Matthew 26:6

KJV

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

KJV (with Strong's)

Now {G1161} when Jesus {G2424} was {G1096} in {G1722} Bethany {G963}, in {G1722} the house {G3614} of Simon {G4613} the leper {G3015},

Complete Jewish Bible

Yeshua was in Beit-Anyah, at the home of Shim`on, the man who had had tzara'at.

Berean Standard Bible

While Jesus was in Bethany in the home of Simon the Leper,

American Standard Version

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

Commentary

### SUMMARY
Matthew 26:6 sets the immediate scene for a profoundly significant event in Jesus' final week before His crucifixion. It places Jesus in Bethany, a village near Jerusalem, within the home of a man identified as Simon the leper. This seemingly simple detail provides crucial context, highlighting Jesus' continued association with the marginalized and establishing the intimate setting for the anointing that prophetically anticipates His impending death and burial.

### CONTEXT
* **Literary Context:** This verse serves as the immediate prelude to the account of a woman anointing Jesus with expensive perfume, an event recorded in [Matthew 26:7-13](/matthew/26-7-13 "Matthew 26:7-13 - The Anointing at Bethany"). It follows Jesus' pronouncement in [Matthew 26:2](/matthew/26-2 "Matthew 26:2 - Jesus Predicts His Crucifixion") that the Passover is two days away and He will be crucified, and precedes the conspiracy of the chief priests and elders to seize and kill Him ([Matthew 26:3-5](/matthew/26-3-5 "Matthew 26:3-5 - The Plot to Kill Jesus")). Thus, the setting in Simon's house is not merely a geographical detail but an intimate, domestic space where a profound act of devotion, directly linked to Jesus' sacrificial mission, is about to unfold. The narrative flow emphasizes the juxtaposition of human plots against Jesus with divine preparation for His ultimate purpose.
* **Historical & Cultural Context:** Bethany was a small village located on the eastern slope of the Mount of Olives, less than two miles from Jerusalem. It was a frequent retreat for Jesus and His disciples, notably the home of Mary, Martha, and Lazarus ([John 11:1](/john/11-1 "John 11:1 - Lazarus of Bethany")). The identification of the host as "Simon the leper" is highly significant. In ancient Israel, leprosy (a broad term encompassing various skin diseases) rendered individuals ceremonially unclean and socially ostracized, requiring them to live apart from the community ([Leviticus 13:45-46](/leviticus/13-45-46 "Leviticus 13:45-46 - Laws Concerning Leprosy")). The fact that Simon is hosting Jesus implies he had been cleansed, almost certainly by Jesus Himself, as only a healed leper could re-enter society and host guests. This act of hospitality, sharing a meal, was a deeply intimate and culturally significant gesture of acceptance and fellowship in the ancient Near East, underscoring Jesus' radical inclusivity.
* **Key Themes:** This verse introduces several key themes that resonate throughout the Passion narrative. Firstly, it highlights **Jesus' compassion and radical inclusivity**, as He willingly associates with and accepts hospitality from someone who was once an outcast, demonstrating His ministry to the marginalized, a theme evident from His earliest interactions with tax collectors and sinners ([Matthew 9:10-13](/matthew/9-10-13 "Matthew 9:10-13 - Jesus Eats with Sinners")). Secondly, it emphasizes **gratitude and devotion**, as Simon's hosting likely stems from a profound sense of thankfulness for his healing, setting the stage for the extravagant act of worship by the woman that follows. Thirdly, Bethany itself is a place of **refuge and intimacy** for Jesus during His final, intense days, contrasting with the hostility he faces in Jerusalem. Finally, the scene subtly introduces the theme of **preparation for sacrifice**, as the anointing that occurs in this house is explicitly linked by Jesus to His burial, underscoring the divine purpose behind the unfolding events of [Matthew 26](/matthew/26 "Matthew 26 - The Passion Begins").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Now (Greek, _dé'_):** This particle serves as a continuative or adversative conjunction, often translated as "but," "and," or "now." In this context, it functions to smoothly transition the narrative, indicating a shift in location and focus from the previous discussion of the plot against Jesus to the intimate setting in Bethany. It signals the progression of events leading to the Passion.
* **was (Greek, _gínomai'_):** This verb means "to come into being," "to become," or "to happen." While often translated simply as "was," it carries a dynamic sense of occurrence or eventuation. Here, it indicates Jesus' presence in Bethany as an active event, not merely a static state, setting the stage for what "came to pass" in Simon's house. It implies a deliberate arrival and engagement with the setting.
* **leper (Greek, _leprós'_):** Derived from the Greek word for "scaly," this term refers to someone afflicted with leprosy. In Jewish society, a leper was ceremonially unclean and socially ostracized, symbolizing impurity and separation from God and community. The designation "Simon the leper" is crucial because it identifies him by his former condition, yet his ability to host Jesus signifies a miraculous cleansing, likely performed by Jesus, highlighting Jesus' power over disease and His radical embrace of the outcast.

