Sunday, October 4, 2020
John 12:1-11
“Selfless Celebration”
Service Orientation: Knowing and serving Jesus is better than having anything. Everything is a loss compared to the treasure we have in being fully-devoted to him.
Memory Verse for the Week: “You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the flesh; rather, serve one another humbly in love.” Galatians 5:13
Background Information:
- This description of Jesus’ danger adds a dramatic touch to the fact that he returns to Bethany again (12:1). He is back with Lazarus and his sisters in a relatively private setting. There is a party in his honor six days before the Passover (v. 1), probably on Saturday night after the conclusion of sabbath. It is not said where the party takes place, but from the account in Matthew and Mark it would be at the house of Simon the leper (Mt 26:6 par. Mk 14:3). Lazarus is also an honored guest, while Martha helps with the serving (v. 2), true to the picture of her elsewhere (Lk 10:38-42). (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 299)
- It seems Martha was a person of some figure, from the great respect which was paid to her and her sister, in visits and condolences on Lazarus’s death, as well as from the costly ointment mentioned in the next verse. And probably it was at their house our Lord and his disciples lodged, when he returned from Jerusalem to Bethany, every evening of the last week of his life, upon which he was now entered. (John Wesley, Wesley’s Notes on the Bible, 252)
- Spices and ointments were quite costly because they had to be imported. Frequently they were used as an investment because they occupied a small space, were portable, and were easily negotiable in the open market. Mary’s offering was valued at three hundred denarii (v.5 Gr.), approximately a year’s wages for an ordinary workingman. Perhaps it represented her life savings. She presented it as an offering of love and gratitude, prompted by Jesus’ restoration of her brother to the family circle. Wiping his feet with her hair was a gesture of utmost devotion and reverence. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 125)
- The pure nard she uses was imported from northern India (Brown 1966:448). Judas says, no doubt correctly, that it was worth a year’s wages (v. 5). The text literally reads “three hundred denarii” (cf. NIV note). Since a denarius was a day’s pay for a day laborer, the NIV paraphrase is accurate, taking into account feast days and sabbaths when one would not work. (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 300)
The question to be answered is…
What’s significant about the attitudes we see in this text and how Jesus’ worth is reflected by the people therein?
Answer…
Mary and Martha treasured Jesus; serving and celebrating him accordingly. Judas, on the other hand, didn’t. His cold and utilitarian attitude revealed his true nature, and provides us with a model on how not to live.
The word of the day is… treasure
What should we take to heart about the way Jesus is treasured (or not) in this text?
- Martha treasured Jesus by engaging her gifts of service.
(1 Sam. 12:24; Is. 58:10; 1 Cor. 15:58; Gal. 5:13; Col. 3:23-24; Heb. 6:10; 1 Pet. 4:10)
Martha served” (v. 2). That was what Martha loved to do. From what the Scriptures tell us about her, she was in her element. (R. Kent Hughes, Preaching the Word: John, 267)
- Mary treasured Jesus through her seemingly reckless act of devotion.
(Mat. 6:21; 2; Luke 6:38; Acts 20:35; 2 Cor. 9:6; Gal. 6:10; Col. 3:1; 1 Tim. 6:17-19)
This ointment or perfume was made from an aromatic herb (also called spikenard) from the mountains of India, and it was imported in alabaster bottles. This expensive imported item carried such value that people used it for investment purposes, as gold is often used today. (Bruce B. Barton, Life Application Bible Commentary: John, 245)
- Judas’ selfish and stingy attitude revealed his true valuation of Jesus.
(Pro. 18:1; Luke 16:13; Rom. 2:8; 1 Cor. 10:24; Phil. 2:3-4; 1 Tim. 6:6-10; 2 Tim. 3:1-9; Heb. 13:5)
The contrast of the attitude of Mary with that of Judas is unmistakable. Mary offered her best to Jesus in sacrificial love; Judas was coldly utilitarian. Jesus interested him only as a ladder for his ambitions. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 125)
Conclusion… How might we be challenged to live in light of this text? Ask yourself….
