lev_8:12; of kings, 1Sa_10:1; Mat_16:13; occasionally also of prophets, 1Ki_19:16. By anointing was the Old Testament David marked out as the Mashiach, as also his sons; and especially the ideal David, the Saviour, Psa_2:2. But the anointing was interpreted of the fulness of the Spirit, Isa_11:2; Isaiah 61; Heb_1:9, after Psa_45:7-8. The anointing of the head was also a distinction which was conferred upon the guest of honor, Luk_7:46,—not only among the Jews, but generally in the East and among the ancients: Plato, De Republ. 3 See Grotius in Matt. p. 501. In connection with the anointing of the head, was the washing of the feet with water. Thus it was an elevation of the custom to the highest point of honor, when the head and the feet were alike anointed with oil. Thus the anointing of the feet in Luke 7 was not simply dictated by the woman’s prostration and humility: Jesus was on His journey, and the anointing of the feet was therefore primarily mentioned. And in John’s account also, the fact that Jesus came as a traveller to Bethany will account for his giving special prominence to the anointing of the feet. But Matthew leaves this circumstance unnoticed. De Wette: “A whole pound of ointment (she had so much, according to John), poured out at once upon the head, would have been improper; probably it was easier for Mary to approach His feet than His head.” Friedlieb supposes that the litra (pound) here mentioned, was the ancient and genuine litra of the Sicilian-Greek system, about 7/20 of a Cologne pound. We learn from Mark, Mat_26:3, that she broke the alabaster-flask at the top, in order to pour out the ointment. “The ointment of nard was highly esteemed in antiquity as a precious aromatic, and a costly luxury, Plinius, 12:26. It was brought chiefly from Asia Minor in little alabaster flasks; and the best were to be had in Tarsus. Yet the plant grew in Southern India.” See Winer, sub Narde. The best was very high in price.
Mat_26:8. They became indignant.—According to John, Judas expressed this displeasure; according to Mark, some of them were indignant within themselves; according to Matthew, the body of the disciples. Matthew is wont to generalize; but his words here mean only, that the disciples collectively were led astray by the hypocritical word of Judas: symptoms of murmuring appeared in many.
To what purpose is this waste?—’Α πώλεια, wasting. The active meaning must be held fast. It marks the supposed useless squandering of a costly possession. Meyer, however, takes the sense passively: loss.
Mat_26:9. Sold for much.—Pliny says that a pound of this ointment cost more than four hundred denarii. [A denáry, or “penny” in the English Version, is about 15 American cents. See note, p. 352.] Mark mentions that three hundred was the amount specified by the murmuring disciples: about equal to 65 2/3 Prussian dollars [about §45].
And given to the poor.—The money realized from the sale of the ointment. John gives the explanation, that Judas had the bag (as manager of the common exchequer), and was a thief in the management of it. The money, he takes for granted, should have gone into his bag. Under the present circumstances, with a mind darkened by desperation as to the cause of Christ, which he had begun now to renounce, he might perhaps have “deserted with the bag.”
Mat_26:10. But when Jesus saw it—That is, the secret ungracious murmuring; for none durst speak aloud save Judas.
Why trouble ye the woman, τί κόπους παρέχετε τῇ γυναικι,—inflict not upon her any burden or disquietude by confusing her conscience, by disturbing her love, or by disparaging her noble act of sacrifice.
For she hath wrought a good work.—Literally, a beautiful work, marking its moral propriety and grace. Meyer: “The disciples turned away from the moral quality to the expediency of the question.” Rather, they measured moral quality by practical utility, Judas doing so as a mere hypocrite. But Jesus estimated moral quality according to the principle of believing and active love from which the act sprang.
Mat_26:11. Me ye have not always.—Not simply a “sorrowful litotes,” to signify His speedy departure through death; but also intended to impress the unexampled significance of the occasion. Only once in the whole course of history could this particular act of reverence occur, which, humanly speaking, cheered and animated the Lord before His passion. This hour was a fleeting, heavenly opportunity which could never return; while the care of the poor would be a daily duty to humanity down to the end of time. But, at the same time, there is a general reference to the contrast between festal offerings and every day offerings. Only on certain special occasions may Christ be anointed; but we may always do good to the poor.
Mat_26:12. She hath poured out this ointment.—She poured it all out, as desirous to offer the last drop. And she thereby expressed an unconscious presentiment which the Lord now interprets.
She did it for My burial [lit.: to prepare Me for burial, to embalm Me.]—She hath anointed and embalmed for solemn burial My body, as if it were already a corpse. The Lord gives this significance to the occasion, on account of the prophecy of his death contained in the traitor’s temper: He would intimate all to Judas, and at the same time humble the disciples. The woman was not, in her act, conscious of all this inducement; but she had some presentiment which made her act as if she thought, We have come to the end; hereafter there will be no need of anointing.
Mat_26:13. This gospel.—The tidings of salvation, with special reference to the death of Jesus.
Shall be told for a memorial of her.—Promise of a permanent justification and distinction for this eminent woman, which has been in the most glowing manner fulfilled. [Even now, while we write or read these lines, we fulfil the Saviour’s prophecy. Alford well observes on this, the only case in which our Lord has made such a promise: “We cannot but be struck with the majesty of this prophetic announcement: introduced with the peculiar and weighty ὰμὴν λέγω ὑμῖν,—conveying, by implication, the whole mystery of the εὐαγγέλιον which should go forth from His death as its source,—looking forward to the end of time, when it shall have been preached in the whole world,—and specifying the fact that this deed should be recorded wherever it is preached.” He sees in this announcement a distinct prophetic recognition of the existence of written gospel records by means of which alone the deed related could be universally proclaimed.—P. S.]
Mat_26:14. Then one of the twelve went.—Now did the secret of the murmuring of the disciples disclose itself, as if an old sore in the sacred circle had broken open. The woman with her ointment has hastened the healing crisis. As the obduracy of the Jews was developed at the great feasts when Jesus visited them, so the hardening of Judas was completed at the feasts where Jesus was the centre.—Τότε. Meyer, unsatisfactorily, says: “After this meal; but not because he was aggrieved by Jesus’ saying, which, in its tenderness of sorrow, was not calculated to wound him.” The answer of the Lord approved the act of the woman, punished the complaint of Judas, sealed and confirmed the prospect of His death: all this was enough for the exasperated confusion of Judas’ mind. He now began to dally with the thought of treachery (compare Schiller’s Wallenstein), when he went over the Mount of Olives (probably the same evening) to Jerusalem, and asked a question of the enemies of Jesus which should clear up matters. But after the paschal supper the thought began to dally with him; for Satan entered into his soul (Joh_13:27). Meyer, de Wette, and Strauss, are unable to see this progress in the development of evil, and hence find here contradictions. Meyer thinks that Luk_22:3 more particularly is in conflict with John upon this point; though Joh_6:70, compared with John 13, has more the semblance of contradiction. But it must be remembered that the expression “Satan entered into him,” may be used in a larger and in a more limited sense.
Mat_26:15. But they promised [or: secured] to him.—Meyer: “They weighed out to him, after the old custom. There had been in the land a coined shekel since the time of Simeon (143 B. C.); but weighing seems to have still been customary in the temple treasury. At any rate, we are not authorized to make έ̔στησαν signify simply: they paid ... The explanation of others, ‘they made secure to him., or promised’ (Theophylact, Grotius, al.), is contradicted by Mat_27:3, where τὰ ἀργύρια points to the shekels as received already, as also by the prophecy of this fact in Zec_11:12.” But Meyer overlooks the fact, that Judas, after the Passover, went again to the high priests, and that then, according to John, the matter was finally decided. They hardly gave him the money before that.
Thirty pieces of silver.—Silver shekels. The shekel, שֶׁקֶל, σίκλος, one of the Hebrew weights from early times, and one that was most in use (“like our pound”). By the weight of the silver shekel all prices were regulated in commerce and barter, down to the time of coinage in Israel after the exile. Hence the silver shekel was the current medium in all transactions of the sanctuary. The shekel of the sanctuary and the royal shekel were probably somewhat heavier than the common shekel. The half-shekel was the personal tribute to the temple, two Attic drachmas (see Mat_17:24). The value of the shekel has been estimated at about 25 Silbergroschen26 [a little over two English shillings, or 50 American cents]. Consequently 30 shekels amount to 25 [Prussian] dollars [between three and four pounds sterling, or about fifteen American dollars]. Gerlach counts 20, Lisco only 15 [Prussian] dollars. De Wette: About 42 florins.—Meyer: “Matthew alone specifies the thirty pieces of silver; and the triviality of this gain, as measured by the avarice of Judas, makes it probable that the unknown recompense of treason was fixed by evangelical tradition, according to Zec_11:12.” Here Meyer follows de Wette, who often follows in the track of Strauss. As if Satanic avarice and treason had any reasonable tax, or as if any sum of money could more easily explain and justify the betrayal of the person of Jesus! The most improbable sum is here the most probable. Thirty pieces of silver were, according to Exo_21:32, the price of a slave.27 Hence, in Zec_11:12, the price at which the Shepherd of nations is valued, was thirty pieces of silver. The literal fulfilment of this word should not make the round sum suspicious. We should rather assume that the Sanhedrin designedly, and with cunning irony, chose the price of the slave in Exodus 21. If Judas demanded more from them, they would answer that they needed not his help, and that at most they would give him the ancient price of a slave.
Mat_26:16. And from that time he sought opportunity.—This does not exclude a later and final decision. He was now the wretched and vascillating watcher of events, making his last act dependent on casual opportunity. Fritzsche: Ut eum tradere posset.
