It’s In the Breaking of the Jar You’re Put Together & In the Pouring Out of the Perfume You Are Filled

Today’s selected reading continues in the New Testament gospel narrative of the life and ministry of the Lord Jesus Christ as it was written and recorded by John Mark—a traveling companion of the apostle Paul, as well as of Barnabas. More specifically, today’s passage is found in the first twenty-six verses of this New Testament book. “After two days was the feast of the Passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death. But they said, Not on the feast day, lest there be an uproar of the people” (Mark 14:1-2).

            “And being in Bethany in the house of Simon the leper, as he sat at meat, 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. 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 when soever 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 e memorial of her” (Mark 14:3-9).

            “And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them. And when they heard it, they were glad, and promised to give him money. And he sought how he might conveniently betray him” (Mark 14:10-11).

            “And the first day of unleavened bread, when they killed the Passover, his disciples say unto him, Where wilt thou that we go and prepare that thou mayest eat the Passover? And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him. And wheresover he shall go in, say ye to the goodman of the house, The Master, saith, Where is the guestchamber, where I shall eat the Passover with my disciples? And he will shew you a large upper room furnished and prepared: there make ready for us. And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the Passover” (Mark 14:12-16).

            “And in the evening he cometh with the twelve. And as they sat and meat eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me. And they began to be sorrowful, and to say unto him one by one, Is it I? And another said, Is it I? And he answered and said unto them, It is one of the twelve, that dippeth with me in the dish. The Son of man indeed goeth, as it is written of him: but woe to that many by whom the Son of man is betrayed! Good were it for that many if he had never been born” (Mark 14:17-21).

            “And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my body. And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it. And he said unto them, This is my blood of the new testament, which is shed for many. Verily I say unto you, I will drink no more of the fruit of the bine, until that day that I drink it new in the kingdom of God. And when they had sung an hymn, they went out into the mount of Olives” (Mark 14:22-26).

            PREPARING TO SEIZE THE MESSIAH! PREPARING TO LAY HOLD OF THE MESSIAGE! [PSALM 2] WHY DO THE NATIONS RAGE? WHY DO THE HEATHEN PLOT A VAIN THING? WHEN RELIGIOUS SEEKS TO SEIZE AND LAY HOLD OF JESUS! WHEN THE PRIESTS SHOULD HAVE BEEN FOCUSING ON PREPARING THE LAMB AND SACRIFICE FOR THE PASSOVER THEY WERE ACTUALLY PLOTTING SOMETHING MORE SINISTER AND DEADLY! THE CHIEF PRIESTS AND THE SCRIBES SOUGHT HOW THEY MIGHT TAKE HIM BY CRAFT, ANDA PUT HIM TO DEATH! IT’S INTERESTING THAT EVEN THOUGH THEY WERE DESIROUS OF PUTTING TO JESUS TO DEATH THEY WERE STILL FEARFUL OF THE PEOPLE! THEY SOUGHT TO SEEK OUT AND SEIZE THE MESSIAH, AND YET THEY WOULD NOT DO SO AT THE EXPENSE OF AN UPROAR! HOW INCREDIBLE IT IS THAT RELIGION SOUGHT TO TAKE JESUS—AND NOT ONLY TAKE HIM, BUT TAKE HIM BY CRAFT! RELIGION DETERMINED THERE WAS ONLY ONE THING LEFT FOR JESUS TO DO—DIE!

            IN THE CONTEXT OF THE SACRIFICE OF CHRIST WE HAVE THE BREAKING OF THE ALABASTER BOX! IN THE CONTEXT OF THE OFFERING OF CHRIST WE FIND THE OFFERING OF THE ALABASTER BOX! JUST AS THE FRAGRANT AROMA OF THE PERFUME AND OINTMENT THAT WAS CONTAINED WITHIN THIS ALABASTER BOX, SO ALSO WOULD JESUS HIMSELF BE BROKEN THAT THE FRAGRANT AROMA MIGHT BE MANIFESTED! IT WAS AFTER JESUS WAS DEAD AND AFTER HIS BODY HAD BEEN BROKEN THAT THE BLOOD AND THE WATER FLOWED! IT WAS OINTMENT AND PERFUME THAT FLOWED FROM THE ALABASTER BOX OF THIS WOMAN, AND IT WOULD BE THE BLOOD AND WATER OF CHRIST THAT WOULD FLOW AFTER HE WAS BROKEN AND PUT TO DEATH! THE ALABASTER BOX WAS AN EXPRESSION OF THE WOMAN HERSELF WHO WAS WILLING TO BE BROKEN BEFORE THE MESSIAH! THE ALABASTER BOX WAS NOT ONLY AN OUTWARD MANIFESATION AND EXPRESSION OF THE WOMAN—IT WAS AN OUTWARD MANIFESTATION OF THE BREAKING OF CHRIST! WHY TROUBLE YE HER? SHE HATH WROUGHT A GOOD WORK ON ME! SHE HATH DONE WHAT SHE COULD! SHE IS COME AFOREHAND TO ANOINT MY BODY TO THE BURYING!

            AND JUDAS ISCARIOT, ONE OF THE TWELVE, WENT UNTO THE CHIEF PRIESTS, TO BETRAY HIM UNTO THEM! WHEN THEY HEARD IT, THEY WERE GLAD, AND PROMISED TO GIVE HIM MONEY! AND HE SOUGHT HOW HE MIGHT CONVENIENTLY BETRAY HIM! THE CHIEF PRIESTS AND SCRIBES SOUGHT HOW THEY MIGHT TAKE JESUS BY CRAFT—JUDAS SOUGHT HOW HE MIGHT CONVENIENTLY BETRAY JESUS! PLEASE DON’T MISS THE USE OF THE WORD “CONVENIENTLY!” HOW DO YOU CONVENIENTLY BETRAY SOMEONE ELSE? HOW DO YOU CONVENIENTLY BETRAY THE MESSIAH? NOTE THAT FROM THAT MOMENT ON JUDAS SOUGHT AND LOOKED FOR A WAY AND THE MEANS TO BETRAY JESUS!

