1Now the Passover and Unleavened Bread were two days away; and the chief priests and the scribes were seeking how to seize Him by stealth and kill Him; 2for they were saying, “Not during the festival, otherwise there might be a riot of the people.”

      3While He was in Bethany at the home of Simon the leper, and reclining at the table, there came a woman with an alabaster vial of very costly perfume of pure nard; and she broke the vial and poured it over His head. 4But some were indignantly remarking to one another, “Why has this perfume been wasted? 5“For this perfume might have been sold for over three hundred denarii, and the money given to the poor.” And they were scolding her. 6But Jesus said, “Let her alone; why do you bother her? She has done a good deed to Me. 7“For you always have the poor with you, and whenever you wish you can do good to them; but you do not always have Me. 8“She has done what she could; she has anointed My body beforehand for the burial. 9“Truly I say to you, wherever the gospel is preached in the whole world, what this woman has done will also be spoken of in memory of her.”

      10Then Judas Iscariot, who was one of the twelve, went off to the chief priests in order to betray Him to them. 11They were glad when they heard this, and promised to give him money. And he began seeking how to betray Him at an opportune time.

The Last Passover

      12On the first day of Unleavened Bread, when the Passover lamb was being sacrificed, His disciples said to Him, “Where do You want us to go and prepare for You to eat the Passover?” 13And He sent two of His disciples and said to them, “Go into the city, and a man will meet you carrying a pitcher of water; follow him; 14and wherever he enters, say to the owner of the house, ‘The Teacher says, “Where is My guest room in which I may eat the Passover with My disciples?”’ 15“And he himself will show you a large upper room furnished and ready; prepare for us there.” 16The disciples went out and came to the city, and found it just as He had told them; and they prepared the Passover.

      17When it was evening He came with the twelve. 18As they were reclining at the table and eating, Jesus said, “Truly I say to you that one of you will betray Me—one who is eating with Me.” 19They began to be grieved and to say to Him one by one, “Surely not I?” 20And He said to them, “It is one of the twelve, one who dips with Me in the bowl. 21“For the Son of Man is to go just as it is written of Him; but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born.”

The Lord’s Supper

      22While they were eating, He took some bread, and after a blessing He broke it, and gave it to them, and said, “Take it; this is My body.” 23And when He had taken a cup and given thanks, He gave it to them, and they all drank from it. 24And He said to them, “This is My blood of the covenant, which is poured out for many. 25“Truly I say to you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God.”

      26After singing a hymn, they went out to the Mount of Olives.

      27And Jesus said to them, “You will all fall away, because it is written, ‘I WILL STRIKE DOWN THE SHEPHERD, AND THE SHEEP SHALL BE SCATTERED.’ 28“But after I have been raised, I will go ahead of you to Galilee.” 29But Peter said to Him, “Even though all may fall away, yet I will not.” 30And Jesus said to him, “Truly I say to you, that this very night, before a rooster crows twice, you yourself will deny Me three times.” 31But Peter kept saying insistently, “Even if I have to die with You, I will not deny You!” And they all were saying the same thing also.

Jesus in Gethsemane

      32They came to a place named Gethsemane; and He said to His disciples, “Sit here until I have prayed.” 33And He took with Him Peter and James and John, and began to be very distressed and troubled. 34And He said to them, “My soul is deeply grieved to the point of death; remain here and keep watch.” 35And He went a little beyond them, and fell to the ground and began to pray that if it were possible, the hour might pass Him by. 36And He was saying, “Abba! Father! All things are possible for You; remove this cup from Me; yet not what I will, but what You will.” 37And He came and found them sleeping, and said to Peter, “Simon, are you asleep? Could you not keep watch for one hour? 38“Keep watching and praying that you may not come into temptation; the spirit is willing, but the flesh is weak.” 39Again He went away and prayed, saying the same words. 40And again He came and found them sleeping, for their eyes were very heavy; and they did not know what to answer Him. 41And He came the third time, and said to them, “Are you still sleeping and resting? It is enough; the hour has come; behold, the Son of Man is being betrayed into the hands of sinners. 42“Get up, let us be going; behold, the one who betrays Me is at hand!”

Betrayal and Arrest

      43Immediately while He was still speaking, Judas, one of the twelve, came up accompanied by a crowd with swords and clubs, who were from the chief priests and the scribes and the elders. 44Now he who was betraying Him had given them a signal, saying, “Whomever I kiss, He is the one; seize Him and lead Him away under guard.” 45After coming, Judas immediately went to Him, saying, “Rabbi!” and kissed Him. 46They laid hands on Him and seized Him. 47But one of those who stood by drew his sword, and struck the slave of the high priest and cut off his ear. 48And Jesus said to them, “Have you come out with swords and clubs to arrest Me, as you would against a robber? 49“Every day I was with you in the temple teaching, and you did not seize Me; but this has taken place to fulfill the Scriptures.” 50And they all left Him and fled.

      51A young man was following Him, wearing nothing but a linen sheet over his naked body; and they seized him. 52But he pulled free of the linen sheet and escaped naked.

