TRV
“The Anointing at Bethany”· Matthew 26:6–13
Translation
King James Version
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.
Complete Jewish Bible
A woman who had an alabaster jar filled with very expensive perfume approached Yeshua while he was eating and began pouring it on his head.
Berean Standard Bible
a woman came to Him with an alabaster jar of expensive perfume, which she poured on His head as He reclined at the table.
American Standard Version
there came unto him a woman having an alabaster cruse of exceeding precious ointment, and she poured it upon his head, as he sat at meat.
World English Bible Messianic
a woman came to him having an alabaster jar of very expensive ointment, and she poured it on his head as he sat at the table.
Geneva Bible (1599)
There came vnto him a woman, which had a boxe of very costly oyntment, and powred it on his head, as he sate at the table.
Young's Literal Translation
there came to him a woman having an alabaster box of ointment, very precious, and she poured on his head as he is reclining (at meat).
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18 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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We may not, I say, we may not call into question the truth of the (poor vilified) senses, lest we should even in Christ Himself, bring doubt upon the truth of their sensation; lest perchance it should be said that He did not really "behold Satan as lightning fall from heaven; " that He did not really hear the Father's voice testifying of Himself; or that He was deceived in touching Peter's wife's mother; or that the fragrance of the ointment which He afterwards smelled was different from that which He accepted for His burial; and that the taste of the wine was different from that which He consecrated in memory of His blood.
With good reason, therefore, when Luke spoke of the woman who was a sinner, he introduced her as weeping copiously. She thus washed the feet of Jesus with her tears … only "anointing," and not his head but his feet. This woman, however, who was not described as a sinner, did not anoint but "poured" ointment, and not on his feet but "on his head." As to what is written about Mary, the sister of Lazarus, she too "anointed" the Lord's "feet." Note what the Gospel says: The whole "house was filled with the odor of the ointmen."Perhaps the differences in these women therefore may signify the differences in the faithful. Some of them pour out precious ointment "over the head" of Jesus, others do not anoint the head but only the feet, and others do not pour out abundantly but anoint only so much. Some of them anoint with ointment, leaving the whole house filled with the odor of his divinity. Then there are others, also acceptable to Christ, for they anoint his feet with ointment, which the Pharisees did not even anoint with "oil."
Some one may perhaps think that there are four different women of whom the Evangelists have written, but I rather agree with those who think that they are only three; one of whom Matthew and Mark wrote, one of whom Luke, another of whom John.
Matthew and Mark relate that this was done in the house of Simon the leper; but John says that Jesus came to a house where Lazarus was; and that not Simon, but Mary and Martha served. Further, according to John, six days before the Passover, He came to Bethany where Mary and Martha made Him a supper. But here it is in the house of Simon the leper, and two days before the Passover. And in Matthew and Mark, it is the disciples that have indignation with a good intent; in John, Judas alone with intent to steal; in Luke, no one finds fault.
Oil is throughout Scripture put for the work of mercy, with which the lamp of the word is fed; or for doctrine, the hearing of which sustains the word of faith when once kindled. All with which men anoint is comprehensively called oil; and one kind of oil is unguent, and one kind of unguent is precious. So all righteous acts are called good works; and of good works there is one kind which we do for, or to, men; another which we do for, or to, God. And this likewise that we do for God, in part only advances the good of men, in part, the glory of God. For example, one does a kindness to a man out of feelings of natural righteousness, not for God's sake, as the Gentiles sometime did; such a work is common oil of no fine savour, yet is it acceptable to God, forasmuch, as Peter says in Clement, the good works that the unbelievers do, profit them in this world, but avail not to gain them eternal life in another. They who do the same for God's sake, profit thereby not in this world only but in the next also, and that they do is ointment of good savour. Another sort is that done for the good of men, as alms, and the like. He who does this to Christians, anoints the Lord's feet, for they are the Lord's feet; and this penitents are most found to do for remission of their sins. He who devotes himself to chastity, and continues in fastings and prayers, and other things which conduce to God's glory only, this is the ointment which anoints the Lord's head, and with whose odour the whole Church is filled; this is the work meet not for penitents, but for the perfect, or the doctrine which is necessary for men; but the acknowledgment of the faith which belongs to God alone, is the ointment with which the head of Christ is anointed, with which we are buried together with Christ by baptism into death. (Rom. 6:4.)