            THE FIRST DAY OF UNLEAVENED BREAD, WHEN THEY KILLED THE PASSOVER! WHERE WILT THOU THAT WE GO AND PREPARE THAT THOU MAYEST EAT THE PASSOVER! HE SENDETH FORTH TWO OF HIS DISCIPLES! ONCE MORE JESUS SENDS FORTH TWO OF HIS DISCIPLES! JESUS SENT HIS DISCIPLES FORTH TWO BY TWO AS LABOURERS IN THE HARVEST! JESUS SENT TWO OF HIS DISICPLES TO LOOSE THE COLT AND BRING IT UNTO HIM! NOW JESUS SENDS FORTH TWO OF HIS DISCIPLES TO SECURE THE UPPER ROOM FOR THE PASSOVER! THE MISSION OF THE UPPER ROOM! THE MISSION OF THE COLT—THE MISSION OF THE UPPER ROOM! THE MISSION OF THE UPPER ROOM WAS A MISSION OF FELLOWSHIP, OF COVENANT, OF COMMUNION, OF RELATIONSHIP! A LARGE UPPER ROOM FURNISHED AND PREPARED! THERE MAKE READY FOR US!

            ONE OF YOU WHICH EATETH WITH ME SHALL BETRAY ME! THEY BEGAN TO BE SORROWFUL, AND TO SAYU NTO HIM ONE BY ONE, IS IT I? AND ANOTHER SAID, IS IT I? IT IS ONE OF THE TWELVE, THAT DIPPETH WITH ME IN THE DISH!

            When you come to this particular portion of Scripture you will find all the events which took place over this past week eventually and ultimately leading up to and culminating in what we begins to take place here before us. As you come to the words found within these chapters you will be brought face to face with the continued hostility, animosity, anger, rage, and vehement wrath of religion toward and against the Lord Jesus. It is actually quite astonishing when you read the words found in this portion of Scripture, for the words which we find here bring us face to face with the absolutely tremendous and incredible truth that even at this time the religious system and the religious leaders were still engaged in their vehement hatred and toxic animosity toward the Lord Jesus Christ. What would simply begin with Jesus healing on the sabbath, what would begin with Jesus showing an apparent disregard for the traditions of the elders would ultimately and eventually continue and progress to such a point and place where the chief priests, the scribes and the elders of Israel would conspire together against Him that they might not only seize and lay hands on Him, but also they might put Him to death. We dare not and must not miss and lose sight of this truly remarkable reality, for the more you read the four gospel narratives the more you will be brought face to face with the tremendous truth that the chief priests, the scribes, the elders of the people, the Pharisees, and the whole religious system and establishment could not stand, nor could they handle the person of the Lord Jesus Christ. For them—not only was Jesus who showed an apparent disregard for the sabbath, and not only was Jesus one who showed an apparent disregard for the traditions of the elders, but He was also one who could not be contained. The religious system and establishment of that day sought to put Jesus into a box and into this predefined package and system they sought for Him, and He refused to conform to their desires and their whims.

            Upon continuing to read the words which are found in the New Testament gospel narrative written by John Mark—and not only the New Testament gospel narrative written by John Mark, but also the gospel narratives which were written by the other gospel authors—you will find the religious system and the religious establishment of Jesus’ day seeking to place and confine the Lord Jesus Christ into a powerful box which they themselves would create for Him and seek to place Him in. More often than not you will find the hatred, the rage, the anger, and the hostility of the religious system toward and against Jesus being directed toward the words which He spoke, the works which He wrought, and the actions and behaviors in which He engaged Himself in. What makes this all the more intriguing and astonishing is when you take the time to read the latter portion of these chapters found within the gospel narrative written by Mark, for within these chapters you will find Jesus entering into the city of Jerusalem meek and lowly riding on a colt upon which never a man had ridden. Those who went before and those who went behind Him would shout and proclaim the word “Hosanna” concerning Jesus of Nazareth, and would even speak of the kingdom of their father David and the kingdom of Israel. Oh we dare not and must not miss and lose sight of how absolutely incredible and tremendous this truly is, for what we find is Jesus entering into the city of Jerusalem at the beginning of the week, looking around and observing everything He saw and witnessed, and then departing from the midst of the city. Jesus would enter into the city of Jerusalem—not as a conquering King, nor as a mighty warrior, but rather as One who was meek and lowly riding upon a colt. Undoubtedly there was this powerful expectation surrounding the person of the Lord Jesus Christ, and there were those who observed how Jesus was entering into the city and thought this One would restore the kingdom of Israel unto the people, and how they would once and for all cast off the tyranny and oppression of Rome. For years and generations the people living in Judaea, the people living in Galilee, and the people living in the city of Jerusalem had faced and experienced the tyranny and oppression of Rome over them—much like their ancestors and forefathers experienced slavery, bondage and oppression in the land of Egypt—and were sick and tired of Rome exercising their authority and dominion over them.

            What makes Jesus’ entrance into the city of Jerusalem so incredibly impactful and interesting is when you think about and consider the fact that while many thought and perceived that Jesus had entered into the city of Jerusalem to restore the kingdom unto Israel once more, that which He actually entered into the city of Jerusalem preparing to do was be a servant and sacrifice among the people. In fact, on the very first day of Jesus’ being present within the city of Jerusalem we find Him entering into the Temple and doing so for the purpose of overturning the tables of money, of driving out the money changers, of driving out those who bought and sold, and driving and casting out all the merchandise. I have to admit that I sit here today thinking about and considering this particular thought and concept of the Lord Jesus Christ entering into the city of Jerusalem and entering into the Temple of the LORD while He Himself overturned the tables of money and cast out all who bought and sold, as well as all which was bought and sold, and how He seemed to wait until this week to actually engage in this particular activity. IF you read the New Testament gospel narrative written by the apostle John you will find Jesus entering into the city of Jerusalem on many occasions—and not only entering into the city of Jerusalem, but also entering into the city at times of the feasts which would be celebrated by those within Judaea, those within Galilee, those within the city of Jerusalem, and perhaps even those who lived and dwelt in the surrounding regions which were round about the land of Judaea and Galilee. We know that there were most likely those who would come from surrounding regions, nations and lands, for when we read of the day of Pentecost we find that when those who spoke in other tongues were heard they were heard by those from other nations, regions and lands in which those languages were indeed and were in fact spoken. How would and how could this be possible if there weren’t travelers and sojourners who would have come from the surrounding nations and lands which were found within the earth at that time?