To betray him.—General Remarks on the Betrayal of Judas.—For the dualistic exaggeration of the moral importance of the man, see Daub: Judas Ischarioth. For the under-valuation of his significance, see Paulus, Goldhorn, Winer, Theile, Hase, etc. According to the latter view, it was his design to excite an insurrection of the people at the feast, and to constrain the tardy Messiah to base His kingdom upon popular power. In that case, the conduct of Judas would, judged by its motive, be rather that of a blinded enthusiast than of a supremely wicked man. Ewald rightly assumes that he had been mistaken in his Master; but the aims and motives which he further attributes to Judas as a consequence (that he felt it his duty to deliver Him to the Sanhedrin,—and that he wished to try the experiment and see what would follow next), are not very consistent with each other. The repentance of Judas and his suicide must be taken in connection with his betrayal; and then his state of mind will be determined to have been an ambition, excited by Satan, which sought its ends in the carnal kingdom to be set up by the Messiah, and which, therefore, when Christ’s determination and that of His enemies concurred to point to His death, was changed into a deep despondency and exasperation against his Master. In this frame of mind, the scene at Bethany presented to him only a wasteful company, in which all things were going to dissolution; and he felt himself personally aggrieved by the Lord’s rebuke, marking him out as an alien to His circle of disciples. Then he viewed the rulers of the people as invested with power: they had the government of the temple, and guarded its treasure—they had this world with them. It seemed to him worth his trouble to see what was to be gained on their side; thus there was the evening journey, an audience, a question—only at first, he might think, a question. In the high priest’s palace, the favor of the great perfectly intoxicated him; so that even the thirty pieces of silver, which the avarice of the priests offered to his avarice, was a tempting bait. At this point he may have thought that Jesus would in the hour of need save Himself by a miracle, and go through the midst of his enemies, as He had done more than once before (Luk_4:30; Joh_10:39); or that he would resort to a political kingdom in the sense of the tempter, Mat_4:9. On the other hand, he may have flattered himself with the prospect of the greatest favors and gains from the Sanhedrin. Under his last exasperation at the paschal supper, the thought of treason became a passionate decision. He saw himself detected and unmasked: the man of hypocrisy was then lost; the treachery was accomplished. But, when Jesus did not save Himself, and the Council no longer cared for the traitor, the thirty pieces of silver lost all their magical glitter for him. On the one hand, the scorn of the world weighed on him as a burden; and, on the other hand, the dark mystery of the death of Jesus, the possible realization of His dread predictions, and the woe of the Master still ringing in his ears. His rancorous dejection was now turned into burning despair. How he still sought to save himself, the narrative of his exit tells us. In our view of his history, such an important character among the Apostles was certainly no weak, contracted, and unawakened man. He was a man of enthusiasm, but led away by appearances; therefore, when the first manifestation of Christ paled, he lost his faith, despaired of Christ, and perished. How he could ever have entered the company of the Apostles, see Com. on Matthew 10. The main motive of his gloomy course we may regard as a combination of covetousness and ambition carried to the verge of madness, and lost in the labyrinths of hypocrisy.28
DOCTRINAL AND ETHICAL
1. In the midst of the company of disciples at Bethany, we see, represented in a living type, the contrast between Christianity and Antichristianity—an exhibition of the manner in which the one wrestles with the other, and the one is brought by the other to its ripe perfection. The lurking treachery of Judas, and the death threatening the Lord, were the dark spirit which raised the soul of the woman to a sublime, solemn, and joyous feeling of self-sacrificing love. And this noble disposition, with the anointing, the odor of which filled the whole house, became the bitterest and most decisive offence to the soul of the traitor. The fundamental characteristics of this reciprocal influence are drawn in 2 Thessalonians 2.
2. For the last time, Judas by his hypocrisy drew a large part of the disciples into the snare of his evil spirit. This circumstance, and the fact that he had the bag, throw some light upon his relations to the disciples generally. He was a man of fleeting enthusiasm, of deceitful appearances, of alluring promises, among the Apostles; his power of demoniacal eloquence misled most of the company, and ensnared them into sympathy. For the sake of the greater number of the Apostles, the Lord was constrained to tolerate this adversary, until he excluded himself by a spiritual judgment and an act of self-reprobation. Hence the moment of his departure was to the Lord one of the highest significance. (See Joh_13:31; Leben Jes, ii. 3. p. 1328.)
3. The justification of festal offerings of love, in opposition to sacrifices for the proper necessities of the poor, is strictly connected with the contrast already pointed out. Judas knew nothing of Christ in the poor, when he took offence at the anointing of Christ. To his glance the world appeared (for the sentiment was assumed) to be sinking into infinite necessity and pauperism, because the ideal of worldly abundance and pleasure had demoniacally enkindled his avarice. Mary, on the contrary, poured out lavishly her store, because in her pure self-denial she let the world go, and found her peace and her blessedness in the kingdom of love and of the Spirit.
4. John looked deeper into the heart of Judas than the other disciples. Nevertheless, the woman went to a significant extent in advance of the disciples in the way of the New Covenant. She is a symbol of the quicker development of the female spiritual life. (Eve, the Virgin Mary.) Its perfect development and consummation, on the other hand, belongs to the man. The believing woman is here justified by the mouth of the Lord.
HOMILETICAL AND PRACTICAL
The house of Bethany a type of the Church: 1. The Church of the Spirit darkened by the Church of hypocrisy; 2. the Church of hypocrisy condemned by the Church of the Spirit.—The self-sacrificing woman and the covetous apostle in the company of the disciples.—The self-seeking heart in the Church turns balsam into poison: 1. It turns a joyous feast into an hour of temptation; 2. the purest offering of love into an offence; 3. the sacred justification of fidelity into a motive for exasperation; 4. the most gracious warnings against destruction into a doom of death.—Even among the Lord’s own company, the heart that is truly devoted to the Saviour must be prepared for the bitterest trials.—Judas the type of a fiendish spirit, which has in all times sent traitors abroad in the Church.—How he with a double mind looked always askance: 1. At the goods of this world; 2. at the favor of the great; 3. at the fellowship of the priestly order; 4. at the reward of treachery.—The little treasury of the disciples in its significant relation to the future.—Covetousness in the garment of hypocrisy.—Covetousness and ambition develop and perfect each other.—Christ and His poor.—The attempt to relieve poverty at the expense of Christ is to increase it.—The spirit of love to Christ can alone regulate the use and expenditure of earthly goods.—The pious presentiment of a loving heart thinks beyond and above its own clear consciousness. The imperishable remembrance of believers bound up with the eternal praise of the Lord.—The gospel makes all its children in two senses immortal.—“Then went one of the twelve” (Mat_26:14); or the fearful fall: 1. An image of the sinner’s life; and, 2. a warning for every Christian.—“What will ye give me?” (Mat_26:15.) The commercial spirit in its light and its dark side: 1. Abraham’s intercession for Sodom; his purchase of a sepulchre; the pearl of great price, etc. 2. The treachery of Judas; Simony in the Church, etc.—Christ could be sold only for the price of a slave, thirty pieces of silver: for 1. the highest price would in relation to Him be a mere mockery; 2. the lowest price for which He is surrendered up is enough for perfect treachery.—Many of His disciples are looking only for a good opportunity of betraying Him.—The beginning of the passion: Christ, like Joseph, sold by His brethren.—The apostate Christian a seducer of the enemies of Christ.—The dark mixture of sense, of calculation, and insanity in the death-path of the backslider.—The house of Bethany and the palace of the high-priest.—Christ the everlasting Defender of true Christendom against all the assaults of hypocrisy.
Starke:—God often employs weak instruments for the accomplishment of His hidden purposes, who surpass the men in Christ.—Canstein: He who heartily loves Christ, will gladly give up all to His service.—Quesnel: Riches are of no value, unless they are helpful to Christ and His people.—Canstein: Many perform acts out of love to Christ on which the world puts an evil construction.—He that touches one who loves Jesus, touches the apple of His eye, Zec_2:8.—What is given to Christ is well laid out.—An act must be estimated according to its source in the heart.—That there shall always be poor, is God’s ordinance; but that there should always be beggars, might be prevented by good human ordinances.—Quesnel: In the actions of God’s children there are often secrets which they themselves do not understand.—.The memory of the just is blessed for ever, Psa_112:3; Psa_112:6.—Their name is as ointment poured out, Ecc_7:1.—Fellow-Christian, be not disquieted when your own companions, relatives, and dependants, to whom you have done nothing but good, give you an evil return; console yourself with Christ.—Hedinger. O cursed avarice, which still sells Christ, religion, fidelity, and faith!—How evil are often the uses of gold!—Luther: There is no greater enemy to man, after the devil, than a niggard, Pro_15:27.—He who sets out in sin will easily go on; for the opportunity to perfection is never wanting.
Gerlach:—Love to Christ urged this woman.—Her whole heart was thrown into this act.—He who loves Jesus does not love a mere man or creature, but the true God, and eternal life.—Whoso thus inwardly loves Jesus, seeing Him present, must love Him always, when no longer seen, in His brethren, the poor.—No man among you, He says, would blame it, if so much were spent upon My burial and embalming; why do you blame her now, since I shall really die in a few days?
Heubner:—The last token of honor which Christ received before His death.—The sufferings of His last hour were softened to Him by these proofs of love. And so God often orders it with ourselves.—The inwardness and tenderness of which woman is susceptible in her love.—It was love to the Saviour of her soul.—It was reverential love, set upon the Son of God.—Sacrifice is the nature and nourishment of love.—In the service and love of Christ all things are dignified and made holy.—This anointing had a symbolical meaning. It was the figure of that full stream of love which poured from her heart on Jesus; the type of the inexhaustible streams of love which will proceed from the redeemed upon Jesus throughout eternity.—Application of the anointing to the missionary cause.—Jesus was manifestly moved deeply in His heart by her act. Of Himself, and the dishonor done to Him, He says nothing. It grieves Him that the woman was so badly treated. To grieve a noble soul in the performance of a glorious act, is a heavy offence.—In hurting Christlike souls, we injure Christ Himself. We should always hasten to manifest all love and sympathy toward the living. It is vain to wish them back when they are gone.—The final and highest honor done to goodness.—Christ assures her of everlasting remembrance in requital of this brief dishonor, and thereby gives her a pledge of her eternal honor in His heavenly kingdom.—What Christ determines to keep in lasting credit will be truly immortalized.—The command of Joh_11:57 might have occasioned in Judas the thought which he expressed.—Pitiable the Satan’s wages.
Braune:—Here a table is spread for Him in the presence of His enemies, and His head is anointed with oil, Psa_23:5.
Footnotes:
[21]Mat_26:8.—The for His; αὐτοῦ being omitted here and Mat_26:45 by the best authorities.
[22]Mat_26:9.—A., B., D., L., and other MSS, omit τὸ μύρον, ointment. [So also Cod. Sinait. which reads simply τοῦτο.]