Jesus before His Accusers

      53They led Jesus away to the high priest; and all the chief priests and the elders and the scribes gathered together. 54Peter had followed Him at a distance, right into the courtyard of the high priest; and he was sitting with the officers and warming himself at the fire. 55Now the chief priests and the whole Council kept trying to obtain testimony against Jesus to put Him to death, and they were not finding any. 56For many were giving false testimony against Him, but their testimony was not consistent. 57Some stood up and began to give false testimony against Him, saying, 58“We heard Him say, ‘I will destroy this temple made with hands, and in three days I will build another made without hands.’” 59Not even in this respect was their testimony consistent. 60The high priest stood up and came forward and questioned Jesus, saying, “Do You not answer? What is it that these men are testifying against You?” 61But He kept silent and did not answer. Again the high priest was questioning Him, and saying to Him, “Are You the Christ, the Son of the Blessed One?” 62And Jesus said, “I am; and you shall see THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER, and COMING WITH THE CLOUDS OF HEAVEN.” 63Tearing his clothes, the high priest said, “What further need do we have of witnesses? 64“You have heard the blasphemy; how does it seem to you?” And they all condemned Him to be deserving of death. 65Some began to spit at Him, and to blindfold Him, and to beat Him with their fists, and to say to Him, “Prophesy!” And the officers received Him with slaps in the face.

Peter’s Denials

      66As Peter was below in the courtyard, one of the servant-girls of the high priest came, 67and seeing Peter warming himself, she looked at him and said, “You also were with Jesus the Nazarene.” 68But he denied it, saying, “I neither know nor understand what you are talking about.” And he went out onto the porch. 69The servant-girl saw him, and began once more to say to the bystanders, “This is one of them!” 70But again he denied it. And after a little while the bystanders were again saying to Peter, “Surely you are one of them, for you are a Galilean too.” 71But he began to curse and swear, “I do not know this man you are talking about!” 72Immediately a rooster crowed a second time. And Peter remembered how Jesus had made the remark to him, “Before a rooster crows twice, you will deny Me three times.” And he began to weep.

Parallel Verses

New American Standard Bible (©1995)
Now the Passover and Unleavened Bread were two days away; and the chief priests and the scribes were seeking how to seize Him by stealth and kill Him;

GOD'S WORD® Translation (©1995)
It was two days before the Passover and the Festival of Unleavened Bread. The chief priests and the scribes were looking for some underhanded way to arrest Jesus and to kill him.

King James Bible
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.

Douay-Rheims Bible
NOW the feast of the pasch, and of the Azymes was after two days; and the chief priests and the scribes sought how they might by some wile lay hold on him, and kill him.

Darby Bible Translation
Now the passover and the feast of unleavened bread was after two days. And the chief priests and the scribes were seeking how they might seize him by subtlety and kill him.

English Revised Version
Now after two days was the feast of the passover and the unleavened bread: and the chief priests and the scribes sought how they might take him with subtilty, and kill him:

Webster's Bible Translation
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.

Weymouth New Testament
It was now two days before the Passover and the feast of Unleavened Bread, and the High Priests and Scribes were bent on finding how to seize Him by stratagem and put Him to death.

World English Bible
It was now two days before the feast of the Passover and the unleavened bread, and the chief priests and the scribes sought how they might seize him by deception, and kill him.

Young's Literal Translation
And the passover and the unleavened food were after two days, and the chief priests and the scribes were seeking how, by guile, having taken hold of him, they might kill him;

Cross References

Genesis 37:18 When they saw him from a distance and before he came close to them, they plotted against him to put him to death.

Exodus 12:1 Now the LORD said to Moses and Aaron in the land of Egypt,

Matthew 12:14 But the Pharisees went out and conspired against Him, as to how they might destroy Him.

Matthew 26:2 "You know that after two days the Passover is coming, and the Son of Man is to be handed over for crucifixion."

Matthew 26:4 and they plotted together to seize Jesus by stealth and kill Him.

Mark 14:2 for they were saying, "Not during the festival, otherwise there might be a riot of the people."

Mark 14:12 On the first day of Unleavened Bread, when the Passover lamb was being sacrificed, His disciples said to Him, "Where do You want us to go and prepare for You to eat the Passover?"

Luke 22:1 Now the Feast of Unleavened Bread, which is called the Passover, was approaching.

Luke 22:2 The chief priests and the scribes were seeking how they might put Him to death; for they were afraid of the people.

John 11:55 Now the Passover of the Jews was near, and many went up to Jerusalem out of the country before the Passover to purify themselves.

John 13:1 Now before the Feast of the Passover, Jesus knowing that His hour had come that He would depart out of this world to the Father, having loved His own who were in the world, He loved them to the end.

Acts 12:4 When he had seized him, he put him in prison, delivering him to four squads of soldiers to guard him, intending after the Passover to bring him out before the people.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 14

In this chapter begins the account which this evangelist gives of the death and sufferings of our Lord Jesus, which we are all concerned to be acquainted, not only with the history of, but with the mystery of. Here is, I. The plot of the chief priests and scribes against Christ (v. 1, 2). II. The anointing of Christ's head at a supper in Bethany, two days before his death (v. 3-9). III. The contract Judas made with the chief priests, to betray him (v. 10, 11). IV. Christ's eating the passover with his disciples, his instituting the Lord's supper, and his discourse with his disciples, at and after supper (v. 12-31). V. Christ's agony in the garden (v. 32-42). VI. The betraying of him by Judas, and the apprehending of him by the chief priests' agents (v. 43-52). VII. His arraignment before the high priest, his conviction, and the indignities done him at that bar (v. 53-65). VIII. Peter's denying him (v. 66-72). Most of which passages we had before, Mt. 26.