In this woman is prefigured the people of the Gentiles, who gave glory to God in Christ's passion; for she anointed His head, but the head of Christ is God, and ointment is the fruit of good works. But the disciples, anxious for the salvation of Israel, say that this ought to have been sold for the use of the poor; designating by a prophetic instinct the Jews, who lacked faith, by the name of the poor. The Lord answers that there is abundant time in which they may show their care for the poor, but that salvation cannot be extended to the Gentiles but by obedience to His command, if, that is, by the pouring out of this woman's ointment they are buried together with Him, because regeneration can only be given to those who are dead in the profession of baptism. And this her work shall be told wherever this Gospel is preached, because when Israel draws back, the glory of the Gospel is preached by the belief of the Gentiles.
This woman prefigures the Gentile people, who gave glory to God in the suffering of Christ. She thoroughly anointed his head. Recall that Christ’s head is God. Ointment represents the fruit of good works. And special thanks are due to the female gender for the care of the body. So then, he transferred all care of his body and all affection for his precious soul to the honor and praise of God. But the disciples, keen on saving Israel, become quickly upset as usual: “This ought to have been sold to help the poor.” But the ointment the woman carried was not for sale.
(in Luc. 7, 37.) It is possible therefore that they were different persons, and so all appearance of contradiction between the Evangelists is removed. Or it is possible that it was the same woman at two different times and two different stages of desert; first while yet a sinner, afterwards more advanced.
(Hom. lxxx.) And in this way it may be the same in the three Evangelists, Matthew, Mark, and Luke. And not without good reason does the Evangelist mention Simon's leprosy, to show what gave this woman confidence to come to Christ. The leprosy was an unclean disease; when then she saw that Jesus had healed the man with whom He now lodged, she trusted that He could also cleanse the uncleanness of her soul; and so whereas other women came to Christ to be healed in their bodies, she came only for the honour and the healing of her soul, having nothing diseased in her body; and for this she is worthy our highest admiration. But she in John is a different woman, the wonderful sister of Lazarus.
The disciples had heard their Master say, I will have mercy, and not sacrifice, (Matt. 9:13.) wherefore they thought among themselves, If He accepts not burnt-offerings, much less will He the application of such ointment as this.
The disciples then thought thus, but Jesus, who saw the thoughts of the woman, suffered it. For her piety was great, and her ardour unspeakable, wherefore He condescended to suffer her to pour the ointment on His head. As the Father admitted the smoke and odour of the slain victim, so also Christ admitted this votive anointing of His head, though the disciples, who saw not her heart, murmured.
And He says not merely, She hath wrought a good work, but says first, Why trouble ye the woman? to teach us that every good act that is wrought by any, even though it lack somewhat of exact propriety, yet we ought to receive, cherish, and cultivate it, and not to require strict correctness in a beginner. If He had been asked before this was done by the woman, He would not have directed its doing; but when it was done, the rebuke of the disciples had no longer any place, and He Himself to guard the woman from importunate attacks speaks these things for her comfort.
That this mention of His death and burial might not cause her to despond, He comforts her by what follows, Verily I say unto you, Wheresoever &c.
Behold the accomplishment of this saying; to whatsoever part of the world you go, you will find this woman famous, and this has been wrought by the power of Him who spake this word. How many victories of kings and captains have passed into oblivion; how many who built cities and enslaved many nations are now known neither by report nor by name; but the deed of this woman pouring forth ointment in the house of a leper in the presence of twelve men, this resoimds throughout the world, and though so much time has elapsed, the memory of that which was done is not effaced. But why promised He no spiritual gift to this woman, but everlasting remembrance only? Because this He did promise made her confident of receiving the other also; whereas she wrought a good work, it is clear that she shall receive an adequate reward.
This woman seems indeed to be one and the same with all the evangelists, yet she is not so; but though with the three she doth seem to me to be one and the same, yet not so with John, but another person, one much to be admired, the sister of Lazarus.
But not without purpose did the evangelist mention the leprosy of Simon, but in order that He might show whence the woman took confidence, and came unto Him. For inasmuch as the leprosy seemed a most unclean disease, and to be abhorred, and yet she saw Jesus had both healed the man (for else He would not have chosen to have tarried with a leper), and had gone into his house; she grew confident, that He would also easily wipe off the uncleanness of her soul. And not for nought doth He name the city also, Bethany, but that thou mightest learn, that of His own will He cometh to His passion. For He who before this was fleeing through the midst of them; then, at the time when their envy was most kindled, comes near within about fifteen furlongs; so completely was His former withdrawing Himself a part of a dispensation.
