Heidi Norton
The anointing of Jesus with perfume is a significant event recorded in the Gospels, particularly in Matthew 26:6-13, Mark 14:3-9, and John 12:1-8. According to these accounts, Jesus was anointed on two separate occasions: once by an unnamed woman in Bethany, who poured expensive perfume on his head, and another time by Mary, the sister of Lazarus, who anointed his feet with perfume and wiped them with her hair. The most well-known instance, as described in John's Gospel, took place in Bethany at the home of Simon the Leper, six days before the Passover. Mary's act of devotion and worship was met with criticism from Judas Iscariot, who objected to the perceived waste of the costly perfume, but Jesus defended her, stating that she had prepared him for his burial and that her deed would be remembered wherever the gospel is preached. This event not only highlights Jesus' impending death but also symbolizes the profound love, reverence, and sacrifice of those who followed him.
| Characteristics | Values |
|---|---|
| Event | Jesus was anointed with perfume (likely spikenard) |
| Biblical References | Matthew 26:6-13, Mark 14:3-9, John 12:1-8 |
| Timing | A few days before the Passover, shortly before His crucifixion |
| Location | Bethany, at the home of Simon the Leper (Matthew, Mark) or Mary, Martha, and Lazarus (John) |
| Anointer | A woman identified as Mary of Bethany (John 12:3) or an unnamed woman (Matthew, Mark) |
| Perfume Used | Pure nard (spikenard), an expensive and fragrant oil |
| Value of Perfume | Estimated to be worth 300 denarii (Matthew 26:9), equivalent to a year's wages for a laborer |
| Reaction of Disciples | Some disciples, notably Judas Iscariot, criticized the act as wasteful |
| Jesus' Response | Defended the woman, stating the act was a preparation for His burial |
| Symbolism | Represents love, devotion, and foreshadows Jesus' death and burial |
| Theological Significance | Highlights the value of sacrificial worship and Jesus' impending sacrifice |
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What You'll Learn
Mary’s Anointing in Bethany (John 12:1-8)
Mary’s anointing of Jesus in Bethany, as recorded in John 12:1-8, is a profound and intimate moment in the Gospel narrative. This event took place six days before the Passover, shortly before Jesus’ triumphal entry into Jerusalem. Jesus was dining at the home of Lazarus, whom He had recently raised from the dead, along with Lazarus’ sisters, Mary and Martha. The setting is significant, as it highlights the deep relationship between Jesus and this family, who had experienced His miraculous power firsthand. Mary’s act of anointing Jesus with expensive perfume and wiping His feet with her hair is a powerful expression of devotion, gratitude, and worship.
The anointing itself is both symbolic and practical. Mary used a pound of pure nard, an extravagant and costly perfume, to anoint Jesus’ feet. This act was not merely a gesture of hospitality but a deeply symbolic one. In Jewish culture, anointing was often associated with preparing someone for a significant role, such as a king or a priest. By anointing Jesus, Mary was acknowledging His messianic identity and His impending sacrifice. The fragrance of the perfume filled the house, creating an atmosphere of reverence and foreshadowing the burial preparations Jesus would soon undergo.
Judas Iscariot, one of Jesus’ disciples, objected to Mary’s action, claiming the perfume could have been sold and the money given to the poor. His concern, however, was not rooted in genuine care for the needy but in his own greed, as John 12:6 notes. Jesus responded by defending Mary’s act, stating, “Leave her alone… she has done a beautiful thing to me” (John 12:7, NIV). He explained that the poor would always be present, but He would not always be with them. Mary’s anointing was a prophetic act, preparing Him for His burial and honoring Him in advance of His crucifixion.
Mary’s actions also contrast sharply with the busyness of her sister, Martha, who was serving. While Martha’s service was important, Mary’s choice to sit at Jesus’ feet and worship Him was praised by Jesus as the “better” choice (Luke 10:42). In John 12, Mary’s anointing demonstrates that true worship often requires sacrifice and a willingness to prioritize Jesus above all else. Her act was not just about the physical perfume but about the spiritual significance of honoring Christ’s mission and His impending death.
Finally, this event serves as a timeless lesson for believers. Mary’s anointing reminds us of the value of extravagant love and devotion to Jesus. It challenges us to consider how we honor Him in our own lives, whether through acts of worship, sacrifice, or service. Her example encourages us to recognize and respond to the significance of Jesus’ life, death, and resurrection, just as she did in that quiet moment in Bethany. Through her act, Mary became a model of discipleship, showing that the most precious gift we can offer Jesus is our wholehearted love and adoration.
