THE ANOINTING AT BETHANY. - MARK 14: I-II.

GOLDEN TEXT.- She hath done what she could. - MARK 14:8.

TIME. -Consultation of priests and scribes at Jerusalem, and agreement of Judas to betray Jesus (vers. 1, 2, 10, 11), Tuesday evening, April 4, A. D. 30, just after the prophecy of the destruction of Jerusalem, and of the end of the world (Lessons XI. and XII., Third Quarter). The anointing at Bethany (vers. 3-9) was three days earlier (John 12:1), Saturday, April 1, soon after the healing of the blind men at Jericho (Lesson IV., Third Quarter), and the evening before his public entrance into Jerusalem.

PLACE.

Jerusalem, at the palace of Caiaphas, where the priests and scribes were plotting against Jesus; Bethany, where the supper was given, when Mary anointed him. PARALLEL ACCOUNTS.-The plotting against Jesus (vers. 1, 2, 10, 11) is recorded also, Matt. 26:1-5; 14-16. Luke 22: 1-6. The supper (3-9) in Matt. 26:6-13. John 12:2-8. For harmony of events, see Chart and Chronological Table.

INTRODUCTION.

After the discourse to the disciples (Lessons XI. and XII., Third Quarter), Jesus tells the disciples of his betrayal to be crucified at the feast of the passover, two days afterwards (Matt. 26: 1). At the same hour probably, his enemies at Jerusalem were plotting to arrest him (Matt. 26:3). The supper at Bethany was the immediate origin of the treachery of Judas (Mark 14:4, and John 12: 4, 5), and therefore it is given in this place.

1. After two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death.

Now after two days was the I unleavened bread: and the feast of the passover and the chief priests and the scribes

sought how they might take him with subtlety, and kill

1 Matt. 26: 2. Luke 22: 1. John 11:55; 13: 1.

EXPLANATORY.

I. The Conspiracy of the Rulers.- Vers. 1, 2. I. After two days. It was Tuesday evening, and the passover was Thursday evening. The feast of the passover and of unleavened bread. The passover meal was the beginning of the feast of unleavened bread, which lasted for seven days. The whole paschal week was termed the feast of unleavened bread: the passover was, strictly speaking, the 15th of Nisan, "the great day of the feast." - Cook. For account of passover, see next lesson. The chief priests and the scribes (members of the Sanhedrim) sought how they might take him. The meeting of the chief priests and the scribes for consultation was at the palace of Caiaphas, the high priest (Matt. 26: 3), (which tradition places on the "Hill of Evil Counsel "). From the fact that the council met at the palace of Caiaphas, and also that its session was in the evening, we may infer that it was an extraordinary meeting, held for secret consultation. This plotting was begun at least three months before, after the raising of Lazarus (John 11:47); and more recently the triumphal entry, the driving out the money

2. But they said, Not on the feast day, lest there be an uproar of the people.

him; for they said, Not during 2 the feast, lest haply there shall be a tumult of the people.

And while he was in Beth- 3 hav-any in the house of Simon the leper, as he sat at meat,

3. 'And being in Bethany, in the house of Simon the leper, as he sat at meat, there came a woman ing an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head.

1 Matt. 26:6. John 12: 1, 3. See Luke 7: 37.

there came a woman having ment of spikenard very costly:

an alabaster cruse of oint

and she brake the cruse, and

changers from the temple, the parables spoken against the Jewish leaders, seem to have enraged them, so that they felt that something must be done immediately to put a stop to his career. No doubt there was long debate. Some certainly opposed the putting him to death, as Joseph of Arimathea (Luke 23: 51), and Nicodemus (John 7: 50, 51), who were members of the Sanhedrim. For an instance of the debate in a like meeting for the same purpose, see John 11:46-51.-P. The first step in putting Christ to death was taken by the religious teachers of the Jewish nation. The very men who ought to have welcomed the Messiah were the men who conspired to kill him. They claimed to be "guides of the blind," and "lights of them which were in darkness." Yet they were the very men who crucified the Lord of glory! With all their boasted knowledge they were far more ignorant than the few Galilean fishermen who followed Christ. - Ryle. By craft. With subtlety. That is, by some secret plan that would secure possession of him without exciting the opposition of the people..

Barnes.