The woman therefore having seen Him, and having taken confidence from thence came unto Him. For if she that had the issue of blood, although conscious to herself of nothing like this, yet because of that natural seeming uncleanness, approached Him trembling and in fear; much more was it likely this woman should be slow, and shrink back because of her evil conscience. Wherefore also it is after many women, the Samaritan, the Canaanite, her that had the issue of blood, and other besides, that she cometh unto Him, being conscious to herself of much impurity; and then not publicly but in a house. And whereas all the others were coming unto Him for the healing of the body alone, she came unto Him by way of honor only, and for the amendment of the soul. For neither was she at all afflicted in body, so that for this most especially one might marvel at her.
And not as to a mere man did she come unto Him; for then she would not have wiped His feet with her hair, but as to one greater than man can be. Therefore that which is the most honorable member of the whole body, this she laid at Christ's feet, even her own head.
And whence had they this thought? They used to hear their Master saying, "I will have mercy, and not sacrifice," and blaming the Jews, because they omitted the weightier matters, judgment, and mercy, and faith, and discoursing much on the mount concerning almsgiving, and from these things they inferred with themselves, and reasoned, that if He accepts not whole burnt offerings, neither the ancient worship, much more will He not accept the anointing of oil.
But though they thus thought, He knowing her intention suffers her. For indeed great was her reverence, and unspeakable her zeal; wherefore of this exceeding condescension, He permitted the oil to be poured even on His head.
For if He refused not to become man, and to be borne in the womb, and to be fed at the breast, why marvellest thou, if He doth not utterly reject this? For like as the Father suffered a savor of meat, and smoke, even so did He the harlot, accepting, as I have already said, her intention. For Jacob too anointed a pillar to God, and oil was offered in the sacrifices, and the priests were anointed with ointment.
But the disciples not knowing her purpose found fault unseasonably, and by the things they laid to her charge, they show the woman's munificence. For saying, that it might have been sold for three hundred pence, they showed how much this woman had spent on the ointment, and how great generosity she had manifested. Wherefore He also rebuked them, saying, "Why trouble ye the woman?" And He adds a reason, as it was His will again to put them in mind of His passion, "For she did it," He said, "for my burial." And another reason. "For ye have the poor always with you, but me ye have not always;" and, "Wheresoever the gospel shall be preached, that shall be told also which this woman hath done."
Seest thou how again He declares beforehand the going forth unto the Gentiles, in this way also consoling them for His death, if after the cross His power was so to shine forth, that the Gospel should be spread abroad in every part of the earth.
Who then is so wretched as to set his face against so much truth? For lo! what He said is come to pass, and to whatever part of the earth thou mayest go, thou wilt see her celebrated.
And yet neither was the person that did it distinguished, nor had what was done many witnesses, neither was it in a theatre, but in a house, that it took place, the disciples only being present.
Who then proclaimed it, and caused it to be spread abroad? It was the power of Him who is speaking these words. And while of countless kings and generals the noble exploits even of those whose memorials remain have sunk into silence; and having overthrown cities, and encompassed them with walls, and set up trophies, and enslaved many nations, they are not known so much as by hearsay, nor by name, though they have both set up statues, and established laws; yet that a woman who was a harlot poured out oil in the house of some leper, in the presence of ten men, this all men celebrate throughout the world; and so great a time has passed, and yet the memory of that which was done hath not faded away, but alike Persians and Indians, Scythians and Thracians, and Sarmatians, and the race of the Moors, and they that dwell in the British Islands, spread abroad that which was done secretly in a house by a woman that had been a harlot.
Great is the loving-kindness of the Lord. He endureth an harlot, an harlot kissing his feet, and moistening them with oil, and wiping them with her hair, and He receives her, and reproves them that blame her. For neither was it right that for so much zeal the woman should be driven to despair.
