John 11:2

KJV

(It was [that] Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)

KJV (with Strong's)

{G1161}(It was {G2258} that Mary {G3137} which {G3588} anointed {G218} the Lord {G2962} with ointment {G3464}, and {G2532} wiped {G1591} his {G846} feet {G4228} with her {G846} hair {G2359}, whose {G3739} brother {G80} Lazarus {G2976} was sick {G770}.)

Complete Jewish Bible

(This Miryam, whose brother El‘azar had become sick, is the one who poured perfume on the Lord and wiped his feet with her hair.)

Berean Standard Bible

(Mary, whose brother Lazarus was sick, was to anoint the Lord with perfume and wipe His feet with her hair.)

American Standard Version

And it was that Mary who anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.

Commentary

### SUMMARY
John 11:2 serves as a crucial parenthetical insertion by the Apostle John, providing immediate clarity regarding the identity of "Mary" in the unfolding narrative of Lazarus's sickness. This verse pre-emptively identifies her not merely as Lazarus's sister but as the same Mary who performed an extraordinary act of devotion: anointing the Lord with costly ointment and wiping His feet with her hair, an event so significant it became her defining characteristic. This identification grounds the reader in the specific context of Bethany and sets the stage for the profound miracle of Lazarus's resurrection.

### CONTEXT
* **Literary Context:** This verse is a parenthetical aside within the opening of [John chapter 11](/john/11 "John 11 - The Raising of Lazarus"), which immediately precedes the direct statement that Lazarus, the brother of Mary and Martha, was sick ([John 11:1](/john/11-1 "John 11:1 - Lazarus' Sickness")). The evangelist, John, frequently employs such explanatory notes to ensure his audience, potentially unfamiliar with all the individuals in Jesus's circle, understands the specific identity of key figures. By referencing Mary's anointing act here, John anticipates a later, more detailed account of this event in [John 12:1-8](/john/12-1-8 "John 12:1-8 - Mary Anoints Jesus at Bethany"), establishing her character and deep devotion before she even speaks. This literary device creates a sense of continuity and highlights the significance of Mary's actions.

* **Historical & Cultural Context:** The act of anointing with costly perfume was a significant cultural practice in the ancient Near East, often associated with hospitality, honor, or preparation for burial. While anointing a guest's head with oil was common, anointing feet was an act of profound humility and reverence, especially when done with expensive myrrh or nard and wiped with one's hair. This action would have been highly scandalous in its public display of intimacy and humility, particularly for a woman. The setting is Bethany, a village near Jerusalem, known to be a place where Jesus often stayed with His friends, Lazarus, Mary, and Martha. The mention of "the Lord" (κύριος) reflects the early Christian community's recognition of Jesus's divine authority and identity, even before His resurrection.

* **Key Themes:** John 11:2 contributes to several key themes within the Gospel of John and the broader biblical narrative. Firstly, it underscores the theme of **Identification and Witness**, as John carefully identifies individuals to provide a clear and authoritative account of Jesus's life and ministry. Mary's act of anointing is presented as her defining characteristic, a testament to her profound faith and love for Jesus. Secondly, the verse highlights **Devotion and Worship**, showcasing Mary's extraordinary act of humble service and lavish worship, which contrasts with Martha's more practical concerns as seen in [Luke 10:38-42](/luke/10-38-42 "Luke 10:38-42 - Mary and Martha"). This act of worship is so significant that Jesus Himself declares it will be remembered wherever the Gospel is preached ([Matthew 26:13](/matthew/26-13 "Matthew 26:13 - The Memorial of Mary's Anointing")). Thirdly, there is a subtle theme of **Foreshadowing and Prophetic Action**, as Mary's anointing, though an act of worship, is later interpreted by Jesus as preparation for His burial ([John 12:7](/john/12-7 "John 12:7 - Jesus' Interpretation of the Anointing")). This connection elevates Mary's seemingly simple act to one with profound theological significance, linking it to the central event of Christ's passion.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Mary (Greek, _María'_):** This is the Greek transliteration of the Hebrew name "Miryam." In this context, it refers specifically to Mary of Bethany, distinguishing her from other prominent Marys in the New Testament (e.g., Mary Magdalene, Mary the mother of Jesus). John's parenthetical note serves to precisely identify this particular Mary by her most memorable act of devotion.
* **anointed (Greek, _aleíphō'_):** This verb means "to oil (with perfume)." It describes the act of applying ointment or perfume, often for medicinal, cosmetic, or ceremonial purposes. Here, it signifies a deliberate and costly act of devotion, involving the application of expensive perfumed oil to Jesus' feet, a gesture of profound honor and love.
* **wiped (Greek, _ekmássō'_):** Derived from a word meaning "to knead out," this verb signifies "to wipe dry." The specific action of wiping Jesus' feet with her hair, after anointing them, emphasizes Mary's profound humility and self-abasement. It was an act that went beyond cultural norms, demonstrating an extraordinary level of reverence and service.
* **Lord (Greek, _kýrios'_):** This term, meaning "supreme in authority" or "Master," is a respectful title for Jesus, often implying His divine sovereignty. John's use of "the Lord" here, even before the resurrection of Lazarus, underscores the evangelist's theological perspective of Jesus' inherent authority and divine nature, which Mary's act of worship implicitly acknowledged.

