The Woman Who Anointed the Saviour's Head
Verily I say unto you, Wheresoever this Gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her. — Mark, xiv. 9.
The narrative which is to engage our present attention, proves, in some respects, a remarkable contrast with the relation which passed under our review in the preceding Lecture. There we saw a woman of Canaan, a heathen, and probably a widow, afflicted with a daughter “grievously vexed with a devil;” who, hearing of the fame of Jesus, came and cried to him for help; but meeting with treatment more than enough to have driven back any ordinary applicant, yet with persevering importunity pressed through every discouragement, and ,obtained at last the petition she asked of him.
But the woman who now appears before us is not driven to the Saviour by distress: she comes not as a beggar but as a follower, not as a suppliant but as a friend. She knows him, and feels herself already deeply indebted to him; and is come, not to discharge her obligation, (this she knew to be impossible,) but to express the gratitude she owed Jiim, and the love she bore him.
“And being in Bethany, in the house of Simon the leper, as he sat at meat, therfe came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head. And there were some that had indignation within themselves, and said, Why was this waste of the ointment made? For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her. And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me. For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always. She hath done what she could: she is come aforehand to anoint my- body to the burying. Verily I say unto you, Wheresoever this Gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her.”
Observe, The Place: The Action: The Censure: The Vindication: and The Memorial.
I. Observe The Place.
The scene named is Bethany. Bethany was a small village in the neighborhood of Jerusalem; a place wTiich, we presume, we seldom hear of without thinking of a family dear to the Saviour; for “Jesus loved Martha, and her sister, and Lazarus;” and recalling a very interesting and instructive event. “Now it came to pass, as they went, that he entered into a certain village; and a certain woman named Martha received him into her house. And she had a sister called Mary, who also sat at Jesus’ feet, and heard his word. But Martha was cumbered about much serving, and came to him, and said. Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me. And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: but one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.”
Religion is a benevolent, social, and diffusive thing. When Christians are endeavoring to do good unto all men, they are often reproached as intruders, and desired to keep their religion to themselves. But this is enjoining ujDon them an impossibility; and “if these should hold their peace, the stgnes would immediately cry out.” They “cannot but speak the things which they have seen and heard.” This blessed family, therefore, being acquainted with the Saviour themselves, and frequently favored with his visits, it would appear, introduced him to their neighbors; for we here find him in another house in the same village; “the house of Simon the leper.” This does not mean that he was a leper now, for then he would have been under legal restraint, and none could have had intercourse with him; but the meaning is that he had been a leper, and well known as such; and it is more than probable that our Saviour had healed him of this dreadful and incurable disorder; and, therefore, as a token of his regard and gratitude, he was desirous of entertaining his deliverer and benefactor, and had invited others to meet him, hoping that they would derive benefit from his presence, as he himself had done.
Our Lord complied with the invitation, and gave the company the cheerful though not the intemperate meeting. For though nothing could be viler or more false than the insinuation of his enemieSj that he was a glutton and a wine-biber, yet he partook of the good things of Providence, in a way which distinguished him from his forerunner, who was reserved, and austere, and “came neither eating nor drinking, and they said, He hath a devil.”
He would also show by his example that he did not wish his disciples to be mopish and superstitious, enduring corporeal inflictions, and refusing the common supplies and recreations of life. “Touch not; taste not; handle not. Which things have indeed a show of wisdom in will, worship, and humility, and neglecting of the body; not in any honor to the satisfying of the flesh.”
II. Observe the action.
“There came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head.”
The usages of mankind differ exceedingly, according to climate, and the degrees of knowledge and civilization. Thus in a hot country, and where persons wore sandals, the washing of the feet, especially when coming in from a journey, was deemed a great refreshment, and was used as a common gratification. In Judea, unction was a delicious indulgence, and was often used as a token of honor, as well as a luxury. “Ointment and perfume,” says Solomon, “rejoice the heart.” David, to signify the munificence of the divine goodness towards him, says, “Thou anointest my head with oil:” and he compares the excellency of brotherly love to “the precious ointment upon the head of Aaron, that ran down to the skirts of his garments:” and his son Solomon, to excite constant cheerfulness and dignity, says, “Let thy head lack no ointment.”
We do not feel the force of these allusions as the Easterns did; yet who has not been charmed with the fragrance of a rose, or a lily? Who, after rain, has not been regaled with the smell of a field which the Lord hath blessed? Who has read only of “incensebreathing morn”?
How obviously does the beneficence of God appear in “giving us all things richly to enjoy;” in providing not for our sustenance only, but for our indulgence; and in adapting the various productions of nature to the delight, not less than the use, of all our senses. What softness and smoothness for the touch! what colors for the eye! what melodies for the ear! what relishes for the taste! what odors for the smell! And all this he has provided for guilty creatures, who have renounced his service, and declared themselves
THE WOMAN WHO ANOINTED TRE SAVIOUR. i-il
his enemies by wicked works; and all this he continues to afford to these very beings, though they are daily and hourly offending him! And if it be thus with a world lying in wickedness, what will it be with the creation of “new heavens and a new earth wherein dwelleth righteousness”?