But mark thou this too, how far they were now raised up above the world, and forward in almsgiving. And why was it He did not merely say, "She hath wrought a good work," but before this, "Why trouble ye the woman?" That they might learn not at the beginning to require too high principles of the weaker sort. Therefore neither doth He examine the act merely itself by itself, but taking into account the person of the woman. And indeed if He had been making a law, He would not have brought in the woman, but that thou mightest learn that for her sake these things were said, that they might not mar her budding faith, but rather cherish it, therefore He saith it, teaching us whatever good thing may be done by any man, though it be not quite perfect, to receive it, and encourage it, and advance it, and not to seek all perfection at the beginning. For, that at least He Himself would rather have desired this, is manifest from the fact, that He required a bag to be borne, who had not where to lay His head. But then the time demanded not this, that He should correct the deed, but that He should accept it only. For even as, if any one asked Him, without the woman's having done it, He would not have approved this; so, after she had done it, He looks to one thing only, that she be not driven to perplexity by the reproof of the disciples, but that she should go from His care, having been made more cheerful and better. For indeed after the oil had been poured out, their rebuke had no seasonableness.
Do thou then likewise, if thou shouldest see any one provide sacred vessels and offer them, and loving to labor upon any other ornament of the church, about its walls or floor; do not command what has been made to be sold, or overthrown, lest thou spoil his zeal. But if, before he had provided them, he were to tell thee of it, command it to be given to the poor; forasmuch as He also did this not to spoil the spirit of the woman, and as many things as He says, He speaks for her comfort.
Then because He had said, "She hath done it for my burial;" that He might not seem to perplex the woman, by making mention of such a thing as this, His burial and death, I mean; see how by that which follows He recovers her, saying, "What she hath done shall be spoken of in the whole world."
And this was at once consolation to His disciples, and comfort and praise to her. For all men, He saith, shall celebrate her hereafter; and now too hath she announced beforehand my passion, by bringing unto me what was needed for a funeral, let not therefore any man reprove her. For I am so far from condemning her as having done amiss, or from blaming her as having not acted rightly, that I will not suffer what hath been done to lie hid, but the world shall know that which has been done in a house, and in secret. For in truth the deed came of a reverential mind, and fervent faith, and a contrite soul.
And wherefore did He promise the woman nothing spiritual; but the perpetual memory? From this He is causing her to feel a confidence about the other things also. For if she hath wrought a good work, it is quite evident she shall receive a due reward.
About to suffer for the whole world and to redeem all nations by his blood, Jesus tarries in Bethany at the home of obedience. It was once the house of Simon the leper—but he was no longer a leper. After he had been cured by the Savior he was still known by his original name, that the power of the healer might appear. In fact, one of the apostles listed with his original occupation and vice is Matthew the publican, though he certainly ceased to be a publican. There are those who want the house of Simon the leper to be known as that part of the people who believed in the Lord and were cured by him. Simon himself, moreover, is termed the obedient one. His name can be interpreted also as “the clean one” in whose house the church was healed.
Not that he was a leper yet, but having been so, and having been healed by the Saviour, he retained the appellation to show forth the power of Him who healed him.
Another Evangelist (John 12:3.) instead of 'alabastrum' has 'nardum pisticam,' that is, genuine, unadulterated.
For let no one think that she who anointed His head and she who anointed His feet were one and the same; for the latter washed His feet with her tears, and wiped them with her hair, and is plainly said to have been a harlot. But of this woman nothing of this kind is recorded, and indeed a harlot could not have at once been made deserving of the Lord's head.
I know that some raise a cavil here, because John says that Judas alone was grieved because he had the bag, and was a thief from the beginning; but Matthew, that all the disciples were sorrowful. These know not the figure syllepsis, by which one name is put for many, and many for one; as Paul in the Epistle to the Hebrews says, They were sawn asunder, when it is thought that one only, Esaias namely, was so. (Heb. 11:37.)
Here a question arises how the Lord should have said elsewhere to His disciples, Lo, I am with you always, even to the end of the world; but here, Me ye shall not have always. (Matt. 28:20.) I suppose that in this place He speaks of His bodily presence, which shall not be with them after the resurrection in daily intercourse and friendship, as it is now.
Note His knowledge of things to come, how though about to suffer death within two days, He knows that His Gospel will be preached throughout the whole world.
Mystically; The Lord, about to suffer for the whole world, sojourns in Bethany, in the house of obedience, which once was that of Simon the leper. Simon also is interpreted 'obedient,' or, according to another interpretation, 'the world,' in whose house the Church is healed.
