a woman came to him having an alabaster jar of very expensive ointment, and she poured it on his head as he sat at the table. But when his disciples saw this, they were indignant, saying, “Why this waste? For this ointment might have been sold for much, and given to the poor.”
However, knowing this, Jesus said to them, “Why do you trouble the woman? She has done a good work for me. For you always have the poor with you; but you don’t always have me. For in pouring this ointment on my body, she did it to prepare me for burial.
Geneva Bible translators 1599 · Public Domain On vv7, 8, 10, 11, 12 These boxes were of alabaster, which in old time…
These boxes were of alabaster, which in old time men made hollow to put in ointments: for some write, that alabaster keepeth ointment without corruption, Pliny, book 13, chapter 1.
For these things were done before Christ came to Jerusalem: and yet some think that the Evangelists recite two histories.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv7–12 7 There came unto him a woman having an…
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.
Ver. 7. An alabaster box of very precious, &c.] Pliny telleth us that they were wont to keep the most costly ointments in boxes of alabaster. And Herodotus reckoneth μυρου αλαβαστρον, an alabaster box of ointment, among the precious things that Cambyses the Persian sent for a present to the king of Ethiopia. Mary thought nothing too costly for Christ. {See Trapp on "Joh 12:3"}
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.
William Burkitt 1703 · Public Domain On vv8, 10 That is, when Judas, and some other disciples whom…
That is, when Judas, and some other disciples whom he had influenced, saw this action, they murmured; particularly Judas blamed this holy woman for needless prodigality, and did tacitly reflect upon Christ himself, for suffering that wasteful expence. O! how doth a covetous heart think everthing too good for Christ: he that sees a pious action well done, and seeks to undervalue it, show himself possessed with a spirit of envy. Judas’s invidious spirit makes him censure an action which Christ highly approved.
Learn thence, That men who know not our hearts, may through ignorance or prejudice, censure and condemn those actions which God doth commend and will graciously reward. Happy for this poor woman that she had a more righteous judge to pass sentence upon her action than wicked Judas!
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 On vv7–12 There came unto him a woman,.... By some thought…
There came unto him a woman,.... By some thought to be the same that is spoken of in Luk 7:37, and by most, to be Mary, the sister of Lazarus, Joh 12:3, which may be true; for it is possible that one and the same woman, might perform a like action at different times; for to neither of the above, at the same time, will the following agree: not to the former, for though that was done in the house of one Simon, yet not Simon the leper, but Simon the Pharisee; who though he had a particular respect for Christ, which few of that sect had, yet appeared to be then of a Pharisaical spirit; that was done in Galilee, this near Jerusalem in Bethany; the woman there anointed the feet of Christ, but this woman poured the ointment on his head; nor did any such conversation as here follow upon it, between Christ and his disciples; but what discourse was had on that occasion, was between Simon and Christ. Not to the latter, for that does not appear to be done in Simon's house, but rather in the house of Lazarus; no mention is made of the alabaster box, nor was the ointment poured on his head, but on his feet; besides, that was done six days before the passover, whereas this was but two; moreover, Judas only objected to that, but the disciples in general had indignation at this; and though the objections to it, and Christ's defence of it, are much in the same language, in one place as in the other, yet it was no unusual thing with Christ, to make use of the same words on a like incident, or when the same objections were made. The fact here recorded, is the same as in Mar 14:3, where it stands in the same order as here, and seems to have been done at the supper, of which mention is made, Joh 13:2, when Satan entered into Judas, and put it into his heart to betray his master, the account of which follows this here:
having an alabaster box of very precious ointment; Mark calls it, "ointment of spikenard", Mar 14:3, which was very odorous, and of a very fragrant smell; see Sol 1:12. Some there render it, "pure nard"; unadulterated, unmixed, sincere and genuine; others, "liquid nard", which was drinkable, and easy to be poured out; and some "Pistic" nard, so called, either from "Pista", the name of a place in India, from whence it was brought, as some think; or as Dr. Lightfoot, from "Pistaca", which is the maste of a tree (c), and of which, among other things, Pliny says (d), the ointment of nard was made. The Persic version in both places read it, "ointment of Gallia"; and the just now mentioned writer (e), speaks of "nardum Gallicum", "Gallic nard", which is what may be meant by that interpreter; but be it what ointment it will; it was ointment, very precious: very costly, and of a very great price; for the disciples observe, it might have been sold for more than three hundred pence: and for the better preserving of such ointments incorrupt, they used to be put into vessels made of "alabaster" (f); though some think not the matter, but the form of these vessels is referred to; and observe, that vessels of gold, silver, and glass, for this use, being made in the form of "alabasters", were called by that name; and that this might be made of the latter, since Mark says, that she brake the box; not into pieces, for then she could not be said to pour it out; but either the top, or side of it: though some critics observe, that the word signifies no more, than that she shook it, that the thicker parts of the ointment might liquify, and be the more easily poured out. The Arabic version has omitted that clause, and the Syriac, Persic, and Ethiopic, read it, "she opened it"; that is, as the Persic adds, "the top of the vessel": she took off the covering of the box, or took out the stopple,
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and poured it on his head, as he sat at meat: which was usually done at festivals, or at any considerable entertainments, as at weddings, &c.
