Who Anointed Jesus

How Many Times Was Jesus Anointed?

It is not uncommon for us to hear about allegedBiblecontradictions and then carefully investigate the sections in issue to discover that they are not, in fact, contradictions at all. One such alleged inconsistency is that the Gospel narratives appear to show that Jesus was anointed both before and after his triumphal entry into Jerusalem. While this would be problematic if the Gospels were simply recounting one particular incident in history, that does not appear to be the case in this case. Throughout this essay, we’ll look at the four gospel stories from Matthew to John to argue that Jesus was not anointed for burial on a single occasion, but rather on two or possibly three consecutive times by a woman, with the first one not being done as a commemoration for Jesus’ burial.

The First Anointing

The first anointing of Jesus takes place in Luke 7:36–50, according to the chronology. The first anointing of Jesus takes place in Luke 7:36–50, according to the chronology. 1 This story differs from the portions in Matthew, Mark, and John that are fairly similar in content. Let’s take a look at the facts as they are reported in this passage:

  • This incident took place in the home of Simon the Pharisee, who resided somewhere in Galilee, most likely in Capernaum, Nain, or Cana, at the time. It indicates that Jesus had just returned from Nain, where he had cured a widow’s son (Luke 7:11–16), and that he was now in Capernaum. Then, probably immediately after that, John the Baptist’s disciples came to him (Luke 7:19–23
  • See also Matthew 11:1–6), and following that, Jesus gave a brief talk regarding John the Baptist (Luke 7:24–35
  • See also Matthew 11:7–19
  • See also Matthew 11:1–6). Moreover, according to the Gospel of Matthew, he specifically chastised Capernaum last (Matthew 11:23–30), and it appears that at this time Simon the Pharisee invited Jesus and his disciples to come for dinner
  • Because John the Baptist was still alive at the time, this event appears to have occurred at least two years before the Crucifixion. John’s death is recounted in Matthew 14:10, Mark 6:27, and Luke 9:9, all of which occur somewhere within the first year of Jesus’ estimated three-year mission. According to the Bible, the Lord’s earthly ministry did not endure for a specific amount of time. It is commonly believed that Jesus’ ministry lasted three years because of the number of Passovers described in John’s Gospel
  • However, his ministry could have been shorter or longer than three years
  • The woman is referred to as a sinner, which could be a euphemism for a prostitute, and she is also unnamed
  • She appears to have approached Jesus from behind, knelt down, broke open the flask, and began to weep
  • Afterward, she cleaned Christ’s feet with her hair, crying as she did so, and then anointed Christ’s feet with fragrant oil (there is no mention of anointing Christ’s head)
  • At this anointing, none of the disciples expressed concern about the expense of the ointment, but Simon the Pharisee expressed displeasure that Jesus would allow a renowned sinner to get close to him. During his discourse with this woman, Jesus acknowledged and pardoned her faults

The Second Anointing—Just Before the Triumphal Entry

The story in John 12:1–8 is the next one in the sequence of events. It differs significantly from Luke’s narrative, and while it is extremely close to Matthew’s and Mark’s accounts in many ways, it differs in a few important ways. Let’s go over the specifics of what was said in this passage:

  • In Bethany, this event is believed to have taken place in the home of Lazarus, Mary, and Martha
  • It took place six days before Passover (and a few days before the Triumphal Entry), and it corresponds to the timeline of the Matthew and Mark accounts, which are believed to have taken place four days later in the same city. The woman who anointed Jesus’ feet was Mary, the sister of Lazarus and Martha
  • Mary anointed and then wiped Jesus’ feet with her hair, but there is no mention of her crying, either before or during the time she is anointing Jesus’ feet with the spikenard oil
  • And Mary anointed and then wiped Jesus’ feet with her hair
  • It appears that Judas was the only one who was furious with Mary for what he saw to be a waste of money, and that was only because he was a thief in disguise. The other disciples, apparently out of respect for Mary (and Martha and Lazarus, whom they all knew), did not dare to speak out and admonish Mary, but they did so four days later to an unknown lady, according to the Bible. For example, it is possible that Judas moaned about this “extravagance” for days and “poisoned” the disciples’ views, such that four days after the anointing, they began to argue that it was a waste of time and expressed their displeasure publicly.

The Third Anointing—After the Triumphal Entry and Just Before the Crucifixion

Jesus’ last anointing is recorded chronologically in both theMatthew 26:6–13 andMark 14:3–9 narratives, which are identical to one another. Let’s have a look at the facts as they are reported in the two passages: Immediately following the Triumphal Entry and two days before the Passover, Christ was anointed with oil, which took place immediately before his death on the cross.

  • Jesus’ last anointing is recorded chronologically in both theMatthew 26:6–13 andMark 14:3–9 narratives, which are the identical. Let’s have a look at the facts as they are documented in these two sections: Just before Christ was crucified, he was anointed with oil, which occurred after the Triumphal Entry and two days prior to the Passover.