Verses 1-11

We have here instances,

I. Of the kindness of Christ's friends, and the provision made of respect and honour for him. Some friends he had, even in and about Jerusalem, that loved him, and never thought they could do enough for him, among whom, though Israel be not gathered, he is, and will be, glorious.

1. Here was one friend, that was so kind as to invite him to sup with him; and he was so kind as to accept the invitation, v. 3. Though he had a prospect of his death approaching, yet he did not abandon himself to a melancholy retirement from all company, but conversed as freely with his friends as usual.

2. Here was another friend, that was so kind as to anoint his head with very precious ointment as he sat at meat. This was an extraordinary piece of respect paid him by a good woman that thought nothing too good to bestow upon Christ, and to do him honour. Now the scripture was fulfilled, When the king sitteth at his table, my spikenard sendeth forth the smell thereof, Cant. 1:12. Let us anoint Christ as our Beloved, kiss him with a kiss of affection; and anoint him as our Sovereign, kiss him with a kiss of allegiance. Did he pour out his soul unto death for us, and shall we think any box of ointment too precious to pour out upon him? It is observable that she took care to pour it all out upon Christ's head; she broke the box (so we read it); but because it was an alabaster box, not easily broken, nor was it necessary that it should be broken, to get out the ointment, some read it, she shook the box, or knocked it to the ground, to loosen what was in it, that it might be got out the better; or, she rubbed and scraped out all that stuck tot he sides of it. Christ must have been honoured with all we have, and we must not think to keep back any part of the price. Do we give him the precious ointment of our best affections? Let him have them all; love him with all the heart.

Now, (1.) There were those that put a worse construction upon this than it deserved. They called it a waste of the ointment, v. 4. Because they could not have found their hearts to put themselves to such an expense for the honouring of Christ, they thought that she was prodigal, who did. Note, As the vile person ought to be called liberal, nor the churl said to be bountiful (Isa. 32:5); so the liberal and bountiful ought not to be called wasteful. They pretend it might have been sold, and given to the poor, v. 5. But as a common piety to the corban will not excuse from a particular charity to a poor parent (ch. 7:11), so a common charity to the poor will not excuse from a particular act of piety to the Lord Jesus. What thy hand finds to do, that is good, do it with thy might.

(2.) Our Lord Jesus put a better construction upon it than, for aught that appears, was designed. Probably, she intended no more, than to show the great honour she had for him, before all the company, and to complete his entertainment. But Christ makes it to be an act of great faith, as well as great love (v. 8); "She is come aforehand, to anoint my body to the burying, as if she foresaw that my resurrection would prevent her doing it afterward." This funeral rite was a kind of presage of, or prelude to, his death approaching. See how Christ's heart was filled with the thoughts of his death, how every thing was construed with a reference to that, and how familiarly he spoke of it upon all occasions. It is usual for those who are condemned to die, to have their coffins prepared, and other provision made for their funerals, while they are yet alive; and so Christ accepted this. Christ's death and burial were the lowest steps of his humiliation, and therefore, though he cheerfully submitted to them, yet he would have some marks of honour to attend them, which might help to take off the offence of the cross, and be an intimation how precious in the sight of the Lord the death of his saints is. Christ never rode in triumph into Jerusalem, but when he came thither to suffer; nor had ever his head anointed, but for his burial.

(3.) He recommended this piece of heroic piety to the applause of the church in all ages; Wherever this gospel shall be preached, it shall be spoken of, for a memorial of her, v. 9. Note, The honour which attends well-doing, even in this world, is sufficient to balance the reproach and contempt that are cast upon it. The memory of the just is blessed, and they that had trial of cruel mockings, yet obtained a good report, Heb. 11:6, 39. Thus was this good woman repaid for her box of ointment, Nec oleum perdidit nec operam-She lost neither her oil nor her labour. She got by it that good name which is better than precious ointment. Those that honour Christ he will honour.

II. Of the malice of Christ's enemies, and the preparation made by them to do him mischief.

1. The chief priests, his open enemies, consulted how they might put him to death, v. 1, 2. The feast of the passover was now at hand, and at that feast he must be crucified, (1.) That his death and suffering might be the more public, and that all Israel, even those of the dispersion, who came from all parts to the feast, might be witnesses of it, and of the wonders that attended it. (2.) That the Anti-type might answer to the type. Christ, our Passover, was sacrificed for us, and brought us out of the house of bondage, at the same time that the paschal lamb was sacrificed, and Israel's deliverance out of Egypt was commemorated.

Now see, [1.] How spiteful Christ's enemies were; they did not think it enough to banish or imprison him, for they aimed not only to silence him, and stop his progress for the future, but to be revenged on him for all the good he had done. [2.] How subtle they were; Not on the feast-day, when the people are together; they do not say, Lest they should be disturbed in their devotions, and diverted from them, but, Lest there should be an uproar (v. 2); lest they should rise, and rescue him, and fall foul upon those that attempt any thing against him. They who desired nothing more than the praise of men, dreaded nothing more than the rage and displeasure of men.

2. Judas, his disguised enemy, contracted with them for the betraying of him, v. 10, 11. He is said to be one of the twelve that were Christ's family, intimate with him, trained up for the service of the kingdom; and he went to the chief priests, to tender his service in this affair.

