And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she broke the box, and poured it on his head.
being.
Matthew 26:6,7 Now when Jesus was in Bethany, in the house of Simon the leper, …
John 11:2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)
John 12:1-3 Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead…
of ointment.
Song of Solomon 4:13,14 Thy plants are an orchard of pomegranates, with pleasant fruits; camphire, with spikenard, …
Song of Solomon 5:5 I rose up to open to my beloved; and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, upon the handles of the lock.
Luke 7:37,38 And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment, …
spikenard.
reclining at the table
In the cultural context of the time, reclining at the table was a common practice during meals, especially at banquets or special occasions. This posture allowed for relaxation and conversation, indicating a setting of fellowship and intimacy. It reflects the customs of the Greco-Roman world, where meals were significant social events.
in the home of Simon the Leper
Simon the Leper is likely a man whom Jesus had healed, as lepers were typically isolated from society due to their condition. His inclusion in the narrative underscores Jesus' ministry to the marginalized and His power to heal. The fact that Jesus was welcomed into Simon's home suggests a transformation in Simon's life and status, as well as the acceptance of Jesus' ministry by those who had been healed.
a woman came with an alabaster jar of expensive perfume, made of pure nard
The woman is identified in John 12:3 as Mary, the sister of Martha and Lazarus. Alabaster jars were often used to store precious ointments and perfumes, indicating the value of the contents. Nard, or spikenard, was a costly perfume imported from India, highlighting the sacrificial nature of the woman's act. This act of devotion is a profound expression of love and worship, reflecting the woman's recognition of Jesus' worth.
She broke open the jar and poured it on Jesus’ head
Breaking the jar signifies the totality of the woman's gift, as the act was irreversible and complete. Pouring the perfume on Jesus' head is an anointing, a practice often associated with consecration and blessing in the Old Testament (e.g., 1 Samuel 16:13, where Samuel anoints David). This act foreshadows Jesus' impending death and burial, as He Himself interprets it in Mark 14:8. It also serves as a type of Christ's anointing as King and Messiah, acknowledging His divine authority and mission.
Bethany was a small village about two miles from Jerusalem, a familiar haven for the Lord during His final week (Mark 11:1; John 11:18). Scripture presents this location as real and specific, showing that God works in identifiable places and times.
• Bethany had already witnessed Jesus raise Lazarus (John 11:38-44), underscoring that the power on display in Mark 14 is consistent with earlier miracles.
• Coming here shortly before Passover fulfills His own words that He “must suffer many things” (Mark 8:31).
First-century dinners involved reclining on low couches, heads toward the food, feet stretched away (Luke 7:36-38). That Jesus comfortably joins Simon testifies to:
• Healing power: If Simon still carried active leprosy he could not host guests (Leviticus 13:45-46). Jesus must have healed him earlier, a quiet reminder of divine mercy (Matthew 11:5).
• Fellowship with the once-unclean: Christ’s grace draws in those society casts out (Mark 2:15-17).
Cross reference: John 12:2 also pictures Jesus at table in Bethany, highlighting repeated intimate meals before the cross.
John identifies the woman as Mary of Bethany (John 12:3). Her gift reveals:
• Wholehearted devotion—nard imported from northern India was extravagantly costly (valued at “over three hundred denarii,” Mark 14:5), almost a year’s wages.
• Prophetic insight—Mary alone seems to grasp Jesus’ imminent death (Luke 10:39 had shown her listening at His feet).
• The alabaster flask’s beauty matches the purity of worship God seeks (Psalm 29:2).
Related passages: Matthew 26:7, where the Gospel notes the same costly perfume, anchoring the event in multiple eyewitness accounts.
Breaking the flask meant it could never be reused—total, irreversible commitment.
• Pouring on His head echoes Old Testament anointings of priests (Exodus 29:7) and kings (1 Samuel 16:13), silently proclaiming Jesus as both High Priest and King.
• Jesus later interprets her act as preparation for His burial (Mark 14:8), linking fragrant oil with the incense-filled tomb (John 19:40).
• The fragrance filled the house (John 12:3), illustrating how sincere worship blesses everyone present (2 Corinthians 2:15).
Mark 14:3 records a literal, historical moment in which Mary’s costly, irreversible act of worship publicly acknowledges Jesus as the awaited Messiah and foreshadows His sacrificial death. In Bethany—near enough to Jerusalem for the coming cross, yet intimate enough for true fellowship—Christ receives an anointing that confirms His role as Priest, King, and the spotless Lamb soon to be buried. Her wholehearted love challenges every believer to honor Him with equal surrender, trusting that nothing poured out for the Savior is ever wasted.
(3-9) And being in Bethany.--See Notes on Matthew 26:6-13.Ointment of spikenard.--The Greek word so translated is, as the various renderings in the margin show, of doubtful import. It is used by St. John (John 12:3) in his account of the same facts.
She brake the box.--As in the "breaking through" the roof in Mark 2:4, the vivid touch that brings the manner of the act distinctly before our eyes is found in St. Mark only. The Greek word implies not so much the breaking of the neck of the costly jar or flask, but the crushing it in its entirety with both her hands.
Verse 3. - And while he was in Bethany, in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster cruse (ἀλάβαστρον) - literally, an alabaster; as we say, "a glass," of a vessel made of glass - of ointment of spikenard very costly (μύρου νάρδου πιστικῆς πολυτελοῦς); and she brake the cruse, and poured it over his head. This anointing of our Lord appears to have taken place on the Saturday before Palm Sunday (see John 12:1). The anointing mentioned by St. Luke (Luke 7:36) evidently has reference to some previous occasion. The narrative here and in St. Matthew and St. John would lead us to the conclusion that this was a feast given by Simon - perhaps in grateful acknowledgment of the miracle which had been wrought upon Lazarus. He is called "Simon the leper," probably because he had been a leper, and had been healed by Christ, although he still retained the name of "leper," to distinguish him from others named Simon, or Simeon, a common name amongst the Jews. There came a woman. This woman, we learn from St. John (John 12:2, 3), was Mary, the sister of Martha and Lazarus. The vessel, or cruse, which she had with her was made of alabaster, a kind of soft, smooth marble, which could easily be scooped out so as to form a receptacle for ointment, which, according to Pliny ('Nat. Hist.,' 13:3), was best preserved in vessels made of alabaster. The vessel would probably be formed with a long narrow neck, which could easily be broken, or crushed (the word in the original is συντρίψασα so as to allow of a free escape for the unguent. The ointment was made of spikenard νάρδου πιστικῆς). The Vulgate has nardi spicati. If this is the true interpretation of the word πιστικῆς, it would mean that this ointment was made from a bearded plant mentioned by Pliny ('Nat. Hist.,' 12:12), who says that the ointment made from this plant was most precious. The plant was called by Galen "nardi spica." Hence πιστικῆν it would mean "genuine" ointment - ointment made from the flowers of the choicest kind of plant, pliny ('Nat. Hist.,' 12:26) says that there was an inferior article in circulation, which he calls "pseudo-nard." The Syriac Peshito Version uses an expression which means the principal, or best kind of ointment. The anointing of the head would be the more usual mark of honor. It would seem most probable that Mary first wiped the feet of Jesus, wetting them with her tears, and then wiping off the dust, and then anointing them; and that she then proceeded to break the neck of the cruse, and to pour its whole contents on his head.