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.
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 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.
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.
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.
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).
- The passage from Luke 8:1–3 has been inserted, which has contributed to her being associated with Mary Magdalene.
- “[Jesus travelled] around towns and villages preaching and sharing the good news about the coming kingdom of God,” according to the Bible.
- 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.
- “Seven” is a significant number and symbolizes frequency and strength (cf.
- A strong focus is placed on the magnificence of Jesus’ power throughout the text.
- The Greek word diakonein, which is translated as “given,” has a wide range of meanings.
- 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).
Unrestrained Love: The Story of the Sinful Woman Who Anointed Jesus
When Jesus enters the house of Simon the Pharisee, he is anointed with a wicked woman’s perfume. The narrative, which may be found in Luke 7:36-50, teaches Simon, as well as all future Bible readers, an essential lesson.
Question for Reflection
Upon entering the house of Simon the Pharisee, Jesus is anointed by a wicked woman. According to Luke 7:36-50, the narrative provides a valuable lesson to Simon and all future Bible readers alike.
For the duration of his public career, Jesus Christ was met with animosity from members of the religious group known as the Pharisees. However, Jesus accepted Simon’s invitation to supper, presumably in the hope that this man, like Nicodemus, would be receptive to the good news. When an anonymous lady “who had led a wicked life in that town” discovered that Jesus was at Simon’s house, she went there and carried an alabaster jar of perfume with her. She walked up behind Jesus, tears streaming down her face, and wiped the soles of his feet with her tears.
- Simon was well-acquainted with the woman and her controversial past.
- He questioned Jesus’ credentials as a prophet because theNazareneshould have been well aware of her whereabouts and activities.
- One owing him five hundred denarii, the other fifty, and the other fifty owed him nothing.” (This is what Jesus said.) “Because neither of them had the financial means to pay him back, he forgiven both of their debts.
- Jesus agreed with me.
- The door opened and I walked into your home.
- You did not kiss me, but this woman has not stopped kissing my feet since the moment I walked in the door.
- He went on to say that those who are forgiven little love little.
- The other guests were perplexed as to who Jesus was and why he was able to pardon sins.
- (Luke 7:50, New International Version)
It was expected that a guest would be greeted with a warm kiss, foot washing, and aromatic oil in ancient Middle Eastern hospitality. Simon didn’t bother with those marks of respect. Jesus pointed out that the lady was both aware of her transgressions and glad for forgiveness, which indicated that she was in the right mindset. The Pharisee, on the other hand, was spiritually haughty, feeling that he possessed no faults that needed to be atoned for. Throughout this parable, the sinful woman responds to the Lord’s appeal for faith, whilst the self-righteous Pharisee fails to recognize his own need for it.
Any anyone in need of God’s divine grace, including the most rejected, outcast, and scandalous persons on the face of the earth, can come to faith in and receive forgiveness through Jesus Christ.
Points of Interest
This anecdote is sometimes mistaken with a similar narrative of a woman anointing Jesus’ feet, which is described inMatthew 26:6-13, Mark 14:3-9, and John 12:1-8, all of which are recorded in the Bible. However, in that episode, the meal is held at the residence of Simon the Leper. In the first century, the name Simon was a particularly popular Jewish given name. In reality, Jesus had two Simons among his apostles: Simon Peter and Simon the Zealot, both of whom were named after him. When Jesus and his disciples arrive at the supper at Simon the Leper’s house in Bethany, he recognizes the lady in attendance as Mary, the sister of Lazarus, whom Jesus had raised from the dead.
- After all is said and done, in Luke’s tale, the woman anoints Jesus out of pure love.
- There is some debate over whether the woman in Luke’s tale is Mary Magdalene or not, although there is no evidence to support this claim.
- Furthermore, the idea that Mary Magdalene was a former prostitute was a medieval fiction that was not supported by Scripture.
- Originally, it served as a container for ointments and fragrances, with the top being sealed with wax to prevent the contents from evaporating.
- What is an alabaster box, according to J.W. McGarvey and Philip Y. Pendleton
- What is the Fourfold Gospel?
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
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. In one instance of alleged inconsistency, the Gospels appear to state that Jesus was anointed both before and after the Triumphal Entry. Although 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 remembrance of Jesus’ burial.
- 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.
