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Mark 14:3
Verse
Context
Jesus Anointed at Bethany
2“But not during the feast,” they said, “or there may be a riot among the people.” 3While Jesus was in Bethany reclining at the table in the home of Simon the Leper, a woman came with an alabaster jar of expensive perfume, made of pure nard. She broke open the jar and poured it on Jesus’ head.
Sermons
William MacDonaldWilliam MacDonald
Jim Cymbala
Robert ConstablePhil Beach Jr.
Favell Lee Mortimer
John Nelson DarbySummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Alabaster box - Among critics and learned men there are various conjectures concerning the alabaster mentioned by the evangelists: some think it means a glass phial; others, that it signifies a small vessel without a handle, from α negative and λαβη, a handle; and others imagine that it merely signifies a perfume or essence bottle. There are several species of the soft calcareous stone called alabaster, which are enumerated and described in different chemical works. Spikenard - Or nard. An Indian plant, whose root is very small and slender. It puts forth a long and small stalk, and has several ears or spikes even with the ground, which has given it the name of spikenard: the taste is bitter, acrid, and aromatic, and the smell agreeable. Calmet. Very precious - Or rather, unadulterated: this I think is the proper meaning of πιστικης. Theophylact gives this interpretation of the passage: "Unadulterated hard, and prepared with fidelity." Some think that πιστικη is a contraction of the Latin spicatae, and that it signifies the spicated nard, or what we commonly call the spikenard. But Dr. Lightfoot gives a different interpretation. Πιστικη he supposes to come from the Syriac פיסתקא pistike, which signifies the acorn: he would therefore have it to signify an aromatic confection of nard, maste, or myrobalane. See his Hebrew and Talmudical Exercitations; and see Scheuchzer's Physica Sacra. She brake the box - Rather, she broke the seal. This is the best translation I can give of the place; and I give it for these reasons: 1. That it is not likely that a box exceedingly precious in itself should be broken to get out its contents. 2. That the broken pieces would be very inconvenient if not injurious to the head of our Lord, and to the hands of the woman. 3. That it would not be easy effectually to separate the oil from the broken pieces. And, 4. That it was a custom in the eastern countries to seal the bottles with wax that held the perfumes; so that to come at their contents no more was necessary than to break the seal, which this woman appears to have done; and when the seal was thus broken, she had no more to do than to pour out the liquid ointment, which she could not have done had she broken the bottle. The bottles which contain the gul i attyr, or attyr of roses, which come from the east, are sealed in this manner. See a number of proofs relative to this point in Harmer's Observations, vol. iv. 469. Pouring sweet-scented oil on the head is common in Bengal. At the close of the festival of the goddess Doorga, the Hindoos worship the unmarried daughters of Brahmins: and, among other ceremonies, pour sweet-scented oil on their heads. Ward's Customs.
Jamieson-Fausset-Brown Bible Commentary
And being in Bethany, in the house of Simon the leper, as he sat at meat, there came a woman--It was "Mary," as we learn from Joh 12:3. having an alabaster box of ointment of spikenard--pure nard, a celebrated aromatic--(See Sol 1:12). very precious--"very costly" (Joh 12:3). and she brake the box, and poured it on his head--"and anointed," adds John (Joh 12:3), "the feet of Jesus, and wiped His feet with her hair: and the house was filled with the odor of the ointment." The only use of this was to refresh and exhilarate--a grateful compliment in the East, amid the closeness of a heated atmosphere, with many guests at a feast. Such was the form in which Mary's love to Christ, at so much cost to herself, poured itself out.