"Says Rab, they "pour ointment on the heads of the doctors"; (the gloss is, the women put ointment on the heads of the scholars;) says R. Papa to Abai, does the doctor speak of the ointment of the bridechamber? He replies, thou orphan, did not thy mother cause for thee, that "they poured out ointment on the heads of the doctors", at thy wedding? for lo! one of the Rabbins got a wife for his son, in the house of R. Bar Ula; and they say, that R. Bar Ula got a wife for his son in the house of one of the Rabbins, , "and poured ointment on the head of the doctors" (g):''
to this custom are the allusions in Psa 23:5. The pouring of this ointment on the head of Christ was emblematical of his being anointed with the oil of gladness above his fellows; of his having the holy Spirit, and his gifts and graces without measure; which, like the ointment poured on Aaron's head, that ran down to his beard, and the skirts of his garments, descends to all the members of his mystical body: and was a symbol of the Gospel, which is like ointment poured forth; and of the sweet savour of the knowledge of Christ, which was to be diffused, throughout all the world, by the preaching of it; and was done by this woman in the faith of him, as the true Messiah, the Lord's anointed, as the prophet, priest, and king of his church.
(c) T. Bab. Gittin, fol. 69. 1. Gloss. in ib. (d) Hist. Nat. l. 13. c. 1. (e) Ib. c. 2. & l. 12. c. 12. (f) Plin. Nat. Hist. l. 13. 2. & 36. 8. (g) T. Bab. Cetubot, fol. 17. 2.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv8, 11, 12 His disciples seeing it, had indignation, saying - It…
His disciples seeing it, had indignation, saying - It seems several of them were angry, and spoke, though none so warmly as Judas Iscariot.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv7–12 Verse 7. There came unto him a woman] There…
Verse 7. There came unto him a woman] There is much contention among commentators about the transaction mentioned here, and in Joh 12:3; some supposing them to be different, others to be the same. Bishop Newcome's view of the subject I have placed at the end of the chapter.
Some think that the woman mentioned here was Mary, the sister of Lazarus; others Mary Magdalene; but against the former opinion it is argued that it is not likely, had this been Mary the sister of Lazarus, that Matthew and Mark would have suppressed her name. Besides, say they, we should not confound the repast which is mentioned here, with that mentioned by John, Joh 12:3. This one was made only two days before the passover, and that one six days before: the one was made at the house of Simon the leper, the other at the house of Lazarus, Joh 12:1-2. At this, the woman poured the oil on the head of Christ; at the other, Mary anointed Christ's feet with it. See Clarke on Mr 14:3, and See Clarke on Mt 26:75
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv7, 8, 10, 11 A woman. This was Mary, the sister of Lazarus.…
A woman. This was Mary, the sister of Lazarus. (St. John xii. 3.) (Bible de Vence) --- It is not the use, but the abuse of things, which is blameworthy. That man is not to be blamed, who does not exceed the rules followed by good, honourable, and conscientious men, with whom he associates. What, therefore, in some is often reprehensible, in another is highly commendable. A good reputation is a sweet perfume, which a man merits for his worthy deeds; and whilst he follows the footsteps of Christ, he may justly be said to anoint our Redeemer’s feet with a most precious ointment. (St. Augustine)
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).
Daniel D. Whedon 1874 · Public Domain On vv7–12 7. Came… a woman — John informs us that…
7. Came… a woman — John informs us that she was Mary the sister of Lazarus. The other evangelists are less explicit, as they say but little about the family of Lazarus. It seems as if Mary was not at the feast, but entered unexpectedly.
Alabaster box — Alabaster is a sort of white marble of much beauty and polish. It was a costly article, and was supposed to possess a special virtue for preserving ointment. Of this, ointment-boxes were first made. Afterward they retained the same name, even when the material was different, as glass or metal. The box was rather a vial with a long neck, and hence Mark says she poured the ointment, or rather oil, by breaking, namely, the neck of the vial; John says she anointed, additionally, his feet. This she could easily do, for it must be remembered that our Saviour did not sit in a modern chair, but reclined on a couch at meat.
