Mark 14:8

DISCOURSE: 1456
COMMENDATION OF MARY’S LOVE

Mark 14:8. She hath done what she could.

OCCASIONS sometimes arise, wherein it is difficult to discern the precise line of conduct we should pursue. In a season of public festivity, for instance, or on account of some domestic occurrences, we may be called to unite in feasting, and perhaps to incur considerable expence in providing entertainments for others: and a doubt may well arise in our minds, how far we ought to countenance such proceedings, and whether we ought not rather to save our money for the support of the poor. But we must not expect to have our path so clearly marked, but that there shall be abundant room left for difference of opinion in such things. All that seems practicable is, to lay down general principles, and to view the Lord Jesus Christ as an example best fitted to assist us in the application of them. There certainly are times, when, according to our rank and station in life, we should “be given to hospitality and unite in “rendering honour to whom honour is due.” Yet we have need, on the other hand, to guard against the indulgence of an ostentatious or worldly spirit. To lean to the side of moderation is undoubtedly the safer plan: nevertheless, when just occasions present themselves, there is a liberality that well befits the Christian character.
We read in the preceding context that a feast was made for our Lord in the house of Simon, the leper; and that Lazarus, whom he had raised from the dead, was one of the guests invited to meet him. Our Lord did not refuse to sanction a feast prepared for his sake: nor, when Mary, the sister of Lazarus, manifested her regard for him in a way that had an appearance of extravagance, did he condemn her for it: on the contrary, he judged that it was suited to the occasion; and therefore he vindicated her from the uncharitable censures which his own Disciples passed upon her, and declared his decided approbation of what she had done.
We propose to consider,

I. The act commended—

There are two points of view in which this may be considered:

1. As retrospective—

[The act itself was this. Whilst Jesus reclined at the table, Mary came with “an alabaster-box of very precious ointment, and poured it on his head, and on his feet; and then wiped his feet with her hair.”
Now in this act she had respect to all the kindness which the Lord Jesus Christ had shewn both to her and to her family. He had favoured them with a more peculiar intimacy, and had testified on many occasions a pre-eminent regard for them. The opportunities thus offered them for spiritual good, had been improved by all of them, but especially by Mary. When Martha had studied chiefly to shew respect by external services, Mary had been intent on acquiring good to her soul from his instructive discourses; and, on being blamed by Martha for neglect of duty, she was applauded by her Lord for having “chosen a better part, which should never be taken away from her.”
But there was one mercy in particular which she had received from the Lord Jesus, and which had filled her soul with the profoundest gratitude. Her brother Lazarus had been raised by him from the dead. Jesus had not indeed come to them so speedily as they had wished; but this delay gave him an opportunity to display towards them in a more abundant measure the riches of his grace, and the all-sufficiency of his power. He expressed his sympathy with them under their affliction; and taught them to expect from him not only the restoration of their departed brother, but the everlasting salvation of their own souls [Note: John 11:25.] — — —

How to requite all this kindness she knew not, but what she could do, she most gladly did; and, without any fear of the uncharitable constructions that were likely to be put upon her conduct, as ostentatious, obtrusive, prodigal, she determined to honour him before all to the utmost of her power.]

2. As prospective—

[We do not apprehend that Mary herself had any idea of confirming our Lord’s assertions respecting his approaching death. But as the prophets of old were inspired by the Spirit of God to speak things which they themselves did not understand [Note: 1 Peter 1:11.], and as Caiaphas, the high-priest, had very recently foretold (though unintentionally and without the remotest conception of the meaning of his own words) the glorious ends that should be accomplished by the death of Christ [Note: John 11:49.]; so Mary, though unconscious of it herself, predicted by this act the death and resurrection of her beloved Lord. It was common among the Jews to embalm the bodies of their departed friends: but there would be no time allowed for such tokens of respect from the friends of Jesus: for he would not be taken down from the cross till the Sabbath was nearly arrived; and on the Sabbath no such work could by the Jewish law be performed; and at the earliest dawn of the third day Jesus was to rise: Jesus therefore construed this action of Mary’s as a preparation for his funeral, and as a performance of a rite, which could not otherwise have been performed at all [Note: See the words immediately following the text.]. This, we acknowledge, was not intended by herself; but it was designed and overruled by God; who by this significant emblem foreshewed the very events which in a few days were fully accomplished.]