            Oh I sit here today thinking about and considering how many times the Lord Jesus entered into the city of Jerusalem during those three and a half years in which He walked among men as the Word which was made flesh, and how many times He would have even entered into the city of Jerusalem. What’s more, is that I can’t help but think about how many times Jesus would have entered into the Temple during those three and a half years and witnessed and observed all that would and might have taken place within the courts. Perhaps one of the things I can’t help but think about and consider is whether or not this was the first time Jesus watched, witnessed and observed this buying and selling within the courts of the Temple, and this worship of convenience which was being offered, as men and women would no longer have to take from their own flock and herd, but could purchase and buy whatever they wanted in the court of the Temple to present as a gift and offering before and unto the living God. I read the words found within this passage and I can’t help but think about and consider the truly tremendous and powerful thought of whether or not this was indeed and was in fact the first time the Lord Jesus had entered into the Temple and observed all that was taking place in the midst of the court of the Temple. We know that around this time all of Jerusalem was preparing for the feast of unleavened bread and was preparing for the Passover, and there is a part of me that can’t help but wonder if this buying and selling was specifically centered around and upon the Jewish feasts of unleavened bread and Passover, and if Jesus had witnessed, beheld and observed this and was filled with a holy anger and rage within Himself. I have to admit there is a part of me that can’t help but wonder if the person of Jesus Christ had perhaps entered into the Temple previously, and had witnessed and observed the overturning of the tables of money, and observed the casting out of that which was bought and sold, as well as those which were bought and sold, and yet chose not to engage Himself in any actions in the midst of it.

            If we are to truly understand the continued hostility, the continued rage, the continued anger and animosity the religious system and its leaders had toward the person of the Lord Jesus Christ we must needs realize and understand that after He had entered into the city of Jerusalem—on the very next day He would enter into the Temple and would engage Himself in the activity and assault against the trade, the commerce and merchandise which took place within it. You cannot read the words which are found within this passage and not see how they are indeed and are in fact directly linked and connected to that which we find in the fourteenth chapter, for although Jesus would enter into the city of Jerusalem meek, lowly, humble, and riding upon a colt upon which never a man had ridden you will find Him entering into the Temple the very next day and proceeding to cleanse the Temple of the merchandise, the commerce and the trade which took place in the midst of it. We dare not and must not miss and lose sight of how incredibly important and powerful this truly is when you take the time to think about it, for it calls and draws our attention to the fact that the very first action Jesus did after entering into the city of Jerusalem the next day was enter into the Temple and proceed to overturn the tables of money, drive out the money changers, and cast out those who bought and sold together with that which was bought and sold. What’s more, is Jesus would even go on to emphatically declare and proclaim and speak of the Temple as His Father’s house—and not only as His Father’s house, but also how His Father’s house ought to be a house of prayer unto all nations. Even more than this, you will find the Lord Jesus emphatically and boldly declaring how although the Temple of the LORD was to be a house of prayer unto all nations they had indeed and had in fact made it a den of thieves and a den of robbers. Oh we dare not and must not miss and lose sight of this, for this would be the beginning of the end of the patience and the tolerance of the religious leaders and the religious system which was present during those days. The words which we find here are absolutely remarkable and astounding, for although Jesus might have entered into Jerusalem and the expectation might very well have been for Him to be a king who would shake off the tyranny and oppression of Rome, He would in fact enter into the city of Jerusalem as a servant who was going to lay down His life as a sacrifice and ransom for many.

            I read the words which are found within the opening verses of the fourteenth chapter and I can’t help but be absolutely and completely gripped and captivated with and by the fact that here we are that much closer to the end of the week and that much closer to the feast of unleavened bread and of the Passover, and the chief priests and scribes were still seeking for means to lay hold of and seize Jesus that they might put Him to death. What is actually quite interesting when you think about it is how John Mark described this particular motive, desire and intention, for if you read the opening verses of this chapter you will find that the chief priests and the scribes sought how they might take Jesus by craft. Oh please don’t miss and lose sight of how incredibly important and powerful that word “craft” truly is, for it calls and draws our attention to the fact that the chief priests, the scribes and the elders of Israel didn’t merely seek to lay hands on, seize and arrest Jesus, but they sought to do it by craft. The chief priests, the scribes, and the elders of the people sought for deceitful ways in which they might lay hold of Jesus—and not only lay hold of Jesus, but also that they might lay hold of Him that they might put Him to death. What’s more, is that we must needs realize and recognize when reading the words found in this portion of Scripture that the chief priests and the scribes conspired together how they might lay hold of and seize the Lord Jesus Christ for the sole purpose that they might put Him to death. It’s interesting to think about and consider the fact that John the Baptist found himself marked by Herodias because He would dare speak against her relationship with Herod, and as a direct result of this being marked he would be cast into prison. John the Baptist would remain in prison for an undisclosed and undefined period of time while Herodias conspired and plotted how she might put him to death, as she looked for an opportune time to do so.

            That which we find here within this portion and passage of Scripture is actually truly astonishing when you truly take the time to think about and consider it, for it calls and draws our attention to the tremendous fact surrounding the chief priests, the scribes and the elders of Israel, and how the chief priests, the scribes and the elders of Israel continued and were continuing to conspire together against Jesus how they might lay hands on Him and take Him by craft. It’s interesting to note and read what isn’t written here, for you will not read within this portion and passage of Scripture how the chief priests and scribes sought how they might capture and lay hold of Jesus by force, but rather by craft. The chief priests, the scribes and the elders of Israel would never resort to laying hands on and seeking to lay hold of Jesus by force, nor would they do so publicly, for they feared the people. What’s more, is that not only did they fear the people, but they also feared the possibility of an uproar and riot which would take place in the midst of the city of Jerusalem if they had laid hold of and taken Jesus by force and in a very public manner. IF there is one thing we must needs realize, recognize and understand when reading the words found within this passage and portion of Scripture it’s how the chief priests, the scribes and the elders of the people would not and could not lay hold of, nor seize and take Jesus by force, nor with might, nor with strength, nor with power in the view of the public, for there were many who regarded Jesus as being a prophet and as a great teacher. Much like Herod would not put John the Baptist to death because of the perception of the people toward and of him, so also would the chief priests, the scribes and the elders of Israel seek not to lay hold of, nor capture Jesus by force, nor in the midst of the Temple, nor in the midst of the streets of Jerusalem. Isn’t it actually interesting how when they would finally lay hold of, seize, and take Jesus, they would do so in the midst of a garden by night while Jesus was praying with His disciples. Oh we must needs recognize and understand this, for it forces us to draw our attention to the awesome and powerful truth that when the chief priests, the scribes, and the elders of Israel sought how they might take Jesus by craft and put Him to death, they did so in a manner and fashion that was not with a show or display of force, nor within the view of the public. In fact, Jesus would not be placed before the public until He was actually standing before Pontius Pilate in the midst of the city of Jerusalem as He would be placed on trial before Him.