But to return — “She brake the box and poured the ointment upon his head.” The sacrifice she made was great, and would have been difficult, but for the state of her mind. In making it, she had at once to resist the love of money, and the influence of pride and vanity. She had, doubtless, purchased this very costly perfume to expend upon herself and her charms. A female who neglects her person is a slattern, and deservedly despised; but her person is an article a woman rarely overlooks. She seems intuitively, as well as from observation, conscious that, as to thousands, she can make more impression by exterior appearance than by either intelligence or pious worth. This she early learns; and when does she forget? “Can a maid forget her ornaments, or a bride her attire?”
But this woman forgets all thoughts of herself in thoughts of the Saviour. Her knowledge of him whom her soul loved had reduced the value of every other attraction; and she could realize the language of the poet, and say,
As by the light of opening day,
The stars are all concealed.
So earthly pleasures fade away.
When Jesus is revealed.
(liian’cL W- ^cmTTCi,
Its pleasures unw uo longer please
No more content afford;
Far from my heart be joys like these,
Now I have seen the Lord.
III. Observe the censure.
“And there were some that had indignation within themselves, and said, Why was this waste of the ointment made? For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her.”
There is a disposition observable in some, to view unfavorably everything that falls under their notice. They seek to gain consequence, by always differing from others in judgment; and try to depreciate what they allow to be worthy in itself, by hinting at some mistake or imperfection in the performance. You are too lofty, or too low in your manners; you are too frugal, or too profuse in your expenditure; you are too taciturn, or too free in your speech; and so of the rest.
Now, guard against this tendency. Nothing will conduce more to your uncomfortableness than living in the neighborhood of ill-nature, and being familiar with discontent. The disposition grows with indulgence; and is low and base in itself; and* if any should be ready to pride themselves on skill and facility in the science, let them remember that the acquisition is cheap and easy: a child can deface and destroy: dulness and stupidity, which seldom lack inclination or means, can cavil and find fault; and everything can furnish ignorance, prejudice, and envy, with a handle of reproach.
Why was not such a thing done? Because, perhaps, it was impossible: because, perhaps, it was improper: because, perhaps, it would have done evil rather than good. You censure; but if you knew all, you would commend what you now condemn. You censure; but you would have acted in the same manner, had you been placed in the same condition.
We cannot judge properly of any course of action, or any instance of conduct, unless we take into account its circumstances, its bearings, its reasons, its motives; and how rarely can we do this with fairness; and hence we are forbidden to do it at all. “Judge not, that ye be not judged.” “Let us not therefore judge one another any more.” But let us rather invite into our bosoms the charity which “thinketh no evil; believeth all things, hopeth all things, endureth all things.”
IV. Observe the vindication.
From the cavils of the murmurers the Saviour justifies the deed. “And Jesus said, Let her alone; M’hy trouble ye her? she hath wrought a good work on me. For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always. She hath done what she could: she has come aforehand to anoint my body to the burying.”
First; It is obvious she felt the reflection. This is more than impUed in our Saviour’s rebuke, “why trouble ye her?” She probably turned aside and wept. Though it ought to be a light thing with us to be judged of men’s judgment, it cannot but be painful to be misunderstood and misrepresented (especially when conscious of well-doing) by real friends and good men, whose good opinion and favor we value.
Yet, Secondly; She does not complain of ill usage; she makes no angry or hasty reply; she says nothing, but leaves her case to plead for itself. How unlike this, is the disposition of many. How irritable, how impatient are they. They cannot trust God for a moment with their reputation. Hence they are instantly provoked to defend themselves, and angrily retaliate, and thus take the matter out of his hand, who, if they suffer innocently and righteously, has said, “No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn.” “To do good, and to bear evil,” says Latimer, “is inscribed on the crown for which we run:” and we know who has “suffered for us, leaving us an example, that we should follow his steps; who, when he was reviled, reviled not again; when he suffered he threatened not; but committed himself to him that judgeth righteously.”
And well might this good woman be silent, for he was near who justified; and.
Thirdly; We see that he approved of her action, and called what they upbniided, “a good work;” that is, becoming, reasonable, righteous; “she hath wrought a good work on me.”
It was opportune, and seasonable; and everything is beautiful in its time. He was soon to be absent from them, and beyond the reach of their attention; he was within a few days of his death; and this would not be the case with the poor; the poor would remain to receive acts of kindness. While some opportunities are frequently returning, others occur but once; and where this is the case our duty is pressing and immediate. Upon this principle Solomon says, “Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor -wisdom, in the grave, whither thou goest.”