John Gill Bible Commentary
And being in Bethany,.... A place about two miles from Jerusalem, whither he retired after he had took his leave of the temple, and had predicted its destruction; a place he often went to, and from, the last week of his life; having some dear friends, and familiar acquaintance there, as Lazarus, and his two sisters, Martha and Mary, and the person next mentioned: in the house of Simon the leper; so called because he had been one, and to distinguish him from Simon the Pharisee, and Simon Peter the apostle, and others; See Gill on Mat 26:6; as he sat at meat there came a woman; generally thought to be Mary Magdalene, or Mary the sister of Lazarus: having an alabaster box of ointment of spikenard; or "pure nard", unmixed and genuine; or liquid nard, which was drinkable, and so easy to be poured out; or Pistic nard, called so, either from "Pista", the name of a place from whence it was brought, or from "Pistaca", which, with the Rabbins, signifies "maste"; of which, among other things, this ointment was made. Moreover, ointment of nard was made both of the leaves of nard, and called foliate nard, and of the spikes of it, and called, as here, spikenard. Now ointment made of nard was, as Pliny says (w), the principal among ointments. The Syriac is, by him, said to be the best; this here is said to be very precious, costly, and valuable: and she brake the box. The Syriac and Ethiopic versions render it, "she opened it"; and the Persic version, "she opened the head", or "top of the bottle", or "vial": and poured it on his head; on the head of Christ, as the same version presses it; See Gill on Mat 26:7. (w) Nat. Hist. l. 12. c. 12.
Tyndale Open Study Notes
14:3-9 The story of Jesus’ being anointed by a woman in Bethany (14:3-9) sets the scene for events to follow. Luke’s account (Luke 7:36-50) is significantly different and might be a different event. This incident took place in Bethany, two miles east of Jerusalem on the lower, eastern slope of the Mount of Olives, where Jesus apparently stayed when he was in Judea (Mark 11:1, 11-12). The home belonged to Simon, a former leper (lepers were isolated from society; perhaps he had been healed by Jesus; see 1:40-45). • eating: Or reclining. The meal was a banquet, as indicated by their reclining. A woman (see John 12:3) broke the neck of a sealed, alabaster jar containing expensive perfume (pure nard) and poured it all on Jesus’ head (see Exod 29:4-7; 2 Kgs 9:1-6).
Mark 14:3
Jesus Anointed at Bethany
2“But not during the feast,” they said, “or there may be a riot among the people.” 3While Jesus was in Bethany reclining at the table in the home of Simon the Leper, a woman came with an alabaster jar of expensive perfume, made of pure nard. She broke open the jar and poured it on Jesus’ head.
- Scripture
- Sermons
- Commentary
The Life of Brokenness
By William MacDonald4.2K37:44BrokennessMAT 6:33MAT 14:19MAT 18:23MRK 14:3LUK 17:41CO 11:241PE 2:23In this sermon, the speaker emphasizes the concept of brokenness and its significance in the Christian faith. He references various biblical stories to illustrate the power of brokenness, such as the breaking of bread to feed the multitude and the breaking of a jar to release the fragrance of ointment. The speaker also shares personal anecdotes about individuals who experienced brokenness in their lives and how it led to a deeper relationship with God and others. He emphasizes the importance of obedience to God's word and the need to make amends when we have wronged others.
Christian Growth the Life of Brokenness
By William MacDonald3.5K37:44BrokennessMAT 6:33MAT 14:19MAT 18:23MRK 14:3LUK 17:41CO 11:241PE 2:23In this sermon, the speaker emphasizes the concept of brokenness and its significance in the Christian faith. He references various biblical stories to illustrate the power of brokenness, such as the breaking of bread to feed the multitude and the breaking of a jar to release the fragrance of ointment. The speaker also shares personal anecdotes about individuals who experienced brokenness in their lives and how it led to a deeper relationship with God and others. He emphasizes the importance of obedience to God's word and the need to make amends when we have wronged others.
In Love With Jesus
By Jim Cymbala1.6K30:01JesusMAT 24:12MAT 26:6MRK 14:1MRK 14:32TI 3:1REV 2:4In this sermon, the preacher emphasizes the importance of giving as an expression of love. He uses the example of buying books for his grandson to illustrate that love always gives. The preacher also highlights that if we claim to love God, we should be willing to give to Him and His work. He challenges the notion that teaching on stewardship alone will lead to giving, stating that true giving comes from a heart that is in love with Jesus. The preacher concludes by emphasizing that what we spend our money on reflects what we truly care about, and that love should be the driving force behind our giving.