[23]Mat_26:15—[Dr. Lange translates ἔστησαν αὐτῷ: sie setzten ihm aus, i.e., they appointed or fixed upon that price for him they secured or promised him. So Vulgata, Jerome (in loc.), Theophylact, Luther. E. V., Grotius, Elsner, Fritzsche, Alford, etc. The other translation is: they weighed out to him. So Euthym., Beza, Wahl (appendo, zuwägen, darwägen. Mat_26:15), Bretschneider, Kuinoel, de Wette, Ewald, Meyer (see quotation in the Exeg. Notes), Robinson, T. J. Conant, Wordsworth, etc. Comp. the Lexica, sub ἵστημι; Wetstein in loc.; Winer, B. R. W. B., sub Geld; and Valekenner ad Eurip. Fragm. p. 288: “Qui lances œquato sustinebat examine, cujuscunque rei pondus ad libram œstimaturus, dicebatur eximie ἱστᾳν etiam veteribus, Herodoto ii. p 135, 89, Platoni De Republ. x. p. 602. D... Interpres Jobi xxxvi. 6 ἱστᾷ με ἐν ζυγῷ δικαίῳ.” Compare, however, Dr. Lange’s objection to Meyer’s explanation in the Exeg. Notes. To this may be added that the συνεθεντο of Luke and the ἐπηγγειλατο of Mark are rather in favor of the first translation.—P. S.]
[24]Mat_26:15.—[Dr. Lange inserts here shekels of silver. The τριάκοντα ἀργύρια were probably sacred shekels, which were heavier than the common shekels, and hence paid by weight.—P. S.]
[25][Wordsworth: “An instance of recapitulation. This incident took place before our Lord’s betrayal, but St. Matthew introduces it here to mark the contrast between Mary and Judas Iscariot. Judas murmured against her (Joh_12:4), because she had bestowed on our Lord the offering of this precious ointment which might have been sold for 300 pence (Mar_14:5), and he sells his Master for thirty pieces of silver or 60 pence.” But in this case Matthew would have expressly mentioned Judas instead of the disciples generally in Mat_26:8.—P. S.]
[26][Not: dollars, as the Edinb. transl. has it, which omits the other estimate; for it takes thirty Silbergroschen to equal one Prussian dollar.—P. S.]
[27][Joseph was sold by his brothers for twenty pieces of silver, Gen_36:28. Jerome on Mat_26:15 says: “Joseph non, ut multi putant, juxta Septuaainta interpretes, viginti aureis venditus est, sed juxta Hebraicam veritatem viginti argenteis; neque enim pretiosior poterat esse servus, quam Dominus.” But Jerome did not see, nor any of the fathers, that thirty pieces of silver was the regular price for the life of a slave, which explains this sum in our case as a deliberate insult of the Sanhedrin to our Lord who died the death of a slave and a malefactor, that He might redeem us from the slavery and eternal misery of sin. Origen compares the 30 pieces of silver with the 36 (rather 33) years of the Saviour’s life. Augustine allegorizes in another way about the number.—P. S.]
[28][Comp. Alford’s estimate of the character and motives of Judas, in Com. on Mat_26:14-16 (p. 247, 4th ed.) which agrees with that of Neander (Leben Jesu, p. 688) also Ewald, Meyer, Olshausen, and Ebrard.—P. S.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain Tuesday Night.
Tuesday Night.
ANOINTING OF JESUS, AND INDIGNATION OF JUDAS AND THE DISCIPLES, Mat_26:6-16.
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6. Simon the leper — Who had been cured by the Saviour. He lived at Bethany, and was neighbour, perhaps relative, of the family of Lazarus and Mary. John informs us that at this feast Lazarus was present. So our Lord, probably, sat between the man he had cured of the most terrible of diseases, and the man whom he had raised from the dead. And as Lazarus was present, (Joh_12:1-9,) so his sister Martha served, and Mary was the woman who anointed the Saviour. All this indicates that the friends of Jesus combined to give him a feast at Simon’s house. John and Matthew no doubt relate the same transaction. The manner in which both are blended into one by Mark places this beyond all question.
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 6. Simon the leper] i. e. he had been…
6. Simon the leper] i. e. he had been a leper. St John, in the parallel passage, says “they made him a supper, and Martha served; but Lazarus was one of them that sat at the table with him.” Nothing further is known of Simon. He was evidently a disciple of Jesus and probably a near friend of Lazarus and his sisters.
6–13. The Feast in the house of Simon the Leper
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Mar_14:3-9; Joh_12:1-8
St John’s narrative places this incident on the evening of the Sabbath—the last Sabbath spent by Jesus on earth—before the triumphal entry. St Matthew has here disregarded the strictly chronological order.
Compare a similar act of devotion on the part of a “woman that was a sinner” (Luk_7:36-39).
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 (6) Now when Jesus was in Bethany.—The narrative is…
(6) Now when Jesus was in Bethany.—The narrative is given out of its proper order on account of its connection (as indicated in St. John’s record) with the act of the Traitor. St. John fixes it (Joh_12:1) at six days before the Passover, i.e., on the evening that preceded the entry into Jerusalem. It was, therefore, a feast such as Jews were wont to hold at the close of the Sabbath.
In the house of Simon the leper.—Of the man so described we know nothing beyond the fact thus mentioned. It is not likely, had he been a leper at the time, that men would have gathered to a feast at his house, and it is natural to infer that our Lord had healed him, but that the name still adhered to him to distinguish him from other Simons. We learn from St. John (Joh_12:2) that Lazarus was there, and that Martha, true to her character, was busy “serving.” The Twelve were also there, and probably many others. The incident that follows is narrated by all the Evangelists except St. Luke, who may either not have heard it from his informants, or, if he had heard it, may have passed it over as having already recorded a fact of like character (Luk_7:37-40).
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 Vers. 6-13. The anointing at Bethany. (Mar_14:3-9 Joh_12:1-8) This…
Vers. 6-13. The anointing at Bethany. (Mar_14:3-9 Joh_12:1-8) This parenthetical episode is introduced by the two synoptists out of its chronological order, with the view of indicating the immediate cause of Judas"s resolution to betray his Master, the issue of which they proceed to narrate (see on ver. 14). This anointing must not be confounded with that related by St. Luke, (Luk_7:37, etc.) where the scene, the time, and the actor were different, and the significance was of a very inferior nature.
When Jesus was in Bethany. St. John tells us that the incident took place six days before the Passover, i.e. on the Saturday preceding Palm Sunday. It is St. Matthew"s custom to describe events not always in their historical sequence, but according to some logical or spiritual connection which in his mind overrides considerations of time or place. (For Bethany, see on Mat_21:1) Simon the leper. Not that he was a leper now, but either the appellation was hereditary, in reference to some such malady inflicted on his family, or he himself, having been cured by Christ, retained the name in memory of his cleansing. So St. Matthew is called "the publican" after he had relinquished his obnoxious business, (Mat_10:3) and the revived man is termed "the dead". (Luk_7:15) The frequency of the name Simon among the Jews rendered the addition of a surname expedient; thus we have Simon the Cananite, Simon the tanner, Simon Bar-john, etc. Nothing certain is known about this person. Tradition makes him father of Lazarus or husband of Martha. That he was connected with the holy family of Bethany, either by relationship or close friendship, seems to be well established.
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Vers. 6-16. The supper at Bethany.
I THE ANOINTING.
1. The house of Simon the leper. The Lord was always welcome there. It may be that he had healed Simon of his leprosy. He had raised Lazarus from the dead; he was regarded with the utmost reverence and affection by Martha and Mary. St. John tells us that Jesus, six days before the Passover, came to Bethany. "There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him." St. Matthew is evidently relating the same events, but, like St. Mark, he gives no note of time, and apparently neglects the chronological order. Very possibly the two evangelists may have had some reason for omitting the names of Lazarus and his sisters which did not exist when St. John wrote. It was a memorable supper. One sat there who had been dead, who had known those awful secrets which we shall one day know those secrets so full of deep mysterious interest, so attractive, but so inscrutable. And One was there who is the very Life, without whom there is no life, who had again and again given life to the dead, who one day will call all the dead from their graves as he had a short time before called Lazarus from his; who, though he is the Life and hath life in himself, was yet about to die, to lay down his life of himself, that the dead in sin might live through him who by death abolished death, and brought life and immortality to light. He sat there at supper in his infinite condescension, as now he deigns to sup with those whom he hath raised from the death of sin unto the life of righteousness. (Rev_3:20)
2. Mary. The two sisters were at the supper. Martha served, as she had done before; Mary could think only of the Lord, and of his late wondrous mercy vouchsafed unto the family. "Her eyes are homes of silent prayer, Nor other thought her mind admits But, he was dead, and there he sits, And he that brought him back is there.
She showed her thankful devotion. She brought an alabaster box of very precious ointment, and poured it first (it seems) on his head, afterwards on his feet, as he sat at meat. It was a very costly gift, but it Was not waste, for it was an act of worship. It signified the exceeding sacredness of the holy body of the Lord Jesus Christ. That body was, in the truest sense, the temple of the most high God; it was the tabernacle wherein abode the Word of God, God the Son, One greater than the temple at Jerusalem, the most Holy One for whose worship that temple was built. That temple was rightly held in reverence; the Lord Jesus himself was zealous for its honour. How much greater reverence was due to that holy body in which he had manifested himself! That anointing was a solemn act of worship, a pure unbidden rite of adoration.
II THE MURMURINGS OF THE DISCIPLES.
1. Their complaint. It was a waste, they said; "the ointment might have been sold for much, and given to the poor." St. John gives us to understand that it was Judas who had excited this dissatisfaction. Not that he cared for the poor; his talk about the poor was mere pretence to hide his dishonest avarice. So people often talk now when they blame acts of generous liberality which seem to condemn their own selfishness and want of charity. In their narrow avaricious temper they cannot understand the free generous love which prompts faithful men to give largely for the glory of God, and they impute unworthy motives. The murmurings of Judas seem to have led astray, for a time, several of the other disciples. Men are too ready to listen to disparaging criticisms, too ready to form unfavourable views of their neighbours. Let us judge carefully our own motives, and learn to believe the best of others.
