“ ^{Mark 14:3} And being in Bethany in the house of Simon the leper, as He sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on His head. ⁴And there were some that had indignation within themselves, and said, Why was this waste of the ointment made? ⁵For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her.”

As the time when Jesus will lay down His life draws near, the expressions of the people are taking a different form – one that is more in keeping with the reason He was sent into the world. Previous to this, in His triumphal entry into Jerusalem, the cries of the people were more lofty: “Hosanna; Blessed is he that cometh in the name of the Lord: Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest” (Mk 11:9-10). Four of His disciples had asked Him about the decimation of the Temple, His coming, and the end of the world (Matt 24:3; Mk 13:3-4). In all of this Jesus was being readied for “the hour” in which He would make reconciliation for the sins of the world. The events were being orchestrated to minister to the Son, and also in order that He might speak more pointedly of things pertaining to His death and resurrection. As Jesus moves toward those closing hours, He does not withdraw from the public, but remains active. Yet, His predilection for His disciples and those who loved Him is every evident. He is spending His time in the Temple (Mk 11:11,15-16,27; 12:35; 13:1), and with His disciples and those who love Him (Mk 11:11; 13:3; 14:3). As He draws nearer to the appointed hour, He will be even more particular about those with whom He spends His time, confining Himself to the twelve, and finally, following Judas’ departure, the eleven. We learn from this that there does come a time when trafficking among the ungodly is no longer appropriate. Even as with our Lord, there are occasions that call for holy associations, when the distractions of the ungodly, no matter how needful they may appear, are no longer appropriate. Blessed is the person who can detect them.

BEING IN BETHANY. Both Matthew and Mark speak of this event as taking place after He had arrived in Bethany. Mark says, “being in Bethany,” and Matthew says “when Jesus was in Bethany” (Matt 26:6). John’s account of the event says that Jesus came to Bethany “six days before the Passover” (John 12:1). Some have thought this to be a contradiction, for Mark says this was “two days” before the Passover (14:1). However, John is defining when Jesus first went into Bethany, then records this event as taking place after His arrival there. John does provide considerably more details concerning the days of Jesus prior to His death (John 12:1-19:15 – i,e, 8-1/3 chapters, or 40% of the Gospel of John).

SIMON THE LEPER. This is intended to distinguish this man from Simon the Pharisee (Luke 7:39-40), Simon the Canaanite (Matt 10:4), Simon the Lord’s half brother (Matt 13:55), Simon of Cyrene (Matt 27:32), and Simon Peter (Matt 16:16). He was not a leper at the time, for it was unlawful to eat with a leper, for they were not permitted to be in the public (Lev 13:46; Num 5:2). He had no doubt been healed of his leprosy by the Lord or one of His disciples.

John says that a special supper was made for Jesus, adding that Martha served, and that Lazarus was at the table with Jesus (John 12:2). This does not suggest they were at Martha’s house, as in Lk 10:38. She was rather serving the meal in Simon’s house, inferring they might have been related. Some suggest that Lazarus had been raised from the dead sometime within the previous thirty days. It is certain it was only a short time before this that Jesus brought him back from the dead. This very supper was probably a recognition of that great miracle. If this is the case, the people had no idea that Jesus was on the verge of His death.

HE SAT AT MEAT. Behold the calmness and serenity of the Lord. He thankfully ate a meal while on the verge of His death! The peace that this reveals is most remarkable – and yet this is the very peace that Jesus gives to His disciples (John 14:27).

THERE CAME A WOMAN. This is not the same incident recorded by Luke. His account regards a sinful woman who came into the house of Simon the Pharisee, not Simon the leper (Lk 7:36-37). Luke’s record also covered a period during which John the Baptist was still baptizing the people (John 7:29). That incident also preceded Jesus going throughout “every city and village, preaching and showing the glad tidings of the kingdom of God” (Lk 8:1). Jesus did not do such preaching following this event. Therefore, it is obvious that this is a different account.

John tells us that this woman was Mary, the sister of Lazarus (John 12:3). Not a syllable of Scripture suggests she was a “sinner” like the woman of Luke’s account.

AN ALABASTER BOX OF OINTMENT. Both Matthew and Mark state that the woman brought an “alabaster box.” Matthew says it contained “very precious ointment” (Matt 26:7). Mark says “ointment of spikenard very precious.” John says “a pound of ointment of spiknard, very costly” (John 12:3). Alabaster is a type of marble, white in color, and nearly transparent. It was frequently used in old time for preserving various kinds of ointment. Thd words “precious” and “costly” indicate that the contents were of great value, and exceedingly difficult to obtain. Spikenard was made from a herb that grew in the Indies, and was distinguished for its agreeable smell. A “pound” was equivalent to about ½ liter, being equal to a little less that a pint. This was, then, a highly rare and costly perfume, given totally to Jesus.