A. Are you living into your gifts and using them to worship Jesus?
(Mat. 10:42; Rom. 12:6-7; 1 Cor. 12Gal. 5:13-14; Eph. 2:10; Heb. 6:10-12; 1 Pet. 4:10)
Many of us are familiar with Romans 12:1. There Paul tells us to present our “bodies,” our entire lives, as “spiritual worship.” Martha understood that true worship also involves service. Preparing a meal can be worship. Fixing a bicycle can be worship. Balancing your checkbook can be worship. Taking a test in school can be worship. Professors’ grading a test can be worship. Administering your own business can be worship. Attitude is the defining factor. (R. Kent Hughes, Preaching the Word: John, 267)
B. How does your hold on stuff reflect your devotion to Jesus?
(Prov. 11:24-25; 19:17; Mat. 6:21; Luke 6:38; 12:33; Acts 20:35; Rom. 12:9-13; Col. 3:1)
What would we give for Jesus? What is our most valued possession? For some of us it is our bank account. For others it is our position. For some it is a relationship. The question is, would we give it? Will we make it available for Jesus’ use? Mary humbly gave her best to Jesus. (R. Kent Hughes, Preaching the Word: John, 269)
Love flies, runs, leaps for joy; it is free and unrestrained. Love gives all for all, resting in One who is highest above all things, from whom every good flows and proceeds. Love does not regard the gifts, but turns to the Giver of all good gifts. Love knows no limits, but ardently transcends all bounds. Love feels no burden, takes no account of toil, attempts things beyond its strength; love sees nothing as impossible, for it feels able to achieve all things. Love therefore does great things; it is strange and effective; while he who lacks love faints and fails. (Thomas à Kempis, The Inner Life, 15th century)
C. How do your attitudes, words, and actions reveal how you value Jesus?
(Mat. 25:40; Rom. 12:9-20; Gal. 6:9; Phil. 4:8-9; Col. 3:12-17; Jam. 1:19-20; 2:18, 26 )
A cold heart and a stingy hand will generally go together. (J.C. Ryle, Expository Thoughts on John Vol.2, 224)
It is vain to expect a man to do much for Christ, when he has no sense of debt to Christ. (J.C. Ryle, Expository Thoughts on John Vol.2, 225)
Worship Point…
Worship is the natural outcome of a life which treasures Jesus over anything and everything else.
(Deut. 13:4; Mat. 6:19-21; Luke 4:8; 12:34; 2 Cor. 9:6-15; Heb. 12:28; 13:5)
There are times when we should not shy away from such open, passionate love and worship for Jesus. (R. Kent Hughes, Preaching the Word: John, 269)
If we give instead of keep, if we invest in the eternal instead of the temporal, we store up treasures in heaven that will never stop paying dividends. Whatever treasures we store up on earth will be left behind when we leave. Whatever treasures we store up in heaven will be waiting for us when we arrive. (Randy Alcorn, The Treasure Principle, 18)
A wise lover values not so much the gift of the lover as the love of the giver. (Thomas à Kempis, The Imitation of Christ, 15th century)
Gospel Application…
By faith, God’s ultimate Treasure can to be ours; the gift of Jesus. God so loved the world that he generously gave his only son to redeem those who trust in him.
(Mat. 20:28; John 3:16-17; Rom. 6:23; 10:9-13; 2 Cor. 4; 5:15; Eph. 2:8-9; 1 John 4:9-10)
The ultimate good of the gospel is seeing and savoring the beauty and value of God. God’s wrath and our sin obstruct that vision and that pleasure. You can’t see and savor God as supremely satisfying while you are full of rebellion against him and he is full of wrath against you. The removal of this wrath and this rebellion is what the gospel is for. The ultimate aim of the gospel is the display of God’s glory and the removal of every obstacle to our seeing it and savoring it as our highest treasure. (John Piper, God Is The Gospel, 56)
Spiritual Challenge Questions…
Reflect on these questions in your time with the Lord this week, or discuss with a Christian family member or Life Group.
- How has God uniquely gifted you? How are you using those gifts to lavishly love and serve Jesus?
- How does your hold on worldly possessions reflect your devotion to Jesus? Are you generous with what God has given you?
- How might your attitudes towards others reflect how you value Jesus? Do you see others as being made in the image of God? How might that influence your attitudes, words, and actions toward them?
- How might your attitudes, words, and deeds need to change in order to better reflect your value of Jesus?