Another Possible Solution

Because of the many parallels between the stories of Matthew, Mark, and John, many experts believe that a different explanation than that provided above is preferable. 2 They think that the events described in these three Gospels occurred at the same time. Take a look at the following similarities:

  • The ointment was evidently worth the same amount (300 denarii) according to the narratives, and several persons in the room objected to the deed
  • Matthew and Mark describe the disciples as being outraged, while John states that Judas raised his voice in opposition to the conduct. When the Lord speaks to the disciples and Judas, His response is virtually same in all accounts, albeit His response in John is slightly shorter. In response, he informs them that they will always have the poor with them and that they should leave her alone because her actions are connected to his burial.

According to this probable harmonization, John is accurate in stating that this occurrence occurred in Bethany six days before the Passover celebration. When the incident took place, Matthew and Mark don’t say when it did so explicitly. In these two Gospels, it comes after a discussion of the Jewish authorities’ conspiring to capture and execute Jesus, a debate that was believed to have taken place two days before the Passover holiday. As a result of this proposed solution, Matthew and Mark in Matthew 26:14 and Mark 14:10 make a passing reference to the tale of Christ’s anointing that took place four days earlier before returning to the narrative of Christ’s betrayal by Judas.

This, however, poses a number of additional issues.

Although it is unlikely, it is plausible that Simon the Leper invited Jesus and his followers over for a supper, and that Martha aided with the food preparation at his home.

Also, according to this interpretation, the Lord’s head and feet were anointed at the same moment because Matthew and Mark mention the Lord’s head being anointed while John emphasizes the Lord’s feet being anointed.

Different Circumstances, Different Dates, and Different Accounts

In most cases, the anointing recounted in Luke is not the same as the anointing or anointings reported in the Gospels of Matthew, Mark, and John. It has been demonstrated above that there are at least two feasible solutions to the purported conflict. Although I believe the first alternative makes more logic, any option demonstrates that the texts do not contradict one another. The specifics of all three versions varied greatly, and this is not due to any inconsistencies, but rather to the likelihood that Jesus was anointed with various oils at different times.

  • There were three anointings that took place in three distinct residences in two different cities, with the first event taking place around two years before the second and third occurrences, respectively (which were four days apart).
  • His feet were anointed three times, and during the final anointing, the pungent oil of spikenard was sprayed all over his head.
  • Instead, it appears that the lady performed the anointing as a love and thankfulness gift, and that Jesus accepted her offering and forgiven her sins.
  • In this instance, the “contradiction” comes as a result of the anointing sections being muddled or coerced into a single story when they are not intended to be combined.

What is the significance of Jesus being anointed by a woman with expensive perfume?

QuestionAnswer All four gospels have a description of Jesus being anointed by a woman with an expensive jar of perfume (Matthew 26:6–13; Mark 14:3–9; Luke 7:36–50; John 12:1–8), which is consistent with the tradition. While Matthew and Mark both recount the same story, they do not identify the lady; Luke recounts a different woman, who is likewise unnamed, on a separate occasion; and John, in yet another instance, identifies the woman as Mary of Bethany (John 11:2), the sister of Martha and Lazarus.

  1. “Now when Jesus was at Bethany in the house of Simon the leper, a woman came up to him with an alabaster flask of very expensive ointment, and she poured it on his head as he reclined at the table,” Matthew 26:6–7 (ESV).
  2. As a teaching lesson for the disciples, Matthew emphasizes the anointing of Jesus, which causes them to get enraged as a result of the woman’s extravagant wastefulness.
  3. During the anointing, Christ reveals that it is to prepare His corpse for burial and that the woman’s gesture of love would be remembered eternally everywhere the good news is broadcast across the world.
  4. As they have done in the past, the woman’s detractors accuse her of giving an exorbitant present, claiming that it could have been sold for more than a year’s pay (Mark 14:5).
  5. Jesus informs them that He will not be among them for a lengthy period of time, an allusion to His coming death and interment.
  6. There may also be an inference of Jesus’ monarchy, because the anointing of the head was frequently related with the consecration of kings in the Old Testament (1 Samuel 9:15–10:1; 16:12–13; 1 Kings 1:38–40; 1 Kings 1:38–40).
  7. Anoint Jesus’ feet with a sinful woman’s love and gratitude while she dines in the home of Simon the Pharisee, who had arrogantly omitted to give the traditional respect and hospitality to his visitor.
See also:  Who Came To Visit Jesus When He Was Born

The tale is identical to those told in the other gospels, with the exception that this anointing takes place six days before Passover and that Judas is identified as the disciple who complains to the “wasted” oil.

When Judas criticizes Mary, Jesus responds by emphasizing the unique chance that Mary had: “You will always have the poor among you, but you will not always have me” (Matthew 25:34-35).