- This occurred in the house of Simon the Leper in Bethany, where the incident took place. Some have attempted to reconcile the Matthew and Mark narratives with the Luke account on the basis of the host’s name being Simon, but this has proven unsuccessful. This is certainly not the same Simon who appears in Luke’s story because a leper, even one who had been cleansed of his sins, would have been refused membership as a Pharisee. In addition, as previously stated, the dates and locations are different. As far as we know, this is the only story in which Jesus’ head (rather than his feet) was anointed. According to some stories, an anonymous lady broke an alabaster box containing fragrant oil (in other versions, it is referred to as “ointment”) and poured it on Jesus’ head. The lady appears to have approached Jesus from the front before she broke the box open
- Jesus mentions her, but does not appear to address her directly
- The box is identified as spikenard by Mark. She will be remembered as a result of her actions, according to him, everywhere the gospel is proclaimed. For some who have attempted to reconcile this narrative with the one recorded in John, it is exceedingly implausible that Jesus would not mention her name or speak directly to her if she was Mary, the sister of Lazarus, as some have claimed. But the circumstances are different this time, as previously said
- The lady here anointed Jesus’ head rather than his feet, and she did not do it with her hair
- And several of the disciples are concerned at the expense of this, with more than one objecting out loud. This anointing took place after the Triumphal Entry and two days before the Passover, just before Christ was crucified
- It took place after the Triumphal Entry and two days before the Passover
- It took place just before Christ was crucified
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.
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.
Which Woman Anointed Our Lord Jesus Christ With Oil? – Interesting Facts – Resources
|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|
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.
- “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).
- 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.
- 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.
- 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).
- Jesus informs them that He will not be among them for a lengthy period of time, an allusion to His coming death and interment.
- 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).
- 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.
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?
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Bible Gateway passage: Luke 7:36-50 – New International Version
Jesus accepted an invitation from one of the Pharisees to have dinner with him, and he went to the Pharisee’s home and sat down at the table with him. 37When a sinful woman in that town learned that Jesus was eating at the Pharisee’s house, she went there with an alabaster jar of perfume in her possession. When she was crying, she stood behind him at his feet and began to wet his feet with her tears as she stood behind him. Afterwards, she cleaned their faces with her hair, kissed them, and sprayed them with perfume.
- “Tell me, teacher,” he demanded emphatically.
- One owing him five hundred denarii, while the other owed him fifty denarii.
- “Which of them will be more in love with him now?” 41″I presume the one who had the larger loan forgiven,” Simon responded.
- 44After upon, Jesus turned toward the woman and asked Simon, “Do you see this woman?” The door opened and I walked into your home.
- 45You did not give me a kiss, E)”>(E)but this woman has not stopped kissing my feet since the moment I walked through the door.
- 47As a result, I assure you that her numerous offenses have been forgiven, as seen by her tremendous affection.
- 48 Afterwards, Jesus remarked to her, “Your sins have been forgiven.” G)”>(G)49 “Who is this person who even forgives sins?” the other guests began to speculate among themselves.
- Luke 7:41 (NIV) A denarius was the standard daily salary for a day worker in the first century AD (see Matt. 20:2).
New International Version (New International Version) (NIV) NIV® stands for New International Version® of the Holy Bible. Copyright 1973, 1978, 1984, 2011, and 2012 byBiblica, Inc.®Used with permission from the owner.
All rights are retained around the world. The New International Version (NIV) Reverse Interlinear Bible provides translations from English to Hebrew and from English to Greek. Zondervan has copyright protection till the year 2019.
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The Gospels are categorized as follows: Question A tale of a woman anointing Jesus may be found in each of the four gospels. Although some of the sentences are extremely similar, there are some significant variances between them. Does it matter whether they are all the same tale, and if they are, what was the point of the story? Answer Scholars are divided on whether or not this is the same narrative as the previous one. It is found in Mark 14:3-9, Matthew 26:6-13, Luke 7:36-50, and John 12:1-8, among other places.
- Their meeting takes place at Bethany, at the home of Simon the Leper, two days before the Passover festival begins (which would have been Wednesday).
- Six days before Passover, John anoints Lazarus at his house in Bethany, where he lives with his family.
- The lady is not identified in the other three stories, despite the fact that Luke describes her as a sinner in the first.
