1. Jesus' sufferings because of betrayal 14:1-11

This is another section of the Gospel that has a chiastic or "sandwich"structure (cf. 3:20-35; 5:21-43; 6:7-31; 11:12-26; 14:27-52). Mark's account of the conspiracy to kill Jesus (vv. 1-2, 10-11) surrounds Jesus' anointing in Bethany (vv. 3-9).

 The plot to arrest Jesus 14:1-2 (cf. Matt. 26:1-5; Luke 22:1-2)

These verses introduce the whole passion narrative. Passover commemorated the Israelites' redemption from slavery in Egypt through the Exodus (Exod. 12:1-13:16). It anticipated a greater deliverance from the consequences of slavery to sin. The Jews began to celebrate Passover on the fourteenth of Nisan, and the feast of Unleavened Bread followed on the fifteenth through the twenty-first of Nisan. Mark dated the events that follow immediately as occurring two days before Passover. This would have been Wednesday, April 1, 33 A.D.³³⁰

Passover, like the feasts of Tabernacles and Pentecost, was a pilgrim feast. Many Jewish families from all over the world travelled to Jerusalem to observe these feasts as the Mosaic Law required (Deut. 16:16). The Jews could observe the Passover only in Jerusalem (Deut. 16:5-6). Consequently mobs of people choked the city. Jesus enjoyed a large popular following, so the religious leaders wanted to avoid a riot by executing Jesus inconspicuously. Evidently they wanted to postpone further confrontation with Jesus until after the feasts when the pilgrims would have returned to their homes. However, Judas' offer to betray Jesus (vv. 10-11) was too good to refuse.

 The anointing at Bethany 14:3-9 (cf. Matt. 26:6-13; John 12:1-8)

14:3 For thematic reasons Matthew and Mark both placed this event within the story of the hostility of Jesus' enemies. It is apparently out of chronological order (cf. John 12:1). This rearrangement of the material highlighted the contrast between the hatred of unbelievers and the love of believers for Jesus. The incident probably occurred the previous Saturday evening.³³¹

John added that the woman was Mary, the sister of Lazarus and Martha, and that she anointed Jesus' feet as well as His head. Anointing a guest's head was a common way to honor such a person at a festive occasion (cf. Ps. 23:5; Luke 7:46).

14:4-5 Apparently Judas Iscariot voiced the disciples' violent objection (Gr. embrimaomai, cf. 10:14) to Mary's act of loving sacrifice (Matt. 26:8; John 12:4). Customarily Jews gave gifts to the poor the evening of Passover.³³²Mary's gift to Jesus was worth a year's wages. The disciples could see no reason for this "waste"because they did not understand that Jesus' death was imminent. Their concern for the poor contrasts with her concern for Jesus.

14:6-8 Jesus defended Mary's act and explained why it was appropriate. It was an act of devotion to Jesus, and it was an anointing for burial. We cannot tell how much about Jesus' death Mary understood. She probably anointed Him only as an act of love. We should not interpret Jesus' statement as expressing disregard for the poor (cf. Matt. 5:3; 6:2-4; 19:21; Luke 6:20, 36-38; 21:1-4; John 13:29).

14:9 This statement is a further evaluation of the greatness of Mary's act. It implies the continuance of the gospel proclamation beyond Jesus' death and resurrection to the whole world.

"The Lord erected a memorial for all time to her who had done her best to honour Him."³³³

 Judas' betrayal of Jesus 14:10-11 (cf. Matt. 26:14-16; Luke 22:3-6)

If the preceding incident happened on Saturday evening and Judas betrayed Jesus on Wednesday, Mary's act of extravagance did not lead Judas to betray Jesus immediately. The Gospel writers did not explain Judas' reasons for betraying Jesus explicitly. It was evidently Judas' initiative in offering to betray Jesus that led the Sanhedrin to move up their timetable for Jesus' execution. If Judas handed Jesus over to them, they could avoid the hostility of the crowds (cf. v. 2; Luke 22:6).

Even though Mary's act of devotion is the high point of this section, providing an excellent example for disciple readers, the dark undercurrent of betrayal is its dominant feature. The religious leaders, Judas, and even the disciples manifested opposition to glorifying Jesus. This attitude was a source of suffering for the Servant.