2. The Lord"s reproof. "Why trouble ye the woman?" Judas was rude, unmannerly; he and the other disciples had vexed the gentle, shrinking Mary by their criticisms of her conduct. But, indeed, her act was not a waste; it was a beautiful deed of unselfish generosity. It is good to help the poor; those who blamed Mary would always have opportunities of doing that, if they were so minded. But there are other ways in which Christian love will show itself. It was good to honour the sacred Person of the Lord Jesus; it is good to give freely, largely, to church building and other such objects, if the end in view is the true Christian motive the glory of God. Such was Mary"s motive, and it was an especially fitting time to show her love to Christ, for he was about to depart. His death was very near at hand. He had told the disciples; they knew it; probably Mary knew it; she had loved to sit at his feet and hear his word. The gifts which the Wise Men from the East offered at the Saviour"s cradle are thought to have a mystic meaning; the myrrh had a reference to his death. Mary"s gift of the precious ointment, offered just before that death, spoke yet more distinctly of death and burial. She may have been unconscious, or only dimly conscious, of the meaning of her act. But certainly it was an act of loving adoring worship, and it should have its reward; it should be told throughout the world as a memorial of her. Christ knew that "this gospel," the good tidings of his death and resurrection, would be preached. in all the whole world. He who was despised and rejected of Pharisees and Sadducees looked forward to a world wide empire over the hearts of men. Wide as the gospel would spread, so widely should this good work of Mary be made known. There is no fame like that which the gospel gives; the fame of monarch, warrior, statesman, poet, is not to be compared with the honour granted to the lowly Mary. She sought only the praise which cometh from God. She hath also the praise of all faithful Christians. Her conduct is an example to us; it teaches us that acts of generous, self-forgetting love are beautiful and noble, precious in the sight of God. The odour of the ointment; which filled the house at Bethany (Joh_12:3) has spread through the great Christian Church, keeping alive the sweet memory of Mary, urging countless Christian men and women to follow her example.
III THE BETRAYAL.
1. Judas. There was one to whom the fragrance of that perfume was a savour of death unto death. He bore an honoured name, a name of religious significance. "Now will I praise the Lord," said Leah, when she gave that name to her fourth son. And he was one of the twelve, as all the evangelists tell us, to mark the strangeness, the exceeding guilt, of his sin. Yet we suppose he must have been like the others when the Lord first chose him to be near unto himself. He must have been, we think, full of bright promise. Certainly he, like the rest of the apostles, forsook all and followed Christ. (Mat_19:27) The good seed had been sown in his heart, and it soon sprang up; but there were thorn roots there too; and they, alas! shot up into evil luxuriance, and choked the good seed, and dominated the whole life. Probably he had been fascinated by those dreams of earthly splendour and an earthly kingdom which the apostles entertained so long. He had hoped, like James and John, for some high place near the King; but his ambition was more selfish than theirs. And when the Lord would not claim the throne of David, when he would not allow the enthusiastic multitudes to make him a King, when he spoke of seeming failure, of impending death, and that the death of the cross, Judas was hurt, offended, disgusted with the service which he had chosen. And, St. John tells us, there was one ruling sin in his heart the degrading vice of avarice. Judas had shown, perhaps, an aptitude for business; he had been entrusted with the bag which contained the alms of those who ministered to the Lord of their substance. Perhaps he had sought the office of purse bearer; and, alas! it was a snare to him, for he was a thief. Probably he had been long brooding over disappointments, fancied vexations, covetous hopes; for no one becomes utterly base in a moment. A year ago the Lord had spoken of him in words of awful warning. (Joh_6:70) He did not heed the Master"s voice; probably he went on in his evil ways, feeding his secret vice by acts of petty dishonesty, till it became a tyrant passion ruling the whole man, debasing the whole character. He had yielded himself little by little to the power of Satan; at last he had become his captive; now any little temptation would be sufficient to lure him to his doom. The offering of Mary proved to be that last temptation. Satan, in his malice, brings evil out of good. Judas blamed her generosity. It was wasteful profusion, he said; that large sum ought to have been better spent. He wanted it, not really for the poor, but for the bag which he carried; he would have appropriated it, in part at least, to his own use. The Lord"s reproof chafed him still more. His mention of his approaching burial crushed the last hopes, if any hopes remained, of an earthly kingdom. Judas determined to forsake his Master. Nothing, he thought, could be gained by faithfulness; something might be gained by treachery. What an awful picture of the deceitfulness of sin, especially of that soul destroying sin of avarice!
2. His agreement with the chief priests. He went to them as soon as he could, perhaps four days after the supper at Bethany; his disappointment had been rankling in his mind ever since. He was ready now to deliver his Master to death, and that for money. "What will ye give me?" he said, openly manifesting that miserable vice which he had hidden under the cloke of care for the poor. Alas! that one of the chosen twelve could say such words, could think such thoughts! He had heard the Lord"s solemn question, "What is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange tot his soul?" And now he was going to sell his soul for a paltry bribe. They weighed unto him thirty pieces of silver; the price which God, speaking by the Prophet Zechariah, (Zec_11:13) denounces as "a goodly price that I was prised at of them." Probably they did not think of the prophet"s words, or they would not have become the instruments of fulfilling them. It was the price of a slave, (see Exo_21:32) far less than the value of the offering of Mary, which had been the occasion, not the cause, of this awful treachery. For this poor bribe he sold his Master, "and from that time he sought opportunity to betray him.
LESSONS.
1. No offering is too costly for the Lord"s service. Let us imitate Mary in her loving gifts.
2. Men will scoff at Christian generosity. Let us seek only the praise which cometh from God.
3. One of the twelve fell into deadly sin. Let none presume upon their spiritual privileges.
4. "The love of money is the root of all evil." Let us learn to love it not.
HOMILIES BY W.F. ADENEY Vers. 6-13. "Ointment poured forth.
This incident has a unique honour set upon it by our Lord, who promises it worldwide and lasting fame. Thus accentuated, it claims our closest attention. Why does Christ desire honour to be given to the memory of so simple a deed as is here recorded?
I ONE WHO TRULY LOVES CHRIST WILL RECKON NO GIFT TOO COSTLY TO BE OFFERED TO HIM. Mary"s adoration was prompted by adequate motives. She had often sat at the feet of Jesus, and she had learned to appreciate his goodness as far as any human being could do so. Her brother had just been restored to her from the grave by this wonderful Friend. Jesus had dropped dark hints of his approaching departure. Then all her love and adoration were gathered up in an enthusiasm of devotion for this last typical act. The reason why the incident is so exceptional is that the Marys of Bethany are rare. The real wonder is that the Church of Christ should be so slow to pour out her treasures at his feet, that calculating economy and grudging meanness should cripple the efforts of any Christian people in sacrificing themselves and giving their offerings for the glory of their Lord.
II JESUS CHRIST ACCEPTS COSTLY OFFERINGS GIVES TO HIMSELF. The hypocritical objection of Judas was cleverly invented. The traitor knew the simplicity and unselfishness of his Master, and he knew that the heart of Jesus was always with the needy. Why, then, did not our Lord take the same view of his enthusiastic disciple"s action? Because he would not hurt the feelings of Mary, would not grieve her love. Still, even that painful course must have been taken if her conduct had been unacceptable to Christ on account of any blameworthy extravagance. It is plain that he did accept adoration. This was seen on Palm Sunday, when he received the "Hosannas!" of the multitude, and defended the children from the rebukes of the interfering Jews. It is right to give honour to Christ, for he is good and great; but above his human excellence his Divine glory makes this homage supremely fitting.
III WE SHALL BEST SERVE OUR FELLOW MEN WHEN WE ARE MOST DEVOTED TO CHRIST. He was not robbing the poor in order to accept a luxury for himself, as Judas rudely insinuated. We must set this incident over against our Lord"s recently spoken words about the kindness shown to others being really given to himself. (Mat_25:40) There is no rivalry between the two kinds of gifts. Mary would not be the less charitable to her neighbours because of her expenditure on her Master. It is more likely that her heart would flow out in richer kindness towards them. Devotion to Christ is the greatest inspiration for sympathy with suffering fellow men. What is spent on the cause of religion does not detract from the help of the poor. The reason is that the fund of possible generosity is never exhausted. We have not such a limited amount to give away. Few contribute a tithe of what they ought to give. But when the heart is moved to offer directly to Christ, its new warmth of love will prompt it to be more liberal in giving to all other good objects. It is not a fact that, for the most part, those people who refuse to help religious objects are the most generous in charity to their neighbours. The poor would not be grateful to be handed over to the tender mercies of the Judases. On the other hand, we find that those men who are foremost in supporting the cause of Christ are most earnest in human charity. The very people who maintain foreign missions do most for the suffering poor at home. W.F.A.
Vers. 6-16. Troublers of the good.
Jesus and his apostles were entertained at Bethany in the house of Simon the leper. Simon probably had once been a leper, and was miraculously healed by Jesus, (see Mat_11:5) and became a disciple of the great Physician. Bishop Newcome has admirably harmonized the accounts of the anointing at Bethany given by the evangelists Matthew, Mark, and John. This Simon prepared a supper, to which he invited Lazarus, his neighbour if not also his relative, who by the same glorious Worker had been raised from the dead. The sisters of Lazarus also were present. (Joh_12:2, Joh_12:3)
I MARY FIGURES IN THIS HISTORY AS A BEAUTIFUL TYPE OF GOODNESS.
1. In her love to Christ.
(1) It was love to him as a personal Friend. He had been intimate in the house of her brother. (see Joh_11:1-44) Blessed is that family in whose home Jesus is a familiar, welcome, and beloved Guest? Love to a Person. Let us beware of sinking the personal Jesus in abstractions, however admirable. His Personality is not the less real because he is invisible to us and in the heavens. (see Joh_20:29 1Pe_1:8)
(2) It was love overflowing with gratitude. Her heart was especially bound to him by that miracle of grace in which he restored to her family circle her estimable brother alive from the tomb. (see Joh_11:2-5) Pure and beautiful is the love of a grateful heart.
(3) It was love exalted by reverence. She had precious opportunities of estimating his wonderful character, every human attribute of which was radiated by the splendours, and exalted and intensified by the tenderness, of the Divine. We also have our precious opportunities. He is with us in his Word and in his Spirit. Mary, in her improvement of her opportunities, is an example to us.
2. In the expression of that love.
(1) She had a pound of ointment of spikenard, very precious, contained in an alabaster cruse or flask. This vessel she brake or opened, and poured the contents upon her gracious Lord, first anointing his head and then his feet, wiping them with her hair, the odor of the ointment filling the house.
