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17 lines
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<p>In this passage of story, we have,</p>
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<p class="tab-1">I. The singular kindness of a good woman to our Lord Jesus in anointing his head, <a class="bibleref" title="Matt.26.6,Matt.26.7" href="/passage/?search=Matt.26.6,Matt.26.7"><span class="bibleref" title="Matt.26.6">Matt. 26:6</span>, <span class="bibleref" title="Matt.26.7">7</span></a>. It was <i>in Bethany</i>, a village hard by Jerusalem, and <i>in the house of Simon the leper</i>. Probably, he was one who had been miraculously cleansed from his leprosy by our Lord Jesus, and he would express his gratitude to Christ by entertaining him; nor did Christ disdain to converse with him, to come in to him, and sup with him. Though he was cleansed, yet he was called <i>Simon the leper</i>. Those who are guilty of scandalous sins, will find that, though the sin be pardoned, the reproach will cleave to them, and will hardly be wiped away. The woman that did this, is supposed to have been Mary, the sister of Martha and Lazarus. And Dr. Lightfoot thinks it was the same that was called <i>Mary Magdalene</i>. She had a <i>box of ointment very precious</i>, which she <i>poured upon the head</i> of Christ as he sat at meat. This, among us, would be a strange sort of compliment. But it was then accounted the highest piece of respect; for the smell was very grateful, and the ointment itself refreshing to the head. David had his <i>head anointed</i>, <a class="bibleref" title="Ps.23.5,Luke.7.46" href="/passage/?search=Ps.23.5,Luke.7.46"><span class="bibleref" title="Ps.23.5">Ps. 23:5</span>; <span class="bibleref" title="Luke.7.46">Luke 7:46</span></a>. Now this may be looked upon,</p>
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<p class="tab-1">1. As an act of faith in our Lord Jesus, the Christ, the Messiah, the anointed. To signify that she believed in him as God’s anointed, whom he had set king, she anointed him, and made him her king. They shall <i>appoint themselves one head</i>, <a class="bibleref" title="Hos.1.11" href="/passage/?search=Hos.1.11">Hos. 1:11</a>. This is <i>kissing the Son</i>.</p>
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<p class="tab-1">2. As an act of love and respect to him. Some think that this was he who <i>loved much</i> at first, and <i>washed Christ’s feet with her tears</i> (<a class="bibleref" title="Luke.7.38,Luke.7.47" href="/passage/?search=Luke.7.38,Luke.7.47"><span class="bibleref" title="Luke.7.38">Luke 7:38</span>, <span class="bibleref" title="Luke.7.47">47</span></a>); and that she had not left her first love, but was now as affectionate in the devotions of a grown Christian as she was in those of a young beginner. Note, Where there is true love in the heart to Jesus Christ, nothing will be thought too good, no, nor good enough, to bestow upon him.</p>
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<p class="tab-1">II. The offence which the disciples took at this. They <i>had indignation</i> (<a class="bibleref" title="Matt.26.8,Matt.26.9" href="/passage/?search=Matt.26.8,Matt.26.9"><span class="bibleref" title="Matt.26.8">Matt. 26:8</span>, <span class="bibleref" title="Matt.26.9">9</span></a>), were vexed to see this ointment thus spent, which they thought might have been better bestowed.</p>
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<p class="tab-1">1. See how they expressed their offence at it. They said, <i>To what purpose is this waste</i>? Now this bespeaks,</p>
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<p class="tab-1">(1.) Want of tenderness toward this good woman, in interpreting her over-kindness (suppose it was so) to be wastefulness. Charity teaches us to put the best construction upon every thing that it will bear, especially upon the words and actions of those that are <i>zealously affected in doing a good thing</i>, though we may think them not altogether so discreet in it as they might be. It is true, there may be over-doing in well-doing; but thence we must learn to be cautious ourselves, lest we run into extremes, but not to be censorious of others; because that which we may impute to the want of prudence, God may accept as an instance of abundant love. We must not say, Those do too much in religion, that do more than we do, but rather aim to do as much as they.</p>
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<p class="tab-1">(2.) Want of respect to their Master. The best we can make of it, is, that they knew their Master was perfectly dead to all the delights of sense; he that was so much <i>grieved for the affliction of Joseph</i>, cared not for being <i>anointed with the chief ointments</i>, <a class="bibleref" title="Amos.6.6" href="/passage/?search=Amos.6.6">Amos 6:6</a>. And therefore they thought such pleasures ill bestowed upon one who took so little pleasure in them. But supposing that, it did not become them to call it <i>waste</i>, when they perceived that he admitted and accepted it as a token of his friend’s love. Note, We must take heed of thinking any thing waste, which is bestowed upon the Lord Jesus, either by others or by ourselves. We must not think that time waste, that is spent in the service of Christ, or that money waste, which is laid out in any work of piety; for, though it seem to be cast upon the waters, to be thrown down the river, we shall <i>find it again</i>, to advantage, <i>after many days</i>, <a class="bibleref" title="Eccl.11.1" href="/passage/?search=Eccl.11.1">Eccl. 11:1</a>.</p>
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<p class="tab-1">2. See how they excused their offence at it, and what pretence they made for it; <i>This ointment might have been sold for much, and given to the poor</i>. Note, It is no new thing for bad affections to shelter themselves under specious covers; for people to shift off works of piety under colour of works of charity.</p>