Episodes in Life of T/lord 04 the Supper at Bethany
By Robert Constable1.0K39:00BethanyMRK 14:3In this sermon, the speaker reflects on a specific episode in the life of Jesus as recorded in the Fourteenth Chapter of Mark. The speaker highlights the human nature of the author, Mark, and how he portrays Jesus' interactions with both men and women. The sermon focuses on a familiar scene where Jesus is on his way to Jerusalem and the crowds are growing. Despite the increasing popularity, Jesus shocks his disciples by telling them that he will be killed and rise from the dead. The speaker emphasizes the significance of a woman's act of love and affection towards Jesus, highlighting her willingness to do what she could.
Devotion to Jesus - Offenses and Servanthood
By Phil Beach Jr.161:03:13DevotionServanthoodMRK 14:3Phil Beach Jr. emphasizes the importance of devotion to Jesus through the lens of servanthood and the dangers of offenses within the church. He reflects on his recent trip to Scotland, where he witnessed the transformative power of prayer and the need for humility and reconciliation among believers. Using the story of the woman who anointed Jesus, he illustrates that true devotion comes from recognizing our brokenness and the love of Christ. Beach warns against the pride that leads to division and encourages a heart posture of servanthood, reminding the congregation that greatness in the kingdom of God is found in serving others. Ultimately, he calls for a return to heartfelt worship and a deeper relationship with Jesus.
Luke 19:37-40. the Chorus of Praise on Mount Olivet.
By Favell Lee Mortimer0PSA 36:7MRK 14:3LUK 8:3LUK 19:37LUK 19:39JHN 9:38JHN 11:43REV 4:8Favell Lee Mortimer reflects on the burst of joy heard on Mount Olivet as a faint picture of the raptures of heaven, where an innumerable multitude will praise God for His mightiest work. Despite overwhelming moments of reflection on God's deliverances and mercies, some saints on earth cannot help but exclaim the excellence of God's loving-kindness. While many in the crowd on Olivet later cried out 'Crucify him,' there were a few, like blind Bartimaeus, Lazarus, and Mary, who praised the Lord wholeheartedly, contrasting the Pharisees who refused to honor Jesus despite witnessing His miracles.
John 11:28 Lonsdale Square
By John Nelson Darby0New CovenantResurrectionPSA 1:1PSA 2:6PSA 8:5MRK 14:3JHN 1:1JHN 3:3JHN 11:25JHN 12:26ROM 15:8HEB 8:10John Nelson Darby emphasizes the significance of Jesus as the 'Resurrection and the Life,' highlighting His divine nature as the Son of God and the fulfillment of God's promises. He explains that while the Jews understood healing, they struggled to grasp the concept of resurrection through Christ, who entered into human sorrow and death to demonstrate His power over it. Darby discusses the transition from the old covenant, which was conditional, to the new covenant, which is unconditional, emphasizing the necessity of being born again to receive God's promises. He also reflects on the unique understanding of Mary, who recognized Christ's impending death and anointed Him, contrasting her insight with the disciples' lack of understanding. Ultimately, Darby illustrates that Christ's death and resurrection are central to God's plan for redemption and the fulfillment of His promises.
The Goal of the Gospel
By Watchman Nee0Wasting for GodTrue ServiceMRK 14:3Watchman Nee emphasizes the significance of Mary's act of anointing Jesus with costly ointment as a model for understanding the goal of the Gospel. He argues that true service to God often appears as 'waste' to the world and even to fellow believers, yet it is in this 'wasting' of ourselves that we find true satisfaction and bring pleasure to God. The Gospel's primary aim is not merely to benefit sinners but to satisfy the heart of God, and our lives should reflect this by pouring out our best for Him. Nee encourages believers to recognize the worth of Christ and to give their all, as Mary did, in devotion and service. Ultimately, he calls for a life that seeks to please God above all else, leading to a fragrant testimony of Christ to the world.
Confess Christ's Lordship
By A.W. Tozer0MAT 12:20MRK 5:4MRK 14:3LUK 4:18JHN 19:36ROM 16:20REV 2:27Wayne Barber preaches on the powerful concept of 'Crush' as seen in Romans 16:20, emphasizing the complete destruction and shattering of Satan's strength and power. The verb 'Suntribo' is used to depict breaking reeds, tearing apart chains, and figuratively representing being brokenhearted. This crushing action symbolizes trampling the devil under our feet, ultimately leading to his complete defeat by God. The promise of God's victory over Satan brings hope and assurance to believers, reminding them that the evil one cannot and will not win in the end.