It .was significant. As if he had said, “If I were dead you would be willing to expend more than this sum upon my corpse, and you would not say, what good can it do to his senseless remains? It should be applied to the living and not to the dead. You would not ask, why is this waste then f and why call you it so now f There is more in this action than you are aware of; an intimation, a prefigu ration of my death; for I am ready to be offered, and the time of my departure is at hand, and she is beginning to signalize my burial.”
Now, it is not certain or probable that she intended emblematically to solemnize this event; but we here have an instance of the overruling providence of God, who, in an enterprise or action, has frequently in view an end, far beyond the knowledge and design of the agent.
We see also how apprized our Lord was of the certainty and approach of his death, and how much he thought of it, and alluded to it.
He also owns the degree of her endeavor; for, though it was not meritorious or extraordinary, “she had done what she couldy Many duties and services might be much more perfect than they are; but their deficiencies are overlooked and forgiven, because of the want of better light and ampler means; and because of the number of difficulties and hinderances in the condition of those, who “would do good,” but “evil is present with them; and how to perform that which is good they find not.” The Lord regards the heart, and judges of our performance by our ability; and “if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.”
Hence, you need not envy those who are placed in higher stations, or who command richer resources than yourselves. You may do as much, comparatively, as they; yea, you may do much more, in the judgment of him, who “called unto him his disciples, and said unto them, Verily I say unto you, that this poor widow hath cast more in, than all they who have cast into the treasury; for all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.”
Honor and shame from no condition rise; Act well your part, there all the honor lies.
Fill up your sphere properly, however humble and contracted; and use diligently your means and opportunities, however few and limited. Do what you can and “whatsoever ye do in word or deed, do all in the name of the Lord Jesus;” and he will not only accept, but reward you graciously; and you shall one day hear him say, “Well done, thou good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things; enter thou into the joy of thy Lord.”
V. Observe the memorial.
For he does not deem it enough to justify her conduct. He approves of it. He commends it. He applauds it. He immortalizes it. “Yerily I say unto you, Wheresoever this Gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her.”
This declaration has been amply fulfilled. Her action was recorded in the sacred history, as soon as it was published. There it has been jjreserved ever since. It has been continually perused by readers, and expounded by preachers. We are at this very moment complying with the Saviour’s design, and nations yet unborn shall arise and call her blessed.
Here, therefore, we may remark two things: —
First We have here an instance and evidence of the wisdom and truth of the Lord Jesus. He is “the Amen, the faithful and true witness.” All his decisions, all his announcements, all his promises may be relied on with more firmness than we can rely upon the continuance of heaven and earth; for “heaven and earth may pass away, but his word shall not pass away.”
Secondly We here see the judgment of our Lord and Saviour, as to what he deems truly excellent, and most worthy of renown and perpetuity: — not the adventures of merchants; not the intrigues of politicians; not the exploits of heroes; not the pomp of kings; not the prodigies of genius; not the discoveries of philosophers. “After all these things do the Gentiles seek.” These are the wonders which the men of the world admire. To these they consecrate their eulogies; and of these they endeavor to eternize the memorials in statues of marble and brass. They have little regard for humbleness of mind, for purity of heart, for heavenly tempers, for all the fruits of the Spirit, which are “love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance.” But you know who, in answer to the question of the disciples, “Who is the greatest in the kingdom of heaven?” “called a little child unto him, and set him in the midst of them, and said, Verily I say unto you. Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.” And you know where you read, “The Lord taketh pleasure in them that fear him, in them that hope in his mercy;” and “The prayer of the upright is his delight;” and “To this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.” So true is it that “his thoughts are not our thoughts;” and that “he seeth not as man seeth.”
How many things done in the house of Simon the leper, and in Bethany, and in Judea, and in Greece and Rome, have perished like a dream; while “Verily I say unto you. Wheresoever this Gospel shall be preached throughout the whole world, this also that this woman hath done shall be spoken of for a memorial of her.”
/ In conclusion, let us, First remark with pleasure, that though the Lord Jesus had always been “despised and rejected of men,” this has never been invariably and universally the case. To some he has ever been “precious,” “the chief among ten thousand,” the “altogether lovely.” “Abraham saw his day and was glad.” Moses “esteemed the reproach of Christ greater riches than the treasures in Egypt.” David “sang of his righteousness, and talked of his salvation all the day long,” Even in the days of his flesh, and under all his humiliations, there were some who “saw his glory, the glory as of the only begotten of the Father, full of grace and truth;” and Simeon, and Anna, and all those “who looked for redemption in Jerusalem,” embraced him with a rapture expressive of this language, “Lo, this is our God; we have waited for him, and he will save us; this is the Lord; we have waited for him, we will be glad and rejoice in his salvation.”
