Mark 14:6

Mark

THE ALABASTER BOX

Mar 14:6 - Mar 14:9.

John’s Gospel sets this incident in its due framework of time and place, and tells us the names of the actors. The time was within a week of Calvary, the place was Bethany, where, as John significantly reminds us, Jesus had raised Lazarus from the dead, thereby connecting the feast with that incident; the woman who broke the box of ointment and poured the perfume on the head and feet of Jesus was Mary; the first critic of her action was Judas. Selfishness blames love for the profusion and prodigality, which to it seem folly and waste. The disciples chimed in with the objection, not because they were superior to Mary in wisdom, but because they were inferior in consecration.

John tells us, too, that Martha was ‘amongst them that served.’ The characteristics of the two sisters are preserved. The two types of character which they respectively represent have great difficulty in understanding and doing justice to one another. Christ understands and does justice to them both. Martha, bustling, practical, utilitarian to the finger-tips, does not much care about listening to Christ’s words of wisdom. She has not any very high-strung or finely-spun emotions, but she can busy herself in getting a meal ready; she loves Him with all her heart, and she takes her own way of showing it. But she gets impatient with her sister, and thinks that her sitting at Christ’s feet is a dreamy waste of time, and not without a touch of selfishness, ‘taking no care for me, though I have got so much on my back.’ And so, in like manner, Mary is made out to be a monster of selfishness; ‘Why was not this ointment sold for three hundred pence, and given to the poor?’ She could not serve, she would only have been in Martha’s road if she had tried. But she had one precious thing which was her very own, and she caught it up, and in the irrepressible burst of her thankful love, as she saw Lazarus sitting there at the table beside Jesus, she poured the liquid perfume on His head and feet. He casts His shield over the poor, unpractical woman, who did such an utterly useless thing, for which a basin of water and a towel would have served far better. There are a great many useless things which, in Heaven’s estimate, are more valuable than a great many apparently more practical ones. Christ accepts the service, and in His deep words lays down three or four principles which it would do us all good to carry with us into our daily lives. So I shall now try to gather from these utterances of our Lord’s some great truths about Christian service.

I. The first of them is the motive which hallows everything.

‘She hath wrought a good work on Me.’ Now that is pretty nearly a definition of what a good work is, and you see it is very unlike our conventional notions of what constitutes a ‘good work.’ Christ implies that anything, no matter what are its other characteristics, that is ‘on’ Him, that is to say, directed towards Him under the impulse of simple love to Him, is a ‘good work’; and the converse follows, that nothing which has not that saving salt of reference to Him in it deserves the title. Did you ever think of what an extraordinary position that is for a man to take up? ‘Think about Me in what you do, and you will do good. Do anything, no matter what, because you love Me, and it will be lifted up into high regions, and become transfigured; a good work.’ He took the best that any one could give Him, whether it was of outward possessions or of inward reverence, abject submission, and love and trust. He never said to any man, ‘You are going over the score. You are exaggerating about Me. Stand up, for I also am a Man.’ He did say once, ‘Why callest thou Me good?’ not because it was an incorrect attribution, but because it was a mere piece of conventional politeness. And in all other cases, not only does He accept as His rightful possession the utmost of reverence that any man can do Him, and bring Him, but He here implies, if He does not, as He almost does, specifically declare, that to be done for His sake lifts a deed into the region of ‘good’ works.

Have you reflected what such an attitude implies as to the self-consciousness of the Man who took it, and whether it is intelligible, not to say admirable, or rather whether it is not worthy of reprobation, except upon one hypothesis-’Thou art the everlasting Son of the Father,’ and all men honour God when they honour the Incarnate Word? But that is aside from my present purpose.