Such was the act: let us next consider,

II.

The commendation given it—

The Disciples blamed it as an act of extravagance and waste: and thinking lightly of the honour done to their Master, reflected only on the loss sustained by the poor; since if it had been sold and given to them, it would have provided relief for many [Note: It was worth about ten pounds of our money.]. The person who first raised the objection was Judas, who, being a thief and carrying the bag, would have alienated the money to his own use. He being disappointed of his prey, pretended to feel for the poor; (for the worst of men will profess a regard for virtue, when their only object is to condemn and obstruct its exercise;) and the rest of the Apostles too readily adopted his views; so prone are even the best of men to adopt uncharitable sentiments, rather than be at the pains to make a full inquiry into the things which they condemn. But our blessed Lord, who knew the pious dispositions of her heart, proceeded,

1. To vindicate the act—

[“She hath wrought a good work upon me,” says our Lord. If acts of charity are not to be omitted, so neither are acts of piety. “The poor are always with us; and we have opportunities of doing them good at all times:” we may be, and we ought to be, in the daily habit of administering to their wants, and consulting their welfare. But there are occasions that call for particular exertions: occasions which have more especial respect to the glory of God, and the honour of the Lord Jesus; (such as the dispersion of the Holy Scriptures, and the conversion of Jews and Gentiles to the faith of Christ;) and to these we should lend our aid with more than usual liberality, even though we should thereby contract our ability to relieve the temporal wants of men; for though we are certainly to do the latter, yet we must on no account leave the former undone. It is a very erroneous idea that our fellow-creatures only are to occupy our regard. Is God to have no appropriate token of our love? Are the wonders of redemption so insignificant, that they call for no expressions of gratitude on our part? So far are these considerations from deserving only a subordinate place in our esteem, that they should operate as the leading motive in all our exertions for the poor; and whatever we do, we should do it as “constrained by the love of Christ,” and “with a view to his glory.”]

2. To applaud the agent—

[Greater commendation could not be bestowed than that which is contained in our text; “She hath done what she could.” An angel from heaven could in that respect have done no more. David’s desire to build the temple, and his endeavour to make preparations for it, were as acceptable to God as the actual erection of it by Solomon. And the widow, who gave two mites, not only equalled, but far exceeded the liberality of the rich, though it is confessed that “they cast in much into the treasury [Note: Mark 12:42.].” And thus it is with us, whether we possess ten talents, or only one, if only we labour to improve what we have, “it shall be accepted according to what a man hath, and not according to what he hath not [Note: 2 Corinthians 8:12.].”

Not content with applauding her at the moment, he ordained that this act of hers should be recorded in his Gospel, and continue to be held up to the admiration of mankind even to the end of the world [Note: ver. 9.]. But was this memorial of her to be recorded solely for her honour? No: as the record of Abraham’s faith being counted to him for righteousness, was not made for his sake only, but for ours also, to whom a similar faith would be productive of similar benefits [Note: Romans 4:22.], so this piety of Mary’s was recorded, not for her sake only, but to stimulate and encourage us to an imitation of it.

It should stimulate us. We should consider that there is one great object which we should ever propose to ourselves through life; and that is, to serve and honour the Lord Jesus Christ. We should consider also that there is one only measure in which we should seek to effect that object; and that is, to the utmost extent of our ability. We should never think of what we have done, but of what we can do; nor account any thing done, whilst any thing remains to be done. Our daily and hourly inquiry should be, “What shall I render unto the Lord, for all the benefits that he hath done unto me?” We should be as ingenious to devise plans of honouring him, as we should be diligent in the execution of them: and “whatever our hand findeth to do, we should do it with all our might.”