(1.) That which he proposed to them, was, to betray Christ to them, and to give them notice when and where they might find him, and seize him, without making an uproar among the people, which they were afraid of, if they should seize him when he appeared in public, in the midst of his admirers. Did he know then what help it was they wanted, and where they were run aground in their counsels? It is probable that he did not, for the debate was held in their close cabal. Did they know that he had a mind to serve them, and make court to him? No, they could not imagine that any of his intimates should be so base; but Satan, who was entered into Judas, knew what occasion they had for him, and could guide him to be guide to them, who were contriving to take Jesus. Note, The spirit that works in all the children of disobedience, knows how to bring them in to the assistance one of another in a wicked project, and then to harden them in it, with the fancy that Providence favours them.

(2.) That which he proposed to himself, was, to get money by the bargain; he had what he aimed at, when they promised to give him money. Covetousness was Judas's master-lust, his own iniquity, and that betrayed him to the sin of betraying his Master; the devil suited his temptation to that, and so conquered him. It is not said, They promised him preferment (he was not ambitious of that), but, they promised him money. See what need we have to double our guard against the sin that most easily besets us. Perhaps it was Judas's covetousness that brought him at first to follow Christ, having a promise that he should be cash-keeper, or purser, to the society, and he loved in his heart to be fingering money; and now that there was money to be got on the other side, he was as ready to betray him as ever he had been to follow him. Note, Where the principle of men's profession of religion is carnal and worldly, and the serving of a secular interest, the very same principle, whenever the wind turns, will be the bitter root of a vile and scandalous apostasy.

(3.) Having secured the money, he set himself to make good his bargain; he sought how he might conveniently betray him, how he might seasonably deliver him up, so as to answer the intention of those who had hired him. See what need we have to be careful that we do not ensnare ourselves in sinful engagements. If at any time we be so ensnared in the words of our mouths, we are concerned to deliver ourselves by a speedy retreat, Prov. 6:1-5. It is a rule in our law, as well as in our religion, that an obligation to do an evil thing is null and void; it binds to repentance, not to performance. See how the way of sin is down-hill-when men are in, they must be on; and what wicked contrivances many have in their sinful pursuits, to compass their designs conveniently; but such conveniences will prove mischiefs in the end.

Calvin's Commentary

Matthew 26:1-13

Mark 14:1-9

Luke 22:1-2

1. And it happened when Jesus had finished all these discourses, he said to his disciples, 2. You know that after two days is the passover; and the Son of man is betrayed to be crucified. 3. Then were assembled the chief priests, and scribes, and elders of the people, in the palace of the high priest, who was called Caiaphas, 4. And entered into consultation how they would take Jesus by stratagem, and kill him. 5. But they said, Not during the festival, lest there be a commotion among the people. 6. And when Jesus was in Bethany, in the house of Simon the leper, 7. A woman came to him, having ointment, and poured it on his head, while he sat at table. 8. And his disciples, when they saw it, were angry, saying, Why is this waste? 9. For this ointment might have been sold for a great price, and given to the poor. 10. But Jesus, knowing this, said to them, Why do you trouble the woman? for she hath performed a good action towards me. 11. For you have the poor always with you, but me you have not always. [176] 12. For as to this ointment which this woman hath poured on my body, she did it to bury me. 13. Verily I tell you, Wheresoever this gospel shall be preached throughout the whole world, this also which she hath done will be told in remembrance of her.

1. And after two days was the passover, and the feast of unleavened bread; and the chief priests and scribes sought how they would seize him by craft, and kill him. 2. But they said, Not during the festival, lest there be a commotion among the people. 3. And while he was in Bethany, in the house of Simon the leper, while he sat at table, a woman came, having an alabaster box of ointment of spikenard, very precious; and she broke the box, and poured it on his head. 4. And there were some who were angry within themselves, and said, Why is this waste of the ointment? 5. For this might have been sold for more than three hundred denarii, [177] and given to the poor. And they murmured against her. 6. But Jesus said, Let her alone: why do you trouble her? she hath performed a good action towards me. 7. For you have the poor always with you, and whenever you choose, you may do good to them; but me you have not always. [178] 8. She hath done what she could; she hath come beforehand, to anoint my body to the burying. 9. Verily I tell you, Wheresoever this gospel hath been preached throughout the whole world, this also which she hath done shall be told in remembrance of her.

1. Now the feast of unleavened bread, which is called the Passover, was at hand. 2. And the chief priests and scribes sought how they might kill him; for they dreaded the people.

Christ now confirms again what we have seen that he had sometimes predicted to his disciples; but this last prediction clearly shows how willingly he offered himself to die; and it was necessary that he should do so, because God could not be appeased but by a sacrifice of obedience. He intended, at the same time, to prevent the disciples from taking offense, lest they might be altogether discouraged by the thought that he was dragged to death by necessity. Two purposes were thus served by this statement: to testify, first, that the Son of God willingly surrendered himself to die, in order to reconcile the world to the Father, (for in no other way could the guilt of sins have been expiated, or righteousness obtained for us;) and, secondly, that he did not die like one oppressed by violence which he could not escape, but because he voluntarily offered himself to die. He therefore declares that he comes to Jerusalem with the express intention of suffering death there; for while he was at liberty to withdraw and to dwell in a safe retreat till that time was come, he knowingly and willfully comes forward at the exact time. And though it was of no advantage to the disciples to be informed, at that time, of the obedience which he was rendering to the Father, yet afterwards this doctrine tended in no small degree to the edification of their faith. In like manner, it is of singular utility to us at the present day, because we behold, as in a bright mirror, the voluntary sacrifice, by which all the transgressions of the world were blotted out, and, contemplating the Son of God advancing with cheerfulness and courage to death, we already behold him victorious over death.