2. They said, Not on the feast day. Not merely the feast day; i.e., the day on which the passover was sacrificed and eaten, but at any time during the festal season, which lasted for seven days. On these occasions Jerusalem was thronged with pilgrims. - Abbott. They would keep him out of the way, entirely quiet, so long as the feast lasted, and after that would kill him. But at the very time they were saying, "Not during the feast," Christ was telling the disciples (Matt. 26:1-5) that he should be crucified at the time of the passover.-P. Lest there be an uproar. The rulers feared a popular rising on the part of those numerous friends who had come from a distance with him, and of whom they did not feel themselves the masters, as they did of the population of Jerusalem. - Godet. Before they separated, a message reached them from Judas, which shot a gleam of fierce joy into their hearts, while we may well imagine that it also filled them with something of surprise and awe. Farrar.

-

II. The Anointing of Jesus. Vers. 3-9. This anointing is not to be confounded with the anointing mentioned in Luke 7: 36-50. There is nothing in common between them, except the name of the householder, Simon; and this was a very common name in Palestine. The occasion, the time, the parties, and the spiritual significance are all different. The repetition of the incident is not at all strange. "An act of this kind, which had been once commended by our Lord (as in Luke), was very likely to have been repeated."- Abbott.

3. Being in Bethany. See Time. Jesus arrived in Bethany Friday; and the supper was Saturday evening, just after the close of the Jewish sabbath, and, as John expressly states (121), the evening before the triumphal entry into Jerusalem. Bethany. A village about two miles east of Jerusalem (John 11: 18), being on the other side of the Mount of Olives. It was the home of Mary and Martha, where Christ was wont to visit when in Jerusalem (Luke 10: 38-41. Matt. 21:17. Mark 11:11, 12). It was the scene of the resurrection of Lazarus (John, chap. 11), and of Christ's own ascension (Luke 24: 50). It is not mentioned in the Old Testament. Abbott. Simon the leper. Perhaps he had been healed of his leprosy by Jesus. He dwelt in Bethany. It is natural to suppose that he had made Jesus a feast in gratitude. According to a tradition, he was the father of Lazarus; according to others, he was the husband of Martha, or Martha was his widow. Very likely he was in some way related to the family of Lazarus. — Lange. Both families may have occupied the same house; or Simon may have been the owner, and Lazarus his tenant. Schaff. Mary and Martha served (John 12 : 2). There came a woman. Mary, the sister of Martha and Lazarus (John 12:3), not the woman in Luke 7, who was a sinner." The latter person is generally, but without reason, identified with Mary Magdalene, and the three women confounded. - Schaff. Having an alabaster box, or flask, called an alabaster; as we say, "a glass." 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. But the shape and material varied. Herodotus (3:20) mentions an "alabastron of fragrant oil". the precise expression in the text-sent among

66

other royal gifts of gold and purple by Cambyses to the king of Ethiopia. Cambridge Bible. Ointment of spikenard. The American portion of the Revision Committee would

render this "pure nard" (with marginal reading, or liquid nard). Spikenard, from which the ointment was made, was an aromatic herb of the valerian family (Nardo stachys jatamansi). It was imported from an early age from Arabia, India, and the Far East.-Smith. The ointment of nard was highly esteemed, and was a costly luxury.-P. Very precious. It was the costliest anointing oil of antiquity, and was sold throughout the Roman Empire, where it fetched a price that put it beyond any but the wealthy. Mary had bought a vase or flask of it containing twelve ounces (John 12:3).- Cambridge Bible. Compare the valuation put upon it by Judas: "three hundred pence," equal to £9, or $45,

-a

large amount for those days.-Schaff. The costliness of Mary's offering may best be seen from the fact that a penny (denarius, 15 to 17 cents) was in those days the day-wages of a laborer (Matt. 20: 2). In our day this would equal at least $300 or $400.. P. The value of the ointment only expressed the depth of her love. - Thomas. She brake the box; i.e., she broke the narrow neck of the small flask, and poured the perfume, first on the head and then on the feet of Jesus (John 12: 3) (the Oriental custom of reclining at table made the latter easier

than the former), drying them with the hair of her head. She did not wish to keep or hold back any thing. She offered up all, gave away all; and her "all" was a tribute worthy of a king. Maclear. It is the essence of true love to sacrifice all to its object. Did he pour out his soul unto death for us, and shall we think any box of ointment too precious to pour upon him? - Henry. Poured it on his head. Anointing with oil was a primitive custom of consecration (Gen. 18: 18). It was then used for the ritual consecration of priests; occasionally, also, of prophets. The anointing of the head was also a distinction which was conferred upon the guest of honor (Luke 7: 46), - not only among the Jews, but generally in the East, and among the ancients. 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. - Lange. Mary may have intended only to show this honor; but this action symbolized Christ's Messiahship, and had a deeper significance, as our Lord points out in ver. 8.-Schaff. Probably Mary could not speak her feelings; and yet, in view of what her Saviour was soon to suffer, she wanted him to be assured that their hearts and sympathies were with him in his great trial so soon to come. - -P. Even this was infinitely too little to satisfy the love of her who gave, or the dignity of Him to whom the gift was given. Farrar.