It is Mary’s anointing that once again draws attention to Christ’s identification as Messiah-King, but it also draws attention to His lowly position as Servant-King.

In each of the accounts, a woman performs an elaborate act of devotion by pouring forth a rare and expensive perfume.

Two anointings of Jesus take place during the week of Passover, both of which are connected to His impending death and burial on the cross.

In each instance, the woman’s behaviors communicate more than she is aware of.

Jesus Christ has been anointed as God’s Messiah.

As a result, Christ is the Greek counterpart of the termMessiah.

Acts 10:38; Luke 4:18).

Questions regarding Jesus Christ (return to top of page) In what way does Jesus being anointed by a lady with costly perfume signify anything?

Subscribe to the

Get our Question of the Week emailed to your inbox every weekday morning! Got Questions Ministries is a trademark of Got Questions Ministries, Inc., registered in the state of California in the year 2002. All intellectual property rights are retained. Policy Regarding Personal Information The information on this page was last updated on January 4, 2022.

The Woman who Anoints Jesus

Andrea Solario is a freelance writer and editor based in New York City (c.1524) Mary Magdalene (also known as Mary Magdalene) is a Christian saint who lived during the time of Jesus Christ. What she has done will be told in her memory whenever the gospel is proclaimed throughout the world,’ says the Rev. Dr. Martin Luther King, Jr. (Matthew 14:9) Despite the fact that the lady who pours perfume on Jesus in the days before his death is mentioned in the gospels, it is difficult to learn anything about her beyond the broad strokes provided by the gospel accounts.

According to Mark’s account (usually regarded to be the first of the gospels to have been written down, and to be the simplest in terms of language and organization), these are the first words of Jesus: “I am the Christ, the Son of the living God.” He was in Bethany at the time, lying at the table at the home of Simon the Leper when a lady approached him with an alabaster jar filled with a very costly perfume made entirely of nard.

  1. She shattered the container and sprayed the perfume all over his face.
  2. This property might have been sold for more than a year’s earnings, and the proceeds distributed to the less fortunate.
  3. ‘Leave her alone,’ Jesus instructed.
  4. She has done something very wonderful for me.
  5. However, you will not always have me at your disposal.
  6. She prepared my body for burial by sprinkling perfume on it the night before.
  7. The passage in Luke 7:36-50 mentions that the lady had led a wicked life, and the widespread consensus is that this means that she was involved in prostitution.
  8. Jesus takes use of the situation to make a point about sin and forgiveness, as well as about the hospitality of his host.
  9. Throughout John 12:1-8, the lady is named as Mary of Bethany, the sister of Martha and Lazarus, and she is not depicted as having committed a sin.

There are further variances in the four narratives in terms of whether the perfume is spilled on Jesus’ head or feet, whether she rips his feet with her tears and dries them with her hair, and the importance that Jesus attaches to the incident (giving to the poor; forgiveness and hospitality; foreshadowing his death).

  1. Matthew and Mark’s reports of the woman do not give her a name, and they provide no other information about her past.
  2. According to John 11:2, this Mary, whose brother Lazarus is now ailing, was the same one who poured perfume on the Lord’s feet and cleaned his feet with her hair earlier in the day.
  3. According to a long-standing belief, this Mary is also Mary Magdalene, out of whom Jesus had banished seven devils as previously said (Luke 8:2; Mark 16:9).
  4. In biblical times, Mary was a fairly common given name, and various variations appear in the gospels and the New Testament (the mother of Jesus, Mary from Bethany, Mary Magdalene, Mary the wife of Cleophas, and Mary the mother of James and Joseph, amongst others).
  5. What exactly is in a nard?
  6. This is clearly intended to emphasize the great importance of the document.
  7. A plant native to the Himalayas, nard or spikenard oil has been used as a perfume, incense, and medicinal for millennia.

Beyond its mention in the gospels, the Song of Solomon makes reference to it as well (1:12 and 4:13).

A denarius was a coin that held 3.9 grams of silver around the time of Jesus.

An other measure of its worth is that the denarius was the usual payment for a day’s salary during Jesus’ lifetime (see Matthew 20:2).

In today’s money, this would be nearly equivalent to the median pay of around £25,000.

(By contrast, the most expensive perfume currently available for retail purchase is Clive Christian’s Imperial Majesty, which retails for $215,000 for a 16-ounce bottle adorned with a 5-carat diamond cluster.

Is it one of her tools of the trade, presuming she has not been misrepresented by the comments, or is it a family relic that she has passed down through generations?

What ever the source of the extravagance,’some of those present’ lament that the money should have been put to greater use (it’s easy to blow money that doesn’t belong to you).

‘There will always be impoverished people among you,’ says the prophet.

Even if we venture deeper into the area of conjecture, there is a subtext to this story.

What are you doing with yours?

‘He did not say this because he cared for the poor, but because he was a thief; as keeper of the money bag, he used to help himself to what was placed into it,’ John 12:6 explains further.