Matthew 26:3. Then were assembled the chief priests. Matthew does not mean that they assembled during the two days, but introduces this narrative to show, that Christ was not led by any opinion of man to fix the day of his death; for by what conjectures could he have been led to it, since his enemies themselves had resolved to delay for a time? The meaning therefore is, that by the spirit of prophecy he spoke of his own death, which no man could have suspected to be so near at hand. John explains the reason why the scribes and priests held this meeting: it was because, from day to day, the people flocked to Christ in greater multitudes, (John 11:48.) And at that time it was decided, at the instigation of Caiaphas, that he should be put to death, because they could not succeed against him in any other way.

5. But they said, Not during the festival. They did not think it a fit season, till the festival was past, and the crowd was dispersed. Hence we infer that, although those hungry dogs eagerly opened their mouths to devour Christ, or rather, rushed furiously upon him, still God withheld them, by a secret restraint, from doing any thing by their deliberation or at their pleasure. So far as lies in their power, they delay till another time; but, contrary to their wish, God hastens the hour. And it is of great importance for us to hold, that Christ was not unexpectedly dragged to death by the violence of his enemies, but was led to it by the providence of God; for our confidence in the propitiation is founded on the conviction that he was offered to God as that sacrifice which God had appointed from the beginning. And therefore he determined that; his Son should be sacrificed on the very day of the passover, that the ancient figure might give place to the only sacrifice of eternal redemption. Those who had no other design in view than to ruin Christ thought that another time would be more appropriate; but God, who had appointed him to be a sacrifice for the expiation of sins, selected a suitable day for contrasting the body with its shadow, by placing them together. Hence also we obtain a brighter display of the fruit of Christ's suffering.

6. And when Jesus was in Bethany. What the Evangelist now relates had happened a little before Christ came to Jerusalem, but is here introduced seasonably, in order to inform us what was the occasion that suddenly drove the priests to make haste. They did not venture to attack Christ by open violence, and to oppress him by stratagem was no easy matter; but now that Judas suggests to them a plan of which they had not thought, the very facility of execution leads them to adopt a different opinion. As to some slight diversity between John's narrative and that of Matthew and Mark, it is easy to remove the apparent inconsistency, which has led some commentators erroneously to imagine that it is a different narrative. John 12:3 expresses the name of the woman who anointed Christ, which is omitted by the other two Evangelists; but he does not mention the person who received Christ as a guest, while Matthew 26:6 and Mark 14:3 expressly state that he was then at supper in the house of Simon the leper. As to its being said by John that his feet were anointed, while the other two Evangelists say that she anointed his head, this involves no contradiction. Unquestionably we know that anointments were not poured on the feet; but as it was then poured in greater abundance than usual, John, by way of amplification, informs us that Christ's very feet were moistened with the oil. Mark too relates, that she broke the alabaster-box, and poured the whole of the ointment on his head; and it agrees very well with this to say that it flowed down to his feet. Let us therefore hold it to be a settled point, that all the three Evangelists relate the same narrative.

8. And when the disciples saw it. This also is not unusual with the Evangelists, when a thing has been done by one, to attribute it to many persons, if they give their consent to it. John says that the murmur proceeded from Judas, who betrayed Christ, (John 12:4.) Matthew and Mark include all the disciples along with him. The reason is, that none of the others would ever have dared to murmur if the wicked slander of Judas had not served for a torch to kindle them. But when he began, under a plausible pretext, to condemn the expense as superfluous, all of them easily caught the contagion. And this example shows what danger arises from malignant and envenomed tongues; for even those who are naturally reasonable, and candid, and modest, if they do not exercise prudence and caution, are easily deceived by unfavorable speeches, and led to adopt false judgments. But if light and foolish credulity induced the disciples of Christ to take part with Judas, what shall become of us, if we are too easy in admitting murmurers, who are in the habit of carping wickedly at the best actions?

We ought to draw from it another warning, not to pronounce rashly on a matter which is not sufficiently known. The disciples seize on what Judas said, and, as it has some show of plausibility, they are too harsh in forming a judgment. They ought, on the contrary, to have inquired more fully if the action deserved reproof; more especially when their Master was present, by whose decision it was their duty to abide. Let us know, therefore, that we act improperly, when we form our opinion without paying regard to the word of God; for, as Paul informs us,

None of us liveth or dieth to himself, but all must stand before the judgment-seat of Christ, where we must give our account, (Romans 14:7, 10; 2 Corinthians 5:10.)

And though there was a wide difference between Judas and the others -- because he wickedly held out a plausible cloak for his theft, while the rest were actuated by foolish simplicity -- still we see how their imprudence withdrew them from Christ, and made them the companions of Judas.