- When Jesus was having supper with the Pharisees, a lady who had led a wicked life interrupted the meal by kneeling behind him at his feet.
- The fact that Jesus should have known she was a sinner and should not have allowed her to come close to him infuriated Simon.
- The lady, on the other hand, shown her deep love, and her transgressions were pardoned.
- Among the most significant differences is that, in Matthew and Mark’s accounts, the nameless woman anoints Jesus’ head, but in John’s tale, she anoints his feet and uses her hair to dry them.
Mark makes the most of the narrative by incorporating it into the framework for chapter 13.
Following this comes the account of Jesus’ anointing, in which the woman anointed him with oil by pouring it on his head.
The ladies exhibit their fidelity by giving their all to the cause.
It is the males (religious leaders, scribes, and Pharisees) who are unfaithful that are the most shocking.
As the big celebration of Passover approaches, the Pharisees are using their preparation time to plot murder; the woman is spending hers to anoint Jesus with oil.
“It might have been auctioned and the proceeds distributed to the less fortunate.” This is said by “several individuals” in Mark; it is stated by “the disciples” in Matthew; and it is stated by “Judas, the one who betrayed Jesus” in John.
“You will always have the poor with you, but you will not always have me,” says the narrator.
While anointing Jesus’ head may have represented the anointing of the body for burial, it might also have represented the anointing of the head of a regal person.
When Mary anoints Jesus’ head, she is, in reality, confirming Jesus’ status as the Christ, the Messiah, and the anointed.
The tale, which began with Jesus’ entry into Jerusalem as the Messiah and has now been verified by the anointing, is now complete.
As King of the Jews, he will shortly be crucified on a cross.
“Wherever the gospel is proclaimed, throughout the world, what she has done will be repeated in her memory,” Jesus continues.
He has been anointed as the Messiah by her. We will never know who she was, but what she did will be remembered by everyone. If you have any queries about the Bible, please do not hesitate to contact us by email.
The Woman Who Anointed Jesus – Bible Study
Women in the Bible are classified into the following categories: Question According to Luke 7:36-50, a woman washed Jesus’ feet while he was a dinner guest at the home of Simon the Pharisee, a story that Luke includes in his gospel. We don’t know much else about this woman, either. What is the overall setting of the scene? What type of oil may she have had in her box, and where did she get it? What did she do as a result of this? Answered by Kathy C. All we know about this woman is what is written in these passages, and that is all we know about her.
She then left the celebration.
The first noteworthy observation is that there is no outpouring of hatred in response to the woman’s entrance.
Her presence, on the other hand, was not an issue.
She is labeled as a sinner, as if she had broken the rule of Moses in some way.
No matter what she was guilty of, she was well-known for it, and she displayed amazing courage by even attempting to visit the home of a Pharisee.
It was a filthy situation.
As a result of Jesus’ failure to follow these standards, Simon was unwilling to interact with him (which is why he didn’t kiss him when Jesus came, among other reasons).
The fact that the woman’s hair was in a messy bun was widely interpreted as a reflection of her social standing in the neighborhood.
She had brought a “alabaster box of ointment” to the party.
A vase of white, fine-grained gypsum would have been the perfect container for such a jar.
This meant that the oil had to be consumed in its whole.
This was a banquet or a luxury lunch, so everyone would have left their sandals at the entrance and would be lounging on sofas set around the table where the food was being served.
All of the verbs are in the present tense, which indicates that the action is ongoing.
His statements might imply that her sins had been forgiven as a result of what she had been doing to his feet in the past.
The fact that he tells her repeatedly that her crimes are forgiven is equivalent to stating, “Indeed, your sins have been forgiven,” in any situation.
We presume she does, and it is, in fact, the last thing we know about her at this point.
According to the legend, “seven demons” sprang out of her.
Demon possession, on the other hand, was not always deemed wicked.
In addition, it is tempting to think of this occurrence as a variant on the anointing accounts that appear in the other gospels (see Matt.
The unfortunate thing is that all of the others take place right before Jesus’ arrest and crucifixion.
Before Jesus’ death, Luke does not receive any further anointing.
Any contrite heart will find that divine forgiveness is freely available to them. If you have any queries about the Bible, please do not hesitate to contact us by email.