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Ointment — This was the nardine unguent, made from the spikenard; and was of costly value, being customarily used for a perfuming application to give softness and agreeable odour to the skin.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv7, 8, 10, 12 7. a woman having an alabaster box of very…
7. a woman having an alabaster box of very precious ointment] “Then took Mary a pound of ointment, very costly” (John). “Ointment of spikenard, very precious” (Mark). The “alabaster box” was “a flask of fragrant oil;” the special kind of ointment named by the Evangelists—nard or spikenard—was extracted from the blossoms of the Indian and Arabian nard-grass (Becker’s Gallus).
These alabastra or unguent-flasks were usually made of the Oriental or onyx alabaster, with long narrow necks, which let the oil escape drop by drop, and could easily be broken (Mar_14:3). But the shape and material varied. Herodotus (iii. 20) mentions an “alabastron of fragrant oil”—the precise expression in the text—sent among other royal gifts of gold and purple by Cambyses to the king of Æthiopia.
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The costliness of Mary’s offering may be judged from this. The other Evangelists name three hundred pence or denarii as the price; (St Mark says, “more than three hundred pence”). Now a denarius was a day’s wages for a labourer (see ch. Mat_20:2); equivalent, therefore, to two shillings at least of English money; hence, relatively to English ideas, Mary’s offering would amount to £30. It was probably the whole of her wealth.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv7–12 (7) There came unto him a woman.—We learn from…
(7) There came unto him a woman.—We learn from St. John (Joh_12:3) that this was Mary the sister of Lazarus. It is hardly conceivable (unless we conjecture that she came in veiled, and that St. John alone knew her) that the writers of the first two Gospels, or those from whom they derived their knowledge, could have been ignorant who she was, and we can only see in their suppression of the name an example of the singular reticence which sealed their lips as to every member of the family at Bethany. A prevalent tradition or conjecture in the Western Church has identified the sister of Lazarus with the woman that was a sinner, of Luke 7, and, on this assumption what we now read was a repetition of an offering of love that had been made before. Of this, however, there is not the shadow of proof (see Notes on Luk_7:37-38). It may well have been, on the other hand, that the household of Bethany had heard of that act, and that this suggested the way in which love and gratitude now manifested themselves.
An alabaster box of very precious ointment.—The box was probably a vase of the material described as alabaster (according to one etymology, however, that word described originally the shape of the vase, as made without handles, and was subsequently extended to the material of which such vases were commonly made), with the lid cemented down, so as not to admit of extraction like a cork or stopper. St. John (Joh_12:3) describes the quantity as a pound (litra=about twelve ounces); and both St. John and St. Mark add that it was “of spikenard.” The word so rendered, however (pistikè), is found only in those two passages (Mar_14:3, Joh_12:3), and it is open to question whether it bears this meaning, or means “pure, genuine, unadulterated.” The “nard” so described is identified by botanists with the Nardostachys jatamansi, the sumbul of India, but was probably applied by Greeks and Romans to other perfumes. The value of the ointment is roughly estimated afterwards at three hundred denarii (Joh_12:5). Such preparations, like genuine âtar of roses in the modern East, consisting, as they did mainly, in the essential oils of carefully cultivated flowers, often fetched an almost fabulous price. The fact that Mary had such an unguent by her indicates that the household of Bethany belonged to the comparatively wealthy class, and so agrees with the general impression left by the record of John 11. It is a probable conjecture that a like costly unguent had been used in embalming the body of the brother who had so recently been raised from the dead, and that this gave a special point to our Lord’s comment on the act. St. Mark adds that she broke or crushed the vessel in order to pour out the ointment; St. John, that she anointed His feet, and wiped them with her hair.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv7–12 A woman. St. John identifies her as Mary the…
A woman. St. John identifies her as Mary the sister of Lazarus and Martha. Why the synoptists omit her name is not known; it is equally uncertain why St. John makes no mention of Simon. None of the synoptists notice Lazarus, though St. Luke names Martha and Mary. (Luk_10:38, Luk_10:39) It may have been at the time a matter of prudence or delicacy not to draw attention to them by name. But there is no discrepancy. One narrative supplements the other, and it is best to be thankful for what we have, and not to be over curious concerning points not explained. An alabaster box (alabastron). A cruse or flask made of alabaster, which is a white calcareous spar resembling marble, but setter and more easily worked. These cruses were generally round shaped, with a long narrow neck, the orifice of which was sealed. It may be the breaking of this seal to which St. Mark refers in his account, (Mar_14:3) when he says that "she brake the box." Very precious ointment (murou). St. Mark calls it "pistic nard," rendered in our version "spikenard." The word in our text seems to be used for any salve or ointment which contained myrrh as one of its ingredients. Nard is found in Syria, the Himalayas, and other parts of India. From its root a strong scented unguent was made, which, being imported from a long distance, was very costly. Poured it on his head. It is to be noted that in the original there is no "it" after "poured;" so there is nothing to imply that the whole was poured upon his head. This helps to reconcile this account with that of the fourth evangelist (Morison). St. John tells that she anointed his feet, which was unusual; she first anointed his head, and then his feet, wiping the latter with her long flowing hair. Anointing the head was not an uncommon way of honouring distinguished guests; but Mary had another thought in her mind which the Lord discerned (ver. 12). As he sat at meat; as he reclined at table. The Jews had adopted the Roman mode of eating. (comp. Mat_22:10, where the word rendered "guests" is "the recumbent St. Matthew does not mention that a special supper was arranged for him, (Joh_12:1) as if to do him honour.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv7–12 7. There came a woman. Mary, the sister of…
7. There came a woman. Mary, the sister of Lazarus. See John 12:3. An alabaster box. A vase. Of precious ointment. Of spikenard, very costly and precious. It was worth 300 pence, or denarii, equivalent, when we consider the change in money values, to $300 now. Poured it on his head. She broke the vase and emptied it. See Mark.