And how has the number of his admirers increased since? and how is it increasing now? and what will it be when “He shall be great to the ends of the earth; and all nations shall call him blessed”? “Blessed be his glorious name forever; and let the whole earth be filled with his glory; Amen, and Amen.”
Remark, Secondly Where love to Christ is the principle, it will evince itself by its influence and effects. It caunpt be hid, it cannot lie dormant, it cannot be inoperative. It will lead you to ask, “What wilt thou have me to do?” It will induce you not only to think, but to speak well of his name; not only to seize, but to seek after opportunities of doing him honor; and make you willing not only to serve him, but to sacrifice for him and to say, ,t
All that I am, and all I have,
Shall be forever thine;
Whate’er my duty bids me give,
My cheerful hands resign.
Away then with mere words and professions. “Let us not love in word, neither in tongue, but in deed and in truth.” The question is. What are we doing? What are we giving up? Wherein are we denying ourselves for his sake? For this is his decision, — “and the Scripture cannot be broken” — “He that forsaketh not all that he hath cannot be my disciple,”
Say not, he is no longer personally within our reach. There are objects in which you may show your regard to him, by the proofs of your regard to them. His sabbaths, his ordinances, his ministers, his members, his poor, are not only dear to him, but are, in a sense, himself; and what you do to them he considers as done for himself. And can you do too much for him f Consider the dignity of his person, the nearness of his relations, the immensity of his claims. Oh! think of him who remembered you in your low estate, who, when “he was rich, for your sakes became poor,” and died that you might live, and is now your advocate with the Father, and making all things work together for your good; all your salvation, arud all your desire. And Oh! let his love constrain you to feel and exemplify what you often sing:
Were the whole realm of nature mine,
That were a present far too small;
Love so amazing, so divine,
Demands my soul, my life, my all.
Thirdly, Be not surprised or discouraged if you meet with dislike, opposition, and reproach, in your best endeavors. You are a peculiar people, and many of your observers “will think it strange that you run not with them to the same excess of riot, speaking evil of you.” The world knoweth you not, and you are not to wonder if the world hate you. They hate you because you are not of the world, and by your conversion are apostates from their party. They may call your faith, folly; your hope, presumption; your meekness, meanness; and your zeal, enthusiasm; but, like Peter and John, you are to “rejoice that you are counted worthy to suffer shame for his name;” and to say with David — “if this be to be vile, I will be yet more vile.”
And if you pass from the world into the church, you may, even there, meet with swellings (if not tumults) and evil surmises, and unkind accusations. Yea, you may meet with painful treatment from even good and godly men; for the pious are not always wise; or always able to enter inta your views and plans, while yet they will readily undertake to decide concerning them. You must not expect every one to acquiesce in your convictions, or to admire your approbations; but in the midst of divers opinions, and even of the strifes of tongues, your rejoicing is to be the testimony of your conscience; and your motto this;
Careless, myself a dying man,
Of dying men’s esteem;
Happy, 0 God, if thou approve,
Though all besides condemn.
Fourthly, Jesus will not allow you to be sufferers by anything you may do for him. “You may lose,” says Henry, “in his service, but you cannot lose by it.” He will be sure to repay you, either in kind, or in equivalence. “And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive an hundredfold, and shall inherit everlasting life.”
What the prince said to his prime minister, the Lord says to each of his servants, “Mind my affairs, and I will mind yours.” And- if he cares for you, your concerns will be much better managed than by any attentions of your own; for he knows all things, and has all hearts at his disposal, and all events under his control. He can make you rich, and add no sorrow with it. He can restore and preserve your health, so that all your “bones shall say, Lord, who is like unto thee?” He can “make your enemies to be at peace with you.” He can give yaw. comfort in all your connexions. He can “make darkness light before you, and crooked things straight.” He can do for you “exceeding abundantly above all that you ask or think.” When the eye can no longer bless you, or the ear give witness unto you, your memory shall be blessed; and God will not “forget your work of faith, and labor of love.”
K you should die under reproach, the reproach will soon be rolled away; and from every cloud you “shall shine forth as the sun, in the ‘kingdom of your Father.” Many have had things laid to their charge which they knew not; they have been spoiled of their goods, they have been immured in prisons, they have been defamed by the tongues of persecutors and bigots, and by- the pens of lying historians. This was the case with Bunyan, and with the Nonconformists, “of whom the world was not worthy-,” and with thousands more; — and they seemed abandoned. But, no. How have they been honored in subsequent ages! And their day is yet coming; called “the manifestation of the sons of God;” when there shall be a resurrection of characters, as well as of persons; and the Judge of all “will bring to light the hidden things of darkness, and make manifest the counsels of the hearts: and then shall every man have praise of God.”