there were some that had in

4. And there were some that had indignation within | poured it over his head. But 4 themselves, and said, Why was this waste of the ointment made?

5. For it might have been sold for more than hundred pence, and have been given to the And they murmured against her.

three

poor.

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

66

1 See Matt. 18 28.

dignation among themselves,

saying, To what purpose hath this waste of the ointment

been made? For this oint- 5

above three hundred pence,

ment might have been sold for

and given to the poor. And they murmured against her. But Jesus said, Let her alone; 6

why trouble ye her? she hath wrought a good work on me.

4. Some that had indignation. St. Matthew (26:8) states that "the disciples" had indignation; St. Mark reports that " some had indignation; "St. John (12: 4), as knowing who had whispered the first word of blame, fixes the uncharitable judgment on "Judas Iscariot, Simon's son." The narrow, covetous soul of the traitor could see nothing in the lavish gift but a waste.' His indignation, partly real, partly affected, was perhaps honestly shared by some of his fellow-disciples, probably by those of the third group, with whom he came most into contact, and of whom we may well think as having a less glowing love, and narrower sympathies, than the others. Ellicott. Judas, we are told by John, was treasurer of the little company. They must have had a meagre purse; and it was too much for him to see all this money thrown away on the mere sentiment of love, when it might have gone into their treasury, from which he could steal it, for he was a thief. But he concealed his true motive, and gained the really good disciples over to his side by pleading high principle, the love of the poor. So ever are wicked men getting good men to favor their bad schemes by pretence of high motives. P. Why was this waste? Worldly men would of course agree with the idea of Judas, that money laid out in the cherishing or expression of mere devotional sentiment is "waste." There is no waste in any thing that helps the soul. Thomas. They who regard any large contribution to objects of Christian benevolence as waste, who would rebuke it and avoid it as thrown away, find themselves partaking of the spirit of Judas, and may soon be found also betraying the Master for sordid gain, even for one-half the amount they had grudged to his cause. Jacobus.

5. Three hundred pence. About $45. A penny here is the denarius, a Roman silver coin worth 15 to 17 cents. The wretch, who is just going to sell the only Son of God for 30 pence (pieces of silver), values at 300 a little ointment, perfume, and vapor. Quesnel. Been given to the poor. True; and it was also true that the individual who might be supposed to buy it could, instead of buying it, give his money to the poor. Must he not buy it, then? Must no one buy it? And must the poor cease to cull the plant, and prepare the perfume, that it may be sold to the rich? Must there be nothing used in life but the barest and most absolute necessaries? Must all fine arts and elegances be abolished? It is evident that the grumblers were taking extremely narrow views of what is good for human society in general, and for the poor in particular. — Morison. The true friends of the poor, who give most and do most for them, will always be found among those who do most for Christ. It is the successors of Mary of Bethany, and not of Judas Iscariot, who really "care for the poor.". Ryle. Murmured against her. Scolded her. De Wette. Addressed her harshly. - Meyer. They expressed their dissatisfaction, not only at but to her. - Alexander. The murmuring was without cause. It was the property of Mary. She had a right to dispose of it as she pleased, answerable not to them, but to God. They had no right over it, and no cause of complaint if it had been wasted. So Christians now are at liberty to dispose of their property as they please, either in distributing the Bible, in supporting the gospel, in sending it to heathen nations, or in aiding the poor. The world, like Judas, esteems it to be wasted. Like Judas, they are indignant. They say it might be disposed of in a better way. Yet, like Judas, they are interfering in that which concerns them not. Like other men, Christians have a right to dispose of their property as they please, answerable only to God. - Barnes.