#### Verse Breakdown
* **"(It was that Mary which anointed the Lord with ointment,"**: This initial clause immediately establishes the identity of "Mary" by referencing a specific, well-known event. The use of "that Mary" implies a shared understanding between the evangelist and his audience about the significance of this particular individual and her defining act of devotion. The anointing with "ointment" (μύρον, _mýron_), a costly perfumed oil, highlights the lavishness and sacrificial nature of her worship.
* **"and wiped his feet with her hair,"**: This phrase describes the deeply humble and intimate nature of Mary's act. Wiping someone's feet with one's hair was an extraordinary gesture, signifying profound reverence, submission, and adoration, far exceeding typical acts of hospitality. It underscores the depth of Mary's love and devotion to Jesus.
* **"whose brother Lazarus was sick.)"**: The concluding clause brings the focus back to the immediate narrative, establishing the familial relationship between this identified Mary and Lazarus, the subject of the chapter's central miracle. The parenthetical structure effectively provides crucial background information without interrupting the flow of the main narrative about Lazarus's illness.

#### Literary Devices
John 11:2 primarily employs **Parenthesis** as its dominant literary device. The entire verse is an explanatory aside, set off by parentheses in many translations, designed to provide crucial background information without disrupting the main narrative flow of Lazarus's sickness. This technique allows the evangelist to offer immediate clarification regarding Mary's identity, preventing potential confusion with other Marys in the New Testament. This also serves as a form of **Prolepsis** or **Foreshadowing**, as it alludes to an event (the anointing) that is described in detail later in the Gospel ([John 12:1-8](/john/12-1-8 "John 12:1-8 - Mary Anoints Jesus at Bethany")). By referencing this future event, John subtly highlights Mary's profound devotion and the prophetic significance of her act in preparing Jesus for His burial, adding depth to her character even before her brother's resurrection. The verse also implicitly uses **Identification by Association**, where Mary is defined and remembered not by her lineage or status, but by her singular act of worship toward Jesus.

### THEOLOGICAL AND THEMATIC CONNECTIONS
John 11:2, though a brief parenthetical note, carries significant theological weight by emphasizing the profound value of devoted worship and humble service to Christ. Mary's act of anointing is not merely a historical detail but a testament to a love that transcends societal norms and material cost. It foreshadows the ultimate sacrifice of Christ, positioning Mary's worship as a prophetic act in preparation for His burial. This verse reminds us that genuine faith often manifests in extravagant, self-giving acts of adoration that are deeply seen and eternally remembered by God. It underscores the personal and intimate nature of the relationship between the believer and the Lord, where acts of love, however seemingly small or unusual, are cherished and given lasting significance within God's redemptive plan.

* [Matthew 26:6-13](/matthew/26-6-13 "Matthew 26:6-13 - The Anointing at Bethany")
* [Mark 14:3-9](/mark/14-3-9 "Mark 14:3-9 - The Anointing of Jesus")
* [Luke 7:36-50](/luke/7-36-50 "Luke 7:36-50 - The Anointing by a Sinful Woman")

### REFLECTION AND APPLICATION
John 11:2 invites us to consider the nature of our own devotion to Christ. Mary's act was not pragmatic or conventional; it was an overflow of profound love and reverence, costly in material terms and humble in execution. Her anointing of Jesus, and wiping His feet with her hair, was an act of worship that transcended mere duty, becoming a memorial that Jesus Himself declared would be remembered wherever the Gospel is preached. This challenges us to examine whether our service and worship are merely routine or if they spring from a heart truly captivated by Christ, willing to offer our "costliest ointment" and our deepest humility. It encourages us to seek opportunities for extravagant worship, not for recognition, but as a genuine expression of our love for the One who gave His all for us. What personal "ointment" might we be holding back? What humble service are we hesitant to offer? Mary's example calls us to a deeper, more sacrificial form of discipleship that finds its joy in giving to the Lord.