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<p class="tab-1">III. The reproof Christ gave to his disciples for the offence at this good woman (<a class="bibleref" title="Matt.26.10,Matt.26.11" href="/passage/?search=Matt.26.10,Matt.26.11"><span class="bibleref" title="Matt.26.10">Matt. 26:10</span>, <span class="bibleref" title="Matt.26.11">11</span></a>); <i>Why trouble ye the woman</i>? Note, It is a great trouble to good people to have their good works censured and misconstrued; and it is a thing that Jesus Christ takes very ill. He here took part with a good, honest, zealous, well-meaning woman, against all his disciples, though they seemed to have so much reason on their side; so heartily does he espouse the cause of the <i>offended little ones</i>, <a class="bibleref" title="Matt.18.10" href="/passage/?search=Matt.18.10">Matt. 18:10</a>.</p>
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<p class="tab-1">Observe his reason; <i>You have the poor always with you</i>. Note,</p>
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<p class="tab-1">1. There are some opportunities of doing and getting good which are constant, and which we must give constant attendance to the improvement of. Bibles we have always with us, sabbaths always with us, and so <i>the poor, we have always with us</i>. Note, Those who have a heart to do good, never need complain for want of opportunity. The poor never ceased even out of the land of Israel, <a class="bibleref" title="Deut.15.11" href="/passage/?search=Deut.15.11">Deut. 15:11</a>. We cannot but see some in this world, who call for our charitable assistance, who are as God’s receivers, some poor members of Christ, to whom he will have kindness shown as to himself.</p>
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<p class="tab-1">2. There are other opportunities of doing and getting good, which come but seldom, which are short and uncertain, and require more peculiar diligence in the improvement of them, and which ought to be preferred before the other; “<i>Me ye have not always</i>, therefore use me while ye have me.” Note, (1.) Christ’s constant <i>bodily</i> presence was not to be expected here in this world; it was expedient that he should go away; his <i>real</i> presence in the eucharist is a fond and groundless conceit, and contradicts what he here said, <i>Me ye have not always</i>. (2.) Sometimes special works of piety and devotion should take place of common works of charity. The poor must not rob Christ; we must do good to all, but <i>especially to the household of faith</i>.</p>
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<p class="tab-1">IV. Christ’s approbation and commendation of the kindness of this good woman. The more his servants and their services are cavilled at by men, the more he manifests his acceptance of them. He calls it a <i>good work</i> (<a class="bibleref" title="Matt.26.10" href="/passage/?search=Matt.26.10">Matt. 26:10</a>), and says more in praise of it than could have been imagined; particularly,</p>
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<p class="tab-1">1. That the meaning of it was mystical (<a class="bibleref" title="Matt.26.12" href="/passage/?search=Matt.26.12">Matt. 26:12</a>); <i>She did it for my burial</i>. (1.) Some think that she <i>intended</i> it so, and that the woman better understood Christ’s frequent predictions of his death and sufferings than the apostles did; for which they were recompensed with the honour of being the first witnesses of his resurrection. (2.) However, Christ interpreted it so; and he is always willing to make the best, to make the most of his people’s well-meant words and actions. This was as it were the embalming of his body; because the doing of that after his death would be prevented by his resurrection, it was therefore done before; for it was fit that it should be done some time, to show that he was still the Messiah, even when he seemed to be triumphed over by death. The disciples thought the ointment wasted, which was poured upon his head. “But,” saith he, “If so much ointment were poured upon a dead body, according to the custom of your country, you would not grudge it, or think it waste. Now this is, in effect, so; the body she anoints is as good as dead, and her kindness is very seasonable for that purpose; therefore rather than call it waste, put it upon that score.”</p>
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<p class="tab-1">2. That the memorial of it should be honourable (<a class="bibleref" title="Matt.26.13" href="/passage/?search=Matt.26.13">Matt. 26:13</a>); <i>This shall be told for a memorial</i>. This act of faith and love was so remarkable, that the preachers of Christ crucified, and the inspired writers of the history of his passion, could not choose but take notice of this passage, proclaim the notice of it, and perpetuate the memorial of it. And being once enrolled in these records, it was <i>graven as with an iron pen and lead in the rock for ever</i>, and could not possibly be forgotten. None of all the trumpets of fame sound so loud and so long as the everlasting gospel. Note, (1.) The story of the death of Christ, though a tragical one, is gospel, glad-tidings, because he died for us. (2.) The gospel was to be preached in the whole world; not in Judea only, but in every nation, to every creature. Let the disciples take notice of this, for their encouragement, that their sound should go to the ends of the earth. (3.) Though the honour of Christ is principally designed in the gospel, yet the honour of his saints and servants is not altogether overlooked. The memorial of this woman was to be preserved, not by dedicating a church to her, or keeping an annual feast in honour of her, or preserving a piece of her broken box for a sacred relic; but by mentioning her faith and piety in the preaching of the gospel, for example to others, <a class="bibleref" title="Heb.6.12" href="/passage/?search=Heb.6.12">Heb. 6:12</a>. Hereby honour redounds to Christ himself, who in this world, as well as in that to come, will be <i>glorified in his saints, and admired in all them that believe</i>.</p>
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