            I happen to find the reality and concept of the chief priests and the scribes seeking to take Jesus—and not only taking Jesus, but taking Him by craft—to be incredibly remarkable, astounding and interesting, for it speaks of and contains the language of secrecy and conspiracy. You cannot read the gospel narratives and not encounter and come face to face with the remarkable truth and reality surrounding the chief priests, the scribes and the elders of Israel, and how they conspired together among themselves how they might capture, lay hold of, take, and seize Jesus for and with the ultimate purpose of putting Him to death. It is truly something worth thinking about and considering how in the New Testament gospel narrative which was written by the apostle Matthew we find him using the word “conspiracy” when speaking of the chief priests, the scribes and the elders of Israel and their seeking to lay hold of and seize Jesus, and how in the New Testament gospel narrative written by John Mark you will find him using the word “craft” when speaking of their seeking to lay hold of and take Jesus. CONSPIRACY AND CRAFT! Oh I am absolutely and completely convinced we dare not and must not miss and lose sight of how incredibly powerful and important these words truly are, for they call and draw our attention to the true nature and reality of how the religious system and establishment of Jesus’ day would indeed and would in fact seek to lay hold of and take Jesus. The chief priests, the scribes and the elders of the people would and could not take and lay hold of Jesus, and do so by force, for they would risk an uproar of the people because of their view and perception of the person of the Lord Jesus Christ of Nazareth.

            Oh, the more we think about and the more we consider the words and language that is found within this portion and passage of Scripture the more we are brought face to face with the incredibly powerful truth that conspiracy and craft were not only the tools, but also the motives by which the religious system and establishment sought to lay hold of the person of the Lord Jesus Christ. We dare not and must not miss and lose sight of how incredibly important this truly is, for when we think and speak about the chief priests, the scribes and the elders of the people of Israel seeking to take and lay hold of the Lord Jesus Christ we must needs think about and consider the fact that not only did they conspire together with and among themselves, but they also conspired how they might take Jesus by craft. In other words, when the chief priests, the scribes and the elders of Israel sought to take and lay hold of Jesus they sought and desired the means whereby they would not draw the ire, the angst and the potential outrage of the people. The chief priests, the scribes, and the elders of Israel would continue to seek for means and ways whereby they might take and lay hold of the person of the Lord Jesus Christ, and they were entirely and altogether unwilling to publicly arrest Him in the court of the Temple, nor even in the synagogues, nor even in the streets of the city of Jerusalem. In fact, even when the contingent of soldiers armed with swords and staves entered into the garden led by Judas Iscariot Jesus would emphatically declare unto them how He taught daily within the court of the Temple, and how not once did they seize, lay hold of or take Him by force. There in the garden Jesus would acknowledge and would speak directly unto the contingent and band of soldiers which were sent by religion and led by relationship and declare unto them how not once did they, nor would they ever lay hold of Him in the courts of the Temple while He sat and taught among them. Instead of laying hands on Him and seizing Him in the courts of the Temple in full view of the people, they would come by night and would enter into the garden of Gethsemane while Jesus was together with His disciples praying before and unto His Father who was in heaven knowing what would come and what lie ahead of Him.

            I have to admit that I cannot help but think about and consider the words and language that is found within this portion and passage of Scripture, for what we find here within this passage of Scripture is an incredibly powerful picture of the tremendous amount of planning that would actually take place in the seizing and laying hold of the person of the Lord Jesus Christ. I read the words found in this portion and passage of Scripture and I am brought face to face with the awesome truth of how the chief priests, the scribes and the elders of Israel sought to lay hold of Jesus the Christ, and yet they were entirely and altogether unwilling to do so publicly and with force. Instead of wanting to do it publicly and with force, they sought to do it with and by craft, and in a manner that would not draw the angst, the ire and the outrage and uproar of the people. The fourteenth chapter would being with a powerful picture of the chief priests, the scribes and the elders of the people seeking to take the person of the Lord Jesus by craft for the sole purpose of putting Him to death. Oh we dare not and must not miss and lose sight of this particular truth and reality, for the chief priests, the scribes and the elders of the people deliberately and intentionally sought how they might lay hold of and take Jesus—not that they might imprison Him and remove Him from the picture, but that they might put Him to death. The chief priests, the scribes and the elders of Israel weren’t willing to simply arrest Jesus and imprison Him as Herod had done John the Baptist, but they actually wanted to put Him to death. Pause for a moment and think about how far gone religion and how far gone the religious establishment and system truly was for them to seek to lay hold of and place their hands on the person of the Lord Jesus Christ that they might put Him to death.