In all seriousness, Judas, I appreciate your worry about my impending demise.

Application A wide range of implications may be drawn from this paragraph, which serves as an unsettling reminder to everyone who has ever taken a superior-than-thou attitude toward someone or something else.

While it would have been a nice gesture to sell the perfume and donate the proceeds to the needy, the extravagance of ‘spending’ it by pouring it on Jesus was an even better gift in honor of Jesus.

The immediate priorities of a situation may take precedence over the long-term ‘big picture,’ as they do in this situation.

It’s easy to pass judgment on people based on their financial decisions.

What level of generosity do we demonstrate with what we have?

Finally, there is a glimpse into the workings of the human mind itself.

‘A person’s methods may appear clean to them, but the Lord considers the intentions behind their actions.’ Proverbs 16:2 explains how to be wise.

His rage was not directed at the fact that he had missed an opportunity to feed starving people, but rather at his own personal loss.

Even understanding our own sentiments may need prayer, thought, and assistance from God and others.

‘The desires of a person’s heart are deep waters, but a person who has insight draws them to the surface.” Proverbs 20:5 explains how to be wise. This post was first published in our Engage Newsletter, which was published in January 2018.

The Unnamed Woman With the Alabaster Jar

As far as our perceptions of Bible women go, how did we go from sinner to whore? This harsh phrase is used solely to draw attention to the false dichotomy that has been given to Bible women, and it is not intended to imply that any woman should be subjected to this name.) Luke 7:36-39 describes a lady who approaches a house where Jesus is eating with her damaged and crying body. Using her hair to wipe the oil and tears off his feet, she anoints them with a kiss. The males in attendance are talking about her as if she isn’t even present.

With reference to the mystery woman’s character in our contemporary environment, it is simple to interpret her as “promiscuous.” Christians have historically had a proclivity to read Bible women’s non-specific sin as sexual immorality, and female promiscuity is frequently inferred from the text without any support from the text itself.

  • Sometimes Bible professors go beyond suggestion and assert categorically that the anonymous lady was unquestionably a prostitute—again, despite the absence of any specific scriptural proof to support their claim.
  • A footnote in the NASB refers to her as “immoral,” and there is a great deal of discussion about her character.
  • Mary, whose brother Lazarus was ill, anointed the Lord with ointment and washed His feet with her hair, was the Mary who did all of this” (John 11:2).
  • Because Luke’s Gospel does not include a chronological account of Jesus’ life and career, it is plausible to assume that event occurred later in Jesus’ mission than previously believed.
  • According to some academics, the unidentified lady’s position as a sexually disgraced woman, a prostitute, is so unquestionable that the unnamed woman in Luke 7 must be a distinct woman from the Mary who appears in John’s comparable account.
  • On two different occasions, Jesus was invited to a Pharisee’s home for supper by his host.
  • On both instances, Jesus was invited by a Pharisee who went by the name of Simon.

4.

It’s not unreasonable to speculate that two women anointed Jesus with oil at some point during his life.

In Luke’s tale, the nameless lady is thought to be a prostitute, however in John’s version, she is identified as Mary.

Examine Mary in further detail.

She then went back to her place of grieving.

Then he requested that he be transported to Lazarus, who he then revived from the grave.

But then she witnessed the miracle of Lazarus’ resurrection, something she will never forget.

She performed a great act of faith by breaking a pricey container of perfume and anointing Jesus with it.

She washed his feet with her own hair, which was a wonderful act of remorse on her part.

When Jesus allowed such a “sinful lady” to come close to him, Simon, the Pharisee, became embarrassingly ashamed.

Jesus, on the other hand, challenged Simon about his preconceived notions about Mary.

During the time when Jesus was carried off the crucifixion and put in a tomb, “Mary Magdalene and another Mary, who was sitting across the grave, were present” (Matthew 27:61).

She was poised and ready to anoint her savior once more.

See also:  Why Did Jesus Die

Not only was the believer who anointed Jesus before his execution a nameless woman with no prior criminal record, but she also had a history of sexual transgression.

It is not honest to cast another woman in that part since we are having difficulty reconciling two different versions of the same woman.

No, she had a specific objective in mind: to anoint her savior.

In the same way as Mary did, women can gain knowledge at the foot of the Messiah.

And when we fall short and miss the actual nature of Jesus, we may come to him without feeling guilty.

This is the third installment of a series of articles examining what Christians have been taught about women in the Bible.

Read part 1 of Rahab’s story. Deborah the Judge and Jael the Just are featured in Part 2 of The Righteousand. Read Female and Male in Four Anointing Stories for additional information on this subject.