(Verse 7) A woman came to him with an alabaster jar of expensive perfume, which she poured on his head as he was reclining at the table. No one should assume that she who poured the perfume on his head is the same as she who poured it on his feet. For she washes with her tears, wipes with her hair, and is clearly called a prostitute. However, nothing of this sort is written about her. For the prostitute could not immediately become worthy of the Lord's favor. Another Gospel writer placed the precious perfume in an alabaster jar (which is a type of marble), and called it pure and without deceit, to demonstrate the faith of the Church and the Gentiles.
(de Cons. Ev. ii, 79.) Though the action described in Luke is the same as that described here, and the name of him with whom the Lord supped is the same, for Luke also names Simon; yet because it is not contrary to either nature or custom for two men to bear the same name, it is more probable that this was another Simon, not the leper, in whose house in Bethany these things were done. I would only suppose that the woman who on that occasion came near to Jesus' feet, and this woman, were not two different persons, but that the same Mary did this twice. The first time is that narrated by Luke; for John mentions it in praise of Mary before Christ's coming to Bethany, It was that Mary who anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick. (John 11:2.) Mary therefore had done this before. That she did afterwards in Bethany is distinct from Luke's account, but is the same event that is recorded by all three, John, Matthew, and Mark. That Matthew and Mark say it was the Lord's head that she anointed, and John His feet, is reconciled by supposing that she anointed both. Against this one might raise a cavil from what Mark says, that she anointed His head by breaking the box over it, so that there could be none of the ointment left with which to anoint His feet also. Let such caviller understand, that His feet were first anointed before the box was broken, and there remained in it, yet whole, enough wherewith to anoint the head by breaking the box and shedding the contents.
(de Doctr. Christ. iii, 12.) But let not any suppose that the Lord's feet were by this woman bathed in ointment after the manner which the luxurious and debauched use. In all things of this nature, it is not the thing itself, but the mind of him who uses it, that is in fault. Whoso uses things after such sort as to pass the bounds observed by good men with whom he lives, either has some meaning in what he does, or is vicious. What then is vice in others, in a divine or prophetic person is a sign of some great thing. The good odour is the good report which one has gained by the works of a good life, and in following Christ's footsteps sheds a most precious odour on His feet.
(de Cons. Ev. ii. 78.) Still there may seem to be some discrepancy between the narrative of Matthew and Mark, who say, that after two days is the feast of the Passover, and then bring Jesus to Bethany; and that of John, who, relating this history of the ointment, says Six days before the Passover. They who urge this do not understand that the events in Bethany are in Matthew and Mark inserted out of their place, a little later than the time of their occurrence. Neither of them, it is to be observed, introduce their account with 'afterwards.'
(de Cons. Ev. ii. 79.) We may however understand that the other disciples thought or said the same, or that they assented to what Judas said, and thus Matthew and Mark have described their common consent. But Judas said it because he was a thief, the others out of their care for the poor; and John desired to mention it only in the case of him whose thievish propensity he thought ought to be recorded.
(Serm. 58, 1.) We recognise here a providential arrangement whereby the chief men of the Jews, who had often sought occasion of effecting their cruel purposes against Christ, could never yet succeed till the days of the paschal celebration. For it behoved that the things which had long been promised in symbol and mystery should be accomplished in manifest reality, that the typical lamb should be displaced by the true, and one sacrifice embrace the whole catalogue of the varied victims. That shadows should give way to substance, and copies to the presence of the original; victim is commuted for victim, blood is abolished by blood, and the festival of the Law is at once fulfilled and changed.
He clearly shows that the Apostles had uttered something harsh against her, when He says, Why trouble ye the woman? And beautifully He adds, She hath wrought a good work in me; as much as to say, It is not a waste of ointment, as ye say, but a good work, that is, a service of piety and devotion.
For the poor ye have ever with you. The Lord shows in these words as of set purpose, that they were not to be blamed who ministered of their substance to Him while He dwelt in a mortal body; forasmuch as the poor were ever in the Church, to whom the believers might do good whensoever they would, but He would abide in the body with them but a very short time; whence it follows, But me ye shall not have always.