6. Jesus said, Let her alone. Let her alone, is the language of sharp rebuke. Christ was indignant at the hypocrisy which made a pretended consideration of the poor an excuse for attacking and condemning an act of love towards himself. The answer of Jesus indicates the woman's cordial, unstudied sacrifice; and not hers only, but the offerings of humble loyalty and silent love to him in all the earth. And to all that sit at his feet an follow in his steps, in the spirit of her who poured the fragrant offering on his head, he is ready to speak the same benediction with his infinite love, hiding in it the sure promise of life everlasting.-F. D. Huntington. Why trouble ye her? This indicates

1

7. For 1ye have the poor with you always, and whensoever ye will ye may do them good: but me have not always.

ye

8. She hath done what she could: she is come aforehand to anoint my body to the burying.

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.

1 Deut. 15: II.

For ye have the poor always 7

with you, and whensoever ye

will ye can do them good: but me ye have not always. She 8 hath done what she could:

she hath anointed my body aforehand for the burying. And verily I say unto you, 9

Wheresoever the gospel shall be preached throughout the whole world, that also which this woman hath done shall be spoken of for a memorial of her.

1

that Mary was herself abashed and downcast by the criticism of the twelve. Perhaps, as Maurice says, "She could not herself have answered Judas Iscariot's complaining question." Abbott. She hath wrought a good work on me. Rather, a noble and beautiful work denoting a delicate and refined, almost artistic, sense of the fitness of things, which was lacking to the blunter perception of the rest.— Cambridge Bible. Christ measured the moral quality of the act by the motive, the disciples by its seeming utility. -Schaff. To express love to Christ, is to render a good work unto Christ. - Abbott. Ít was a good work. For (1) Love in the heart must express itself, must make some sacrifice for the loved. (2) There is great value to those that receive these expressions. Sympathy with the poor, expressed by gifts, is worth many times the same gifts without the sympathy. There is great hunger in the world for expressions of affection; and the world would be vastly happier if the affection really existing between parents and children, husbands and wives, pastors and people, teachers and taught, were more often and more fully expressed. (3) Love is increased by expressing it. Scarcely any thing can awake into conscious activity our love for Jesus so much as making sacrifices for-him.-P.

7. Ye have the poor with you always. You will have plenty of opportunities to aid them; and the more they did for their Master, the more they would do for the poor, for the poor are left in his stead, and through them will be expressed the increased love of the Master. It is the want of love, not of money, that allows any poor to suffer; so that all gifts to Christ which increase our love will increase the gifts to the poor. -P. Christ, who became poor that he might make many rich, teaches that there are more ways of doing good than almsgiving. All heavenly charity is not bound up in bags of flour. Try to measure the amount of bread which would have been provided by the 300 pence with the fragrance that was exhaled from this woman's deed into millions of weary hearts among the poorest of the poor.- Ker. This act ought not to be cited to defend expensive modes of worship at the cost of neglecting the poor. - Schaff.

8. She hath done what she could. This praise is more precious than the ointment, coming from such an one as Christ. It is like that which he passed upon the poor widow: "She hath cast in all that she had." Blessed are they of whom the Master will say, "They have done what they could." But how different is the spirit of those, who, instead of doing what they can, are always complaining of inability, and finding fault with God! Jacobus. Come aforehand to anoint my body to the burying. She has anticipated the hour of my decease; anointing my body before death, and thus preparing it for burial. It is worthy of note that this was all the anointing which our Lord's body received from the hand of Mary or her female friends, inasmuch as he had risen before they reached the sepulchre with their spices. It was, therefore, in verity an anointing beforehand, although she was not aware of the full import of her act of love. - - Owen.

9. Wheresoever this gospel. The tidings of salvation, with special reference to Christ's death, just alluded to.-Schaff. Preached throughout the whole world. A prediction of the world-wide preaching of his death. This also that she hath done

a memorial. Fulfilled to the letter. It is right to record and remember the good deeds of those who love Christ; but when the desire to be put on record enters, the ointment is spoiled. This is the only case where such a promise is made: therefore the incident has a weighty lesson, and holds up a noble example.-Schaff. The deeds and titles of many a king and emperor and general are as completely forgotten as if written in the sand; but the grateful act of one humble Christian woman is recorded in two hundred and twenty-five different languages, and is known all over the globe. The praise of man is but for a few days: the praise of Christ endureth forever. The pathway to lasting honor, is to honor Christ. Ryle. The pyramids shall moulder to the dust, monuments of brass and marble shall decay, but the monument here raised to this woman's excellence shall stand forever. — Dr. Thomas.