Matthew 26:6–13; Mark 14:3–9; Luke 7:36–50; John 12:1–8

Sixth, when Jesus was in Bethany in the house of Simon the leper, Leprosy was a word used to describe a variety of skin illnesses; see Leviticus 13 ” href=” f1-“>17. awomancameuptohimwithanalabasterflaskofveryexpensiveointment,andshepoureditonhisheadashereclinedattable. “Why this waste?” they demanded, when they realized what had happened to the disobedient. 9 For this, it might have been sold for a huge quantity of money and the x donated to the destitute.” “Why are you causing problems for her?” replied Jesus, who was well aware of what they were doing.

11 Forz you’ll always have the poor with you, buta you’ll never have me with you.

13 Truly, I say to you, whereverc thisgospelisproclaimedinthewholeworld, what she has done will also be remembered in her honor.”

Jesus Anointed at Bethany

Leprosy was a name used to describe a variety of skin ailments; see Leviticus 13 for further information. 3b Andwhilehewasatc BethanyinthehouseofSimontheleper, “A href=” f1-“>Anchor text: 1ashewasrecliningattable,awomancamewithanalabasterflaskofointmentofpurenard,verycostly,andshebroketheflaskandpoureditoverhishead. Four people expressed their outrage by asking themselves, “Why was the ointment used in that manner? 5 Thisointmentcouldhavebeenavailableforsaleformorethanthreehundreddollars. arii It was equivalent to a day’s salary for a laborer ” href=” f2-“> “>2 and d were given to the less fortunate.” And they reprimanded her for it.

Shehasdoneabeautifulthingtome.

However, you will not always have me.

9 And really, I say to you, wherever the gospel is preached throughout the entire globe, what she has done will be remembered.”

A Sinful Woman Forgiven

36u One of the Pharisees approached him and invited him to join him for dinner; he agreed and went to the Pharisee’s house to accept the invitation. And behold, a woman of the city, who was a sinner, when she learned that he was reclining at table in the Pharisee’s house, brought an alabaster flask of ointment,38 and standing behind himathisfeet with tears in her eyes began to wet thisfeet with her tears and wipe them with the hair of her head, kissing his feet and anointing them with the ointment.

  • One owed five hundred and fifty denarii, while the other owed fifty.
  • Nowwhichofthemwilllovehimmore?” 43 Simon responded, “I’m assuming it was for this person that he forgave the greater debt.” Andhesaidtohim,“Youhavejudgedrightly.” 44 ThenturningtowardthewomanhesaidtoSimon,“Doyouseethiswoman?
  • .45f You offered me a kiss, but she hasn’t stopped kissing my feet from the moment I arrived.
  • 47 As a result, I tell you that her crimes, which are numerous, are forgiven—because she was greatly loved.

49 Then those who were seated at the meal with him started to ask among” href=” f1-“>1themselves, “Who is he, who even forgives sins?” 50 “Your faith has rescued you,” Jesus told the woman, “and now depart in peace.”

Mary Anoints Jesus at Bethany

12 Because it was six days before Passover,j Jesus traveled to Bethany,k where Lazarus was, whom Jesus had resurrected from the grave. 2 As a result, they prepared a meal for him there. Martha served, and Lazarus was among those who sat at the table with him. Therefore, 3m Marytookapound Greeklitera; an alitra (or Roman pound) was about 11 1/2 ounces or 327 grams. A href=” f1-“>1ofexpensiveointmentmadefrompurenard was applied to the feet of Jesus, and she cleaned the soles of his feet with her hair.

4 Nevertheless, Judas Iscariot, one of his followers (and the man who was about to betrayhim), asked,5 “Why wasn’t this ointment sold for three hundred denarii?” “Adenarius was the equivalent of a day’s salary for a laborer.” Is 2andn given to the poor?

6 He stated this not because he cared for the poor, but because he was a thief, and because he was in charge of the moneybag, he used it to help himself to whatever was placed in it.

The Anointing Woman — Luke 7:36-8:3 — Kathleen Rushton’s Scripture Writings

Using biblical evidence, Kathleen Rushton demonstrates that the lady who anoints Jesus’ head in Simon the Pharisee’s home in Luke 7:36-8:3 is not the same woman as Mary Magdalene or Mary of Bethany, with whom she has been identified in the past. What do you think of the surprised expressions of the two disciples on the left and right of the lady at the top of the stunning 1260 image of the Anointing of the Saviour’s head? My pupils are doing it. Their conclusion, following an analysis of the anointing lady episodes in the four gospels, is: “Anointing Jesus’ head?

Mary of Bethany (Lk 12:1–8) and the woman considered a sinner who anoints Jesus’ feet (Lk 7:36–50) were the primary subjects of the study.

Sunday’s Roman Lectionary likewise takes precedence over the head-anointing custom, despite Jesus’ statements to the disciples that “everywhere the good news is spread throughout the entire globe, what she has done will be remembered in memory of her.” On Palm Sunday, the tale of Mark’s passion is told via his words (Year B).

