Expositions of Holy Scripture: St. Mark

by Alexander Maclaren

'And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on Me…. 8. She hath done what she could: she is come aforehand to anoint My body to the burying. 9. 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. 6-9.

John's Gospel sets this incident in its due framework of time and place, and tells us the names of the actors. The time was within a week of Calvary, the place was Bethany, where, as John significantly reminds us, Jesus had raised Lazarus from the dead, thereby connecting the feast with that incident; the woman who broke the box of ointment and poured the perfume on the head and feet of Jesus was Mary; the first critic of her action was Judas. Selfishness blames love for the profusion and prodigality, which to it seem folly and waste. The disciples chimed in with the objection, not because they were superior to Mary in wisdom, but because they were inferior in consecration.

John tells us, too, that Martha was 'amongst them that served.' The characteristics of the two sisters are preserved. The two types of character which they respectively represent have great difficulty in understanding and doing justice to one another. Christ understands and does justice to them both. Martha, bustling, practical, utilitarian to the finger-tips, does not much care about listening to Christ's words of wisdom. She has not any very high-strung or finely-spun emotions, but she can busy herself in getting a meal ready; she loves Him with all her heart, and she takes her own way of showing it. But she gets impatient with her sister, and thinks that her sitting at Christ's feet is a dreamy waste of time, and not without a touch of selfishness, 'taking no care for me, though I have got so much on my back.' And so, in like manner, Mary is made out to be a monster of selfishness; 'Why was not this ointment sold for three hundred pence, and given to the poor?' She could not serve, she would only have been in Martha's road if she had tried. But she had one precious thing which was her very own, and she caught it up, and in the irrepressible burst of her thankful love, as she saw Lazarus sitting there at the table beside Jesus, she poured the liquid perfume on His head and feet. He casts His shield over the poor, unpractical woman, who did such an utterly useless thing, for which a basin of water and a towel would have served far better. There are a great many useless things which, in Heaven's estimate, are more valuable than a great many apparently more practical ones. Christ accepts the service, and in His deep words lays down three or four principles which it would do us all good to carry with us into our daily lives. So I shall now try to gather from these utterances of our Lord's some great truths about Christian service.

I. The first of them is the motive which hallows everything.

'She hath wrought a good work on Me.' Now that is pretty nearly a definition of what a good work is, and you see it is very unlike our conventional notions of what constitutes a 'good work.' Christ implies that anything, no matter what are its other characteristics, that is 'on' Him, that is to say, directed towards Him under the impulse of simple love to Him, is a 'good work'; and the converse follows, that nothing which has not that saving salt of reference to Him in it deserves the title. Did you ever think of what an extraordinary position that is for a man to take up? 'Think about Me in what you do, and you will do good. Do anything, no matter what, because you love Me, and it will be lifted up into high regions, and become transfigured; a good work.' He took the best that any one could give Him, whether it was of outward possessions or of inward reverence, abject submission, and love and trust. He never said to any man, 'You are going over the score. You are exaggerating about Me. Stand up, for I also am a Man.' He did say once, 'Why callest thou Me good?' not because it was an incorrect attribution, but because it was a mere piece of conventional politeness. And in all other cases, not only does He accept as His rightful possession the utmost of reverence that any man can do Him, and bring Him, but He here implies, if He does not, as He almost does, specifically declare, that to be done for His sake lifts a deed into the region of 'good' works.

Have you reflected what such an attitude implies as to the self-consciousness of the Man who took it, and whether it is intelligible, not to say admirable, or rather whether it is not worthy of reprobation, except upon one hypothesis—'Thou art the everlasting Son of the Father,' and all men honour God when they honour the Incarnate Word? But that is aside from my present purpose.

Is not this conception, that the motive of reverence and love to Him ennobles and sanctifies every deed, the very fundamental principle of Christian morality? All things are sanctified when they are done for His sake. You plunge a poor pebble into a brook, and as the sunlit ripples pass over its surface, the hidden veins of delicate colour come out and glow, and the poor stone looks a jewel, and is magnified as well as glorified by being immersed in the stream. Plunge your work into Christ, and do it for Him, and the giver and the gift will be greatened and sanctified.

But, brethren, if we take this point of view, and look to the motive, and not to the manner or the issues, or the immediate objects, of our actions, as determining whether they are good or no, it will revolutionise a great many of our thoughts, and bring new ideas into much of our conventional language. 'A good work' is not a piece of beneficence or benevolence, still less is it to be confined to those actions which conventional Christianity has chosen to dignify by the name. It is a designation that should not be clotted into certain specified corners of a life, but be extended over them all. The things which more specifically go under such a name, the kind of things that Judas wanted to have substituted for the utterly useless, lavish expenditure by this heart that was burdened with the weight of its own blessedness, come, or do not come, under the designation, according as there is present in them, not only natural charity to the poor whom 'ye have always with you,' but the higher reference of them to Christ Himself. All these lower forms of beneficence are imperfect without that. And instead of, as we have been taught by authoritative voices of late years, the service of man being the true service of God, the relation of the two terms is precisely the opposite, and it is the service of God that will effloresce into all service of man. Judas did not do much for the poor, and a great many other people who are sarcastic upon the 'folly,' the 'uncalculating impulses' of Christian love, with its 'wasteful expenditure,' and criticise us because we are spending time and energy and love upon objects which they think are moonshine and mist, do little more than he did, and what beneficence they do exercise has to be hallowed by this reference to Jesus before it can aspire to be beneficence indeed.

I sometimes wish that this generation of Christian people, amid its multifarious schemes of beneficence, with none of which would one interfere for a moment, would sometimes let itself go into manifestations of its love to Jesus Christ, which had no use at all except to relieve its own burdened heart. I am afraid that the lower motives, which are all right and legitimate when they are lower, are largely hustling the higher ones into the background, and that the river has got so many ponds to fill, and so many canals to trickle through, and so many plantations to irrigate and make verdant, that there is a danger of its falling low at its fountain, and running shallow in its course. One sometimes would like to see more things done for Him that the world would call 'utter folly,' and 'prodigal waste,' and 'absolutely useless.' Jesus Christ has a great many strange things in His treasure-house—widows' mites, cups of water, Mary's broken vase—has He anything of yours? 'She hath wrought a good work on Me.'

II. Now, there is another lesson that I would gather from our Lord's apologising for Mary, and that is the measure and the manner of Christian service.