(2) Note here the unselfish profuseness of heart love to Christ. Nothing is too precious to be expended upon the Blessed One who has shed his most precious blood for us. In Mary"s just appreciation of his infinite worthiness, there was no place for the cold and nice calculations as to what good might otherwise be done with this costly nard. "Were the whole realm of nature mine, That were a present far too small; Love so amazing, so Divine, Demands my life, my soul, my all.
(3) Note also the indefinable spiritual insight and foresight or presentiment which works in an exalted love to Christ. Jesus himself brings this out, as his own Holy Spirit works it in: "Against the day of my burying bath she kept this"; (Joh_12:7) "She is come aforehand to anoint my body to the burying"; (Mar_14:8) "In that she poured this ointment upon my body, she did it to prepare me for burial;" "None of the wicked shall understand; but the wise shall understand". (Dan_12:10)
3. In the influence of that love.
(1) The fragrance of Mary"s love filled more than the house of Simon. Deeds of love to Christ come into every godly family as a delightful odour. So likewise do they come into the Churches, or brotherhoods of the saints. "Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there this that this woman hath done shall be told." So far reaching is the perfect love.
(2) "Shall be told for a memorial of her." The loving are immortalized by their intimate association with the immortal Christ of God.
(3) Note here a manifestation of the Divinity of our Lord. We see it:
(a) In his prescience of the wide notoriety of this action of Mary.
(b) In the providence which ensured it.
(c) In the inspiration which moved the evangelists to record it.
II YET SHE ENCOUNTERED TROUBLERS EVEN IN THE MEMBERSHIP OF THE APOSTOLIC CHURCH.
1. Foremost amongst these was Judas Iscariot.
(1) To him the fragrance of Mary"s spikenard was nauseous. All the virtue he could discover in it was its commercial value. "Three hundred pence!" As a typical Jew, he knew the price. "To what purpose is this waste?" So lightly did he value the Son of God, that he could bargain away his life for thirty pieces of silver, or about 10s. the miserable price of a slave.
(2) This man of commerce had no heart to see what Mary saw so clearly, viz. that nothing can be "waste" that is lovingly done to the honour of the gracious Saviour of mankind. Any demur to this great truth came as a trouble to her noble heart. It is ever a pain to a generous soul to be denied the opportunity of doing good, or when a proffered kindness is refused.
(3) Judas had no eyes to see which perhaps Mary in her modesty had not thought of, but which Jesus saw so clearly that this action of hers had a moral significance which made it worthy of the attention of the universe and of the ages. The material commercialist is blind to spiritual values. His arithmetic cannot weigh the soul against the world. (see Mat_16:26)
(4) Judas set up the general claims of the poor in opposition to the personal claims of Christ, as though these claims were inimical. Who has done most for the poor Judas or Jesus? Is not Jesus, even in his absence, ever present representatively in the poor? Are not the poor eared for by his true disciples for their Lord"s sake?
(5) But this plea for the poor was a cover for covetousness. "This said he, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein". (Joh_12:6) How commonly do the covetous evade appeals, say for foreign missions, by suggesting the counterclaims of the "heathen at home," or of "poor relations," or vaguely "so many calls," none of which are, in fact, considered! How Judas-like!
2. With Iscariot were others who came under his evil influence.
(1) Some think that Judas was the sole troubler of Mary. They contend that the plural is in this narrative to be taken as singular, according to a Hebraistic usage. (cf. Mat_27:44, where "the thieves also" is put for one thief; and Mat_28:17, where "some doubted" means one Thomas) So "when his disciples saw it, they had indiguation," is taken to mean one of them Judas.
(2) No doubt Judas was the chief offender. Hence John speaks of Judas only as troubling Mary, which was sufficient for his purpose; but it must be noted that, in quoting the words of Jesus in the sequel, the plural is used as in the other evangelists.
(3) The persistent use of the plural throughout the narrative in Matthew and in Mark can scarcely be explained away upon the principle of an enallage, as the rhetoricians call this substitution of the plural for the singular.
(4) While, then, it may well be doubted that the whole college of the apostles were compromised in this unenviable distinction of being troublers of the gentle and loving Mary John, at the least, may be excepted yet that some of them so came under the evil influence of Judas as to share with him in Christ"s rebuke is evident. Are there not still in our Churches many too easily imposed upon by representatives of the covetous traitor, who artfully plead specious pretexts of charity to the grieving and troubling of the spiritual kindred of Mary?
(5) There is this great difference, however, between Judas and those apostles who sided with him, viz. they were moved by a real though misplaced concern for the poor, while his only concern was to gratify the greed of his thievish heart. Let us beware how we listen to those who affect to set up philanthropy to the disparagement of religion. Let us beware how we depreciate or discredit the services of the people of God whose methods may differ from our own. J.A.M.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Now when Jesus was in Bethany, in the house…
Mat_26:6-13
Now when Jesus was in Bethany, in the house of Simon the leper.
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Christ anointed for His burial
Let us endeavour to find out what was the latent virtue in the apparently simple act which won so noble a reward.
I. There can be no doubt that the majority of Christians would express surprise at the high honour promised to Mary for so slight a service, She did not resign wealth. What she did was of no utility. In these days and in this land we have a narrow and prejudiced way of judging of the character and actions of men. There is a national character, our likes and dislikes; we are disposed to try everything by this standard. Our national qualities are industry, prudence, regularity. There is another class of national qualities also-warm affections, enthusiasm, high unearthly devotion-these are contrary to our mental constitution. You find them in excess in warmer climates. Both of these characteristics have their faults and excellences. What is our ideal of a religious character? That a man should be upright, sober; hence our religious temper is not enthusiastic, The conduct of the woman was the result of overpowering love. May not this narrative teach us that God above all things values love to Himself, that one outgoing of the soul to Himself is worth hundreds of acts of duty apathetically rendered.
II. So also did she offer as Illustrious example of implicit faith. She had in view His burial, and did it to that end. A marvellous effort of faith. The apostles were not equal to it, though Christ had told them of His death and resurrection. (R. Woodford, M. A.)
True principles of Christian economy
I. Let us seek to, challenge and correct the worlds charge of waste brought against this and all similar acts of homage to Christ. Waste is useless and prodigal expenditure. Sin is the parent of extravagance. There are notions in the world on the subject of giving to God which we can correct:-
1. Let us mark, in opposition to selfish policy, that as hoarding is not always saving, so neither is expenditure always waste. So the Divine method. The sunshine streams clown from heaven with no stint, yet without waste; because all this vast outcome of goodness returns in richest blessing to its Parent Benefactor. The same principle of generous expenditure forms the life and success of commerce. A man of sordid habits toils with old worn-out machinery, because he dreads expense of repairs, only to find that his inferior goods have fallen out of demand. Again, does the selfish man congratulate himself, when he has refused some urgent opportunity of doing good, that, whatever conscience or the world may say of him, he has at least saved his money? He is mistaken. There is no safe keeping of that which vexes and displeases God. But there is another fallacy of the ungenerous and selfish, suggested by the text, viz., that everything is wasted that is given to Christ. Finally, it is the fallacy of the selfish that, while they will not make sacrifices for Christ, they think they have a right to prevent others; but this will not exempt us from doing our own duty.
II. What the world calls waste, as done to Christ and His cause, the Saviour Himself commends as duty, which secures our truest interest and honour. (J. R. McGavin, D. D.)
The problem of poverty, and how to deal with it
What are the cardinal principles of the problem?
1. The essential claim which this class of mankind has upon the common brotherhood is not one of charity, but is founded in religion. It is not a humane sentiment to be gratified, but a law of Christianity to be obeyed.
2. The poor may be considered in the light of Christs legacy to His Church in all ages. Had there been no poor claiming our sympathy and kindly ministry, what a lack there had been in the training of the Christian graces.
3. We are to perform this high and sacred duty in testimony of our love to Christ, and in gratitude for His love and services in our behalf. (American Homiletic Review.)
The worth of life enhanced by kinder acts, which serve no direct practical purpose
Indeed in many of the sweetest, and purest relationships of life, the half of those deeds of kindness and interest which are wrought, and often wrought at much cost and with labour, are of this sort. They are not absolutely necessary to the wellbeing or existence of those in whose behalf they are done. Probably life could be spent happily enough without the gifts which such deeds bring. But life is not mere subsistence; life is made up of a thousand little slender veins and channels through which affection flows noiselessly and unseen. Life and the inner power of life are made up of infinite little gleams of sympathy, and are not to be measured and weighed like beams of timber by their size. Life is a great and living tree, with countless twigs and foliage which render it fair and attractive. And in all the relationships of life, day by day all persons are conscious that a large portion of their thoughts and time and care is bestowed on what serves no other purpose than merely to express what is within the heart, and seeks for utterance. To what purpose this waste? one might say when one sees how much is thus given and done-not because it is essential to maintain life, but because it is simply the outcome of friendly interest and affection, and because to stifle it would be to prevent the free breathing of a pure and warm heart. (A. Watson, D. D.)
Spiritual emotion not to be suppressed
Is there no religion except what is called the practical? and must everything you say and do and give have a direct religious purpose? May that not be true in the sacred region of religious life, which I have already indicated as true in the daily home-life? May there not be great religious emotions and desires which seek for utterance, and nothing more? May there not be a deep gratitude for spiritual blessings which longs to show itself, and which only wants to express its force towards Him from whom the blessings have come? I am not encouraging a mere sentimental religion, or a religion which has nothing but emotion in it; but I desire to destroy nothing which God has formed, and to suppress no genuine spiritual aspiration. And I wish that all should feel how natural it is, and how true to the religious instincts, that there should be times and seasons when the devout soul finds pleasure and satisfaction in what seems to effect no direct purpose. There are occasions when the very essence of religion consists in words and works of worship and praise. To what purpose this waste of time, or thought, or language? some may ask. And the answer is, that goodness in religion is often what goodness is in the home-life of men; it is goodness, not for what it accomplishes, but for what it expresses of the state of the heart. (A. Watson, D. D.)
The universal memorial
1. This memorial affords an instance of the Saviours foreknowledge, and of His fidelity and power in the accomplishment of His predictions.
2. It reminds us that as we possess this gospel ourselves it is our duty to impart the knowledge of it to others. The text implies that the gospel is for the world.
3. It sanctions and encourages the efforts of Christian females, as well as of others, to serve the cause of Jesus Christ.