  1. The passage from Luke 8:1–3 has been inserted, which has contributed to her being associated with Mary Magdalene.
  2. “[Jesus travelled] around towns and villages preaching and sharing the good news about the coming kingdom of God,” according to the Bible.
  3. According to what we read, they “had been healed of bad spirits and infirmities,” seven devils had been expelled from Mary named Magdalene, and “they had supplied for them out of their own resources.” Many ailments were attributed to demon possession by the ancients.
  4. “Seven” is a significant number and symbolizes frequency and strength (cf.
  5. A strong focus is placed on the magnificence of Jesus’ power throughout the text.
  6. The Greek word diakonein, which is translated as “given,” has a wide range of meanings.
  7. It is used of women in Luke 8:1–3, although not in the context of the home, but rather in the public realm of missionary journey.

Joanna, the wife of Chuza, King Herod’s steward, possessed considerable riches and social standing.

Jesus advises against accumulating riches, narrates the story of the devoted poor, and urges some to forsake their possessions and come after him.

Christians were well-known for their willingness to share everything (Acts 2:42–47; 4:32–37).

She is not the same as Mary Magdalene.

According to the 1962 Marian Missal, the feast day of St Mary Magdalen, Penitent, is celebrated on July 22nd, and a brief blurb describes her as “first a sinner, then converted by the Lord.” She was standing near the crucifix.

She is also identified as Lazarus’ sister in the Collect Prayer: “Jesus, in response to her prayers, raised her brother Lazarus to life, after he had been dead for four days.” The gospel reading for the day (Lk 7:36-50) further confounds her by comparing her to a different lady.

The 1969 Missal, which was produced as part of the Liturgical Reform of Vatican II, and the retranslated Missal have drastically different focuses on the same events (2010).

The gospel tells the tale of Jesus’ resurrection and commission (Jn 20:1–2; 11–18), and it is the message of salvation.

They formally restore Mary Magdalene to her pre-Christian status of Apostle of the Apostles, which she had previously held.

As far as we know, Luke is the only gospel writer to refer to the lady who anoints Jesus’ feet as “a woman from the city, who was a sinner” (Lk 7:37).

(Despite the fact that Luke emphasizes Peter’s sinfulness in his “call” tale, interpreters have never speculated about the nature of Peter’s sins.) During Jesus’ career, the tale of the anointing takes place in the midst of a supper in Galilee.

During the initial appetisers, servants attended on the visitors, cleaning their hands and anointing them with fragrant oils as they arrived.

In those days, men and women ate at separate tables, and a widow was the only woman allowed to serve men at meals.

He had not shown the courtesy that was required of him.

In the tale, the word “anointing” is used five times in various forms or contexts (Lk 7:38, 46).

A magnificent alabaster jar filled with pricey fragrant vegetable oil and other components of the Earth are used to create a unique composition of ingredients (myron).

While the Bible indicates that the lady was a sinner in Luke 7:37, the Greek word used in the verse means “used to be.” Anointing feet with myron was also associated with strong sexual implications in certain ancient writings.

The acts and motivations of the lady are more essential than her immoral state of mind.

Forgiveness is the focal topic of the story.

Tithes, taxes, and tolls were levied against them, depleting their little resources.

The carpenters, for example, were common among people who were displaced from their country, and it is possible that Jesus’ forefathers suffered that fate.

This narrative is underpinned by the exploitation of indebtedness as well as negative sexual overtones.

It includes working in mines and quarries, which contribute to the damage of the environment through the mining of minerals such as tin and coltan, which are used to manufacture my cell phone.

It is possible to speculate about how Luke may deliver his narrative in this environment. In addition, how would Jesus explain his parable of the debtors? Published in the June 2016 issue of Tui Motu InterIslandsmagazine (number 205).

Was it Martha’s sister Mary or Mary Magdalene who washed Jesus’ feet with her tears and dried them with her hair?

Using biblical evidence, Kathleen Rushton demonstrates that the lady who anoints Jesus’ head in Simon the Pharisee’s home in Luke 7:36-8:3 is not the same woman as Mary Magdalene or Mary of Bethany, with whom she has been mistaken throughout history. You have to wonder if you’re as taken aback as those two disciples who are standing to her left and right in the upper right corner of the stunning The Anointing image from 1260. That’s exactly what my pupils are doing! Their conclusion, following an examination of the anointing lady accounts in the four gospels, is: “Anointing Jesus’ head?

  • Mary of Bethany (Lk 12:1–8) or the woman labeled a sinner who anoints Jesus’ feet (Lk 7:36–50) were the subjects of the sermons.
  • Although Jesus said that “everywhere the good news is preached in the whole globe, what she has done will be remembered in memory of her,” the Sunday Roman Lectionary completely ignores the head-anointing custom.
  • There is just one lady who is anointed by Luke, and she is named (Year C, 11th Sunday of Ordinary Time).
  • To figure out who the anointed lady is in Luke’s gospel, I’m going to start with a line that is unique to Luke 8:1–3.
  • The twelve men, as well as a few ladies, accompanied him.
  • Demons can form a group of seven to do harm (Lk 8:2; Mt 12:45).
  • Mk 16:9; Lk 11:26).
See also:  Jesus Rose On What Day

The interpretative tradition, on the other hand, was primarily concerned with the Virgin.

