The Gospel of Mark
Betrayal and Anointing: Mk 14,1-11
The Chief Priests and the Scribes: 14,1-2
The setting in verse 1 is very specifically the feast of Passover and other references to the feast are made as the story unfolds (14,12; 15,42).
The feasts of Israel tended to combine history with farming. The feast of unleavened bread marked the beginning of the barley harvest. It was joined early on (Dt 16,18) with Passover but in due course Passover dominated. Passover was the celebration of the freedom from slavery in Egypt, the feast which celebrated the people of Israel becoming the people of God. From a Christian viewpoint therefore, the irony is that the true liberation of Israel is now about to take place with the death of Jesus on a cross at the time of Passover.
Chief priests and scribes: the evangelist has mentioned various combinations of Jewish leaders who have been plotting against Jesus throughout the gospel. Treachery recalls several psalms where the innocent sufferer has the wicked plotting against him: mischief done against the godly (Ps 52,1)
Verse 2 effectively makes a pause in the story. The enemies of Jesus await their opportunity, but they prefer that it does not happen during the feast. While they are afraid of the crowds, the fact that the opportunity does arise during the feast will mean that the death of Jesus is linked with the Passover. There will be a new Passover, a liberation which surpasses the old.
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The Woman: 14,3-9
Apart from Simon the leper whoever he may be and Jesus himself, no one is named in this incident. This is in contrast to John's setting of the scene at a supper party (Jn 12,1-8). Bethany we have been told is Jesus' base (11,11).
We therefore know nothing of this woman. Certainly in this Gospel she is neither Mary Magdelene nor Mary of Bethany (Jn 12,3) who have been connected with this scene and received much attention in Christian tradition.
The evangelist does underline the extravagence of the woman's gesture: both the oil and the alabaster jar were luxury items. As Jesus is anointed on the head, we have an anointing of a king and of the messiah, God's anointed one.
The immediate reaction is a protest against this extravagance. Matthew is clear that this came from the disciples (Mt 26,8). Mark leaves the disciples out of this episode altogether, that perhaps makes it easier for him to make his point.
Jesus' teaching that arises is that to highlight the importance of the woman's action. There will be plenty of opportunities to help the poor but this occasion is unique.
Yet Jesus gives the woman's anointing a different interpretation by refering to his burial. Jesus can only become king on the cross (with a crown of thorns, 15,17), as will become evident as the story unfolds.
The woman's actions therefore receive great praise from Jesus in verse 9. She is possibly the only one besides Jesus who understands what is going on. This merits the formality of an "Amen" saying. There are four of these in chapter 14, verses 9, 18, 25 and 30, with just thirteen in the whole Gospel.
Judas Iscariot: 14,10-11
Judas Iscariot, one of the Twelve, now enters the story. When Jesus named the Twelve, Judas was introduced as the one who would betray Jesus (3,19). Now the moment of betrayal arrives with no reason given. Both Matthew (Mt 26,14-15) and John (Jn 12,4-6 & 13,21-30) make far more of Judas' betrayal. With Mark we just have a simple statement and the vague offer of money (14,11).
In both verses 10 and 11, "handed over" is used. As we have seen a number of times, this is a key word for this Gospel.
Thus the chief priests have now been given their opportunity which they take despite their earlier reservations (14,2). The pause is removed, the story can move forward.
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