12:1-11 Christ had formerly blamed Martha for being troubled with much serving. But she did not leave off serving, as some, who when found fault with for going too far in one way, peevishly run too far another way; she still served, but within hearing of Christ's gracious words. Mary gave a token of love to Christ, who had given real tokens of his love to her and her family. God's Anointed should be our Anointed. Has God poured on him the oil of gladness above his fellows, let us pour on him the ointment of our best affections. In Judas a foul sin is gilded over with a plausible pretence. We must not think that those do no acceptable service, who do it not in our way. The reigning love of money is heart-theft. The grace of Christ puts kind comments on pious words and actions, makes the best of what is amiss, and the most of what is good. Opportunities are to be improved; and those first and most vigorously, which are likely to be the shortest. To consult to hinder the further effect of the miracle, by putting Lazarus to death, is such wickedness, malice, and folly, as cannot be explained, except by the desperate enmity of the human heart against God. They resolved that the man should die whom the Lord had raised to life. The success of the gospel often makes wicked men so angry, that they speak and act as if they hoped to obtain a victory over the Almighty himself.

Verse 3. - Mary therefore took a pound (the synoptists Matthew and Mark say "an alabaster," i.e. a flask made of the costly spar, which was peculiarly adapted to the preservation of liquid perfume, hermetically sealed before it was broken for immediate use. The fact, as stated by Matthew and Mark, is inconsistent with her reserving any of the precious fluid for another occasion) of ointment ("liquid perfume," sometimes added to the more ordinary oil), of pure (or possibly; pistie) nard. Mark uses this unusual word πιστικός, which belongs to later Greek. The derivation of πιστκτικός from πίνω, equivalent to "potable," is not appropriate in meaning, though this "nard" was used for perfuming wine. In Mark 14:3 also the Authorized Version translates it "spikenard," as it does here (cf. also Song of Solomon 1:12 and Song 4:13, 14, where Hebrew נֵרְדְּ corresponds with νάρδος). But the one place where the word was supposed to be found in Aristotle is now seen not to be πισττικός, but πειστικός, trustworthy, or unadulterated. It is possible that the word may have had a local geographical value, belonging to some proper name, and is untranslatable. Very precious. Mark (Mark 14:3) uses the word πολυτελοῦς, and Matthew (Matthew 26:7) βαρυτίμου. John appears to combine the idea of both words in his πολυτίμον. Each of the synoptists severally mentions a fact which John omits - that Mary broke the alabaster box, and poured the costly unguent on his head in rich abundance, as though hers had been the royal or high-priestly anointing (cf. Psalm 133.); but John shows that this at least was not all she did. She anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odor of the ointment. Thoma thinks that, conformably with John's idea, the anointing of the head of the true High Priest was the work of God alone, quoting Philo's comment on Leviticus 21:10, etc., "The head of the Logos, as High Priest, is anointed with oil, i.e. his innermost essence gleams with dazzling light;" and adds, that as the feet of the high priest were washed with water from recent defilement of the world's dust, so God's anointed Lamb and Priest was anointed on his feet with the spikenard of faith, the best and costliest thing that man could offer. So profound an analogy seems to us contrary to the simplicity of the narrative, which is perfectly natural in its form. The perfumed nard ran down to the Savior's feet and the skirts of his garments, and there accumulating, the significant act is further recounted how Mary wiped off the superfluous perfume from his feet with the tresses of her loosened hair. This simple act proclaimed the self-humiliation and adoration of her unbounded love, seeing that the loosening of a woman's hair was a mark of unusual self-abandonment, Many most unnecessary inferences have been drawn from this. John adds an interesting feature, revealing the sensitive eye-witness of the scene, "and the house was filled with the odor of the ointment;" and the whole house of God ever since has been fragrant with her immortal and prophetic act.

Then took Mary a pound of ointment of spikenard very costly,.... Worth three hundred pence, according to Judas's estimation of it. This Mary was the other sister of Lazarus; See Gill on Matthew 26:7, See Gill on Mark 14:3, concerning the nature and value of this ointment:

and anointed the feet of Jesus; as he lay upon the bed or couch, at supper:

and wiped his feet with her hair; See Gill on Luke 7:38.

And the house was filled with the odour of the ointment; see Sol 1:3; ointment of spikenard was very odoriferous: this may be an emblem of the sweet savour of Christ, in the ministration of the Gospel, throughout the whole world.

3. spikenard—or pure nard, a celebrated aromatic (So 1:12).

anointed the feet of Jesus—and "poured it on His head" (Mt 26:7; Mr 14:3). The only use of this was to refresh and exhilarate—a grateful compliment in the East, amidst 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.

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