It is used of women in Luke 8:1–3, although not in the context of the home, but rather in the context of missionary journey in the public domain.

Despite her low social station, Joanna, the wife of Chuza, King Herod’s steward, possessed considerable riches and social standing.

Some are invited to give up their riches and follow Jesus; others are warned against accumulating money, and others are reminded of the loyal poor who have remained devoted to him.

According to Acts 2:42–47 and 4:32–37, Christians were renowned for their willingness to share everything in common.

She is not Mary Magdalene, as some have claimed she is.

According to the 1962 Marian Missal, the feast day of St Mary Magdalen, Penitent, is celebrated on July 22nd, and a brief blurb describes her as “at first a sinner, then converted by the Lord.” She was standing next to the cross, looking at it.

She is also identified as Lazarus’ sister in the Collect Prayer: “Jesus, in answer to her prayers, raised her brother Lazarus to life, after he had been dead for four days,” says the prayer.

It is still possible to see this fusion and confusion of the sinner who anointed Jesus’ feet with Mary of Bethany and Mary Magdalene at the crucifixion and witness to the resurrection in the imagination, art, and preaching of the modern day.

As mentioned in the Proper Prayers for the feast, Mary Magdalene was the first person to whom Jesus imparted the “joyful news of his resurrection,” according to the prayers.

The Missals undo years of sexualization and demonization of Mary Magdalene, who had been practiced for ages.

As a result of the Eastern Church’s refusal to see her as a sexual sinner, she has been given the honorary title of “Equal to the Apostles.” Is there a woman in this picture?

His description of both the lady and Peter includes the same term for sinner (h’amartlos) (Lk 5:8).

A supper in Galilee during Jesus’ ministry provides the setting for the account of anointing.

During the initial appetisers, servants waited on the guests, cleaning their hands and anointing them with fragrant oils while they ate their meals.

Men and women ate at separate tables, and the only woman authorized to serve men at meals was a widow.

He had failed to give the kind of hospitality that had been anticipated from him.

“Anointing” is a term that appears five times throughout the text in various forms (Lk 7:38, 46).

A magnificent alabaster jar filled with pricey fragrant vegetable oil and other components of the Earth are used in their creation (myron).

Despite the fact that the lady was a sinner according to Luke 7:37, the Greek word used in the verse implies “used to be” rather than “is now”.

As opposed to the healing narrative of the woman anointing Jesus as he faced death, the emphasis is shifted to the remission of sins instead.

In this section, a fable regarding debtors is included: Forgiveness is the focal topic of this story.

John Pilch describes how they did it.

Their land was taken away from them when they got indebted and unable to repay their loans.

The carpenters, for example, were common among people who were displaced from their land, and it is possible that Jesus’ relatives were among them.

At the heart of this story are themes of debt-based exploitation and unpleasant sexual overtones.

Mines and quarries contribute to the destruction of the environment by extracting minerals like as tin and coltan, which are used in the production of my cell phone, among other things, Women are particularly vulnerable to sexual abuse on top of being subjected to long hours of hard work.

It is possible to speculate about how Luke may relate his narrative in this situation. In addition, how would Jesus relate his parable of the debtors? Originally published in the June 2016 issue of Tui Motu InterIslandsmagazine.

Which Woman Anointed Our Lord Jesus Christ With Oil? – Interesting Facts – Resources

In the Holy Gospels, there are different accounts of women who anointed our Lord Jesus Christ with oil. The first one mentioned is inLuke7:36-50. The second is mentioned inJohn12:1-8. The third is mentioned inMark14:3-9 also recorded inMatthew26:6-13.+When we look closely into thesethree accounts, we find that they were actuallythree separate eventsthat occurred onthree separate daysinthree different placesbythree different women.