4. It teaches us that a desire to supply the temporal necessities of the poor is not to supersede a devout regard to the claims of Christ, and to the welfare of souls.
5. It directs us to serve Christ according to our ability, and intimates that no sacrifices are too costly to be made for Him.
6. It reminds us that Jesus Christ sometimes bestows upon us such peculiar mercies, as demand peculiar and extraordinary expressions of gratitude.
7. It shows that those things are the most agreeable to Christ which are done with a devout regard to His death.
8. It admonishes us that such opportunities as are peculiarly favourable for testifying our regard for Christ, and to the salvation of our souls, if they are neglected never may return. (J. Alexander.)
Mary anointing Christ.
I. Who was this woman? She was a blessed woman, had the favour of Christ in no ordinary way. Blessed in her deed and in the approbation of it. She was Mary of Bethany.
II. The estimate which christ formed of this womans act. It was not elicited by the act itself immediately, but by the estimate formed by others. What determines the moral character of a work? Not the work itself, its amount, but the motive. Love was her motive. The act itself was selfdenying. It was an act of clear preference. There were other objects on which she might have bestowed the ointment. It was a striking act of faith. She did it for His burial. Our Lord marked the deed of the woman not only in the credit He gave her, but in the comfort he imparted. She only wanted His approval. The honour He gave-Wheresoever this gospel shall be preached, etc. Why should not we love Jesus as did this woman? Mary anointed to His burial. To what shall we anoint Him? Let us employ our talents for Him and suffering humanity. (C. Molyneux, B. A.)
A womans memorial
I. Let us observe the woman herself.
1. This act was the impulse of a loving heart.
2. What this woman did was done purely to Christ and for Christ.
3. She did an extraordinary, thing for Christ.
4. Her act was beautifully expressive of her broken heart.
II. Look into the face of her loving Lord.
III. Appeal personally to you. (C. H. Spurgeon.)
The originality of service
You and I generally look to see whether the thing our new heart tells us to do has ever been done before; and then, if, like Martha, we love Christ, we still think it will be the proper mode of showing our love to prepare Him a supper, and go and stand and wait at the table. We look for a precedent. We recollect that the Pharisee gave Christ a supper; we remember how many others of the disciples have given Him a dinner; and then we think that is the proper orthodox way, and we will go and do the same. Mr. So-and-so gives ten guineas; I shall give ten guineas. Mrs. So-and-so teaches in the Sunday-school; I shall teach in the Sunday-school. Mr. This or That is in the habit of having prayer with his servants; I shall do likewise. You see, we look to find out whether anybody else has set us an example, and then we get into the habit of doing all these things as a matter of form. But Mary never thought of that; she never asked whether there was anybody else that had ever broken an alabaster box of ointment on that sacred head. No, she goes her way; her heart says, Do it, and she does it. (C. H. Spurgeon.)
Jesus Christ deserves to be served after an extraordinary manner
Was there ever a people that had such a leader or such a lover as we have in the person of Christ? And yet, my dear friends, there have been many impostors in the world, who have had disciples more ardently attached to them than some of you are to Christ Jesus. When I read the life of Mohamed, I see men who loved him so, that they would expose their persons to death at any moment for the false prophet, dash into battle almost naked, cut their way through hosts of enemies, and do exploits out of a passionate zeal for him whom they verily believed to be sent of God. And even that modern delusion of Joe Smith lacks not its martyrs. When I read the history of the Mormonite emigrants, and of all the miseries they endured when driven out of the city of Nauvoo; how they had to pass over trackless snows and pathless mountains, and were ready to die under the guns of the United States marauders, and how they suffered for that false prophet, I do stand ashamed of the followers of Christ, that they should permit the followers of an impostor to suffer hardships, and loss of limb and life, and everything else that men count dear, for an impostor, while they themselves show that they do not love their Master, their true and loving Lord half so well, else would they serve Him in an extraordinary manner, as He deserves. When the soldiers of Napoleon performed such unexampled deeds of daring in his day, people ceased to wonder. They said, No wonder that they do that; see what their leader does. When Napoleon, sword in hand, crossed over the bridge of Lodi, and bid them follow, no one wondered that every common soldier was a hero. But it is wonderful, when we consider what the Captain of our salvation hath done for us, that we are content to be such everyday nothings as the most of us are. Ah! if we did but think of His glory, and of what He deserves-if we did but think of His sufferings, and of what He merits at our hands, surely we should do something out of the common; we should break our alabaster box, and pour the pound of ointment on His head again. (C. H. Spurgeon.)
Things of highest value have not a marked price
To value only what can be sold is to appreciate least what in nature and man is most glorious, and most capable of affording exquisite and perfect satisfaction. The gold and purple of the sunset, the flushing tenderness of the dawn, the rippling songs of birds, the full-voiced chorus of breaking billows, the pure air fresh with the fragrant breath of wild flowers, the rain pouring its living draught into every arid blade and leaf, are Gods free gifts to men. The innocent joy of childhood, the generous enthusiasm of youth, the strength of wisdom, the serenity of a holy trust in God-in what earthly market can these blessed things of the Spirit be bought or sold? With what coin minted by man can you purchase the tenderness of sympathy, the confidence of friendship, the devotion of love? Only to be won are they by the unselfish blending of your own lives with the lives of others. The things that cannot be bartered, the price of which no merchant quotes, the value of which no figures can express, which no thief can steal, and no moth or rust corrupt, alone term the wealth of the soul. (J. R. S. Harington.)
The Saviours defence of sublime devotion
The action of Mary was deeply symbolical. There may often be more in our actions than we imagine. It may be by loving instinct she almost antedated the death of our Lord. It was the gospel in figure; in Marys offering He saw symbolized the greater offering He was about to make, prompted by a deeper love than hers.
I. The womans sublime devotion.
1. She was completely under the sway of devoted love to Christs person-Unto Me. The prominent feature of Marys character was her power of loving. This caught the eye of Christ, and gained His admiration. Here is an ideal of what a follower of Mine should be. Devotion to the Loras person is the chiefest of Christian virtues. Now in making love the test of excellence Christ differs from all the rest of the world.
2. Her devotion was original and fearless. It was her own way of manifesting her love. It shocked the twelve. Let a person only love and he becomes a genius in manifesting it. Mary was unmindful of criticism.
3. Her devotion was magnificent. She did not think how little she could give.
II. Christs chivalrous championship of this woman Note the resemblances that exist between the action of the woman and our Lords action in a few hours afterwards.
1. There is a resemblance in motive. Love led to both offerings. He died because He loved. He intercedes because He loves. There is a sweet savour in love. In His body there is an alabaster box that contains the ointment, a salve for every wound.
2. There is a resemblance of self-devotion. She could not have given more. Christ gave all that He could. He emptied Himself.
3. In the broken box Christ saw His end. That was the gospel.
4. The magnificence of Christs work. It is plenteous redemption. (A. G. Brown.)
Mediocrity in religion best liked by the world
The general verdict will be, It is very romantic-very sentimental, and quite unnecessary. The world likes a dead level of mediocrity in the things of God. Its perpetual cry is, Now, do be moderate! There are not a few who would like the religious experience of the Church to be something like Norfolk scenery. When I was preaching there some time back a farmer went out with me for a walk, and just as I was inwardly thinking that it was about the most deplorable bit of country I had ever seen-as fiat as a billiard table with here and there a ditch, he suddenly stopped, and said, Now, sir, this is what I call a really fine view. I looked at him with astonishment; but with all simplicity he said, I call this really a fine view; for whichever way you look there is nothing to break it. Now in Kent and many other counties wherever you look there is some big hill or tree that stops the view, but here there is nothing. This is the idea of Christian beauty which many entertain. Its charm lies in there being nothing to attract attention. In fact it has become quite a compliment now to say, Oh, so-and-so is a fine man. He never forgets himself. The man who never forgets himself is not worthy of the name of man. A man who never forgets himself is, to say the least, a miserably selfish mortal. What Christ asks at your hands and mine is-not a love which only sometimes makes me forget myself, but a love which will put self out of court entirely-a love which will raise me out of myself-a love which, in other words, will be superior to all calculation as to consequences. It was so with Mary. She had spent all her little earnings upon her gift. (A. G. Brown.)
Love the great energy in religion
Although this spirit of boundless consecration may often make mistakes, and it does-though it may often run into some strange extravagances, and it does-yet, at the same time, in the end it accomplishes far more than the very wise but very cold spirit. The author to whom I have previously referred makes this remark on the point, and it is very true-One rash but heroic Luther is worth a thousand men of the Erasmus type, unspeakably wise, but passionless and time-serving. The men who leave their mark on the world, and the men who really extend the empire of Christs kingdom, are not generally the men who are very calculating and very professional, but men who, whatever else they may lack, have their hearts surcharged with love. Oh would ye be a real power? Ye must have a love that scorns all meanness. How different does Mary appear from the disciples? She does a noble deed: they criticize it. It does not require love to criticize. Indeed, love will not criticize. Love is too noble a thing to condescend to it, specially when criticism means perpetual fault-finding. If there be good, love delights to take down her harp and praise it to her utmost, but if there is nothing to praise, love prefers to be silent rather than cavil. Only mean spirits find pleasure in finding fault. (A. G. Brown.)
Originality in religion
The Church wants a number of original workers-those who will not merely run in the rut that is already made in the road, but strike out for themselves some new ways of honouring Christ. It has been well remarked that when the stream is low it runs along the channel that is already made; but let there be a downfall of rain, let the river only rise, and it fills up all the channels, and then the banks, not able to restrain the stream, will overflow and run far and wide. The new wine of a passionate love to Christ can never be contained in old bottles. (A. G. Brown.)
Immortality of good deeds
There is nothing, no, nothing, innocent or good, that dies and is forgotten: let us hold that faith, or none. An infant, a prattling child, lying in its cradle, will live again in the better thoughts of those who loved it; and plays its part, through them, in the redeeming actions of the world, though its body be burned to ashes, or drowned in the deepest sea. There is not an angel added to the host of heaven but does its blessed work on earth in those that loved it here. Forgotten!-oh I if the good deeds of human creatures could be traced to their source, how beautiful would even death appear! for how much charity, mercy, and purified affection would be seen to have growth in dusty graves! (C. Dickens.)