Or, it is to be explained by supposing this spoken to Judas only; and He said not, Ye have not, but Ye shall not have, because this was spoken in the person of Judas to all his followers. And He says, Not always, though they have it at no time, because the wicked seem to have Christ in this present world, while they mix among His members and approach His table, but they shall not always so have Him when He shall say to His elect, Come, ye blessed of my Father. (Matt. 25:34.) It was the custom among this people to embalm the bodies of (Matt. 25:34.) the dead with divers spices, to the end that they might be kept from corruption as long as possible. And as this woman was desirous of embalming the Lord's dead Body, and would not be able because she would be anticipated by His resurrection, it was therefore arranged by Divine Providence that she should anoint the Lord's living Body. This then is what He says, In that she hath poured, that is, By anointing My living Body she shows forth My death and burial.
(Hom. in Ev. xxxiii. 1.) Or, we may think that this is the same woman whom Luke calls a sinner, and John names Mary.
Alabaster is a kind of marble, white but marked with veins of different colours, which was in use for vessels to hold ointment, because it was said to preserve it from corruption.
From the Greek πίστις, faith, whence 'pisticus,' faithful. For this ointment was pure, unadulterated.
That is, To whatsoever place throughout the whole world the Church shall be propagated, there this also that she hath done shall be told. That also that is added signifies, that as Judas by his reproof of her has earned evil character of treachery, so has she also earned the glory of pious devotedness.
. Some say that there are three women who anointed the Lord, of whom the four evangelists make mention (Mk. 14:3-9, Jn. 12:1-8, Lk. 7:36-38). Others say that there are two, the one mentioned by John, who is Mary the sister of Lazarus, and the one mentioned here by Matthew, who is the same one mentioned by Luke and Mark. Some say that this Simon the leper is the father of Lazarus, and that Christ cleansed him of leprosy and then ate dinner with him. Some also say that when the Lord told His disciples to go to a certain man who would show them an upper room furnished (Lk. 22:10-12), that He sent them to this man. And of course the man welcomed the Lord to celebrate the Pascha there. So when the woman saw the leper who had been cleansed, she dared to believe that she too would obtain remission of sins and cleansing of spiritual leprosy. She confessed great faith by unstintingly pouring out such precious myrrh. She poured it out on His head, honoring the chiefest part. And you also, O reader, if you suffer from the spiritual and Pharisaical leprosy of arrogance which cuts us off from God, accept Jesus into your house and anoint Him with the myrrh of the virtues. For you are able to procure myrrh for Jesus Who has cleansed you of your leprosy, and to pour it over His head. What is the head of Christ if not His divinity to which we offer the fragrance of the virtues? For David says, "Let my prayer be set forth as incense before Thee, O Lord" (Ps. 140:2). Offer, then, fragrance of myrrh, intricately blended of many virtues, to Christ’s divinity. For if you teach that Christ is not merely a man, but also God, then you have made fragrant His head, that is, His divinity, with your words of theology.
(non occ.) Having set before us the counsels of the chief of the Jews concerning the death of Christ, the Evangelist would proceed to follow out their execution, and to relate the bargain of Judas with the Jews to deliver Him up, but he first shows the cause of this betrayal. He was grieved that the ointment which the woman poured upon Christ's head had not been sold that he might have carried off something out of the price it brought, and to make up this loss he was willing to betray his Master. And therefore he proceeds, Now when Jesus was in Bethany, in the house of Simon the leper.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Matthew 26:7 vividly portrays an unnamed woman's profound act of devotion, as she approaches Jesus during a meal and anoints His head with a lavish quantity of very precious ointment from an alabaster box. This spontaneous and extravagant display of worship, occurring just days before His crucifixion, serves as a poignant foreshadowing of His impending death and burial, highlighting the depth of love and sacrifice.
Context
Literary Context
This event is strategically placed in Matthew's Gospel, immediately following Jesus's declaration that the Passover would occur in two days, leading to His betrayal and crucifixion (Matthew 26:1-2). It also directly precedes Judas Iscariot's decision to betray Jesus (Matthew 26:14-16). The stark contrast between the woman's selfless devotion and Judas's calculated treachery underscores the spiritual battle unfolding. Matthew, Mark (Mark 14:3-9), and John (John 12:1-8) all record this event, though John identifies the woman as Mary of Bethany and places it slightly earlier in the narrative, emphasizing its significance in the final days of Jesus's earthly ministry.
