Mark 14:3-9

Ver 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 [p. 275]; and she brake the box, and poured it on His head. 4. And there were some that had indignation within themselves, and said, "Why was this waste of the ointment made?" 5. "For it might have been sold for more than three hundred pence, and have been given to the poor." And they murmured against her. 6. And Jesus said, "Let her alone; why trouble ye her? she hath wrought a good work on me." 7. "For ye have the poor with you always, and whensoever ye will ye may do them good: but Me ye have not always." 8. "She hath done what she could: she is come aforehand to anoint My Body to the burying." 9. "Verily I say unto, wheresoever this Gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial to her."

Bede: The Lord when about to suffer for the whole world, and to redeem all nations with His Blood, dwells in Bethany, that is, in the house of obedience.

Wherefore it is said, "And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman."

Pseudo-Jerome: For the fawn amongst the stags ever comes back to his couch, that is, the Son, obedient to the Father even unto death, seeks for obedience from us.

Bede: He says "of Simon the leper", not because he remained still a leper at that time, but because having once been such, he was healed by Our Saviour; his former name is left, that the virtue of the Healer may be made manifest.

Theophylact: But although the four Evangelists record the anointing by a woman, there were two women and not one; one described by John, the sister of Lazarus; it was she who six days before the Passover anointed the feet of Jesus; another described by the other three Evangelists. Nay, if you examine, you will find three; for one is described by John, another by Luke, a third by the other two. For that one described by Luke is said to be a sinner and to have come to Jesus during the time of His preaching; but this other described by Matthew and Mark is said to have come at the time of the Passion, nor did she confess that she had been a sinner.

Augustine, de Con. Evan., ii, 79: I however think that nothing else can be meant, but that the sinner who then came to the feet of Jesus was none other than the same Mary who did this twice; once, as Luke relates it, when coming for the first time with humility and tears she merited the remission of her sins. For John also relates this, when he began to speak of the raising of Lazarus before He came to Bethany, saying, "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]

But what she again did at Bethany is another act, unrecorded by Luke, but mentioned in the same way by the other three Evangelists. In that therefore Matthew and Mark say that the head of the Lord was anointed by the woman, whilst John says the feet, we must understand that both the head and the feet were anointed by the woman. Unless because Mark has said that she broke the box in order to anoint His head, any one is so fond of cavilling as to deny that, because the box was broken, any could remain to anoint the feet of the Lord. But a man of a more pious spirit will contend that it was not broken so as to pour out the whole, or else that the feet were anointed before it was broken, so that there remained in the unbroken box enough to anoint the head.

Bede: Alabaster is a sort of white marble, veined with various colors which is often hollowed out for boxes of ointment, because it keeps things of that nature most uncorrupt. Nard is an aromatic shrub of a large and thick root, but short, black and brittle; though unctuous, it smells like cypress, and has a sharp taste, and small and dense leaves. Its tops spread themselves out like ears of corn, therefore, its gift being double, perfumers make much of the spikes and the leaves of the nard. And this is what is meant by Mark, when he says "spikenard very precious", that is, the ointment which Mary brought for the Lord was not made of the root of nard, but even, what made it more precious, by the addition of the spikes and the leaves, the gratefulness of its smell and virtue was augmented.

Theophylact, Matthew 26:2: Or as is said in Greek, of pistic nard, that is, faithful, because the ointment of the nard was made faithfully and without counterfeit.

Augustine, de Con. Evan. ii, 78: It may appear to be a contradiction, that Matthew and Mark after mentioning "two days" and "the Passover", and afterwards that Jesus was in Bethany, where that precious ointment is mentioned; whilst John, just before he speaks of the anointing, says, that Jesus came into Bethany six days before the feast. [John 12:1] But those persons who are troubled by this, are not aware that Matthew and Mark do not place that anointing in Bethany immediately after that two days of which he foretold, but by way of recapitulation at the time when there were yet six days to the Passover.

Pseudo-Jerome: Again in a mystic sense, Simon the leper means the world, first infidel, and afterwards converted, and the woman with the alabaster box, means the faith of The Church, who says, My spikenard sendeth forth its smell. It is called pistic nard, that is, faithful and precious. The house filled with the smell of it is heaven and earth; the broken alabaster box is carnal desire, which is broken at the Head, from which the whole body is framed together, whilst He was reclining, that is, humbling Himself, that the faith of the sinner might be able to reach Him, for she went up from the feet to the head, and down from the head to the feet by faith, that is, to Christ and to His members.

It goes on: "And there were some that had indignation within themselves, and said, Why was this loss of the ointment?"

By the figure synecdoche, one is put for many, and many for one; for it is the lost Judas who finds loss in salvation; thus in the fruitful vine rises the snare of death. Under the cover of his avarice, however, the mystery of faith speaks; for our faith is bought for three hundred pence, in our ten senses (denarii, i.e. ten senses), that is, our inward and outward senses which are again trebled by our body, soul and spirit.

Bede: and in that he says, "And they murmured against her," we must not understand this to be spoken of the faithful Apostles, but rather of Judas mentioned in the plural.

Theophylact: Or else, it appears to be aptly implied that many disciples murmured against the woman, because they had often heard our Lord talking of alms. Judas, however, was indignant, but not with the same feeling, but on account of his love of money, and filthy gain; wherefore John also records him alone, as accusing the woman with a fraudulent intent. But he says, "They murmured against her," meaning that they troubled her with reproaches, and hard words. Then Our Lord reproves His disciples, for throwing obstacles against the wish of the woman.

Wherefore it goes on: "And Jesus said, Let her alone, why trouble ye her?" For after she had brought her gift, they wished to prevent her purpose by their reproaches.

Origen, on Matthew, 35: For they were grieved at the waste of the ointment, which might be sold for a large sum and given to the poor. This however ought not to have been, for it was right that it should be poured over the head of Christ, with a holy and fitting stream; wherefore it goes on, "She hath wrought a good work on me."

And so effectual is the praise of this good work, that it ought to excite all of us to fill the head of the Lord with sweet-smelling and rich offerings, that of us it may be said that we have done a good work over the head of the Lord. For we always have with us, as long as we remain in this life, the poor who have need of the care of those who have made progress in the word, and are enriched in the wisdom of God; they are not however able always day and night to have with them the Son of God, that is, the Word and Wisdom of God.

For it goes on: "For ye have the poor always with you, and whensoever ye will ye may do them good; but me ye have not always.

Bede: To me, indeed, He seems to speak of His bodily presence, that He should by no means be with them after His Resurrection, as He then was living with them in all familiarity.

Pseudo-Jerome: He says also, "She hath wrought a good work on me," for whosoever believes on the Lord, it is counted unto Him for righteousness. For it is one thing to believe Him, and to believe on Him, that is, to cast ourselves entirely upon Him.

It goes on: "She hath done what she could, she is come aforehand to anoint My Body to the burying."

Bede: As if the Lord said, What ye think is a waste of ointment is the service of my burial.

Theophylact: For "She is come aforehand" as though led by God "to anoint my body", as a sign of my approaching burial; by which He confounds the traitor, as if He said, With what conscience canst thou confound the woman, who anoints my body to the burial, and dost not confound thyself, who wilt deliver me to death? But the Lord makes a double prophecy; one that the Gospel shall be preached over the whole world, another that the dead of the woman shall be praised.

Wherefore it goes on: "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."

Bede: Observe, also, that as Mary won glory throughout the whole world for the service which she rendered to the Lord, so, on the contrary, he who was bold enough to reprove her service, is held in infamy far and wide; but the Lord in rewarding the good the due praise has passed over in silence the future shame of the impious.