Is not this conception, that the motive of reverence and love to Him ennobles and sanctifies every deed, the very fundamental principle of Christian morality? All things are sanctified when they are done for His sake. You plunge a poor pebble into a brook, and as the sunlit ripples pass over its surface, the hidden veins of delicate colour come out and glow, and the poor stone looks a jewel, and is magnified as well as glorified by being immersed in the stream. Plunge your work into Christ, and do it for Him, and the giver and the gift will be greatened and sanctified.

But, brethren, if we take this point of view, and look to the motive, and not to the manner or the issues, or the immediate objects, of our actions, as determining whether they are good or no, it will revolutionise a great many of our thoughts, and bring new ideas into much of our conventional language. ‘A good work’ is not a piece of beneficence or benevolence, still less is it to be confined to those actions which conventional Christianity has chosen to dignify by the name. It is a designation that should not be clotted into certain specified corners of a life, but be extended over them all. The things which more specifically go under such a name, the kind of things that Judas wanted to have substituted for the utterly useless, lavish expenditure by this heart that was burdened with the weight of its own blessedness, come, or do not come, under the designation, according as there is present in them, not only natural charity to the poor whom ‘ye have always with you,’ but the higher reference of them to Christ Himself. All these lower forms of beneficence are imperfect without that. And instead of, as we have been taught by authoritative voices of late years, the service of man being the true service of God, the relation of the two terms is precisely the opposite, and it is the service of God that will effloresce into all service of man. Judas did not do much for the poor, and a great many other people who are sarcastic upon the ‘folly,’ the ‘uncalculating impulses’ of Christian love, with its ‘wasteful expenditure,’ and criticise us because we are spending time and energy and love upon objects which they think are moonshine and mist, do little more than he did, and what beneficence they do exercise has to be hallowed by this reference to Jesus before it can aspire to be beneficence indeed.

I sometimes wish that this generation of Christian people, amid its multifarious schemes of beneficence, with none of which would one interfere for a moment, would sometimes let itself go into manifestations of its love to Jesus Christ, which had no use at all except to relieve its own burdened heart. I am afraid that the lower motives, which are all right and legitimate when they are lower, are largely hustling the higher ones into the background, and that the river has got so many ponds to fill, and so many canals to trickle through, and so many plantations to irrigate and make verdant, that there is a danger of its falling low at its fountain, and running shallow in its course. One sometimes would like to see more things done for Him that the world would call ‘utter folly,’ and ‘prodigal waste,’ and ‘absolutely useless.’ Jesus Christ has a great many strange things in His treasure-house-widows’ mites, cups of water, Mary’s broken vase-has He anything of yours? ‘She hath wrought a good work on Me.’

II. Now, there is another lesson that I would gather from our Lord’s apologising for Mary, and that is the measure and the manner of Christian service.

‘She hath done what she could’; that is generally read as if it were an excuse. So it is, or at least it is a vindication of the manner and the direction of Mary’s expression of love and devotion. But whilst it is an apologia for the form, it is a high demand in regard to the measure.

‘She hath done what she could.’ Christ would not have said that if she had taken a niggardly spoonful out of the box of ointment, and dribbled that, in slow and half-grudging drops, on His head and feet. It was because it all went that it was to Him thus admirable. I think it is John Foster who says, ‘Power to its last particle is duty.’ The question is not how much have I done, or given, but could I have done or given more? We Protestants have indulgences of our own; the guinea or the hundred guineas that we give in a certain direction, we some of us seem to think, buy for us the right to do as we will with all the rest. But ‘she hath done what she could.’ It all went. And that is the law for us Christian people, because the Christian life is to be ruled by the great law of self-sacrifice, as the only adequate expression of our recognition of, and our being affected by, the great Sacrifice that gave Himself for us.

‘Give all thou canst! High Heaven rejects the lore

Of nicely calculated less or more.’