Quotes to note…
Love is never “wasted.” Generosity is never “wasted.” Sacrifice is never “wasted.” Love grudges nothing to the Lord of love! Love esteems its costliest nard all inferior to His worth. Love cannot give Him too much. And where it is given out of love to Christ we cannot give too much for His servants and His people. (Arthur W. Pink, Exposition of the Gospel of John, 647)
Those who do most for the cause of Christ are precisely those who do most for the poor. (J.C. Ryle, Expository Thoughts on John Vol.2, 225)
Loving service is always the characteristic of those who have had their hearts truly touched by Christ. (R. Kent Hughes, Preaching the Word: John, 268)
Love is unselfish. We are not to feast on our own blessings in the midst of a groaning creation, rather are we to be channels of blessing to those around: John 7:38, 39. (Arthur W. Pink, Exposition of the Gospel of John, 642)
So long as the world stands this unhappy man will be a lasting proof of the depth of human corruption. That anyone could follow Christ as a disciple for three years, see all His miracles, hear all His teaching, receive at His hand repeated kindnesses, be counted an Apostle, and yet prove rotten at heart in the end, all this at first sight appears incredible and impossible! Yet the case of Judas shows plainly that the thing can be. Few things, perhaps, are so little realized as the extent of what desperate hardness and unbelief there is in the heart of man. (J.C. Ryle, Expository Thoughts on John Vol.2, 226)
No wonder Judas’ sense of values was distorted. He planned to betray love; how could he understand the extravagance of love? Waste must be measured in terms of values involved. (Samuel Young, Beacon Bible Expositions, 97-98)
Lazarus, Mary, Martha, and Judas were all in Jesus’ close circle of friends, but their relationship and motives for following him differed greatly. Being close to Jesus is not enough if we don’t have heartfelt trust and obedience. Even today, some would reduce the life of faith to a brief weekly appearance at the local church. (Bruce B. Barton, Life Application Bible Commentary: John, 243)
The truth is, and it had been abundantly demonstrated all through these centuries, that those who do the most for the poor are the very ones who are most liberal in supporting the cause of Christ. Let not Christians be moved from a patient continuance in well doing by harsh criticisms from those who understand not. We must not expect professors to do anything for Christ when they have no sense of indebtedness to Christ. (Arthur W. Pink, Exposition of the Gospel of John, 648)
[Judas’] remonstrance over the gift of the ointment revealed that he had a sharp sense of financial values and no appreciation of human values. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 125)
Further Quotes and Research…
The hostility of the religious authorities had been increasing and had intensified because they had been unable to entangle Jesus in any compromising dilemma or defeat him in public debate. Despite the fact that there had been a decline in his popularity because he refused to become involved in a political coup (6:15) and because some of his teaching was obscure to his listeners (6:52-66), he nevertheless retained a loyal group of disciples; and a large segment of the populace still regarded him with awe. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 123)
Jesus knew Judas’s tendencies and was well aware of his coming defection. Whereas many of Jesus’ disciples deserted him (6:66), Judas remained to betray him. The others merely lost interest or were bewildered by his teaching and were reluctant to meet his moral demands. Judas determined to make Jesus serve his purpose-by treachery if necessary. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 125)
7-8 Jesus’ reply revealed his appreciation of Mary’s act of devotion and the understanding it denoted. His words disclose also the current of his thought, for he was anticipating death. His comment on the poor was not a justification for tolerating unnecessary poverty; but it was a hint to Judas that if he were really concerned about the poor, he would never lack opportunity to aid them. The contrast of the attitude of Mary with that of Judas is unmistakable. Mary offered her best to Jesus in sacrificial love; Judas was coldly utilitarian. Jesus interested him only as a ladder for his ambitions. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 125)
As we have seen in John 11, He felt deeply the groaning and travailing of that creation which once had come so fair from His own hands. It was sin which had brought in desolation and death, and soon He was to be “made sin” and endure in infinite depths of anguish the judgment of God which was due it. He was about to yield Himself up to death for the glory of God (John 12:27, 28), for only in the Cross could be laid that foundation for the accomplishment of God’s eternal counsels. (Arthur W. Pink, Exposition of the Gospel of John, 636)
Mary’s heart anticipated what lay deepest in His, even before it found expression in words (John 13:31). She not only knew that He would die, but she apprehended the infinite preciousness and value of that death. And how more fittingly could she have expressed this than by anointing His body “to the burying” (Mark 14:8)! (Arthur W. Pink, Exposition of the Gospel of John, 637)