Historical & Cultural Context
The scene takes place in Bethany, a village near Jerusalem, at the home of Simon the Leper (Mark 14:3). Dining customs in ancient Jewish culture involved reclining at low tables, making it easy for someone to approach from behind. While anointing a guest's head with oil was a common gesture of hospitality, the use of "very precious ointment" (Greek: myron) from an "alabaster box" (Greek: alabastron) elevated this act far beyond mere custom. Such perfume was exceptionally costly, often representing a year's wages or more, indicating immense personal sacrifice. Alabaster jars were typically sealed to preserve the fragrance, and sometimes had to be broken to release their contents, signifying a complete and irreversible offering. This act also resonates with the Jewish practice of anointing bodies for burial, adding a layer of prophetic significance.
Key Themes
The Anointing at Bethany contributes to several major themes in Matthew's Gospel and the broader biblical narrative. Firstly, it exemplifies extravagant devotion and selfless worship, contrasting sharply with the disciples' pragmatic, and Judas's greedy, perspectives (Matthew 26:8). Secondly, Jesus interprets the act as a prophetic preparation for His burial (Matthew 26:12), highlighting His foreknowledge of His impending death and underscoring the purpose of His mission. This theme emphasizes Jesus's sovereignty even in His suffering. Finally, the event serves as a powerful illustration of true discipleship, where love for Christ transcends material value and human judgment, anticipating the ultimate sacrifice of the Lamb of God for the sins of the world.
Exposition and Analysis
Key Word Analysis
This term refers to a small, often pear-shaped flask made from alabaster, a soft, fine-grained stone, or sometimes other materials. These vessels were specifically designed to hold precious perfumes and were frequently sealed to preserve the volatile fragrance. The act of "breaking" the box (as described in Mark's parallel account) or simply pouring from it, signifies the complete and unreserved release of its valuable contents, emphasizing the totality of the woman's gift.
A compound word derived from barýs (heavy, weighty) and timḗ (honor, value, price). It literally means "heavy in price" or "highly valuable." This adjective underscores the immense monetary and symbolic worth of the ointment, highlighting the extraordinary nature of the woman's offering. It was not merely expensive, but exceptionally so, signifying a significant portion of her wealth or savings.
This verb means "to pour down" or "to pour out." The prefix kata- (down) intensifies the action, suggesting a deliberate and generous outpouring rather than a mere sprinkling. This emphasizes the abundance and completeness of the anointing, signifying a lavish and unreserved act of devotion. The ointment was not sparingly applied but fully given.
Verse Breakdown
"There came unto him a woman having an alabaster box of very precious ointment"
This opening phrase immediately sets the scene, introducing the central figure and the significant object of her devotion. The woman's approach is deliberate, indicating her intention to perform this specific act. The description of the "alabaster box of very precious ointment" immediately signals the extraordinary nature and high value of her offering, preparing the reader for an act of unusual significance.
"and poured it on his head"
This is the core action of the verse. The woman's direct anointing of Jesus's head with such a costly substance goes beyond typical hospitality. In ancient Israel, anointing the head was a practice reserved for kings, priests, or prophets, signifying divine appointment and consecration. By anointing Jesus's head, the woman, perhaps unknowingly, acknowledged His unique status as the Messiah, the Anointed One. The act is one of reverence, honor, and perhaps even prophetic recognition of His royal and priestly roles.
"as he sat at meat"
This detail provides the setting for the event, indicating that Jesus was reclining at a meal, a common posture for dining in that culture. This casual, intimate setting makes the woman's bold and public act even more striking. It highlights her disregard for social conventions or potential criticism, focusing solely on her devotion to Jesus. The timing, during a meal, also contrasts with the solemnity and prophetic weight of her action.
Literary Devices
The passage employs several powerful literary devices. Symbolism is prominent, with the "alabaster box" representing a sealed, precious possession, and the "ointment" symbolizing devotion, sacrifice, and the sweet aroma of worship. The act of anointing itself is deeply symbolic, foreshadowing Jesus's burial and connecting Him to the ancient practice of consecrating kings and priests. There is also clear Foreshadowing, as Jesus interprets the woman's act as preparation for His death and burial, an event that is imminent in the narrative. The scene also utilizes Contrast, setting the woman's selfless, extravagant love against the pragmatic, critical, and ultimately greedy reactions of the disciples, particularly Judas Iscariot. This juxtaposition highlights the difference between genuine spiritual insight and worldly concerns.