The Beauty That Comes
By K.P. Yohannan0BrokennessInner TransformationMRK 14:3K.P. Yohannan emphasizes the transformative power of brokenness through the story of a woman in Bethany who poured out her costly perfume on Jesus, illustrating that true beauty and blessing come from complete surrender to God. He highlights that genuine brokenness leads to inner transformation, repentance, and a heart that empathizes with others' struggles, as seen in the lives of biblical figures like the prodigal son, Daniel, and Joseph. Yohannan encourages believers to embrace their weakness, allowing God's strength to flow through them, ultimately leading to a life of humility, submission, and victory over sin. The sermon calls for a life that reflects Christ's beauty, where our brokenness becomes a blessing to others, just as Jesus' sacrifice brought salvation. In this state of brokenness, we can truly live for God's glory and serve those around us.
A Beautiful Gesture
By John Sung0Sacrificial LoveDevotion to ChristMRK 14:3John Sung emphasizes the profound act of love demonstrated by Mary, who anointed Jesus with precious spikenard ointment, showcasing her gratitude and devotion despite societal disapproval. He contrasts her selfless gesture with the disciples' criticism, highlighting that true love for Jesus transcends material concerns and societal expectations. Sung urges believers to reflect on their own sacrifices for Christ, reminding them that genuine love is remembered by God, unlike fleeting earthly accolades. He concludes by affirming that Mary's act will be eternally commemorated wherever the Gospel is preached, illustrating the lasting impact of sacrificial love.
John 12:1-8. Mary Anoints the Lord Jesus.
By Favell Lee Mortimer0MAT 26:6MRK 14:3LUK 7:361CO 4:5COL 3:23Favell Lee Mortimer reflects on the last week of Jesus' life, highlighting the peace and love shown at the beginning of a week filled with suffering and sorrow. The act of Mary anointing Jesus with costly perfume is examined, revealing the contrast between her genuine love and the disciples' misunderstanding. Despite criticism, Jesus commends Mary's act, emphasizing that her love and devotion will be remembered and praised throughout the world for generations to come.
The Need for Brokenness
By Chip Brogden0PSA 34:18PSA 51:17MRK 14:3MRK 15:38LUK 17:5LUK 22:19JHN 12:23Chip Brogden preaches about the importance of brokenness in the life of a disciple of Jesus Christ. He emphasizes the need for believers to be humble, broken, and willing to surrender themselves completely to God, allowing Him to work through their weaknesses and imperfections. Chip Brogden uses various examples from the Bible, such as the breaking of bread, the grain of wheat, the alabaster box, and the tearing of the temple veil, to illustrate the principle of brokenness and the necessity of the Cross in the life of a Christian.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Alabaster box - Among critics and learned men there are various conjectures concerning the alabaster mentioned by the evangelists: some think it means a glass phial; others, that it signifies a small vessel without a handle, from α negative and λαβη, a handle; and others imagine that it merely signifies a perfume or essence bottle. There are several species of the soft calcareous stone called alabaster, which are enumerated and described in different chemical works. Spikenard - Or nard. An Indian plant, whose root is very small and slender. It puts forth a long and small stalk, and has several ears or spikes even with the ground, which has given it the name of spikenard: the taste is bitter, acrid, and aromatic, and the smell agreeable. Calmet. Very precious - Or rather, unadulterated: this I think is the proper meaning of πιστικης. Theophylact gives this interpretation of the passage: "Unadulterated hard, and prepared with fidelity." Some think that πιστικη is a contraction of the Latin spicatae, and that it signifies the spicated nard, or what we commonly call the spikenard. But Dr. Lightfoot gives a different interpretation. Πιστικη he supposes to come from the Syriac פיסתקא pistike, which signifies the acorn: he would therefore have it to signify an aromatic confection of nard, maste, or myrobalane. See his Hebrew and Talmudical Exercitations; and see Scheuchzer's Physica Sacra. She brake the box - Rather, she broke the seal. This is the best translation I can give of the place; and I give it for these reasons: 1. That it is not likely that a box exceedingly precious in itself should be broken to get out its contents. 2. That the broken pieces would be very inconvenient if not injurious to the head of our Lord, and to the hands of the woman. 3. That it would not be easy effectually to separate the oil from the broken pieces. And, 4. That it was a custom in the eastern countries to seal the bottles with wax that held the perfumes; so that to come at their contents no more was necessary than to break the seal, which this woman appears to have done; and when the seal was thus broken, she had no more to do than to pour out the liquid ointment, which she could not have done had she broken the bottle. The bottles which contain the gul i attyr, or attyr of roses, which come from the east, are sealed in this manner. See a number of proofs relative to this point in Harmer's Observations, vol. iv. 469. Pouring sweet-scented oil on the head is common in Bengal. At the close of the festival of the goddess Doorga, the Hindoos worship the unmarried daughters of Brahmins: and, among other ceremonies, pour sweet-scented oil on their heads. Ward's Customs.