#### Questions for Reflection
* **What does Mary's act of anointing and wiping Jesus' feet with her hair reveal about the nature of true devotion and worship?**
* **In what ways might we be holding back our "costly ointment" or our deepest humility in our service and worship of Christ today?**
* **How can we cultivate a heart of extravagant love and reverence for Jesus, similar to Mary's, in our daily lives?**
* **What "memorial" are we building for Christ through our actions, and how might our acts of devotion be remembered in God's eternal plan?**

### FAQ

**Why does John insert this parenthetical note about Mary's anointing here, before describing the event itself?**

Answer: John's insertion of this parenthetical note serves several key purposes. Firstly, it immediately clarifies the identity of "Mary" for the reader, distinguishing her from other Marys in the New Testament (e.g., Mary Magdalene, Mary the mother of Jesus). This precision is characteristic of John's Gospel, which often provides specific details to ensure clarity. Secondly, by referencing the anointing event, John highlights Mary's deep devotion and her significant relationship with Jesus, setting the stage for her role in the narrative of Lazarus's resurrection. This act was so memorable that it became her defining characteristic. Lastly, it creates a literary anticipation, as the reader is made aware of this important event before its full description in [John 12:1-8](/john/12-1-8 "John 12:1-8 - Mary Anoints Jesus at Bethany"), subtly connecting her worship to Jesus's impending death and burial.

**Was Mary's act of anointing Jesus' feet with costly ointment and wiping them with her hair culturally appropriate?**

Answer: While anointing a guest's head with oil was a common act of hospitality in ancient Jewish culture, Mary's specific actions—anointing Jesus' feet with expensive perfume and then wiping them with her unbound hair—were highly unusual and would have been considered scandalous by some. Unbinding one's hair in public was generally not done by respectable women, and using it to wipe feet was an act of extreme humility and self-abasement. The cost of the ointment also made it an extravagant and sacrificial act. However, Jesus Himself defended her action, interpreting it as a beautiful and prophetic preparation for His burial ([Matthew 26:10-13](/matthew/26-10-13 "Matthew 26:10-13 - Jesus Defends Mary's Act")). This highlights that Mary's devotion transcended conventional social norms, driven by a profound love and reverence for the Lord.

### CHRIST-CENTERED FULFILLMENT
John 11:2, in its parenthetical identification of Mary through her act of anointing, subtly points to the Christ-centered nature of all true worship and the ultimate fulfillment found in Jesus. Mary's lavish devotion, offering costly ointment and humble service, foreshadows the even greater "anointing" of Christ Himself, not with oil, but with the Spirit, for His redemptive mission. Her act, later interpreted by Jesus as preparation for His burial ([John 12:7](/john/12-7 "John 12:7 - Jesus' Interpretation of the Anointing")), prophetically anticipates the ultimate sacrifice of the [Lamb of God, who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). Mary's worship, therefore, finds its deepest meaning in the person and work of Christ, whose death and resurrection are the foundation of all hope and the object of all true adoration. Just as Mary poured out her most precious possession, Christ poured out His very life on the cross, becoming the ultimate fragrant offering to God ([Ephesians 5:2](/ephesians/5-2 "Ephesians 5:2 - Christ's Sacrificial Love")). Thus, Mary's act is not just a historical detail but a timeless illustration of the believer's response to the One who is worthy of all honor, glory, and praise, echoing the future worship of the redeemed before the [throne of the Lamb](/revelation/7-9-10 "Revelation 7:9-10 - Worship Before the Throne").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

John 12:3

Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.

Mark 14:3

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.

Matthew 26:6

¶ Now when Jesus was in Bethany, in the house of Simon the leper,

Matthew 26:7

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].

Luke 7:37

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,

Luke 7:38

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.