            If and as you continue reading the words which are found within this portion and passage of Scripture you will be brought face to face with the fact that immediately after we read of the chief priests and the scribes seeking to take Jesus by craft and put Him to death we find Jesus once more in Bethany—this time not in the house of Mary and Martha, but actually in the house of Simon the leper. It is in the gospel narrative written by the Gentile physician Luke that we actually learn that this Simon the leper wasn’t merely a leper alone, but also that he was a Pharisee as well. It is within this portion of Scripture we find Jesus entering into the house of one who was not only religious, but was also a leper. Oh stop and think about the tremendous irony that would surround this man named Simon, for this would be the fourth Simon who would be mentioned within the four gospels in addition to Simon the Canaanite, Simon who was also called Peter, and Simon the Cyrene who was forced to help Jesus carry His cross. Here within this portion and passage of Scripture we find Jesus in the town of Bethany, for it would be in the town of Bethany where Jesus would spend His time when He was not present in the midst of the city of Jerusalem. Here within this portion and passage of Scripture we find Jesus being in a town called Bethany which was not far from the city of Jerusalem, and we find him in the house of Simon the leper. Not only do we find Jesus being in the house of Simon who was a leper, but we also find Jesus sitting down to meat within the house together with Simon and perhaps those others who were present with them. Scripture also seems to indicate that one or more of Jesus’ disciples would also be with Him there in the house of Simon, for Scripture records and reveals how Judas would consider the actions of this woman with the alabaster box as being a sheer and utter waste, for it could have been sold for a great sum of money and given to the poor. The gospel author would write of Judas how he spoke these words—not because he cared for the poor, but because he was in charge of the money and essentially the treasury of Jesus and the disciples, and was a thief.

            OH the more you think about and consider the words which are found within this portion and passage of Scripture the more you will be brought face to face with the fact that the chief priests, the scribes and the elders of Israel took great offense with Jesus because He would eat and drink with publicans and sinners. If you turn and direct your attention to the ninth chapter of the New Testament gospel narrative which was written by the apostle Matthew you will find how Jesus would Himself draw the ire, the angst, the animosity and the judgment and criticism of the religious leaders because He deliberately and intentionally chose to eat and drink with publicans and sinners. It was this reality and concept of the person of the Lord Jesus Christ eating and drinking with publicans and sinners that would indeed and would in fact anger and outrage the chief priests, the scribes and the elders of Israel, while within this portion of Scripture we find the actions of this woman being on center stage and at the forefront of what would take place. What an incredibly strong and powerful contrast would be found between Jesus in the house of Matthew the publican as Jesus sat down to meat with publicans and sinners, and Jesus sitting within the house of Simon the leper who was also a Pharisee. Essentially this is a tale of two different and two distinct houses, and how Jesus would be at the forefront of the criticism within one house, while this woman with the alabaster box would be at the center and forefront of the ire, the angst, the judgment and the criticism of the other house. We dare not and must not miss and lose sight of this, for there are strong and powerful instances and occurrences of Jesus being present within certain houses during those days, and the events which would indeed and would in fact take place in the midst of those houses. Consider if you will the narrative surrounding Jesus in the house of Zacchaeus, Jesus in the house of Matthew the tax collector and publican turned disciple of Christ, and within the house of Simon the leper:

            “And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him. AND IT CAME TO PASS, AS JESUS SAT AT MEAT IN THE HOUES, BEHOLD, MANY PUBLICANS AND SINNERS CAME AND SAT DOWN WITH HIM AND HIS DISCIPLES. AND WHEN THE PHARISEES SAW IT, THEY SAID UNTO HIS DISCIPLES, WHY EATETH YOUR MASTER WITH PUBLICANS AND SINNERS? But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick. But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance” (Matthew 9:9-13).

            “And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me. And he left all, rose up, and followed him. AND LEVI MADE HIM A GREAT FEAST IN HIS OWN HOUSE: AND THERE WAS A GREAT COMPANY OF PUBLICANS AND OF OTHERS THAT SAT DOWN WITH THEM. BUT THEIR SCRIBES AND PHARISEES MURMURED AGAINST HIS DISCIPLES, SAYING, WHY DO YE EAT AND DRINK WITH PUBLICANS AND SINNERS? And Jesus answering said unto them, They that are whole need not a physician; but they that are sick. I came not to call the righteous, but sinners to repentance” (Luke 5:27-32).

            “Now when Jesus was in Bethany, in the house of Simon the leper, there came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat. But when his disciples saw it, they had indignation, saying, To what purpose is this waste? For this ointment might have been sold for much, and given to the poor. When Jesus understood it, he said unto them, Why trouble ye the woman? For she hath wrought a good work upon me. For ye have the poor always with you: but me ye have not always. For in that she hath poured this ointment on my body, she did it for my burial. Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her” (Matthew 26:6-13).

            “And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee’s house, and sat down to meat. And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment, and stood at his feet behind him, weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner. And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on. There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him the most? Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged. And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but sheh hath washed my feet with tears, and wiped them the hairs of her head. Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. And he said unto her, Thy sins are forgiven. And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? And he said to the woman, Thy faith hath saved thee; go in peace” (Luke 7:36-50).

            “And Jesus entered and passed through Jericho. And, behold, there was a man named Zacchaeus, which was the chief among the publicans, and he was rich. And he sought to see Jesus who he was; and could not for the press, because he was little of stature. And he ran before, and climbed up into a sycamore tree to see him: for he was to pass that way. And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchaeus, make haste, and come down; for to day I must abide at thy house. And he made haste, and came down, and received him joyfully. And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner. And Zacchaeus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold. And Jesus said unto him, This day is alvation come to this house, forsomuch as he also is a son of Abraham. For the Son of man is come to seek and to save that which was lost” (Luke 19:1-10).

            The words which we find here within these passages of Scripture present a powerful picture of Jesus entering into the houses and homes of three distinct individuals—Levi called Matthew who was a publican and was invited to walk with and follow Jesus, Simon who was not only a leper, but also a Pharisee, and Zacchaeus who was not only a publican but the chief of publicans. Pause for a moment and think about the tremendous truth surrounding each of these particular narratives and accounts, for within the house of Levi who was also called Matthew we find many publicans and sinners coming unto Jesus and His disciples and sitting down to meat with them. It’s worth noting that when you read the words found in this passage of Scripture you are brought face to face with the tremendous murmuring, grumbling and complaining at and against Jesus. Within the narrative of Matthew inviting Jesus into his home and many publicans and sinners coming to sit down at meat with Jesus we find Jesus drawing the ire, the angst and the repulsion of the scribes and the Pharisees because He dared associate and eat with publicans and sinners. When we read the narrative of Zacchaeus we not only find that he was a publican, but we find that he was the chief of the publicans. As the chief of the publicans we find that he was perhaps “public enemy number one” in the eyes of those in Judaea, those in Galilee, and perhaps those in the city of Jerusalem. Scripture makes it absolutely clear that Zacchaeus was not only a publican, but was the chief of the publicans—much like the apostle Paul referred to himself as the chief among sinners and the least among the apostles. Zacchaeus heard that Jesus was passing by that way and sought to see Him, and would as a direct result of that desire run ahead of Jesus and the multitude which may have been with Him and climbed into a sycamore tree. When Jesus passed by that place He stood still there in the way, looked up at Zacchaeus and instructed him to make haste for he would sit down to meat with him in his house. Zacchaeus would immediately come down from the tree and would invite Jesus into his home where he would entertain both He and His disciples. What makes this all the more intriguing is when you think about and consider that once more Jesus would draw the angst and the ire of the chief priests, the scribes and the elders of the people because He would once more seek to enter into the house of a publican. Those which were present on this particular day would murmur would grumble and would complain against Jesus because He would be one who would not only desire to enter into the house of this publican, but would also sit down to meat with him in his home.