But whilst thus there is here a definite demand for the entire surrender of ourselves and our activities to Jesus Christ, there is also the wonderful vindication of the idiosyncrasy of the worker, and the special manner of her gift. It was not Mary’s métier to serve at the table, nor to do any practical thing. She did not know what there was for her to do; but something she must do. So she caught up her alabaster box, and without questioning herself about the act, let her heart have its way, and poured it out on Christ. It was the only thing she could do, and she did it. It was a very useless thing. It was an entirely unnecessary expenditure of the perfume. There might have been a great many practical purposes found for it, but it was her way.

Christ says to each of us, Be yourselves, take circumstances, capacities, opportunities, individual character, as laying down the lines along which yon have to travel. Do not imitate other people. Do not envy other people; be yourselves, and let your love take its natural expression, whatever folk round you may snarl and sneer and carp and criticise. ‘She hath done what she could,’ and so He accepts the gift.

Engineers tell us that the steam-engine is a very wasteful machine, because so little of the energy is brought into actual operation. I am afraid that there are a great many of us Christian people like that, getting so much capacity, and turning out so little work. And there are a great many more of us who simply pick up the kind of work that is popular round us, and never consult our own bent, nor follow this humbly and bravely, wherever it will take us. ‘She hath done what she could.’

III. And now the last thought that I would gather from these words is as to the significance and the perpetuity of the work which Christ accepts.

‘She hath come beforehand to anoint My body to the burying.’ I do not suppose that such a thought was in Mary’s mind when she snatched up her box of ointment, and poured it out on Christ’s head. But it was a meaning that He, in His tender pity and wise love and foresight, put into it, pathetically indicating, too, how the near Cross was filling His thought, even whilst He sat at the humble rustic feast in Bethany village.

He puts meaning into the service of love which He accepts. Yes, He always does. For all the little bits of service that we can bring get worked up into the great whole, the issues of which lie far beyond anything that we conceive, ‘Thou sowest not that body that shall be, but bare grain . . . and God giveth it a body as it hath pleased Him.’ We cast the seed into the furrows. Who can tell what the harvest is going to be? We know nothing about the great issues that may suddenly, or gradually, burst from, or be evolved out of, the small deeds that we do. So, then, let us take care of the end, so to speak, which is under our control, and that is the motive. And Jesus Christ will take care of the other end that is beyond our control, and that is the issue. He will bring forth what seemeth to Him good, and we shall be as much astonished ‘when we get yonder’ at what has come out of what we did here, as poor Mary, standing there behind Him, was when He translated her act into so much higher a meaning than she had seen in it.

‘Lord! when saw we Thee hungry and fed Thee?’ We do not know what we are doing. We are like the Hindoo weavers that are said to weave their finest webs in dark rooms; and when the shutters come down, and not till then, shall we find out the meanings of our service of love.

Christ makes the work perpetual as well as significant by declaring that ‘in the whole world this shall be preached for a memorial of her.’ Have not ‘the poor’ got far more good out of Mary’s box of ointment than the three hundred pence that a few of them lost by it? Has it not been an inspiration to the Church ever since? ‘The house was filled with the odour of the ointment.’ The fragrance was soon dissipated in the scentless air, but the deed smells sweet and blossoms for ever. It is perpetual in its record, perpetual in God’s remembrance, perpetual in its results to the doer, and in its results in the world, though these may be indistinguishable, just as the brook is lost in the river and the river in the sea.

But did you ever notice that the Evangelist who records the promise of perpetual remembrance of the act does not tell us who did it, and that the Evangelists who tell us who did it do not record the promise of perpetual remembrance? Never mind whether your deed is labelled with your address or not, God knows to whom it belongs, and that is enough. As Paul says in one of his letters, ‘other my fellow-labourers also, whose names are in the Book of Life.’ Apparently he had forgotten the names, or perhaps did not think it needful to occupy space in his letter with detailing them, and so makes that graceful, half-apologetic suggestion that they are inscribed on a more august page. The work and the worker are associated in that Book, and that is enough.

