Mark 14:3Meaning & Commentary from the Church Fathers

This woman carries a profound message for those about to be baptized. She has broken her alabaster vessel so that Christ can consecrate you, making you His anointed ones. The Song of Songs expresses this beautifully: "By the fragrance of thy oils thy name is as spilled ointment: therefore the virgins love thee. Draw me in, we will run after thee" (Song of Songs 1:3-4).

In that instance, the specific type of ointment was not mentioned; however, it is clarified here that it was pure nard, authentic and untainted, signifying her complete faith and innocence.

Mary’s anointing of His head highlights the magnificence of His divinity (cf. John 12:3), while her anointing of His feet reflects the meekness of His incarnation. To anoint His feet signifies our proclamation of the mystery of His incarnation through appropriate praise, while to anoint His head honors the splendor of His divine nature with heartfelt words.

The actions of Mary resonate with the praises of the bride in the Song of Songs: "While the king was at his table, my nard gave forth its fragrance" (Song 1:11). Here, it becomes evident that what Mary did once serves as a model for the entire Church, as well as for every perfected soul, to emulate perpetually.

We glorify the Lord's head, celebrating both His divinity and His humanity through the sweetness of our faith, hope, and love, honoring His name through a life of righteousness (cf. 1 Corinthians 13:13). We anoint the Lord's feet by uplifting the poor with His comforting words, ensuring they do not lose hope in their struggles. We wipe His feet with our hair when we willingly carry the burdens of the needy (cf. Deuteronomy 15:11; Proverbs 31:9; Luke 14:13; Galatians 2:10).

The Evangelist may have mentioned him to underscore either his full recovery or to highlight the unique honor extended to this guest from beyond the grave.

While one sister of Lazarus was attending to the Lord with the necessary arrangements for the meal, the other sister, Mary—perhaps feeling regret for not having expressed her gratitude sooner due to the urgency of Jesus' departure—sought to honor Him now. It was customary among the Jews to wash the feet of guests before the meal, applying oil as well. Mary wished to perform this service for her Savior. Without consideration of the cost, she brought forth a precious vessel of pure nard, pouring it over the Lord’s head and feet, ultimately drying His feet with her hair, signifying her deep humility before Him.

Reactions to her actions varied. To the disciples, it seemed more reasonable to sell the nard and use the proceeds to assist the poor, fueled by the recent example of Zacchaeus and their ongoing commitment to helping those in need. However, one disciple had ulterior motives. This particular disciple, keeper of the group’s funds, viewed the situation as an opportunity for personal gain rather than genuine concern for the impoverished. While this pretense of aiding the needy was offered as a justification, his true intention was self-serving.

In response, the Lord defended Mary, dismissing the seemingly valid argument of the other disciples. He continually sought to encourage them to consider His imminent departure. He remarked that the poor would always be present, but He would not, and indicated that Mary’s act of anointing Him was a significant part of His forthcoming burial preparations. If lavishness is expected for a burial, then no expense should be spared for Him in this moment. After all, they should not be so calculating in their regard for Him.

Some scholars suggest that this Simon and the Simon the Pharisee mentioned by Luke (Luke 7:36) are the same individual. However, Simon the Pharisee was opposed to Jesus, showed Him no basic courtesy, did not instruct Him to wash His feet, and failed to greet Him with a kiss; he resided in Galilee, while Simon the leper was favorable towards Jesus and lived in Judea, specifically in Bethany. Hence, they must be different individuals.

The Jewish leaders were aware that even if the populace did not see Jesus as the Messiah, they regarded Him as a remarkable prophet and an extraordinary miracle worker. It would be exceedingly foolish and perilous to apprehend and eliminate Him at this moment, especially with Jerusalem bustling with people in town for the Passover, as they might advocate for Him. If His disciples stirred the crowd even slightly, their support could erupt into a disturbance that the Roman authorities would swiftly suppress, leading to the chaos that the Sanhedrin feared. This was the logic guiding the chief priests, who resolved to seize Jesus through treachery and eliminate Him, but only after the Passover celebrations concluded, allowing the crowds to disperse.

As they dined, with everyone reclining at the table, a woman entered bearing an alabaster jar filled with precious nard (regarding the nard and alabaster, refer to Luke 7:37-50). The Gospel writers do not disclose the woman’s identity. Historically, three women have been noted for anointing Jesus at distinct moments: one was in Simon the Pharisee's house, traditionally believed to be Mary Magdalene; another was Mary, Lazarus's sister; and the third was in Simon the leper's home. Church fathers such as John Chrysostom and Augustine speculate that the same woman may have anointed Jesus on two occasions: once at Simon the Pharisee’s and once at Simon the leper’s. This assumption may indeed hold merit, suggesting that the woman who appeared in Simon the leper's home was likely Mary Magdalene. The Gospel writers Matthew and Mark do not mention her name, possibly for the same reasons Luke refrained from naming the sinful woman who entered Simon the Pharisee’s home (see Luke 7:37-50).

Therefore, she arose, took an alabaster jar filled with precious nard, and quietly approached the Lord from behind. Breaking the jar, she anointed both His head and His feet with the exquisite fragrance, and in an act of devotion, she wiped His feet with her long hair, filling the air with the sweet scent of this sacred act.

The act of "breaking the vessel" refers to the containers used for storing these precious ointments, typically crafted with a slender and elongated neck that is securely sealed to preserve their fragrance. This woman, driven by her profound love and fervor for the Lord, intended to pour out every drop from her vessel, leaving nothing. In her haste, she broke the vessel itself—that thin, tall neck—offering both the sacred incense and the vessel completely for the Lord's honor.

Simon sought to take this opportunity to convey his heartfelt sentiments of love, deep admiration, and thankful joy to his Benefactor, and thus he arranged a meal in his home, inviting the Master along with His closest companions—the holy Apostles. The Lord’s merciful demeanor, who had previously mingled with the tax collector and sinners (Luke 7:34), partaken in meals with them (Matthew 9:11), and now accepted the invitation of a leper, inspired a woman to believe that He who had “healed the man and cleansed the leprosy, will easily cleanse her spiritual uncleanness as well” (St. John Chrysostom). With the sweet hope of attaining forgiveness for her sins and liberation from her own “spiritual leprosy,” she resolved to honor the Lord, much like the sinner did in the house of Simon the Pharisee (Luke 7:37, 38) and similarly to Mary, the sister of Lazarus (John 12:3). She brought an alabaster jar containing precious nard, approached Jesus with the courage of a penitent, and, breaking the jar, poured the fragrant oil on His head. The woman’s reverence was profound, as she grasped, in accordance with the words of a church hymn, “the rank of myrrh-bearer,” and her act was humble: she did what she could, not regretting the costly price.