BIBLICAL REFERENCE Luke7:36-50 John12:1-8 Matthew26:6-13,Mark14:3-9
PLACE OF EVENT House of Simon the Pharisee, GALILEE Bethany, most likely at Lazarus’ homeJUDEA Bethany, house of Simon the LeperJUDEA
NAME OF WOMAN “a woman in the city who was a sinner” (verse 37) Mary, the sister of Lazarus (John12:1-3) “a woman” (Matthew26:7,Mark14:3)
DAY OF EVENT 1 st yearof our Lord Jesus Christ’s ministry because inLuke8:1- ” SOON AFTERWARDShe went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. The twelve were with him” (NRSV) AND at that time our Lord had not yet chosen the 72 apostles as inLuke10. Six days before the Passover; Saturday prior our Lord’s crucifixion and resurrection from the dead (John12:1) Wednesday; two days (from Tuesday evening till sunset on Wednesday) prior to the Passover and our Lord’s crucifixion(CompareMatthew26:1-2;Mark14:1-2)
DETAILS OF ANOINTING a)stood at His feet behind Him weepingb) washed His feet with her tearsc) wiped them with the hair of her headd) kissed His feete) anointed them with the fragrant oil (verse 38) a) took a pound of very costly oil of spikenardb)anointed the feet of Jesusc) wiped His feet with her hair (verse 3) a) came to Him having an alabaster flask of very costly fragrant oilb)she poured it on His head as He sat at the table(Matthew26:7;Mark14:3)
PERSON WHO CRITICIZED AND THEIR CRITICISM Simon the Pharisee: “This man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner” (verse 39). Judas Iscariot: “Why was this fragrant oil not sold for three hundred denarii and given to the poor?” (verse 5) Disciples (inMatthew); “some” (inMark): “Why was this fragrant oil wasted? For it might have been sold for more than three hundred denarii and given to the poor.’ And they criticized her sharply” (Mark14:4-5; cf.Matthew26:8-9).
RESULT OF ANOINTING “Your sins are forgiven.Your faith has saved you. Go in peace” (verses 48-50) “she has kept this for the day of My burial” (verse 7)Note: put on His feet “She has come beforehand to anoint My body for burial. Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her” (Mark14:8-9; cf.Matthew26:12-13)Note: put on His head

When was Jesus anointed and who did the anointing?

Jesus of Nazareth was not anointed with the anointing oil that was customarily reserved for priests of the Levitical priesthood, as was the case for them. 1 As opposed to this, he was anointed with the Holy Spirit, also known as “the oil of joy.” Sixteenth chapter of Psalm 45:6–7 states, “6O’ God, Your throne is eternal and ever; the scepter of Your kingdom is a righteousness scepter.” 7You had a strong preference for virtue and a strong dislike for wrongdoing. Your God has thus anointed You with the oil of joy in more measure than Your colleagues, O’ God.

  1. 2 It is also recorded in Acts 10:38, “How God anointed Jesus of Nazareth with the Holy Spirit and with power: he went about doing good and curing those who were plagued by the demon; for God was with him,” that God anointed Jesus with the Holy Spirit and with authority.
  2. 3Who here, however sluggish he may be, does not recognize Christ whom we proclaim and in whom we believe, when he hears God, whose seat is for ever and ever, and anointed by God, as God actually anoints, not with a visible, but with a spiritual and even intelligible chrism (chrismate)?
  3. If Christ is not present, then who is it that we pray to and in whom we believe, and who is it that the Church, which is not visible but spiritual and intelligible, is?
  4. Who is it that is enim tam rudis in hac religione vel tam surdus adversus eius fam It is undeniably true that Christians have also been anointed by God the Father via the presence of the Holy Spirit, who lives inside them.
  5. God the Father did not place any restrictions on the amount of Holy Spirit that was given to His Son.

References

Sancti Aurelii Augustini Episcopi.De Civitate Dei, Libri XXII.Vol. 2. Sancti Aurelii Augustini Episcopi.De Civitate Dei, Libri XXII.Vol. 2. Sancti Aurelii Augustini Episcopi.De Civitate Dei, Libri XXII.Vol. 2. Teubneri published the first edition of Lipsiae in 1877.

Footnotes

1cp. Exo. 29:72 1cp. Exo. 29:72 Matt. 3:13–17; Mark 1:9–11; Luke 3:21–22; John 1:32–3; additionally Luke 4:18 cp.

Matt. 3:13–17; Mark 1:9–11; Luke 3:21–22; John 1:32–3; also Luke 4:18 cp. 61:13 (Isa. 61:13) De Civitate Dei (On the City of God), Book 17, Chapter 16, p.23841 (in Latin). 2:275 (John 2:275) «o» in John 3:34: «o» in John 3:34: 6 Col. 1:19; 2:9; 3:9

The Anointing of Jesus

The book of Exodus 29:72 is a good example of a 1cp. In addition, Matthew 3:13–17, Mark 1:9–11, Luke 3:21–22, and John 1:32–3; also, Luke 4:18 cp Matt. 3:13–17, Mark 1:9–11, Luke 3:21–22, John 1:32–3; also, Luke 4:18 cp. It is written in the Bible at Isa. 61:13. Book 17, Chapter 16, p.23841 of De Civitate Dei (On the City of God). The Bible says in John 2:175 that In John 3:34, the Greek letters read: «o» (origin). 6 Revelation 2:9, Col. 1:19.

Coram Deo

The Bible continually exhorts us to provide assistance to the poor. However, this is not the only thing that we are expected to accomplish with our resources. Using our money in other ways that glorify Christ and His church is proper, and it is wise for each of us to use our financial resources wisely. Let us pray to God for the wisdom to know how to distribute the resources He has provided us in the most effective manner.

For Further Study

Leave a Reply

Your email address will not be published.