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.
C. I. Scofield 1917 · Public Domain On vv7, 12 No contradiction of Joh 12:3 is implied. The ordinary…
head
No contradiction of Joh 12:3 is implied. The ordinary anointing of hospitality and honour was of the feet Luk 7:38 and head Luk 7:46 But Mary of Bethany, who alone of our Lord’s disciples had comprehended His thrice repeated announcement of His coming death and resurrection, invested the anointing with the deeper meaning of the preparation of His body for burying. Mary of Bethany was not among the women who went to the sepulchre with intent to embalm the body of Jesus.
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woman i.e. Mary of Bethany.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v10 Christ’s defense of the woman:
Christ’s defense of the woman:
v. 10. When Jesus understood it, He said unto them, Why trouble ye the woman? for she hath wrought a good work upon Me.
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v. 11. For ye have the poor always with you; but Me ye have not always.
v. 12. For in that she hath poured this ointment on My body she did it for My burial.
v. 13. Verily I say unto you, Wheresoever this Gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.
Whether these remarks were made in a subdued tone of voice so as to be inaudible to Christ, or whether He was so engrossed with His thoughts that He did not catch their exact wording, is immaterial. But He knew of the secret ungracious mumbling as well as of the angry remark of Judas. Immediately He arose to Mary’s defense. They should not cause her any unpleasantness, they should not make her feel bad "by confusing her conscience, disturbing her love, or by disparaging her noble act of sacrifice. " It was not only a kind, but a good, a noble deed which she had done. It was not a mere impulsive act, and, whether she had a presentiment of coming evil, having understood the prophecies of Jesus concerning His death better than the disciples, or whether she merely meant to honor the chief guest, she had succeeded beyond her intentions in actually embalming Him with this ointment for His burial. To judge harshly in regard to many a deed, involving also expenditures, made for the honoring of Jesus and for the beautifying of His services, shows a lack of proper understanding of real, unselfish love toward Him. As for the poor, they are always with us, and there is always opportunity, and usually need, of doing them a kindness, but the bodily presence of Christ was shortly to be removed from the disciples, and all evidences and proofs of kindness toward His person would then be a thing of the past. Solemnly He declares that the woman’s deed of kindness, since it flowed from a heart full of faith and love, would be spoken of in her remembrance wherever this Gospel would be proclaimed, in the whole world. Note: Jesus knew, with the certainty of the omniscient God, that the Gospel would be preached throughout the world. He knew that the kindness of this woman would become a subject of discussion wherever such proclamation would take place. He thereby gave the most tactful and incidentally the most serious encouragement to all such as are willing to serve Him in a similar manner.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv10, 12 Why are you troubling this woman?
Why are you troubling this woman?
Jesus asks this question as a rebuke of his disciples. AT: "You should not be troubling this woman!" (See: Rhetorical Question)
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Why are you
All occurrences of "you" are plural and refer to the disciples. (See: Forms of You)
the poor
This can be stated as an adjective. AT: "poor people" (See: Nominal Adjectives)
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv7, 8, 12 26:7 The jar of expensive perfume was a burial…
26:7 The jar of expensive perfume was a burial ointment (see Mark 16:1; Luke 23:56–24:1; John 12:1-7; 19:38-42) made of nard, which was harvested in India. The value of this jar of perfume was nearly a year’s wages (John 12:5).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.