Brethren, the question of Judas is far more fitting when asked of other people than of Christians. ‘To what purpose is this waste?’ may well be said to those of you who are taking mind, and heart, and will, capacity, and energy, and all life, and using it for lower purposes than the service of God, and the manifestation of loving obedience to Jesus Christ. ‘Why do ye spend money for that which is not bread?’ Is it not waste to buy disappointments at the price of a soul and of a life? Why do ye spend that money thus? ‘Whose image and superscription hath it?’ Whose name is stamped upon our spirits? To whom should they be rendered? Better for us to ask ourselves the question to-day about all the godless parts of our lives, ‘To what purpose is this waste?’ than to have to ask it yonder! Everything but giving our whole selves to Jesus Christ is waste. It is not waste to lay ourselves and our possessions at His feet. ‘He that loveth his life shall lose it, and he that loseth his life for My sake, the same shall find it.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

14:6-8 Jesus defended the woman’s action. That the disciples would always have the poor among them did not minimize Jesus’ concern for the poor. The opportunity to minister directly to Jesus was limited. Only hours remained! She chose the best thing she could do with her perfume.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 14:6 . ἐν ἐμοί , in me ( cf. Mat 17:12 ), for the more usual εἰς ἐμέ (in Mt., and imported into Mk. in T.R.).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

(6) She hath wrought a good work on me.—“Good” in the sense of “noble,” as implying the higher form of goodness. The use of the word here is peculiar to St. Mark.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And Jesus said, let her alone,.... Jesus knowing the secret indignation of some of his disciples, and their private murmurings at the woman, and their continual teasings of her, because of the expense of the ointment, said to them, as the Arabic and Ethiopic versions read; or "to the disciples", as the Persic, let the woman alone, cease to chide and reprove her for what she has done;

why trouble ye her? why do you grieve her, by charging her with imprudence and extravagance, as if she had been guilty of a very great crime? she is so far from it, that

she hath wrought a good work on me; she has done me an honour; expressed faith in me, and shown love to me, and ought to be commended, and not reproved; See Gill on Mat 26:10.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

6 And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me.

Ver. 6. {See Trapp on "Mat 26:10"}

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.

It appears from St. John (Joh_12:7) that our Lord here addressed himself pointedly to Judas in the words, Let her alone; ... she hath wrought a good work on me, a work worthy of all praise and honor. "What," says Cornelius a Lapide, "what more noble, than to anoint the feet of him who is both God and man? Who would not count himself happy, if it were permitted to him to touch the feet of Jesus and to kiss them?

HOMILIES BY A. ROWLAND Ver. 6. "She hath wrought a good work on me.

Describe the feast in the house of Simon the leper, and distinguish the incident from that which is recorded in Luke 7. Indicate Mary"s reasons for loving the Lord, with all her heart and soul and strength, and show that this act of exquisite self-abandonment was the natural expression of her love. Learn from the subject the following lessons:

I THAT AN ACT WHICH IS PLEASING TO OUR LORD MAY BE MISCONSTRUED AND CONDEMNED BY HIS DISCIPLES. All the disciples were guilty of murmuring against Mary, but John points out that Judas Iscariot began it. Entrusted with the bag in which the common fund was kept, he had carried on for some time past a system of petty thievery. It has been suggested that, as our Lord knew his besetting sin of avarice, it would have been kinder not to have put this temptation in his way. There is, however, another aspect of this question. Evil habits are sometimes conquered by a tacit appeal to honor and generosity. An outward habit may be got rid of by removal of temptation, but absence of temptation does not root out the sin. In effect our Lord said to Judas, "I know your sin, but yet I put this money in your charge; for surely you would not rob the poor, defraud your brethren, and dishonor me!" This appeal might have saved Judas; but he yielded to his sin till it damned him. Such a man would be likely to feel aggrieved at this generous act of Mary"s. He felt as if he had been personally defrauded. He knew that if this spikenard, which had vanished in a few minutes of refreshing fragrance, had been sold he would have had the manipulation of the proceeds. Therefore he was angry with Mary, and angry with the Lord, who had not rejected her offering. We can easily understand the feeling of Judas. But how was it the disciples reechoed his complaint? They sided with him, although they certainly were not actuated by his base motive. Well, we all know that if a word of censure be uttered in the Church it swiftly spreads, and is like leaven, which soon leavens the whole lump. Suspicion and slander find easier access to men"s hearts than stories of heroism and generosity. Weeds seed themselves more rapidly than flowers. The disciples had more to justify their fault-finding than we sometimes have. They were plain peasants, who had never known the profusion of modern life, and they were aghast at the idea of such a prodigality of luxury as this. From all they knew of their Lord they supposed that he would have preferred the relief of the poor to any indulgence for himself, and that he himself would have been disposed to say, "To what purpose is this waste?" Many now imagine that they can infallibly decide what will please or displease their Lord, yet in their condemnation of others they are often mistaken. Mary, no doubt, was discouraged and disappointed. Her gift had been the subject of thought and prayer, and now that her opportunity had come for presenting it she eagerly seized it. She was prepared for the sneers of the Pharisees; but surely the disciples would be glad to see their Lord honored. At their rebuke her heart was troubled; her eyes filled with tears as she thought, "Perhaps they are right. I ought to have sold it." Then Jesus looked on her with loving approval, and threw over her the shield of his defense.

II THAT ANY SERVICE WHICH IS THE OFFSPRING OF LOVE TO THE LORD IS ACCEPTABLE TO HIM. He perfectly understood and approved her motive, and therefore was pleased with her offering. Whether it came in the fragrance of this ointment, or in the form of three hundred pence, was of comparatively little consequence. It meant, "I love thee supremely," and therefore he was glad. Naturally so. When a child brings you the relic of some feast which you would rather not have, yet because it has been saved from love to you, you eat it with as much gusto as if it were nectar from Olympus. Why? Because you judge of the gift from the love it expresses; and this, in an infinitely higher sphere, our Lord also does. Unlike us, he always knows what the motive is, and about many an act condemned by his disciples he says, "She hath wrought a good work on me." Kalon , translated "good," means something beautiful, noble, or lovely. Mary"s act was not ordered by the Law, nor dictated by precedent, nor suitable to everybody; but for her, as an expression of her love, it was the most beautiful thing possible. She poured her heart"s love on Jesus when she poured the spikenard from the broken cruse.

III THAT A GIFT OR ACT PROMPTED BY LOVE TO THE LORD MAY HAVE FAR MORE EFFECT THAN WE DESIGN. "She is come aforehand to anoint my body to the burying." Some argue from this that Mary knew Jesus was about to be crucified, and would rise again from the dead, so that this would be the only time for such anointing. I doubt that. Probably she had no distinct, ulterior design when she simply did what her love prompted. But in commending her Jesus in effect said, "In this act she has done more than you think more than she herself imagines; for she is anointing me for my burial." In God"s Word we find that we are credited for the good or for the evil latent in our actions, by Divine justice or in Divine generosity. We read of some standing before the Judge of quick and dead who are amazed at the issues of their half-forgotten acts for or against the Savior. "When saw we thee a hungred or athirst?" etc. This was the principle on which Christ attributed to Mary"s act a result she could not have foreseen.

CONCLUSION. This is true of evil as of good. There is not a sin you commit but it may beget other sins, and in effect as well as in memory the words are true, "The evil that men do lives after them." For the far-reaching effects of sinful words and deeds, of which he may know nothing till the day of judgment, the sinner is responsible to God. What an encouragement is here to steadfast continuance in well-doing! That which has the smallest immediate result may have the greatest ultimately. The story of Mary"s inexpressible love has had far greater effect in blessing the world than the distribution of three hundred pence among the poor, which human judgment might have preferred. A.R.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Jesus defends the woman:

v. 6. And Jesus said, Let her alone; why trouble ye her? She hath wrought a good work on Me.

v. 7. For ye have the poor with you always, and whensoever ye will, ye may do them good; but Me ye have not always.

v. 8. She hath done what she could; she is come aforehand to anoint My body to the burying.

v. 9. Verily I say unto you, Wheresoever this Gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her.