Mark says “she brake the box,” or “broke the jar.” ^NIV That means the contents were not recoverable – everything in the container was expended on Jesus. Matthew and Mark say she “poured it on His head” (Matt 26:7). John says Mary “anointed the feet of Jesus, and wiped His feet with her hair” (John 12:3). John’s record is only a more detailed account of the anointing, and in no way conflicts with the other Gospel accounts. John’s account accents the tenderness of Mary, and therefore provides more detail.

Taking the three accounts together, we get a marvelous picture of the value Mary attached to the Lord Jesus. We know that she was one who eagerly sat at His feet, taking His word in as a treasure to be desired. Jesus said of that occasion that Mary had “chosen the good part” (Lk 10:39-42). Mary was not only unashamed to sit at Jesus’ feet, she also was forward to give Him what was valuable, forfeiting its worth for Him. Additionally, she was not ashamed to pour precious ointment upon Him in public, and even to anoint his feet with that ointment, and then dry them with her hair. Such a display of affection is so noteworthy that John makes special mention of it in giving the record of Lazarus being raised from the dead: “It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick” (John 11:2) Writing his Gospel around fifty years after these events (supposed to be about 85 A.D.), John, as moved by the Holy Spirit, still had a vivid memory of this event.

“⁴ And there were some that had indignation within themselves, and said, Why was this waste of the ointment made?”

SOME HAD INDIGNATION. Not only was this deed seen by those in the house with Jesus, there was also the smell of the ointment, drawing undeniable attention to what had been done. John says of this event, “and the house was filled with the odor of the ointment” (John 12:3). Thus, a number of things have been noticed. (1) Mary breaks the alabaster box. (2) She poured the ointment on Jesus head. (3) She anointed His feet with the ointment. (4) She dried His feet with her hair. (5) The house is filled with the pungent fragrance of this rare and costly perfume. It was all more than many could take, and thus they began to talk among themselves, giving an assessment of something done to and for Jesus.

Some versions read that they spoke “in anger,” ^NRSV“angrily said,” ^CSB“disdained among themselves,” ^GENEVA“dissatisfied among themselves,” ^MRDand “displeased within themselves.” ^YLT The word “indignation” means “to feel pain, grieve,” ^THAYER“be angry, displeased, express displeasure or vexation.” ^FRIBERG The English word “indignation” means “intense deep-felt resentment or anger aroused by annoyance at or displeasure with or scorn over something that actually is or is felt to be unjust or unworthy or mean.” ^WEBSTER Synonyms for this word include “anger, fury, mad, rage, and wrath.” I give these definitions to underscore the strength of the word. What Mary did aggravated many who saw it. It stirred them within as being something that simply was not right. In their judgment, it was foolish, unthoughtful, rash, and stupid. It made them angry that such a thing had even taken place. It was obnoxious, objectionable, detestable, repulsive, and gross. All of that is in this word – a term that accurately depicted the impact of this tender deed upon “some” that saw it: i.e. “there were some that had indignation.”

HIS DISCIPLES WERE INDIGNANT. Matthew says this response was registered among Jesus’ disciples: “But when His disciples saw it, they had indignation” (Matt 26:8). The entire incident upset the disciples, so that they reasoned and thought foolishly.

During the ministry of Jesus, and prior to the day of Pentecost, the disciples were known to respond inappropriately to certain things. (1) When the woman with the issue of blood touched Jesus garment, and He said “Who touched Me,” His disciples said, “Thou seest the multitude thronging Thee, and sayest Thou, Who touched Me?” (Mark 5:31). (2) Before Jesus fed the five thousand, His disciples said, “Send them away” (Mark 6:36). (3) When the people brought little children to Jesus that He should touch them, “His disciples rebuked those that brought them” (Mk 10:14). (4) Once when Jesus said they were going to go into Judaea again, His disciples responded, “Master, the Jews of late sought to stone thee; and goest thou thither again?” (John 11:8). Such responses were no doubt a grief to Jesus.

WHY THIS WASTE? Other versions read, “Why was this fragrant oil wasted?” ^NKJVand “Why was the ointment wasted in this way?” ^NRSV Every version of Scripture uses the word “wasted” or “waste.” What does the word mean, and what were the disciples saying? In the Greek language, the word from which “waste” is translated means, “utter destruction, a perishing, ruin,” ^THAYERand “destruction as a result of disregard for the value of something.” ^FRIBERGThe English definition of the word is “squander, consume, to allow to be used inefficiently or become dissipated.” ^WEBSTER This does not refer to merely discarding something, like throwing it in the garbage can. It refers to rendering something totally useless, like burning it up or pulverizing it. If it is money, it would be spending it all, so that there is nothing left.

So far as those who made this observation were concerned, there could not possibly have been a more foolish thing to do. Mary had squandered a rare and precious commodity, pouring it upon Jesus head, and anointing His feet with it. She had also broken the alabaster box that had contained the ointment, which was also a valuable item. Both the container and what was contained in it had been lost, and there was no way to recover them.