Jamieson-Fausset-Brown Bible Commentary
And being in Bethany, in the house of Simon the leper, as he sat at meat, there came a woman--It was "Mary," as we learn from Joh 12:3. having an alabaster box of ointment of spikenard--pure nard, a celebrated aromatic--(See Sol 1:12). very precious--"very costly" (Joh 12:3). and she brake the box, and poured it on his head--"and anointed," adds John (Joh 12:3), "the feet of Jesus, and wiped His feet with her hair: and the house was filled with the odor of the ointment." The only use of this was to refresh and exhilarate--a grateful compliment in the East, amid the closeness of a heated atmosphere, with many guests at a feast. Such was the form in which Mary's love to Christ, at so much cost to herself, poured itself out.
John Gill Bible Commentary
And being in Bethany,.... A place about two miles from Jerusalem, whither he retired after he had took his leave of the temple, and had predicted its destruction; a place he often went to, and from, the last week of his life; having some dear friends, and familiar acquaintance there, as Lazarus, and his two sisters, Martha and Mary, and the person next mentioned: in the house of Simon the leper; so called because he had been one, and to distinguish him from Simon the Pharisee, and Simon Peter the apostle, and others; See Gill on Mat 26:6; as he sat at meat there came a woman; generally thought to be Mary Magdalene, or Mary the sister of Lazarus: having an alabaster box of ointment of spikenard; or "pure nard", unmixed and genuine; or liquid nard, which was drinkable, and so easy to be poured out; or Pistic nard, called so, either from "Pista", the name of a place from whence it was brought, or from "Pistaca", which, with the Rabbins, signifies "maste"; of which, among other things, this ointment was made. Moreover, ointment of nard was made both of the leaves of nard, and called foliate nard, and of the spikes of it, and called, as here, spikenard. Now ointment made of nard was, as Pliny says (w), the principal among ointments. The Syriac is, by him, said to be the best; this here is said to be very precious, costly, and valuable: and she brake the box. The Syriac and Ethiopic versions render it, "she opened it"; and the Persic version, "she opened the head", or "top of the bottle", or "vial": and poured it on his head; on the head of Christ, as the same version presses it; See Gill on Mat 26:7. (w) Nat. Hist. l. 12. c. 12.
Tyndale Open Study Notes
14:3-9 The story of Jesus’ being anointed by a woman in Bethany (14:3-9) sets the scene for events to follow. Luke’s account (Luke 7:36-50) is significantly different and might be a different event. This incident took place in Bethany, two miles east of Jerusalem on the lower, eastern slope of the Mount of Olives, where Jesus apparently stayed when he was in Judea (Mark 11:1, 11-12). The home belonged to Simon, a former leper (lepers were isolated from society; perhaps he had been healed by Jesus; see 1:40-45). • eating: Or reclining. The meal was a banquet, as indicated by their reclining. A woman (see John 12:3) broke the neck of a sealed, alabaster jar containing expensive perfume (pure nard) and poured it all on Jesus’ head (see Exod 29:4-7; 2 Kgs 9:1-6).