Theological and Thematic Connections
The anointing of Jesus by the woman in Matthew 26:7 is a profound theological statement on the nature of true worship, sacrifice, and the recognition of Christ's supreme worth. Her act, though seemingly wasteful to some, was an outpouring of love that Jesus Himself deemed beautiful and eternally memorable. It teaches that genuine devotion often transcends human logic and material value, prioritizing radical surrender and honor to God above all else. The anointing also serves as a crucial prophetic act, unknowingly preparing Jesus's body for the ultimate sacrifice, connecting His anointing as Messiah to His anointing for burial. It underscores the divine plan for His suffering and glorification, revealing that even seemingly small acts of devotion can carry immense spiritual significance within God's sovereign purposes.
Reflection and Application
Matthew 26:7 calls believers to a deeper examination of their own devotion to Jesus Christ. The woman's act was not calculated or reserved, but an extravagant offering of her most valuable possession, demonstrating a heart completely surrendered to Christ. In a world that often values practicality and efficiency, this passage challenges us to consider if our worship and service are truly "precious" to us, costing us something significant, or if we offer only what is convenient or leftover. Are we willing to pour out our "alabaster boxes"—our time, talents, resources, and deepest affections—without reservation, trusting that our acts of love for Jesus are profoundly meaningful in God's eyes, regardless of how they may be perceived or criticized by others? This story encourages us to give our absolute best to God, recognizing His supreme worth and the unparalleled sacrifice He made for us.
Questions for Reflection
FAQ
Who was the woman who anointed Jesus?
While Matthew and Mark's Gospels do not name the woman, John's Gospel, in its parallel account of this event in John 12:1-8, identifies her as Mary, the sister of Lazarus and Martha, who lived in Bethany. It's important to distinguish this anointing from a separate event described in Luke 7:36-50, where a sinful woman anoints Jesus's feet in Galilee during an earlier stage of His ministry. The anointing in Matthew 26:7, by Mary of Bethany, is distinct in its timing (just before the Passion), location (Bethany), and Jesus's interpretation of the act as preparation for His burial.
Why was the ointment considered "very precious"?
The ointment, likely a perfumed oil made from nard, was extremely valuable. John's Gospel specifies its worth as "three hundred denarii" (John 12:5), which was roughly equivalent to a year's wages for a common laborer. This high value stemmed from the rarity and cost of its ingredients, often imported from distant lands, and the labor involved in its preparation. The fact that the woman possessed such an expensive item and was willing to pour it out entirely underscores the profound nature of her sacrifice and devotion to Jesus.
Why did Jesus commend this act, even when others criticized it as "wasteful"?
Jesus commended the woman's act because He saw beyond its monetary value to its spiritual significance and prophetic purpose. While some disciples, particularly Judas Iscariot (John 12:4-6), saw it as a waste that could have benefited the poor, Jesus understood it as a beautiful and timely act of worship and preparation for His impending death and burial. He declared that her act would be remembered wherever the gospel was preached (Matthew 26:13). This highlights Jesus's perspective on true devotion, which values sacrificial love and honor for Him above all else, even over what might seem pragmatically beneficial.
Christ-Centered Fulfillment
The anointing of Jesus in Matthew 26:7, far from being a mere act of hospitality, serves as a profound Christ-centered fulfillment, pointing directly to His person and redemptive work. The "very precious ointment" poured out on His head foreshadows the infinitely more precious blood of Christ, which would soon be poured out on the cross for the forgiveness of sins (Hebrews 9:14). The woman's act of anointing His body for burial, though perhaps unknowingly, prophetically prepares the Messiah for His ultimate sacrifice, fulfilling the divine plan by which He would become the Lamb of God who takes away the sin of the world (John 1:29). Just as the fragrance of the ointment filled the house, the "aroma" of Christ's perfect obedience and atoning death fills the heavens, a pleasing sacrifice to God (Ephesians 5:2). This event underscores Jesus's identity as the Anointed One (Christ), whose anointing was not with oil for earthly kingship, but with the Holy Spirit for a cosmic mission of salvation, culminating in His death, resurrection, and ascension, through which we receive eternal life and reconciliation with God (Romans 5:8). The woman's lavish devotion, therefore, becomes a mirror reflecting the Father's own extravagant love in giving His Son for humanity (John 3:16), and Christ's self-emptying love in taking on human form and dying for us (Philippians 2:5-8).