The conspiracy of Israel’s leaders to seize the Lord Jesus is followed by a retrospective glance at the “anointing” because what happened at Bethany provided them with an instrument which thus enabled them to carry out their vile desires. The plot of the priests was successful through the instrumentality of Judas, and that which followed Mary’s expression of love shows us what immediately occasioned the treachery of the betrayer. Judas protested against Mary’s extravagance, and the Lord rebuked him, and it was immediately afterward that the traitor went and made his awful pact with the priests. (Arthur W. Pink, Exposition of the Gospel of John, 638)
“There they made him a supper.” Note the use of the plural pronoun. Though this supper was held in the house of “Simon the leper” it is evident that Martha and Mary had no small part in the arranging of it. This, together with the whole context, leads us to the conclusion that a feast was here made as an expression of deep gratitude and praise for the raising of Lazarus. (Arthur W. Pink, Exposition of the Gospel of John, 641)
Mary’s act occupies the central place in this happy scene. The ointment was “very costly,” but not too costly to lavish upon the Son of God. Not only did Mary here express her own love, but she bore witness to the inestimable value of the person of Christ. She entered into what was about to be done to and by Him: she anointed Him for burial. He was despised and rejected of men, and they were about to put Him to a most ignominious death. But before any enemy’s hand is laid upon Him, love’s hands first anoint Him! (Arthur W. Pink, Exposition of the Gospel of John, 644)
Before the treachery of Judas, Christ receives the testimony of Mary’s affection. It was the Father putting this seal of deepest devotion upon the One who was about to be betrayed. (Arthur W. Pink, Exposition of the Gospel of John, 645)
There is a most striking series of contrasts here between these two characters. She gave freely what was worth three hundred pence; right afterwards Judas sold Christ for thirty pieces of silver. (Arthur W. Pink, Exposition of the Gospel of John, 646)
The murmuring of Judas right after the worship of Mary is most solemnly significant. True valuation of Christ always brings out the hatred of those who are of Satan. No sooner was He worshiped as an infant by the wise men from the East, then Herod sought to slay Him. Immediately after the Father proclaimed Him as His “beloved Son,” the Devil assailed Him for forty days. (Arthur W. Pink, Exposition of the Gospel of John, 647)
Judas had no love for Christ, hence it was impossible that he should appreciate what had been done for Him. Very solemn is this: he had been in the closest contact with the redeemed for three years, and yet the love of money still ruled his heart. Cold-heartedness toward Christ and stinginess toward His cause always go together. (Arthur W. Pink, Exposition of the Gospel of John, 648)
Opportunities for relieving the poor they always had, and it was right to do so. But to put them in comparison with the Lord Jesus at such a time, was to put them out of their place, and to lose sight of Him who was supremely precious to God. (Arthur W. Pink, Exposition of the Gospel of John, 648-649)
Mary was showing her devotion to Jesus before it was too late. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 271)
Her act of love and worship was public, spontaneous, sacrificial, lavish, personal, and unembarrassed. Jesus called it “a good work” (Matt. 26:10; Mark 14:6) and both commended her and defended her. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 271)
When she came to the feet of Jesus, Mary took the place of a slave. When she undid her hair (something Jewish women did not do in public), she humbled herself and laid her glory at His feet (see 1 Cor. 11:15). Of course, she was misunderstood and criticized, but that is what usually happens when somebody gives his or her best to the Lord. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 271)
No doubt Judas had already decided to abandon Jesus, and he wanted to get what he could out of what he considered a bad situation. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 271)
“A good name is better than precious ointment,” says Ecclesiastes 7:1, and Mary had both. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 272)
As we look at this event, we see some “representative people” who are examples to us. Martha represents work as she served the dinner she had prepared for the Lord. This was just as much a “fragrant offering” as was Mary’s ointment (see Heb. 13:16). Mary represents worship, and Lazarus represents witness (John 11:9–11). People went to Bethany just to be able to see this man who had been raised from the dead! (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 272)
We see, for one thing, in this passage, what abounding proofs exist of the truth of our Lord’s greatest miracles. We read of a supper at Bethany, where Lazarus “sat at the table” among the guests–Lazarus, who had been publicly raised from the dead, after lying four days in the grave. No one could pretend to say that his resurrection was a mere optical delusion, and that the eyes of the bystanders must have been deceived by a spirit or vision. (J.C. Ryle, Expository Thoughts on John Vol.2, 223)