Superiority of Christian to humanitarian virtues
The doing good may be a mere humanitarian virtue. It may be the cultivation of a virtue which is to help our kind. It may arise from the feeling of kindred, from sympathy, from compassion. When it has only this origin, it is a virtue worthy of all honour. It tends to make us think better of our race. It shows the nobleness which by nature is implanted in the human heart. It exhibits and testifies to the godlike qualities of the being who was made in the image of his Maker. The world is full of such acts. The book of Golden Deeds in which Charlotte Yonge has embalmed the memory of many an act of humanity, of patience, of self endurance, of bravery, tends to make us think better of humanity, helps to kindle the affections, and inspires us with emulation of imitating those deeds. But the act of Mary has another significancy. There is a quality in it which we put into our acts of mercy, self-sacrifice, and bravery. There is a quality in it which may be the very mark which is to distinguish our act as it distinguished hers; and that quality was the faith and love which were directed to the Saviour of the world. Without it the act was nothing. Without this quality we could not understand the commendation of the Saviour, and why it should be a memorial to all generations. It was the affections going forth to the Saviour; it was the homage which was paid Him as the Redeemer; it was the clinging to Him as the altogether lovely. A distinct act of faith to-day is a witness to the world in favour of Christian redemption. It was the great truth which was then dawning upon the world, that there was a Saviour, the Son of God, who had come to save man. Wherever this gospel was to be preached, wherever it was to be proclaimed that there are good tidings, wherever it was to be made known that there is mercy and life for man, there was this significant act of this woman to be told, because she saw this truth, because she thus proclaimed herself a believer in Him, a disciple of Him. She paid homage to Him in this character and office. (R. B. Fairbairn, D. D.)
The anointing at Bethany
Great love can impose great obligations.
I. The deed.
II. The significance of the deed. One only of those present at this transaction was competent fully to declare its import.
1. It was a useful work. Such is the first inscription. The word translated good means, primarily-fair, goodly, beautiful, as to external form and appearance. This it was, but the language implies more. It was moral excellence that distinguished the miracles and teachings of the Saviour, and the quality pertaining to them He ascribes to this humble performance. More precisely, however, the epithet refers to the effect and influence of the work possessing this quality. This is the ordinary sense of the word, where it is used to characterize the practice of piety among the followers of Christ.
2. It was a great work. She hath done what she could. The deed was co-extensive with her ability. To the eye that looked only upon the outward appearance, it seemed an act which nothing but its wasteful extravagance raised above insignificance. To the eye that searcheth hearts, it was grand, august, important. The value of a deed wrought upon Christ, or for the sake of Christ, though relative to us, is absolute to Him. If it he our best, though it were anothers least, it is great and precious when its perfume ascends to heaven.
3. It was an act of faith in a crucified Saviour.
III. The commemoration of the deed. For the most delicate service that mortal rendered Him on earth, our gracious Redeemer provides the most delicate reward. Upon the immediate disciples of our Lord the accomplishment of this declaration first devolved.
1. How exceedingly precious to Christ is the love of His people!
2. How precious to Christ is the memory of His people!
3. How great the jealousy of Christ for the good fame of His people!
4. How generously Christ estimates the offerings and services of His people! Mary was not so lavish of her ointment as Jesus of His praise. Be very sure that whatever others may do, He will put the best construction upon a work of faith and love wrought for His sake.
5. Learn how Christ would have us cherish the memory of His people. Records of good mens lives are among the meads which God hath most emphatically approved and blessed for the sanctification of believers. (C. W. Baird.)
The woman that anointed Jesus
I. From the words of this text we evidently perceive that our Lord distinctly foresaw the great progress which the gospel would soon make in the world.
II. From the text we learn that reputation for good works is desirable and valuable.
III. Also we learn that some seasons and circumstances may justify uncommon expense.
IV. What this woman now did in anointing the body of Jesus was very commendable.
V. With all His great and transcendent wisdom, Jesus did not disdain what we call the weaker sex; but allowed them to be capable of true and distinguished worth and excellence.
VI. The text gives no encouragement to those honours approaching to idolatry or altogether idolatrous, which some have since given to departed saints, both men and women.
VII. We have, in this history, an instance of the favour of our Lord for virtue.
VIII. This text teaches us to think and judge for ourselves, and to act according to the light of our own judgment and understanding, after having taken due care to be well informed, without paying too great deference to the favourable or the unfavourable sentences of others. (N. Lardner.)
True fame
No one likes to be forgotten. Our Lord was not induced to pronounce this eulogy-
1. By Marys social position.
2. By the intrinsic value of that which was presented to Him.
3. By the opinion of those who were present with Him at the time.
4. The great thing, the one thing to which Jesus looked, was the motive from which the action was performed. What a sublime prophecy that eulogium is! (W. M. Taylor D. D.)
The anointing of the feet of Jesus
Lessons:
1. Mans gifts to God are consecrated by love.
2. Profusion is not necessarily waste.
3. Amid the conflicting duties of life the immediate is best. She hath done what she could-not all that she could, but that which her hand found presently to do.
4. Our Lord not only accepts and commends the act and gift, but recompenses them in a royal manner. (H. M. Jackson.)
Profitable waste
That is profitable waste which-
I. Makes solid, although often unseen, preparation for the future.
II. Sacrifices worldly advantages at the call of God and duty.
III. Spends labour, and parts with possessions, in exchange for spiritual attainment.
IV. Surrenders life for a blessed immortality. (Anon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 6. Now when Jesus was at Bethany. On the…
6. Now when Jesus was at Bethany. On the Saturday before. Matthew goes back to an event that occurred at Bethany before the Lord's triumphal entry into Jerusalem, because he is about to relate the treachery of Judas, and it was brought to a crisis by that event. In the house of Simon the leper. Supposed to have been healed by Christ, and a relative of Martha, Mary and Lazarus. Compare the parallel accounts. It is not known certainly who he was.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain Mat 26:6-13; Mar 14:3-9; Joh 12:2-8. “Then they made…
THE SUPPER AT BETHANY
Mat 26:6-13; Mar 14:3-9; Joh 12:2-8. “Then they made for Him a supper there, and Martha served; and Lazarus was one of those sitting along with Him.” Matthew and Mark say that this supper was in the house of Simon the leper, at Bethany. I was in that house four months ago. It is still in quite a state of preservation, like so many houses in Palestine, being located in a cave at the base of Mount Olivet, which is utilized in the construction of the edifice, whose walls are adjusted to the dimensions and capacity of the cavern. We know nothing about Simon the leper, but he is believed to be one of the numerous lepers healed and saved by the blessed Benefactor.
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Joh 12:3. “Then, Mary, taking a pound of ointment of pure spikenard, very valuable, anointed, the feet of Jesus, and wiped His feet with her hair; and the house was filled with the odor of the ointment. Then one of His disciples, Judas Iscariot, the son of Simon, the one about to betray Him, says, Wherefore was not this ointment sold for three hundred denaria, and given to the poor?” The English word “penny,” E. V., is misleading in this passage, as our penny is only one cent. The denarion was a Roman coin, worth fifteen cents in our money. Hence the estimate of this ointment, which is here said to be very valuable, was forty-five dollars. The spikenard, from which this valuable myrrh was manufactured, was not indigenous in Palestine, but in Arabia Felix, where the ointment was made and exported.
“He said this, not because there was a care to him concerning the poor, but because he was a thief, and had the purse, and was accustomed to carry the contributions.” Why was Judas a thief at that time? Because he had already made up his mind to sell Jesus for money. How was that stealing? Because he had no idea that they could take Him, as he had seen them try it over and over, and never could put their hands on Him. Frequently He suddenly disappeared, passing unseen through the great wall of the temple, and recognized on the other side. Unfortunately for Judas, he held the most dangerous office ever conferred on mortal man — i. e., that of treasurer — which proved his ruin, because he gradually yielded to the love of money till he finally concluded to sell Jesus for filthy lucre, in that respect being guilty of stealing the fifteen dollars for which he sold Him, as he had no idea that they could take Him; but believing them to be a set of scoundrels, he concluded that he would just as well get their money when he had a chance.
“Then Jesus said, Let her alone; she hath kept it unto the day of My burial; for the poor you have always with you, and Me you have not always.” In less than two days from that supper, He was in the sepulcher and numbered with the dead. Hence the idea is that this anointing is really for His burial, which is now at hand.
Mar 14:8. “She hath done what she could.” O what a deep significance in this terse statement! Are you doing what you can for Jesus? If you can not go to Greenland, Ethiopia, or China, you can do some small part in the support and encouragement of those who can go. If you cannot preach like Paul, nor exhort like Apollos, you can go into the slums, pray for the dying, and tell the broken-hearted of Jesus. If you can not be a flaming evangelist, you can be an humble altar-worker. “She came beforehand to anoint My body for the burial. Truly I say unto you, that wherever this gospel may be preached in all the world, that which she did shall be told for a memorial of her.” Notoriety is a powerful incentive. Actuated by it, men have led armies, besieged cities, and desolated great countries. Erostratus burned down the great Temple of Diana at Ephesus, one of the seven wonders of the world, which was two hundred years in building, as he confessed under the gallows, for sheer notoriety. By this little, simple act of loving appreciation, thus manifested to the Prince of life, Mary immortalized her name, securing a commendatory mention in the pulpit throughout the whole earth, as the gospel moves on, peregrinating every land and brightening every sky.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain J. W. McGarvey's The Fourfold Gospel [CIV. Jesus Arrives…
J. W. McGarvey's The Fourfold Gospel [CIV. Jesus Arrives at Bethany].
P A R T S E V E N T H. LAST WEEK OF OUR LORD'S MINISTRY, THE FOURTH PASSOVER, THE CRUCIFIXION.