#### Verse Breakdown
* **"Now when Jesus was in Bethany,"**: This initial clause establishes the setting in time and place. "Now" (dé) signals a narrative progression, moving from the council's plot to Jesus' immediate circumstances. Bethany, a familiar village to Jesus, signifies a place of temporary respite and intimate fellowship before the ultimate confrontation in Jerusalem. Jesus' presence there is deliberate, part of the divine timetable for His Passion.
* **"in the house of Simon the leper,"**: This second clause specifies the exact location within Bethany and introduces the host. The phrase "Simon the leper" is profoundly significant. It identifies a man who, by Jewish law, would have been an outcast. His ability to host a meal implies he had been healed of his leprosy, almost certainly by Jesus Himself. This detail immediately underscores Jesus' power to cleanse and restore, and His willingness to associate with and be ministered to by those previously marginalized by society and religious custom. It sets a tone of gratitude and radical inclusion for the events that follow.

#### Literary Devices
Matthew 26:6, though brief, employs several subtle literary devices. The most prominent is **Foreshadowing**. The setting in Simon's house in Bethany, immediately preceding the anointing, subtly foreshadows Jesus' impending death and burial. The anointing itself is explicitly stated by Jesus to be "for My burial" ([Matthew 26:12](/matthew/26-12 "Matthew 26:12 - Anointing for Burial")), making this verse the literal backdrop for that prophetic act. There is also an element of **Irony** or **Contrast** in the identification of Simon as "the leper." While he is named by his past affliction, his current ability to host suggests a profound transformation, likely through Jesus' healing power. This contrast highlights Jesus' redemptive work, transforming an outcast into a host. Finally, the scene itself serves as **Symbolism** for Jesus' ministry of radical inclusion and cleansing, as the Son of God shares a meal with someone who was once ceremonially unclean, embodying His mission to save and restore those alienated by sin and disease.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 26:6 serves as a powerful testament to Jesus' unwavering commitment to the marginalized and His consistent demonstration of divine power and compassion. The presence of Jesus in the home of "Simon the leper" is a profound theological statement, illustrating that no one is beyond the reach of His healing grace and transforming love. It underscores the New Covenant's emphasis on inner purity over external ritualistic cleanliness, as Jesus willingly enters a space that would have been considered defiling by strict Mosaic standards, yet He brings cleansing and blessing. This act of fellowship with a former outcast sets the stage for an extravagant act of worship, demonstrating that true devotion often flows from a heart deeply touched by divine mercy and restoration.

* [Mark 14:3](/mark/14-3 "Mark 14:3 - Parallel Anointing Account")
* [John 12:1-2](/john/12-1-2 "John 12:1-2 - John's Account of the Anointing")
* [Luke 5:12-13](/luke/5-12-13 "Luke 5:12-13 - Jesus Cleanses a Leper")

### REFLECTION AND APPLICATION
Matthew 26:6 invites us to consider the profound implications of Jesus' presence in our lives, particularly in our "houses"—our personal spaces, our communities, and our hearts. Simon, once an outcast, was now a host, a testament to the transformative power of an encounter with Christ. This verse challenges us to reflect on our own spiritual "leprosy"—the areas of sin, brokenness, or shame that might make us feel unworthy of God's presence. Just as Jesus entered Simon's home, He desires to enter ours, bringing healing, acceptance, and restoration. It reminds us that true hospitality extends beyond social norms, embracing those whom society might reject, just as Christ embraced Simon. Our gratitude for Christ's work in us should compel us to offer our lives, our resources, and our homes as places where His love and grace can be extended to others, preparing the way for acts of profound worship and service.