He that is not convinced by such evidence as this may as well say that he is determined to believe nothing at all. (J.C. Ryle, Expository Thoughts on John Vol.2, 223)
It is a comfortable thought, that the very same proofs which exist about the resurrection of Lazarus are the proofs which surround that still mightier fact, the resurrection of Christ from the dead. Was Lazarus seen for several weeks by the people of Bethany, going in and coming out among them? So was the Lord Jesus seen by His disciples. Did Lazarus take material food before the eyes of his friends? So did the Lord Jesus eat and drink before His ascension. No one, in his sober senses, who saw Jesus take “broiled fish,” and eat it before several witnesses, would doubt that He had a real body. (Luke 24:42.) (J.C. Ryle, Expository Thoughts on John Vol.2, 223)
In an age of abounding unbelief and scepticism, we shall find that the resurrection of Christ will bear any weight that we can lay upon it. Just as He placed beyond reasonable doubt the rising again of a beloved disciple within two miles of Jerusalem, so in a very few weeks He placed beyond doubt His own victory over the grave. If we believe that Lazarus rose again, we need not doubt that Jesus rose again also. If we believe that Jesus rose again, we need not doubt the truth of His Messiahship, the reality of His acceptance as our Mediator, and the certainty of our own resurrection. Christ has risen indeed, and wicked men may well tremble. Christ has risen from the dead, and believers may well rejoice. (J.C. Ryle, Expository Thoughts on John Vol.2, 224)
But there were some present who found fault with Mary’s conduct, and blamed her as guilty of wasteful extravagance. One especially, an apostle, a man of whom better things might have been expected, declared openly that the ointment would have been better employed if it had been sold, and the price “given to the poor.” The heart which could conceive such thoughts must have had low views of the dignity of Christ’s person, and still lower views of our obligations to Him. A cold heart and a stingy hand will generally go together. (J.C. Ryle, Expository Thoughts on John Vol.2, 224)
Lazarus was a witness to the truth of Christ’s Messiahship, whom they could not possibly answer or put to silence. Yet these proud men would not give way. They would rather commit a murder than throw down the arms of rebellion, and confess themselves in the wrong. (J.C. Ryle, Expository Thoughts on John Vol.2, 226)
All day the aroma of a celebration meal had wafted through the rooms of the house. Nothing was too good for Jesus. Martha had used her best recipes, and she loved bringing course after course to Jesus and his men. They loved it too. She was doing her thing, and everybody was happy. (R. Kent Hughes, Preaching the Word: John, 267)
Service can be worship, if it is done with the right attitude. (R. Kent Hughes, Preaching the Word: John, 267)
Divine service occurs when the proper perspective is there. Martha knew that when her spirit was right, her service was akin to the dramatic outward worship by Mary. (R. Kent Hughes, Preaching the Word: John, 268)
What do we learn from Mary’s actions? First, her action was very costly. Judas estimated the cost of that genuine spikenard ointment to be about 300 denarii, and a denarius was one day’s wages. (R. Kent Hughes, Preaching the Word: John, 269)
Her sacrifice to Jesus was perspiration instead of perfume, and it was just as noble and just as valuable as Mary’s sacrifice. (R. Kent Hughes, Preaching the Word: John, 269)
The aroma of Christ, so honoring to him and so refreshing to others, does not occur when we give him half our heart or half our pocketbook or half our talents or half our ambition or half our lives or half our boyfriend or half our girlfriend. It comes by giving him everything. (R. Kent Hughes, Preaching the Word: John, 269-270)
In our lives, regardless of the breadth of years that separates us from the event; regardless of the years of service; regardless of our mental, intellectual, and spiritual attainments; one thing should be foremost in our lives: Christ has changed our lives! (R. Kent Hughes, Preaching the Word: John, 271)
There are some who think that, the anointing mentioned by Matthew (Matthew 26:7) and Mark (Mark 14:3) is different from what is mentioned here; but they are mistaken. They have been led to adopt this view by a calculation of time, because the two Evangelists, (Matthew 26:2; Mark 14:1,) before relating that Christ was anointed, speak of two days as having elapsed. But the solution is easy, and may be given in two ways. For John does not say that Christ was anointed on the first day after his arrival; so that this might happen even when he was preparing to depart. Yet, as I have already said, there is another conjecture which is more probable, that he was anointed one day, at least, or two days, before his departure; for it is certain that Judas had made a bargain with the priests, before Christ sent two of his disciples to make ready the passover. (John Calvin, Commentary on John: Vol 2, 3)