10. Why do you trouble the woman? It is wonderful that Christ, whose whole life was a rule and pattern of temperance and frugality, now approves of immoderate expense, which appears to have been closely allied to luxury and superfluous indulgence. But we must observe the kind of defense which he employs; for he does not maintain that the woman did right, in such a manner as if he wished that the same thing should be done every day, but maintains that what she had done in a single instance was agreeable to God, because it must have been done for a good reason. Though Christ had no desire for the use of the ointment, yet this anointing pleased him on account of the circumstances in which it happened. Hence we infer that certain extraordinary ways of acting are sometimes approved by God, and yet that it would be improper to make them an example. Nor have we any reason to doubt that Mary was led by a secret movement of the Spirit to anoint Christ; as it is certain that, whenever the saints were called to any extraordinary performance, they were led by an unusual movement, so as not to attempt any thing without the guidance and authority of God. There was no precept in existence enjoining on Mary this anointing, nor was it necessary that a law should be laid down for every single action; but as the heavenly calling is the only origin and principle of proper conduct, and as God rejects every thing which men undertake at their own suggestion, Mary was directed by the inspiration of the Spirit, so that this duty, which she performed to Christ, was founded on assured confidence.

For she hath performed a good action towards me. By this reply, Christ not merely defended the cause of one woman, but likewise maintained the holy boasting of all who rest satisfied with having themselves and their works approved by God. It will often happen that not only censure, but open condemnation, is pronounced on godly men, who are convinced in their own consciences that what they do is agreeable to the command of God; and it is ascribed to pride, if they set at naught the false judgments of the world, and rest satisfied with being approved by God alone. Since this is a hard temptation, and since it is scarcely possible not to be shaken by the agreement of many people against us, even when they are in the wrong, we ought to hold this doctrine, that none will ever be courageous and steady in acting properly, unless they depend solely on the will of God. And therefore Christ settles here the distinction between what is good and evil by his own solitary decision: for by affirming that what the woman has done is a good action, when that action had been already condemned by the disciples, he represses by this word the rashness of men, who freely allow themselves to pronounce judgment.

Relying on this testimony, let us learn to set little value on any reports concerning us that are spread abroad in the world, provided we know that what men condemn God approves. In this manner Isaiah, when oppressed by wicked calumnies, makes reference to God as his voucher, (Isaiah 50:7,) and Paul likewise appeals to the day of the Lord, (1 Corinthians 4:3, 4.) Let us therefore learn to pay no deference to the opinions of men farther than that they may be edified by our example in obedience to God, and when the world rises against us with a loud noise, let us satisfy ourselves with this consolation, that what is reckoned bad on earth is pronounced to be good in heaven.

11. For you have the poor always with you. Christ does not simply defend the anointing, so that we may imitate it, but assures us that it pleases God on some particular account. This must be carefully weighed, that we may not fall into the error of contriving expensive modes of worshipping God, as the Papists do; for, hearing it said that Christ was pleased with being anointed by Mary, they supposed that he took delight in incense, wax-tapers, splendid decorations, and pompous exhibitions of that nature. Hence arises the great display which is to be found in their ceremonies; and they do not believe that they will worship God in a proper manner, if they are not immoderate in expense. But Christ plainly makes this exception, that what he wished to be done once would not be agreeable to him in future. For by saying that the poor will always be in the world, he distinguishes between the ordinary service, which ought to be maintained among believers, and that extraordinary service, which ceased after his ascension to heaven.

Do we wish to lay out our money properly on true sacrifices? Let us bestow it on the poor, for Christ says that he is not with us, to be served by outward display. True, indeed, we know and fed by the experience of faith, that he is present with us by power and spiritual grace; but he is not visibly with us, so as to receive from us earthly honors. How utterly mad, therefore, is the obstinacy of those who press upon him foolish expenses which he does not choose, and which he absolutely refuses! Again, when he says that the poor will always be with us, we infer from it, that if many are in poverty, this does not arise from accident, but that, by a fixed purpose, God presents to us those on whom our charity may be exercised. In short, this passage teaches us that, though the Lord commands us to dedicate to him ourselves and all our property, yet, with respect to himself, lie demands no worship but that which is spiritual, and which is attended by no expense, but rather desires us to bestow on the poor what superstition foolishly expends on the worship of God.

12 She hath done it to bury me. By these words Christ confirms what we have said, that the precious ointment was not valued by him on account of its odor, but solely in reference to his burial. It was because he wished to testify by this symbol, that his grave would yield a sweet odor, as it breathed life and salvation through the whole world. Accordingly, we are told by John (12:7) that Christ praised Mary for having reserved that anointing till the day of his burial. But since the truth of this figure has been made fully apparent, and since Christ, in departing from the sepulcher, perfumed not one house, but the whole world, by the quickening odor of his death, it would be childish to repeat an action for which no reason and no advantage could be assigned.

13. Wheresoever this gospel shall be preached. He says that this action will do honor to Mary, because it will be praised by the doctrine of the gospel. Hence we infer, that we ought to estimate our works not by the opinion of men, but by the testimony of the word of God. When he says that she will be held in honorable remembrance throughout the whole world, by this comparison he indirectly censures his disciples; for among strangers, and in distant parts of the world, all nations, with one consent, will applaud this action, which the members of his own household condemned with such bitterness. Christ gently reproves the disciples also, for not entertaining sufficiently honorable views of his future reign; but at the same time, by this expression he bears testimony to the calling of the Gentiles, on which our salvation is founded. In what sense the gospel must be preached throughout the whole world, we have explained under Matthew 24:14

Footnotes:

[176] "Mais vous ne m'aurez point tousjours;" -- "but you will not have me always."

[177] Reckoning silver at five shillings an ounce, a denarius, which weighed a drachm, was worth sevenpence-halfpenny; and three hundred denarii were equal to nine pounds, seven shillings, and sixpence, of our money. -- Ed.