#### Questions for Reflection
* **What "leprosy" in my life or in my community might Jesus be calling me to acknowledge and bring into His presence for healing?**
* **How can I extend Christ-like hospitality to those who are marginalized or overlooked in my own context?**
* **In what ways does my gratitude for Christ's work in my life manifest in acts of worship or service?**

### FAQ

**Who was Simon the leper, and why is he called "the leper" if he was hosting Jesus?**

Answer: Simon the leper is a figure mentioned only in Matthew and Mark's accounts of the anointing at Bethany. He is not mentioned elsewhere in the Gospels. The designation "the leper" strongly suggests that he was a leper whom Jesus had previously healed. In ancient Jewish society, a leper was ceremonially unclean and forbidden from living among healthy people or participating in social gatherings ([Leviticus 13:45-46](/leviticus/13-45-46 "Leviticus 13:45-46 - Laws Concerning Leprosy")). The fact that he is hosting Jesus and His disciples implies he had been cleansed and restored to society. The title "the leper" likely remained as a way to identify him, much like "Matthew the tax collector" ([Matthew 9:9](/matthew/9-9 "Matthew 9:9 - The Calling of Matthew")) or "Mary Magdalene" (Mary from Magdala), indicating a significant past or origin. It serves to highlight the transformative power of Jesus, who healed him and restored him to community and dignity.

**What is the significance of Bethany in the context of Jesus' final week?**

Answer: Bethany held significant importance for Jesus during His final week in Jerusalem. Located just a short distance from the city on the eastern slope of the Mount of Olives, it served as a frequent place of refuge and rest for Jesus and His disciples. It was the home of His dear friends Mary, Martha, and Lazarus, whom He had raised from the dead ([John 11:1-44](/john/11-1-44 "John 11:1-44 - The Raising of Lazarus")). During the intense days leading up to His crucifixion, Jesus would often teach in the Temple during the day and retreat to Bethany in the evenings ([Luke 21:37](/luke/21-37 "Luke 21:37 - Jesus Teaches in the Temple")). This village provided a safe and intimate space away from the escalating hostility in Jerusalem, making it a fitting setting for the private, prophetic act of anointing for His burial.

### CHRIST-CENTERED FULFILLMENT
Matthew 26:6, though seemingly a simple geographical and relational detail, profoundly points to the Christ-centered fulfillment of God's redemptive plan. Jesus, the Son of God, willingly enters the "house of Simon the leper," a vivid demonstration of His divine mission to seek and save the lost and outcast. In a society where leprosy symbolized sin and separation from God, Jesus' presence in this home signifies His radical identification with and compassion for humanity's deepest brokenness. He is the Great Physician who not only cleanses physical disease, as He likely did for Simon ([Luke 5:12-13](/luke/5-12-13 "Luke 5:12-13 - Jesus Cleanses a Leper")), but also purifies the soul from the defilement of sin. This scene directly precedes the anointing for His burial, where a woman's act of devotion prophetically underscores Jesus' ultimate sacrifice. His willingness to be present in such a setting foreshadows His descent into the depths of human suffering and sin on the cross, becoming "sin for us, so that in him we might become the righteousness of God" ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Our Righteousness")). Thus, Simon's house, once a place of exclusion, becomes a sanctuary where the Lamb of God is prepared for His atoning work, extending an invitation of cleansing and fellowship to all who, like Simon, have been touched by His transforming grace and are welcomed into the household of God ([Ephesians 2:19-22](/ephesians/2-19-22 "Ephesians 2:19-22 - Fellow Citizens with the Saints")).

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

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 7:39

Now when the Pharisee which had bidden him saw [it], he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman [this is] that toucheth him: for she is a sinner.

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.

Mark 14:9

Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, [this] also that she hath done shall be spoken of for a memorial of her.

John 12:1

¶ Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead.

John 12:8

For the poor always ye have with you; but me ye have not always.

John 11:1

¶ Now a certain [man] was sick, [named] Lazarus, of Bethany, the town of Mary and her sister Martha.