The home of Martha, Mary, and Lazarus provided the setting for this preparation, and a meal in Jesus’ honor provided the occasion. The writer of the Gospel of John has reported little about the meal itself, only that Martha served and that Lazarus, along with others, ate with Jesus. The focus lay elsewhere, with what happened between Jesus and Mary. (Joseph Dongell, John: A Bible Commentary in the Wesleyan Tradition, 149)
The lavish pouring out of costly perfume no doubt demonstrated Mary’s deep love and devotion to Jesus, mingled perhaps with thankfulness for the resurrection of Lazarus from the dead. For such a priceless gift as the return of her brother, what gift of appreciation would be too extravagant? (Joseph Dongell, John: A Bible Commentary in the Wesleyan Tradition, 150)
Though Judas’s protest took the “high moral ground” of concern for the poor, his underlying motive is revealed to be nothing other than greed. (Joseph Dongell, John: A Bible Commentary in the Wesleyan Tradition, 150)
This shift in the loyalty and attention of the crowds unsettled the chief priests, prompting them to broaden the scope of their plans to kill. Not only should Jesus be killed, but Lazarus as well. Since no argument could be found to deny the resurrection of Lazarus, the only remaining option was to destroy the primary evidence of that resurrection: Lazarus himself. Here the close connection between Jesus and His followers is demonstrated by their share in His fate: “If the world hates you, keep in mind that it hated me first” (15:18). (Joseph Dongell, John: A Bible Commentary in the Wesleyan Tradition, 151)
He is another evidence of Jesus’ life-giving power which is bringing men to faith. And this must be put to an end. One can feel both the fear and the paranoia of the hierarchy. (Roger L. Fredrikson, The Communicator’s Commentary: John, 205)
The picture of Mary is also true to that in Luke (10:38-42); that is, she is a devoted disciple who ignores the taboos of her society in her commitment to Jesus. Sitting at his feet as a disciple (Lk 10:39) was not the place for a woman, but she is commended by Jesus (Lk 10:42). Now she acts in an even more scandalous manner in anointing Jesus’ feet with extremely expensive perfume and then wiping them with her hair (Jn 12:3). (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 299-300)
The other part of her action that would have been quite disturbing was the wiping of his feet with her hair. Jewish women did not let down their hair in public. This is an expression of devotion that would have come across as extremely improper and even somewhat erotic, as indeed it would in most cultures. There is no indication of why Mary did this act. The most obvious possibility was her sheer gratitude for what Jesus had done for her brother and the revelation it brought to her of Jesus’ identity, power, authority and grace. (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 300)
Judas’ shock at the waste of such costly ointment (vv. 4-5) makes us more aware of Mary’s extravagance. According to the Synoptic accounts (Mt 26:8-9 par. Mk 14:4-5), Judas is simply expressing what others were also thinking. Being the treasurer of the group, it would not have surprised anyone to hear him express this concern. So, at the time, Judas’ remarks would not have stood out as unusual. But with hindsight John knows there was more motivating him. 301)
John says Judas used to steal from the common fund (v. 6). It is doubtful that this was known at the time, for if it was Judas would have been relieved of his duties, at the least. But such embezzlement reveals a heart in love with self and in love with money, neither of which have a place in the life of a disciple (cf. Chrysostom In John 65.3). (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 301)
Jesus’ statement in verse 8, You will always have the poor among you, but you will not always have me, must be understood in its context both within Judaism and salvation history. On one level Jesus is simply reminding Judas and the others of priorities as understood within Judaism. He is alluding to the Scripture “There will always be poor people in the land” (Deut 15:11) and perhaps also to the notion that acts of kindness, such as burial, are higher than works of charity, which would include giving alms to the poor (b. Sukka 49b). This view is based, in part, on the fact that kindness can be shown to the living and the dead (through funerals and burials), whereas charity can only be shown to the living (cf. Brown 1966:449; Barrett 1978:415). So the fact that Jesus is about to die (cf. 12:35-36) justifies Mary’s action. But on another level, the identity of Jesus also justifies this action. In the Synoptics even the burying of one’s father is put second to responding to Jesus and the call of the kingdom (Mt 8:22 par. Lk 9:60). So this anointing also makes sense given who Jesus is and the awesome events unfolding in salvation history. (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 302)