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CIV. JESUS ARRIVES AND IS FEASTED AT BETHANY. (From Friday afternoon till Saturday Night, March 31 and April 1, A. D. 30.) dJOHN XI. 55-57; XII. 1-11; aMATT. XXVI. 6-13; bMARK XIV. 3-9.
d55 Now the passover of the Jews was at hand: and many went up to Jerusalem out of the country before the passover, to purify themselves. [These Jews went up before the Passover that they might have time to purify themselves from ceremonial uncleanness before the feast. They were expected to purify before any important event ( Exo_19:10, Exo_19:11), and did so before the passover ( 2Ch_30:13-20), for those who were ceremonially unclean were excluded from it-- Joh_18:28.] 56 They sought therefore for Jesus, and spake one with another, as they stood in the temple, What think ye? That he will not come to the feast? 57 Now both the chief priests and the Pharisees had given commandment, that, if any man knew where he was, he should show it, that they might take him. [The decree of the Sanhedrin ordering the arrest of Jesus led the people to question as to whether he would dare to approach the city. But this mention of it and the stir and question which it created have a dark significance. It shows that the Jews generally were forewarned of the evil purpose of the Sanhedrin, and the dangers which surrounded Jesus. They were not taken unawares when their rulers told them to raise the cry "Crucify him!" And they raised it after they had due notice and time [568] for deliberation.] d1 Jesus therefore six days before the passover came to Bethany, where Lazarus was, whom Jesus raised from the dead. [The word "therefore" refers to the decree and consequent dangers just mentioned. Because his "hour" had come, Jesus went to face these dangers. We are told that he came to the house of Lazarus and that he kept near Lazarus because these facts emphasized the great miracle which roused the hatred of the Jews, and caused them more earnestly to seek the death of Christ. Jesus appears to have arrived in Bethany Friday afternoon, March 31, A. D. 30. It is likely that he spent the Sabbath day at that place, and that the supper mentioned below was given him after sunset on Saturday, which, according to Jewish reckoning, would be the beginning of Sunday. This supper is mentioned later by Matthew and Mark, but without any note of time to show that it belongs specifically where they put it. But John does give us a note of time. The Joh_12:12 shows that it was the night before the triumphal entry, and therefore we follow the chronology of John.] 2 So a6 Now when Jesus was in Bethany, dthey made him a supper there: ain the house of Simon the leper, dand Martha served; but Lazarus was one of them that sat at meat with him. [Who Simon the leper was is not known. It is not unlikely that he was one whom Jesus had healed, and that he united with the household of Lazarus in a joint effort to show gratitude unto the Lord for his goodness to this group of his friends.] b3 And while he was [there] as he sat at meat, there came aunto him a woman d3 Mary ahaving an alabaster cruse of exceeding precious ointment, bof pure nard very costly; d3 Mary therefore took a pound [a litra, a Greek weight containing nearly twelve ounces avoirdupois] of ointment of pure nard, very precious [Nard was a liquid perfume distilled from some odorous plant or plants and mingled with oil. It was sealed in flasks or alabaster boxes and imported from the far East], band she brake the cruse, and poured it over aupon bhis head. aas he sat at meat. dand anointed [569] the feet of Jesus, and wiped his feet with her hair [The cruse seems to have been a long-necked flask sealed with wax so tightly as to necessitate it being broken to extract the nard. These flasks were tasteful and costly objects such as women delight to possess. Many of them were so delicate that Pliny compares them to closed rosebuds, and the same writer, speaking of nard, reckons it as an instance of excessive luxury to anoint the feet or ankles with it]: and the house was filled with the odor of the ointment. [Thus the liberality of Mary contributed to the pleasure of all the guests. The odor of a good deed is generally diffusive.] 4 But Judas Iscariot, one of his disciples, that should betray him, saith, 5 Why was not this ointment sold for three hundred shillings, and given to the poor? 6 Now this he said, not because he cared for the poor; but because he was a thief, and having the bag took away what was put therein. a8 But when the disciples saw it, they bthere were some that had indignation among themselves, asaying, To what purpose is this waste? bTo what purpose hath this waste of the ointment been made? 5 For this ointment might have been sold afor much, bfor above three hundred shillings, and given to the poor. And they murmured against her. [It seems very likely that this murmuring was started by Judas Iscariot, for the murmurers fall in with his notions that the price of the ointment should be deposited in the poor fund. It is a singular thing that Jesus permitted a thief to occupy the office of treasurer. It is probable that Judas was honest when he was called to serve, but that same management and spirit of economy which made him fit for the place ruined him when he got it. Thus our strong points are often our weakest. The price of the pound of nard would be about fifty-one dollars of our money, but the purchasing power of money was then nearly ten times as great as it is now. The price here named agrees almost exactly with the figures at which Pliny rates the most costly nard.] a10 But Jesus perceiving it, dtherefore said, aunto them, bLet her [570] alone; aWhy trouble ye the woman? for she hath wrought a good work upon me. dSuffer her to keep it against the day of my burying. a12 For in that she poured this ointment upon my body, she did it to prepare me for burial. b8 She hath done what she could; hath anointed my body beforehand for the burying. [The expression "Suffer," etc., used by John, is taken by some as implying that all the ointment was not poured out, and that some of the apostles were endeavoring to persuade Mary to keep and sell what was left, and that Jesus ordered it kept to finish the embalming of his body which Mary had already begun. But there is nothing in the language to require such an interpretation. Jesus meant, "Let her use it rightly," using the word "keep" as in the expression, "keep the feast;" i. e., observe the ceremony. The words of Jesus about the ointment taken as a whole may be construed thus: "The sorrows of my coming passion oppress me ( Mat_26:38), and Mary, conscious of that sorrow, wishes to cheer me with the evidence of love and gratitude. She sympathizes with me as I approach the shadow of death, and anoints me beforehand for the burial. You do not begrudge what is given to the dead. You do not censure as extravagant what is spent for the embalming of a dear one. You yourselves would be ready enough to anoint me in this same manner after I am dead. So do not censure her because in the fullness of her sympathy she has anticipated the coming catastrophe and has anointed me beforehand."] d8 For the poor ye have always with you [ Deu_15:11]; band whensoever ye will ye can do them good: but me ye have not always. [There would be plenty of opportunities in which to do good to the poor, but the time for conferring a personal benefit upon Christ in the flesh was now limited to seven days. Thereafter gifts could only be given to Christ by bestowing them upon the poor.] 9 And verily I say unto you, Wheresoever the { athis gospel shall be preached in bthroughout the whole world, that also which this woman hath done shall be spoken of for a memorial of her. [Jesus here makes [571] prominent the different estimates which God and man place upon the same acts. That which the disciples had censured as a waste and that which they had regarded as worthy of rebuke was in his sight an action fit to be kept in everlasting remembrance as a model for the conduct of future generations throughout the whole earth, and he accordingly decreed that it be so kept in mind.] d9 The common people therefore of the Jews learned that he was there [in Simon's house]: and they came, not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead, 10 But the chief priests took counsel that they might put Lazarus also to death; 11 because that by reason of him many of the Jews went away [withdrew from the party headed by the Jewish rulers], and believed on Jesus. [The presence of the resurrected man and the Christ who had resurrected him both at one table greatly excited the curiosity of the multitudes who had come up to Jerusalem to attend the passover. When word of this supper spread among the people it was natural that they should slip out to Bethany to see the sight, and it was equally natural that seeing it they should believe in Jesus. This deflection of the common people gave a keener venom to the hatred of the rulers.]
[FFG 568-572]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Paul E. Kretzmann 1924 · Public Domain The anointing in Bethany:
The anointing in Bethany:
v. 6. Now, when Jesus was in Bethany, in the house of Simon the leper,
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v. 7. there came unto Him a woman having an alabaster box of very precious ointment, and poured it on His head as He sat at meat.
v. 8. But when His disciples saw it, they had indignation, saying, To what purpose is this waste?
v. 9. For this ointment might have been sold for much and given to the poor.
In order to complete his narrative, Matthew here relates a happening of the previous Saturday, Joh 12:1-8. When Christ came up to Bethany from Jericho, He took dinner with one Simon, otherwise unknown, who had formerly been a leper and had probably been healed by Jesus. According to one tradition, he was the father of Lazarus; according to others, the husband of Martha. While the dinner was in progress, and the guests, after the Oriental fashion, were reclining about the table, Mary, the sister of Lazarus and Martha, came into the room. In her hand she held an alabaster box of most costly ointment of spikenard, which she proceeded to pour out over the head of Jesus as He reclined at meat. Anointing with oil was the Old Testament method of denoting consecration to the Lord. It was used in the case of kings, priests, and prophets, Lev 8:12; 1Sa 10:1; 1Sa 16:13; 1Ki 19:16. It was also a distinction bestowed upon the guests of honor, Luk 7:46. Mary was not at all saving in her ministrations. She broke off the head of the alabaster flask, just as she had purchased it, and recklessly, lavishly, applied the precious aromatic, so that the whole room was filled with its odor. All of the disciples were taken aback and annoyed, muttering, Why this waste? But one of them, Judas, the treasurer of the apostles, who was a thief, was loudest in his objections. The nard, he indignantly remarks, might have been sold for much, possibly for three hundred denarii, and the money given to the poor. But his show of charity only served as a cloak for his covetousness. The money being in his care, it would be an easy matter to obtain some of it for his own uses.
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 Connecting Statement:
Connecting Statement:
This begins the account of a woman pouring expensive oil on Jesus before his death.
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Now
This word is used here to mark a break in the main story line. Here Matthew starts to tell a new part of the story.
Simon the leper
It is implied that this is a man whom Jesus had healed from leprosy. (See: Assumed Knowledge and Implicit Information)
he was reclining
"Jesus was lying on his side." You can use your language's word for the position people usually are in when they eat.
a woman came to him
"a woman came to Jesus"
alabaster jar
This is a costly container made of soft stone. (See: Translate Unknowns)
ointment
oil that has a pleasing smell
she poured it upon his head
The woman does this to honor Jesus.
What is the reason for this waste?
The disciples ask this question out of their anger over the woman's actions. AT: "This woman has done a bad thing by wasting this ointment!" (See: Rhetorical Question)
This could have been sold for a large amount and given
This can be stated in active form. AT: "She could have sold this for a large amount of money and given the money" (See: Active or Passive)
to the poor
Here "the poor" can be stated as an adjective. AT: "to poor people" (See: Nominal Adjectives)
translationWords
Bethany
leper
disciple
anger
waste
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 26:6-13 A similar anointing took place earlier in Galilee…
26:6-13 A similar anointing took place earlier in Galilee (Luke 7:36-50). Matthew’s insertion of the episode at this point (cp. John 12:1-8) sets the Jewish leaders’ murderous plotting (Matt 26:3-5) and Judas’s betrayal (26:14-16) in sharp contrast to the woman’s praiseworthy actions.
26:6 Simon, a man who had previously had leprosy: Jesus’ presence in the man’s home exhibited the forgiving, healing love Jesus often showed toward outcasts (see 8:7; 9:10).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.