With all this denunciation being heaped upon her, the woman stood patiently waiting to hear the verdict of Christ. And she was not disappointed in her trust. In a shorter manner than usual, Jesus takes her part and defends her against the senseless attacks of the prosaic disciples and of the greedy Judas: Let her alone; why do you serve her with molestations? Their unwarranted interference in a matter which, after all, concerned Him and the woman only was extremely distasteful to Him. He wants them to stop nagging her. And not only that: A good work has she performed toward Me. He is pleased with the attention He has received at her hands. Always they had the poor with them, and if they were so anxious to do them good, there would be plenty of opportunities. He does not want to discourage true neighborly love and altruism; He rather implies that the willing-minded will find enough outlet for all benevolent feelings. But in the present instance it was to be remembered that the Lord would not always stay with His disciples and the others in the old familiar, visible intercourse. The woman has thought of that possibility and done what she could to show her devotion while the Savior was yet with them. And, at the same time, she has anticipated the preparations for His burial by pouring this ointment upon His head. His death and burial would take place very soon, and she was not any too soon with her deed of kindness. And Jesus adds a very impressive word, saying that this simple deed would be thought of and spoken of in the entire world, wherever the news of Him, the Gospel, would be proclaimed. Note: Jesus predicts that the Gospel as such, as the news of Him and of His labors for mankind, will be preached, a promise which is extremely comforting to us in the midst of the attacks that are made on the transmitted gospels; and He states that the Gospel will be preached in the whole world, that the glorious news of man’s redemption through the blood of the Savior would not be withheld from anyone. This double truth was the best, the most cheering comfort which He could have given the woman.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Why are you troubling her?

Jesus rebukes the guests for questioning this woman's action. This can be written as a statement. AT: "You should not trouble her!" (See: Rhetorical Question)

the poor

This refers to poor people. AT: "poor people" (See: Nominal Adjectives)

Truly I say to you

This indicates that the statement that follows is especially true and important. See how you translated this in Mark 3:28.

wherever the gospel is preached

This can be stated in active form. AT: "wherever my followers preach the gospel" (See: Active or Passive)

what this woman has done will be spoken of

"what this woman has done will also be spoken of"

translationWords

trouble

anoint

amen

good news

preach

world

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

6. Ἄφετε αὐτήν. This must mean Let her alone rather than “Allow her”; sinite eam (Vulg.). It was too late to prevent her.

κόπους παρέχετε. Κόπος is a “blow,” and hence “worry” or “wear and tear”; Luk 11:7; Gal 6:17. So also in papyri.

καλόν ἔργον. “It was a beautiful act that she wrought on Me.”

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

6.] ἄφετε αὐτ., also common to John, but as addressed to Judas.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

6. καλὸν ἔργον ἡργάσατο ἐν ἐμοί—it is a good work that she wrought on me. καλὸν ἔργον is emphatic, contrasted with their depreciation of what she had done. It is not estimated by our Lord according to a utilitarian standard, by which it would have little or no value. But he was at a crisis of his life when it was of the utmost value to him to know that he had won a place in a human heart. And for any one to be reckless or even extravagant, not calculating, in the expression of this was to him a good turn. It was the fragrance of a loving heart that was brought to him by the costly nard. Generally, Jesus would have men serve him in the persons of his poor. But such a vicarious transfer always involves reflection, and sometimes spontaneousness is worth more than reflection.

ἠργάσατο, instead of εἰργάσατο, Tisch. WH. א* B* D 69, 150. ἐν ἐμοί, instead of εἰς ἐμέ, Tisch. Treg. WH. RV. and almost all sources.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Good. See on Mt 26:10.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.