[178] "Mais vous ne m'aurez point tousjours;" -- "but you will not have me always."

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July 18 Evening
She hath done what she could.--MARK 14:8. This poor widow hath cast in more than they all.--Whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward.--If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. Let us not love in word, neither in tongue; but in deed and in truth.--If a brother or sister be naked, and destitute of daily food, and one of you …
Anonymous—Daily Light on the Daily Path

February 7 Evening
Jesus . . . was moved with compassion toward them.--MATT. 14:14. Jesus Christ the same yesterday, and today, and for ever.--We have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.--Who can have compassion on the ignorant, and on them that are out of the way.--He cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour? Watch ye and pray, lest ye enter …
Anonymous—Daily Light on the Daily Path

'Is it I?'
'Is it I?'--Mark xiv. 19 The scene shows that Judas had not as yet drawn any suspicion on himself. Here the Apostles seem to be higher than their ordinary stature; for they do not take to questioning one another, or even to protest, 'No!' but to questioning Christ. I. The solemn prophecy. It seems strange at first sight that our Lord should have introduced such thoughts then, disturbing the sweet repose of that hallowed hour. But the terrible fact of the betrayal was naturally suggested by the emblems …
Alexander Maclaren—Expositions of Holy Scripture

The Sleeping Apostle
'Simon, sleepest thou!'--Mark xiv. 37 It is a very old Christian tradition that this Gospel is in some sense the Apostle Peter's. There are not many features in the Gospel itself which can be relied on as confirming this idea. Perhaps one such may be found in this plaintive remonstrance, which is only preserved for us here. Matthew's Gospel, indeed, tells us that the rebuke was addressed to Peter, but blunts the sharp point of it as directed to him, by throwing it into the plural, as if spoken to …
Alexander Maclaren—Expositions of Holy Scripture

A Secret Rendezvous
'And the first day of unleavened bread, when they killed the pastorer, His disciples said unto Him, Where wilt Thou that we go and prepare that Thou mayest eat the passover? 13. And He sendeth forth two of His disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him. 14. And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the passover with My disciples? …
Alexander Maclaren—Expositions of Holy Scripture

The New Passover
'And the first day of unleavened bread, when they killed the Passover, the disciples said unto Him, Where wilt Thou that we go and prepare that Thou mayest eat the Passover? 13. And He sendeth forth two of His disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him. 14. And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the Passover with My disciples? …
Alexander Maclaren—Expositions of Holy Scripture

'Strong Crying and Tears'
'And they came to a place which was named Gethsemane: and He saith to His disciples, Sit ye here, while I shall pray. 33. And He taketh with Him Peter and James and John, and began to be sore amazed, and to be very heavy; 34. And saith onto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch. 35. And He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from Him. 36. And He said, Abba, Father, all things are possible unto …
Alexander Maclaren—Expositions of Holy Scripture

The Captive Christ and the Circle Round Him
'And immediately, while He yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders. 44. And he that betrayed Him had given them a token, saying, Whomsoever I shall kiss, that same is He; take Him, and lead Him away safely. 45. And as soon as he was come, he goeth straightway to Him, and saith, Master, Master; and kissed Him. 46. And they laid their hands on Him, and took Him. 47. And one of them that …
Alexander Maclaren—Expositions of Holy Scripture

The Condemnation which Condemns the Judges
'And the chief priests and all the council sought for witness against Jesus to put Him to death; and found none. 56. For many bare false witness against Him, but their witness agreed not together. 57. And there arose certain, and bare false witness against Him, saying, 58. We heard Him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands. 59. But neither so did their witness agree together. 60. And the high priest stood up in their …
Alexander Maclaren—Expositions of Holy Scripture

The Alabaster Box
'And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on Me.... 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.'--Mark xiv. 6-9. John's Gospel sets this incident in its due framework of time and place, and tells us the names of the actors. The time was within a week …
Alexander Maclaren—Expositions of Holy Scripture

Questions About the Lord's Supper
THE paper which begins at this page requires a few words of prefatory explanation. It consists of fifty-one questions about the Lord's Supper, with special reference to points which are the subject of much dispute and controversy in the present day. It supplies fifty-one answers to these questions, chiefly drawn from the New Testament, and the Articles, Communion Service, and Catechism of the Church of England. It contains, in addition, some valuable extracts from the writings of standard English …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

That He who is About to Communicate with Christ Ought to Prepare Himself with Great Diligence
The Voice of the Beloved I am the Lover of purity, and Giver of sanctity. I seek a pure heart, and there is the place of My rest. Prepare for Me the larger upper room furnished, and I will keep the Passover at thy house with my disciples.(1) If thou wilt that I come unto thee and abide with thee, purge out the old leaven,(2) and cleanse the habitation of thy heart. Shut out the whole world, and all the throng of sins; sit as a sparrow alone upon the house-top,(3) and think upon thy transgressions …
Thomas A Kempis—Imitation of Christ

"In Remembrance of Me"
"The Lord Jesus the same night in which He was betrayed took bread: and when He had given thanks, He brake it, and said, Take, eat: this is My body, which is broken for you: this do in remembrance of Me. After the same manner also He took the cup, when He had supped, saying, This cup is the new testament in My blood: this do ye, as oft as ye drink it, in remembrance of Me. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till He come." 1 Cor. 11:23-26. Christ was …
Ellen Gould White—The Desire of Ages