            We must needs recognize and understand the words and language which is found within these passages of Scripture, for they present and bring us face to face with a Jesus who was willing to enter into the homes of two distinct publicans. Oh I can’t help but wonder if Matthew was well acquainted and familiar with Zacchaeus since Matthew was himself a publican and a tax collector. Is it possible that these two men knew each other and how the one would be invited to walk with and follow Jesus, while the other would experience and find salvation in his own home. It would be in the house of Zacchaeus where Jesus would emphatically and boldly proclaim that on this day salvation came to that house, for Jesus would hear and listen to Zacchaeus who would not only declare and proclaim that he would give half of his goods to the poor, but also if he had cheated others by false accusation he would restore unto them fourfold. It would be there in the house of this chief of publicans and this chief among sinners that salvation would come—a reality and concept which is actually quite astonishing when you think about it. What’s more, is there is a clear and present link and connection between the house of Zacchaeus and the house of Simon the leper who was also a Pharisee, for in the house of this publican we find salvation coming into and unto it, and in the house of the Pharisee we find forgiveness of sins being manifested in the midst of it. Oh it is truly something astonishing and worth thinking about when you read and consider the words found in these passages of Scripture, for within these passages of Scripture we find Jesus in the house of both of a publican, as well as within the house of a Pharisee. What’s more, is that not only was Jesus in the house of a Pharisee, but this Pharisee was also a leper. It’s interesting to think about and consider the fact that Jesus entering into the house of Simon the leper drew no angst, nor any ire, nor any animosity or hostility from the religious system and establishment of that day, however, when Jesus entered into the houses of two publicans the religious system and establishment could not stand it.

            It is truly something worth thinking about and considering that Jesus would enter into the houses of two publicans and would sit down to meat with them, and the religious system would murmur against Jesus on the hand because He sat down to meat with and entertained publicans and sinners, and it would murmur against Jesus on the other hand because He would enter into the home of one who was not only a publican, but also chief among the publicans. In both of these cases we find Jesus drawing the ire and angst of the religious system because of His association with those who were perceived to be sinners, and even when we encounter the narrative within this particular chapter found within the New Testament gospel written by John Mark we find those who would murmur and complain against this woman who would bring with her into the house an alabaster box filled with very precious and costly ointment. This woman was unafraid and unashamed to bring this alabaster box filled with ointment into the house of this leper and into this house of the Pharisee that she might break it and pour out the contents upon the head of Jesus. Pause for a moment and think about how incredibly astonishing and remarkable this truly is, for this might very well have been this woman’s most valuable possession, and she might very well have been able to sell it and obtain a decent sum of money in return for it. What a strong and powerful contrast is found within this passage of scripture as this woman could have sold this alabaster box and the ointment contained within it that she might profit herself, or she could have spent it on the person of Jesus in an act of worship. I absolutely love the fact that just as surely as those who were present on this particular day knew that this woman could have sold this alabaster box for a great deal of money, so also did this woman. There is not a doubt in my mind that this woman did know and was not aware of the value of the alabaster jar and the ointment that was contained. I find it incredibly hard to think and consider that this woman was not very much aware of how costly and precious this alabaster box and the contents inside truly were, and yet she brought them into the presence of Jesus that she might pour it out upon Him.

            KNOW YOUR WORTH! KNOW THE WORTH OF YOUR WORSHIP! KNOW THE VALUE OF YOUR WORSHIP! KNOW THE WORTH OF YOUR OFFERING! KNOW THE WORTH OF WHAT YOU’RE BRINGING UNTO JESUS! I sit here today thinking about and considering the words which are found within this portion of Scripture and I am brought face to face with the fact that just as much as those who were present knew that the alabaster box which housed and contained the precious ointment was costly, and even though they knew that the ointment inside was a very costly and precious ointment, so also did this woman. There is not a doubt in my mind that this woman was not very much aware of the cost, the value and the worth of both the alabaster box and the precious ointment that was contained inside, and yet she considered the worth of Jesus more than the worth of the alabaster box and the ointment inside. Pause for a moment and think about the fact that this woman would have brought this alabaster jar into the presence of Jesus knowing what it was worth, and yet she would take that which had worth and value and would break it in the presence of Jesus. KNOWING THE WORTH OF YOUR WORSHIP AND BREAKING! KNOWING THE WORTH OF THE VESSEL OF YOUR WORSHIP AND BREAKING IT! KNOWING THE WORTH OF YOUR WORSHIP AND POURING IT OUT! What we must needs realize and understand when we read this particular portion of Scripture is that not only did this woman break the alabaster box there in the house of Simon the leper, but she also poured out the contents therein. We have a great need to recognize and pay close and careful attention to what is contained in this passage of Scripture, for we not only see worship being manifested in the act of breaking, but we also see worship manifested in the act of pouring out. If we are to truly understand worship we must truly understand and recognize that there must be a breaking which takes place, as well as a pouring out which takes place. What’s more, is that when and as we read the words found in this passage of Scripture we are brought face to face with the cost and value of what was used in this act of worship and how that which was costly and that which was valuable was not only broken, but also poured out.