THE REASON FOR THE RESPONSE. Such responses were not common for the disciples, and it is even difficult to identity them. Yet, it is necessary to consider them, and make some observations about them. How is it that someone could be with Jesus so much, and yet think and speak in such a way? It was because their understanding had not yet matured. However, as innocent as this might appear to be, it was nothing less that the mind of the flesh, expressing its hostility against God. As it is written, “the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be” (Rom 8:7).

Believers are warned about this mind set, reminding them that if they live “after the flesh,” they will “die” (Rom 8:5-13). No child of God has passed beyond the ability to be swept up in foolish reasoning. This is owing to the lack of a perfect grasp upon the truth – which grasp will only take place when we are freed from the confines and restrictions of this “earthen vessel.” This does not mean that we are always apt to make foolish observations. It does mean that we must arm ourselves with the mind of Christ to reduce that liability.

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

IT MIGHT HAVE BEEN SOLD. Not content to leave Mary alone, the disciples reasoned on what she had done, offering an alternative to the deed she had wrought. Knowing that the ointment was valuable, they suggested it could have been sold for “three hundred denarii.” ^NKJV A single denarius, or “pence,” was equivalent to a day’s wages (Matt 20:2). That being the case, we are speaking of an amount equal to about 82% of a year’s wages. If we considered an average annual wage of $30,000, that would be an amount equal to about $25,000. We are not, then, speaking of a fragrance worth one or two hundred dollars. Considering a “pound of spikenard” to be roughly equivalent to twelve fluid ounces, that would be perfume valued at about $2,100 an ounce in today’s currency. Now, just how would you respond to a person pouring $25,000 worth of perfume on a someone‘s head, and then anointing his feet with it? Well, if it was anyone but Jesus, you might consider it better to sell it.

GIVEN TO THE POOR. John tells us that Judas actually made this comment. “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?” (John 12:4-5). Putting the Gospel accounts together, it appears as though Judas made this suggestion, and the other disciples picked it up and began to talk among themselves about a more considerate use of the ointment. To the flesh, this seemed like a most reasonable solution. However, that was not the motive that drove Judas, even though it may well have been the one that moved the disciples to so reason. John continues with this editorial comment: “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” (John 12:6).

Judas was the treasurer of the disciples, who “had the bag,” or “had the money box” ^NKJV(John 13:29). Early in His ministry, after He had fed the five thousand, Jesus referred to Judas as “a devil” (diabolos, not demon) – that is, he was Satan in the flesh (John 6:70). In His prayer in Gethsemane, Jesus also referred to Judas as “the son of perdition” (John 17:12). On the night of His betrayal, when Jesus spoke to His disciples concerning the benefits that would come upon them, He was careful to say, “Ye are not all clean” (John 13:11, and “I speak not of you all” (John 13:18). However, the disciples did not yet see this, and so they were influenced by the words of Judas.

Here we are faced with another liability of living “after the flesh.” When thoughtless people wander into the forbidden area of the flesh, thinking out of synch with the Lord, they at once become vulnerable to the influences of the wicked. Foolish sayings and causes can be embraced by such people, so that they are often found to speak against the very elect of God, feeling free to unjustly criticize and malign them. No person is exempt from such influence who quenches or grieves the Spirit, choosing to “live after the flesh” (Rom 8:12).

THEY MURMURED AGAINST HER. Other versions read, “They criticized her sharply,” ^NKJV“they were scolding her,” ^NASB“they rebuked her harshly,” ^NIVand “they censured and reproved her” ^AMPLIFIED They did not keep their words to themselves, but spoke harshly against Mary, with whom they were very familiar. How it must have grieved her – but still more the Savior, whom she adorned with such sensitivity and sacrificial love. This is the manner of the flesh, which has no regard for the tender of heart, but chooses to speak rashly and critically when it is wholly improper to do so. We do well to remember the words of Jesus concerning the least of those who believe on Him. “But whoso shall offend one of these little ones which believe in Me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea” (Matt 18:6).

THE DEVALUING OF SERVING CHRIST. This was not the last time those who spent their all on Jesus were derided for doing so. Many a servant of Christ who possessed either ability or resources has been criticized for giving their all to Him. There are many people, even ones claiming to be religious, who consider giving one’s ability to Christ and the furtherance of His Gospel as a waste of that ability. Ponder a musician devoted to making psalms, hymns, and spiritual songs come alive with their talent. Or, a gifted writer or speaker devoted to communicating the truth of God. What of a person who would “rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness” (Psa 84:10). Perhaps it is one who chooses to leave the business world and devote himself to a more lowly occupation in order to give more of his time to the Lord. In

heaven, such decisions are counted precious, while among those who have a love for this present evil world, they are considered foolish.

Such judgments are also rendered against those who give their resources to the Lord in a manner that does not comport with the worldly mind set. Or, those who choose to spend what the world considers to be an inordinate amount of time with the children of God, and in the hearing and discussion of matters pertaining to life and godliness. Such precious souls are viewed as radical, and even cultic, by those who have ears, yet cannot hear.