‘Where are you in this picture?’ Are you with the shameless Mary, worshipping Jesus with everything she’s got, risking the wrath of her sister who’s doing all the hard work, the anger of the men who perhaps don’t quite trust their own feelings when a woman lets her hair down in public, and the sneer of the person who knows the price of everything and the value of nothing? Or are you with the cautious, prudent, reliable Judas (as he must have seemed to most of them), looking after the meagre resources of a group without steady or settled income, anxious to provide for their needs and still have something left to give to the poor? (This last was a regular preoccupation. When Judas went out at the supper (13.29), the others guessed he might have been going to give something to the poor, even at that solemn moment.) Put aside your natural inclination to distance yourself from Judas. After all, even at that last moment none of the other disciples had suspected him of treachery. Can you see just a glimpse of him as you look in the mirror? (N.T. Wright, John for Everyone, Part 2, 23
What a picture we have here! There is Lazarus alive from the dead and in fellowship with Christ. Then we see Mary sitting at Jesus’ feet, growing in grace and in the knowledge of Christ. Then, thirdly, we see Martha serving, putting on a meal. That is her gift and she is exercising it. These are the three essentials in the church today: new life in Christ, worship and adoration, and service. This home at Bethany should be a picture of your church and mine. (J. Vernon McGee, Thru The Bible Commentary Series, John, 208)
Three hundred pence was the annual wage of a laboring man of that day. Because the spikenard was too costly for Mary to use on herself, she poured it all out on Jesus. Friends, if we would learn to sit at His feet, we would give more to Him, too. Mary had saved this precious ointment in an alabaster box. It came out of India, where the herbs grow high in the Himalayas, and was very expensive. Do you know why she had bought it and saved it? So that when she died it could be used on her body! Now she pours it all out on Him. This is absolute affection, adoration, and attachment to His Person. The odor of that ointment filled the house and it still fills the world today. (J. Vernon McGee, Thru The Bible Commentary Series, John, 209)
Many centuries later we are still humbled by the extravagance and the appropriateness of Mary’s gift. She poured out the very best she could find. Price is not the central issue, but the sincere expression of faith and love. We render similar honor to Jesus when we practice faithful service wherever God has placed us—at home with children, at the office, leading a com- pany, running a financial institution, teaching, preaching, etc. Faithful, honest, diligent service done as unto the Lord can be a gift to God. It is costly. Often others might think the effort wasted, for it seems to make no large or permanent change in the world. But what others may call insignificant or wasteful, God deems to be like the fragrant aroma that filled the house when Mary poured the nard on Jesus’ feet. (Bruce B. Barton, Life Application Bible Commentary: John, 245)
In contrast to Mary’s sacrificial gift to Jesus, Judas sold his master’s life for thirty pieces of silver (Matthew 26:14-16), the price one paid a slave owner if one’s ox killed one of his slaves (see Exodus 21:32). (Bruce B. Barton, Life Application Bible Commentary: John, 247)
[Judas] was so taken with the mathematics of the situation that he had no sensibilities for the finer elements. He had so accustomed himself to gauge things in terms of pennies and talents that spiritual values were unreal to him. His horizon had steadily narrowed till it was bounded by dollars and cents, and covetousness had cramped his soul so that he had no place left for love’s high expressions and devotion’s lavish sacrifice. (J.C. Macaulay, Expository Commentary on John, 145)
Either Mary and her family were very wealthy, or perhaps this was a family heirloom that had been passed down to her. Either way, Judas displays a certain utilitarianism that pits pragmatic compassion, concern for the poor, against extravagant, unqualified devotion. If self-righteous piety sometimes snuffs out genuine compassion, it must also be admitted, with shame, that social activism, even that which meets real needs, sometimes masks a spirit that knows nothing of worship and adoration. (D. A. Carson, The Gospel According to John, 429)
[Judas’] personal greed for material things masquerades as altruism. Like the hired hand, he cares nothing for the sheep (10:13). Because he was the treasurer of the apostolic band, the keeper of the money bag, probably he hoped such gifts as this nard could in future be turned into cash, to which he could then help himself. The money bag was doubtless used to meet the disciples’ needs, and also to provide alms to the poor. Normally it was replenished by disciples who cherished Jesus’ ministry, like the women mentioned in Luke 8:2, 3. (D. A. Carson, The Gospel According to John, 429)
There is no clear evidence that Mary or anyone else understood before the cross that Jesus had to die. She meant this to be an act of costly, humble devotion, but like Caiaphas (11:49—52) she signaled more than she knew. (D. A. Carson, The Gospel According to John, 430)