            I read the words which are found within this portion of Scripture and I am brought face to face with a truly awesome and powerful truth—namely, that what was both valuable and costly was not only broken, but was also poured out. It is truly something astonishing and remarkable when you read the words found in this portion of Scripture that those which were present viewed and perceived this woman’s actions as being a waste—not necessarily because of what she did with it, but rather that it might have been sold and the money given to the poor. Those who were present on this particular day felt that there was a better use of this alabaster jar and this alabaster box, and there is something deeply profound that is found within this. I sit here thinking about these words and I am amazed at how easy it is for others to view and perceive our worship and that which we bring before and unto the Lord and think they know what’s best regarding our worship. I find it absolutely astounding to think about and consider how easy it is for others to watch, witness and observe the worship we bring and offer before the Lord and think that they know best how we ought to come before and worship the Lord. Those who were present on this particular occasion in the house thought they knew how this woman should have utilized this alabaster jar and this alabaster box, and they even murmured and grumbled among themselves concerning and regarding it. Not only this, but Scripture also reveals and discloses that those which were present here on this particular day had indignation within themselves concerning and regarding this woman’s actions. It wasn’t simply enough that those present had indignation within themselves concerning and regarding this woman’s actions, for they also thought they knew what was best for her possessions.

            If there is one thing I can’t help but think about and consider when reading the words found in this passage of Scripture it is that there were those who were present in the house on this occasion who saw, witnessed and viewed this woman’s actions and thought they knew best how she should have handled and treated the alabaster box and the ointment contained inside. Those which were present in the house on this day thought and felt within themselves they knew and had a better understanding of what should have been done with this alabaster box and the ointment contained inside—over and above breaking the jar in the house and pouring out the contents which were inside. This woman undoubtedly knew the tremendous worth and value of the alabaster jar, as well as the contents which were inside, and yet she esteemed Jesus of greater worth and value than the jar and the ointment contained inside. Those which were present on this day felt that this would have been better suited on being sold and the funds distributed to the poor, and yet the truth of the matter is that this woman believed that the best use of this alabaster jar and the contents which were inside was breaking the jar and pouring out the contents upon Jesus. What an incredibly interesting thought it is to think about and consider the fact that there will always be those who will perceive to know the worth and value of that which you bring before the Lord and will perceive and even insist on informing you how you should act with it and what you should do with it. There are and there will always be those who will look at and behold your witness and will form their own critique of it that they might somehow advise you on how you need to give that worship before and unto the Lord. IT is truly something worth thinking about when reading the words found within this passage of Scripture that this woman knew the worth of this alabaster jar and the contents which were contained therein, and yet she considered it nothing to break the alabaster jar and to pour out the contents. This woman knew and understood the worth of that which she had brought into the house on this particular day and she had purposed within herself that there was only one thing to do—break the jar and pour out the contents.

            I am absolutely and completely convinced that the alabaster jar and the alabaster box which this woman brought before and into the presence of Jesus was not only a powerful picture of the woman herself, but it was also a powerful picture of the Lord Jesus Christ. Even Jesus Himself would take this woman’s actions and directly link it to His burial, for He would say that she had wrought a good work on Him and had done so for His burial. I firmly believe that what we see and what we find here within this portion and passage of Scripture is a powerful picture of how we ourselves enter into the presence of Jesus—knowing the worth and value of our worship and being broken and poured out in the sight and presence of Almighty God. There might be others who would look at you and your life and think that your life ought to be spent doing something entirely and altogether different, and yet you know and believe within your heart and spirit that the best use of your life is to be broken and poured out before and in the sight of the Lord Jesus Christ. Jesus Himself knew that He had come to the world as a vessel which would indeed be broken, as well as a vessel that would be poured out, as not only would His physical body be broken, but so also would His blood and the water be spilled out. It would be the blood of Jesus which would be shed and poured out through His suffering and death upon the cross, but it would also be the water which itself would be poured out after His death and after the centurion pierced His side with the spear. I absolutely love the narrative of this alabaster jar and the contents which were found therein, for there is something truly awesome and powerful about worship that is rooted and grounded in not only being broken, but also being poured out. This woman knew the worth and value of this alabaster jar and this alabaster box, and yet she was willing to take the box and break it, for it was only when the box was broken that the contents inside could be accessed.

            I sit here today thinking about and considering the tremendous truth surrounding this woman with the alabaster box and what might very well have done with the alabaster box had she not brought it into the house and chosen to pour it upon Jesus. It is truly something worth thinking about and considering when you read these words and how it was indeed possible this alabaster box filled with ointment of spikenard which was very precious, and she could have used it to attract and allure her lover, or perhaps even to attract and allure another man in Judaea. This woman could very well have taken this alabaster box and instead of breaking it in the house in the company and presence of Jesus simply pouring out the contents upon herself, or even upon another lover in the physical and natural realm. Instead of using the contents which were inside of this alabaster box for her own purposes, for her own desires, and for her own wants she chose to pour out the contents of this alabaster box on the head of Jesus. How absolutely remarkable and astounding it is to think about and consider the fact that this woman took that which was precious, took that which was costly, and took that which could have been used in the physical and natural realm upon an earthly lover, and chose to use it on the head of Jesus. How absolutely and incredibly powerful it is to think about and consider the awesome and powerful truth that this woman was one who knew and understood the worth and value of what she had in her possession and chose to lavish that worship and that adoration on Jesus. Despite the fact that others thought they knew what was best for her and what was best for that possession she knew and understood that the best use of that alabaster jar and that precious ointment was not for her own self or for her own pleasures, but rather to lavish it upon the head of Jesus. Oh I can’t help but think about and consider how drastically different this woman was from the wayward woman which Solomon wrote about in the Old Testament book of Proverbs who used what she had to seduce and entice other loves, as well as even Judah and Jerusalem who used what they had been given by the living God upon their other loves.

