Mark 14:5 Ulasan

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 (Mar 14:1, Mar 14:2). II. The anointing of Christ's head at a supper in Bethany, two days before his death (Mar 14:3-9). III. The contract Judas made with the chief priests, to betray him (Mar 14:10, Mar 14:11). 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 (Mar 14:32-42). VI. The betraying of him by Judas, and the apprehending of him by the chief priests' agents (Mar 14:43-52). VII. His arraignment before the high priest, his conviction, and the indignities done him at that bar (Mar 14:53-65). VIII. Peter's denying him (Mar 14:66-72). Most of which passages we had before, Mt. 26.

After two days was the feast of the passover,.... That is, two days after Christ had delivered the foregoing discourse concerning the destruction of the temple at Jerusalem, was the feast of the passover; which was kept in commemoration of God's passing over the houses of the Israelites, when he destroyed the firstborn of Egypt, and made way for the deliverance of the children of Israel from thence: and which was kept by eating the passover lamb; and which, properly speaking, is the feast of the passover: and of unleavened bread; which was the same feast with the other, called so from the unleavened bread which was then eaten; though with this difference, the passover lamb was only eaten on the first night, but unleavened bread was eaten for seven days together. The Syriac, Persic, and Ethiopic versions render it, "the passover of unleavened bread", leaving out the copulative "and". And the chief priests and Scribes sought how they might take him by craft; that is, Jesus, and put him to death: for which purpose they assembled together in Caiaphas the high priest's palace, and there took counsel together how to accomplish it; see Mat 26:2.

For it might have been sold for more than three hundred pence,.... Which, was to the value of our money nine pounds, seven shillings, and sixpence: and given to the poor; which was thought to be a better way of expending it, than by pouring it on the head of Christ: and they murmured against her: that she should lavish so much money away in such an imprudent manner; they reproved her for it, expressed much resentment at it, and were very angry with, her upon the account of it; See Gill on Mat 26:8, Mat 26:9.

The traitor Judas, who in appearance championed the cause of the poor, said with indignation, “This ointment might have been sold for more than three hundred denarii, and the money given to the poor.” But in reality he “was a thief, and as he had the money box he used to take what was put into it.” If, then, any one in our time who has the money box of the church speaks like Judas as if speaking for the poor, but steals what is placed there, let there be assigned to him the same portion along with Judas.

(ubi sup.) 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.

"And some were indignant," the evangelist remarks. But John says that Judas was indignant (Jn. 12:3–5). One may suppose that the other apostles also rebuked the woman, since they constantly heard from Christ teaching about almsgiving. But Judas was indignant at the woman not with the same thought as the others, but out of love of money, for the sake of base gain. For this reason John mentions him alone, as one who reviled the woman with a wicked intention. "And they murmured against her," that is, they were indignant, reproached, and reviled her.

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.

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. 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. (Cant. 1:12). 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, that is, (denarii i. e. ten asses.) our inward and outward senses which are again trebled by our body, soul, and spirit.

The Jews conspire against Christ, Mar 14:1, Mar 14:2. He is anointed in the house of Simon the Leper, Mar 14:3-9. Judas Iscariot sells him to the chief priests for thirty pieces of money, Mar 14:10, Mar 14:11. He orders his disciples to prepare the passover, Mar 14:12-16. Predicts his approaching death, Mar 14:17-21. Institutes the holy eucharist, Mar 14:22-26. Foretells the unfaithfulness of his disciples in general, Mar 14:27, Mar 14:28, and Peter's denial, Mar 14:29-31. His agony in the garden, Mar 14:32-36. The disciples overcome by sleep, Mar 14:37-42. Judas comes with a mob from the chief priests, and betrays him with a kiss; they seize him, Mar 14:43-49. The disciples flee, Mar 14:50. A young man following, and about to be apprehended, makes his escape, Mar 14:51, Mar 14:52. Jesus is brought before the chief priests, and Peter follows at a distance, Mar 14:53, Mar 14:54. He is examined, insulted, and abused, and condemned on false evidence, Mar 14:55-65. Peter thrice denies him, reflects on his wickedness, and repents of his sin, Mar 14:66-72.

It might have been sold - το μυρον, This ointment, is added by ABCDKL, thirty-five others, Ethiopic, Armenian, Gothic, all the Itala except one. Griesbach has received it into the text. The sum mentioned here would amount to nearly 10 sterling.

ANGELIC ANNOUNCEMENT TO THE WOMEN ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCES AFTER HIS RESURRECTION--HIS ASCENSION--TRIUMPHANT PROCLAMATION OF HIS GOSPEL. ( = Mat 28:1-10, Mat 28:16-20; Luke 24:1-51; Joh 20:1-2, John 20:11-29). (Mark 16:1-20) when the sabbath was past--that is, at sunset of our Saturday. Mary Magdalene--(See on Luk 8:2). Mary the mother of James--James the Less (see Mar 15:40). and Salome--the mother of Zebedee's sons (compare Mar 15:40 with Mat 27:56). had bought sweet spices, that they might come and anoint him--The word is simply "bought." But our translators are perhaps right in rendering it here "had bought," since it would appear, from Luk 23:56, that they had purchased them immediately after the Crucifixion, on the Friday evening, during the short interval that remained to them before sunset, when the sabbath rest began; and that they had only deferred using them to anoint the body till the sabbath rest should be over. On this "anointing," see on Joh 19:40.

For it might have been sold for more than three hundred pence--between nine and ten pounds sterling. and have been given to the poor. And they murmured against her--"This he said," remarks John (Joh 12:6), and the remark is of exceeding importance, "not that he cared for the poor but because he was a thief, and had the bag"--the scrip or treasure chest--"and bare what was put therein"--not "bare it off" by theft, as some understand it. It is true that he did this; but the expression means simply that he had charge of it and its contents, or was treasurer to Jesus and the Twelve. What a remarkable arrangement was this, by which an avaricious and dishonest person was not only taken into the number of the Twelve, but entrusted with the custody of their little property! The purposes which this served are obvious enough; but it is further noticeable, that the remotest hint was never given to the Eleven of his true character, nor did the disciples most favored with the intimacy of Jesus ever suspect him, till a few minutes before he voluntarily separated himself from their company--for ever!