Moreover, it should encourage us. We are apt to think, that because we can do but little for the Lord, it is in vain to attempt any thing. But we are in this respect all upon a level: the poorest, the weakest, the meanest may do what they can; and the greatest of mankind can do no more. What an encouraging thought is this! how justly may it banish all those painful feelings which we are apt to indulge, and call forth into action every energy we possess! What though I cannot govern kingdoms for him, or go forth with apostolic zeal to preach his Gospel? What though I have no wealth, no talent, no influence to cast into his treasury? I have my mite, and he will graciously accept it. I may give him at least the affections of my soul: and if I pour them forth in his house, or at his table, or in my secret chamber, he will smell as sweet an odour, as incense or sacrifice ever yet afforded him. If then we have nothing else to give him, let us spiritually adopt, as Mary did, the resolution of the Spouse in the Song of Solomon; “While the king sitteth at his table, my spikenard sendeth forth the smell thereof [Note: Song of Solomon 1:12.].”]

We would address a few words,
1.

To those who assume this character to themselves—

[Nothing is more common than to hear persons assert, that “they do all they can:” nay, many found on this very thing their hopes of acceptance with God. But this is dreadful presumption in any one, and more especially in those who are most forward to arrogate this character to themselves. Indeed the assumption of this character, whilst we found our hopes upon it, is a contradiction in terms: for to found our hopes upon any thing that we can do, is to exclude Christ from his office as a Saviour, and to dishonour him to the utmost of our power. Moreover, if those who look with such complacency on their own actions, would inquire, What exertions they have made to honour Christ, it is to be feared that a few unmeaning ceremonies, or actions, that required neither self-denial nor zeal, would be found to constitute the whole of their boasted service. Let such persons then remember the caution given us by St. Paul, that “not he that commendeth himself is approved of God, but he whom the Lord commendeth [Note: 2 Corinthians 10:18.].”]

2. To those who are aspiring after it—

[Those who will be zealous for their Lord must expect discouragements, and that too, not only from the ungodly, who will be sure to put a bad construction on their actions, but even from many well-meaning, or even pious persons, who will misinterpret their designs. If the very same occurrence were to take place at this very hour, under precisely the same circumstances, there are few of the Lord’s Disciples who would be able to appreciate it aright: few would have such an exalted view of Christ’s dignity and glory, as to see that a concern for that ought to swallow up every other consideration. One would accuse her of extravagance, another of bold obtrusiveness; and the more favourable, who gave her credit for pious intentions, would blame her enthusiastic ardour and needless singularity. But, beloved, be not discouraged by such things. I would not indeed recommend you to act in a way that should give unnecessary offence either to the world or to the Church of God: but on the other hand, I would not recommend you to have such a respect to the opinions of men, as to moderate your exertions in the cause of Christ, to please them. What though Mary was condemned, not only by vile hypocrites, like Judas, but even by the Apostles themselves; who does not envy her the approbation of her Lord? Who does not see in this memorial of her an ample recompence for the temporary obloquy that she sustained? And who that reflects on the reward that she is now receiving in heaven, does not see the blessedness of discarding the fear of man, and of living unto God? Let us then endeavour to approve ourselves to our all-seeing and ever-adorable Saviour. Let us guard against entertaining uncharitable thoughts either of those who fall short of us, or those who go beyond us, in acts of love to him. We all have our different views, different tempers, different tastes. Both Martha and Mary sought to honour him; the one in laborious service, the other in pious adoration; and both were accepted in what they did. Let us then “do what we can;” and strive to honour him in the way best suited to our capacities and talents: and, as he has poured out his soul unto death for us,” let us be ready at all times to sacrifice for him our name, our property, our life.]