            The more I think about and consider the words which are found in this passage of Scripture the more I can’t help but be reminded of the fact that this woman might very well have been a sinner, and this woman might very well have been one who lived her life among many lovers during those days and times. This woman could have used such fragrances and ointment upon other lovers and upon other men in order for her to indulge upon her passions, her desires and her lusts, and instead of doing that on this particular occasion she chose to lavish it upon the Lord Jesus Christ. Oh how absolutely powerful and astonishing this truly is when you take the time to think about it, for it calls and draws our attention to the fact that this woman chose to take that which she could have used for her own desires and passions, and she instead chose to use to lavish it upon the person of the Lord Jesus Christ. How wonderful it is to think about and consider that this woman knew the worth and value of this ointment and perfume and knew what it could have been used for—perhaps what it had and would have been used for in the past—and yet she chose to take it and pour it upon Jesus. What a truly wonderful and beautiful picture this is when you take the time to think about it, f or it forces us to acknowledge the truth that this woman took that which was costly, that which was valuable, that which was worth a great deal, and she chose to break the jar and pour out the contents upon Jesus. Oh there is not a doubt in my mind that we as the people of God have been invited and are still being invited to break the jar and pour out the contents of our own alabaster jar—that which we would have used for our natural pursuits and our natural desires—and bring them into the presence of Jesus that we might pour it upon Him. There is a strong and powerful invitation that has been given unto us as the people of God to enter into that place where we know the worth of what we have and what we have been given, and we choose to break the jar and pour out the ointment.

            I am absolutely and completely convinced that we as the people of God have indeed and have in fact been called to break the jar and pour out the ointment upon the feet, upon the head, and upon the person of Jesus. We are called to know and understand the worth and the value of what we have been given—even the worth and value of our hearts and lives in the sight and presence of the living God—and to break the jar and pour out the ointment upon the feet and person of Jesus Christ. Perhaps the single greatest question we must needs ask ourselves is whether or not we are willing to be those who are going to take the alabaster jar of our hearts, take the alabaster jar of our spirits, take the alabaster jar of our lives and break them before and in the presence of Jesus. We have been called to take the alabaster jar of our lives and completely and utterly break it before and in the presence of Jesus—and not only break it before and in the presence of Jesus, but also in the presence of others who might laugh, scorn, complain, murmur and grumble about how we have chosen to worship the Lord our King. Undoubtedly this woman chose to lavish her heart, her soul, and her spirit before and upon Jesus in an act of worship, in an act of adoration, and in an act of love. The alabaster jar was a picture of the woman herself, while the ointment that was contained within was an outward picture and manifestation of that which was present within her heart, within her spirit, within her soul, and within her life. This woman wasn’t merely breaking the alabaster jar, for she was also breaking herself—and not only breaking herself, but being broken. Oh it is only when and to the degree and measure that we are willing to break ourselves that we are able to be broken in the sight and presence of the living God. We as the people of God have been called to break the alabaster jar of our hearts and lives before and in the sight and presence of Jesus Christ that we might pour out the contents contained within. Rather than holding on the alabaster jar and the ointment that was inside, and rather than lavishing the ointment which was present within the alabaster jar upon others this woman chose to break the jar and pour out the contents upon the head of Jesus. Oh how truly awesome and powerful this is when you take the time to think about it, for it brings us face to face with the truth that this woman was willing to be broken and poured out in the sight and presence of Jesus. This woman was not willing to hold anything back, and this woman was not willing to be whole in and of herself any longer, for when she allowed herself to be broken in the presence of Jesus she could in turn be put back together piece by piece.

            As I prepare to bring this writing to a close it is absolutelyh necessary that we call and draw our attention to the fact that this woman knew, recognized and understood the worth and value of the alabaster jar and the ointment and contents within, and she chose to break the alabaster jar and pour out the contents. What is so incredibly powerful about this is once the alabaster jar is broken there was no putting it back together, and once the ointment was poured out there was no way of recovering it or putting it back inside. If there is one thing we must needs realize about breaking the jar and pouring out the contents contained within is that there is absolutely no way of putting the jar back together, nor even recovering the contents which were inside. This woman not only knew the worth and value of the alabaster jar and the ointment contained inside, but she also knew that once the jar was broken and the contents poured out they would be gone forever. For this woman the breaking of the alabaster jar and the pouring out of the contents was a price and cost she was willing to pay that she might not only be broken before and in the sight of the presence of God, but also that she might pour out the contents of her heart and her soul before and in the presence of Jesus. This woman fully realized and recognized that what she might have previously used to engage with what might very well have been other lovers would no longer be used upon them, and would be poured out upon Jesus. Oh is it possible that for this woman she finally found someone who had completely and entirely captivated and ravished her heart and soul, and as a direct result of this she was willing to break the jar and pour out the contents which were inside? What a truly awesome and powerful picture this truly is when you take the time to think about and consider it, for this woman would indeed and would in fact take that which would and could have been used on other men to pursue earthly desires, passions and pleasures and pour it out upon Jesus. Once the contents of the jar were poured out upon Jesus—not only was there no way of recovering them, but those contents could not be used on anyone else.

NO RECOVERING OF THE CONTENTS, NO USING THE CONTENTS AGAIN! I absolutely love how the actions of this woman consecrated, sanctified and made holy the alabaster jar and the ointment contained within, for once she broke the jar and once the ointment was poured out upon the Lord Jesus Christ neither one could be used for earthly and natural purposes again. This woman brought this alabaster jar with the contents contained therein and would hallow and sanctify them in the presence of Jesus by pouring them out upon Him. How incredibly powerful it is to think about and consider how once you pour something out upon Jesus it cannot and must not be poured out upon anyone else. Once we have devoted and purposed something for the Lord Jesus Christ—particularly and especially in worship, in adoration, and in affection before Him—we cannot, we must not and should not attempt to take it back and use it for any earthly and natural means. Oh that we would recognize and understand this incredibly powerful truth that we might truly examine our hearts and our souls that we might be broken jars which can be broken in the sight and presence of the living God, and that the contents of our heart and soul might be poured out upon and in the presence of Jesus. Oh that we would be broken vessels which have this treasure in earthen vessels, and that we might recognize that we have been called and invited to pour out the contents of our heart and soul before and upon Jesus in absolute surrender and total worship before Him. Oh that we would be men and women who are truly willing and able to pour out the contents of our hearts and our souls before and upon the Lord Jesus Christ, and that we would take those vain pursuits, those vain pleasures, and those vain desires and lavish them upon the person of the Lord Jesus Christ. Oh that we would this day realize, recognize and understand that we have been called to be broken vessels which have been broken in the presence of Jesus and poured out in the sight and presence of Jesus.

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