The Feast at Simon's House
Simon of Bethany was accounted a disciple of Jesus. He was one of the few Pharisees who had openly joined Christ's followers. He acknowledged Jesus as a teacher, and hoped that He might be the Messiah, but he had not accepted Him as a Saviour. His character was not transformed; his principles were unchanged. Simon had been healed of the leprosy, and it was this that had drawn him to Jesus. He desired to show his gratitude, and at Christ's last visit to Bethany he made a feast for the Saviour and …
Ellen Gould White—The Desire of Ages

Gethsemane
In company with His disciples, the Saviour slowly made His way to the garden of Gethsemane. The Passover moon, broad and full, shone from a cloudless sky. The city of pilgrims' tents was hushed into silence. Jesus had been earnestly conversing with His disciples and instructing them; but as He neared Gethsemane, He became strangely silent. He had often visited this spot for meditation and prayer; but never with a heart so full of sorrow as upon this night of His last agony. Throughout His life on …
Ellen Gould White—The Desire of Ages

Before Annas and the Court of Caiaphas
Over the brook Kedron, past gardens and olive groves, and through the hushed streets of the sleeping city, they hurried Jesus. It was past midnight, and the cries of the hooting mob that followed Him broke sharply upon the still air. The Saviour was bound and closely guarded, and He moved painfully. But in eager haste His captors made their way with Him to the palace of Annas, the ex-high priest. Annas was the head of the officiating priestly family, and in deference to his age he was recognized …
Ellen Gould White—The Desire of Ages

Twenty-Eighth Lesson. Father! not what I Will;'
Father! Not what I will;' Or, Christ the Sacrifice. And He said, Abba, Father, all things are possible unto Thee; remove this cup from me: howbeit not what I will, but what Thou wilt.'--Mark xiv. 36. WHAT a contrast within the space of a few hours! What a transition from the quiet elevation of that, He lifted up His eyes to heaven, and said, FATHER I WILL,' to that falling on the ground and crying in agony. My Father! Not what I will.' In the one we see the High Priest within the veil in His …
Andrew Murray—With Christ in the School of Prayer

Letter xiii. Christian Activity.
"She hath done what she could."--MARK 14:8. MY DEAR SISTER, You doubtless feel a deep interest in the great benevolent enterprises of the present day. No one who possesses the spirit of our Master can be indifferent towards them. It is important, then, that you should know what you can do towards moving forward these enterprises. For, remember that your obligation is as extensive as your ability. Christ commended the woman, referred to in the passage above quoted for doing "what she could." …
Harvey Newcomb—A Practical Directory for Young Christian Females

Mark.
Commentaries. George Petter (the largest Com. on M., London, 1661, 2 vols. fol.); C. Fr. A. Fritzsche (Evangelium Marci, Lips., 1830); A. Klostermann (Das Marcusevangelium nach seinem Quellenwerthe für die evang. Gesch., Göttingen, 1867); B. Weiss (Das Marcusevangelium und seine synopt. Parallelen, Berlin, 1872); Meyer (6th ed. by Weiss, Gött., 1878); Joseph A. Alexander (New York, 1858, and London, 1866); Harvey Goodwin (London, 1860); John H. Godwin (London, 1869); James Morison …
Philip Schaff—History of the Christian Church, Volume I

"She Hath done what She Could. " Mark 14:8.
"She hath done what she could." Mark 14:8. 1 Bless, O bless, Almighty Father, Woman's mission with our race,-- Her fond strivings here to gather Fruits of thy redeeming grace. 2 Though her way be not where honor Wins the gazing world's acclaim, Yet we bless thee that upon her Rests the power of Jesus' name. 3 In that name, O Father, strengthen Her full heart and ready hands; May her efforts serve to lengthen Christian love's encircling bands. 4 Where the mourning and the needy And the suffering …
J.G. Adams—Hymns for Christian Devotion

Jerusalem
For the history of the disciples after the death of Jesus we are dependent upon a single source, the Acts of the Apostles, which can, however, be controlled, and to some extent corrected, by the gospels and by the epistles of Paul. It is now generally recognised that if any one wishes to write a life of Christ he ought to base his work not on the gospels as we have them now, but rather on the information provided by the critical analysis of the gospels as to their sources. These sources, or at least …
Kirsopp Lake—Landmarks in the History of Early Christianity

Watch and Pray. --Mark. xiv. 38
Watch and Pray.--Mark. xiv. 38. Our Saviour's words are "Watch and Pray:" Lord, make us willing to obey; Lord, make us able to fulfil Thy counsel--give both power and will. The wisdom from above impart, To keep our hand, and tongue, and heart, In thought, word, deed,--that so we may Pray whilst we watch, watch while we pray. Lest while we watch, and fear no snare, We fall into neglect of prayer; Or, while we pray, and watch not, sin Creep like a subtil serpent in. When by an evil world beset, …
James Montgomery—Sacred Poems and Hymns

As the Rind of a Pomegranate are Thy Cheeks, Besides that which is Hidden Within.
As the rind of the pomegranate is the least part of it, and includes all its excellence, so with this soul, its exterior appears of small account in comparison with what is concealed within. [42] The interior is filled with, the purest charity and the most advanced graces, but hidden under a very common exterior; for God takes pleasure in hiding away the souls He destines for Himself. Men are not worthy to know them, though the angels admire and respect them even under the humblest external form …
Madame Guyon—Song of Songs of Solomon