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Sinful Woman’s Anointing (Luke 7:36-50)
The account of the sinful woman's anointing of Jesus is found in Luke 7:36-50, a powerful narrative that highlights themes of forgiveness, faith, and the transformative power of God's love. This event took place during a meal at the home of Simon the Pharisee, where Jesus was invited as a guest. The setting is significant, as it contrasts the religious formality of the Pharisees with the raw, heartfelt expression of the woman's devotion. According to the text, this woman, known for her sinful life, entered the house uninvited, carrying an alabaster flask of expensive perfume. Her actions were bold and unconventional, especially in a culture where women, particularly those with a questionable reputation, were expected to remain in the background.
As Jesus reclined at the table, the woman approached Him with great humility and brokenness. She stood behind Him at His feet, weeping, and began to wash His feet with her tears, wiping them with her hair, and kissing them repeatedly. Then, she anointed His feet with the fragrant perfume from her flask. This act of anointing was not merely a gesture of hospitality but a profound expression of her repentance and adoration. The perfume, likely a costly nard, was a symbol of her willingness to give her most valuable possession to honor Jesus. Her actions were driven by a deep sense of gratitude for the forgiveness and acceptance she had found in Him.
The reaction of Simon the Pharisee reveals the tension between religious legalism and grace. Simon judged both the woman and Jesus, thinking to himself that if Jesus were truly a prophet, He would know what kind of woman was touching Him. Simon's focus was on external righteousness and adherence to societal norms, while the woman's focus was on her inner transformation and relationship with Jesus. Jesus, perceiving Simon's thoughts, addressed the issue directly through a parable about two debtors, one owed a large sum and the other a small sum, both forgiven by their creditor. Jesus used this parable to illustrate that the woman's great love stemmed from her awareness of her forgiven sins, contrasting it with Simon's lack of genuine hospitality and love.
The climax of this event comes when Jesus turns to the woman and declares her sins forgiven. This statement caused murmuring among the guests, who questioned His authority to forgive sins. Jesus then affirmed her faith, saying, "Your faith has saved you; go in peace." This moment underscores the central message of the Gospel: salvation is not earned through religious observance but is a gift received through faith and repentance. The woman's anointing was an outward manifestation of her inward transformation, a testament to the power of God's grace to redeem even the most broken lives.
The timing of this anointing is significant within the broader narrative of Jesus' ministry. It occurs during a period when Jesus is increasingly confronting religious leaders and emphasizing the importance of mercy over judgment. This event serves as a pivotal moment that challenges the Pharisees' self-righteousness and invites all who hear it to examine their own hearts. The sinful woman's anointing is not just a historical account but a timeless reminder of God's willingness to forgive and restore anyone who comes to Him with a contrite heart. Her act of devotion continues to inspire believers to offer their lives as a fragrant offering to Christ, regardless of their past.
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Purpose of the Anointing (Preparation for burial)
The anointing of Jesus with perfume, as recorded in the Gospels of Matthew, Mark, and John, holds profound significance, particularly in its purpose as a preparation for His burial. This act, performed by a woman identified as Mary (and in some accounts, Mary of Bethany), was not merely a spontaneous gesture of devotion but a deliberate and culturally significant action. In ancient Jewish tradition, anointing with fragrant oils was a customary practice for honoring guests, but it also held a specific role in burial rites. The woman’s act of pouring expensive perfume—likely a mixture of nard and other aromatic oils—over Jesus’ head or feet was an extravagant expression of love and foresight, as she intuitively understood the impending crucifixion and the need to prepare His body for burial.
The purpose of this anointing as a preparation for burial is underscored by Jesus’ response to the criticism of the act. When some present questioned the waste of such costly perfume, Jesus defended the woman, stating that she had done a “beautiful thing” and that the act would be remembered wherever the gospel was preached. More significantly, He declared, “She has done what she could; she has anointed My body beforehand for burial” (Mark 14:8). This statement explicitly connects the anointing to His imminent death and burial, highlighting the woman’s act as a prophetic and practical preparation for His final moments on Earth. The perfume, with its preservative and fragrant properties, would have served to mask the odors of death and honor His body in the absence of a traditional burial process.
The cultural context further emphasizes the purpose of this anointing. In first-century Jewish burial practices, bodies were washed, anointed with oils, and wrapped in linen cloths. The woman’s use of expensive perfume was not just a symbolic act but a tangible contribution to Jesus’ burial, which would later be completed by Joseph of Arimathea and Nicodemus. Her actions demonstrate a deep understanding of Jesus’ impending suffering and death, as well as a selfless desire to ensure His dignity in death. This act of anointing, therefore, was both an act of worship and a practical preparation, reflecting her faith and devotion in the face of His approaching sacrifice.
The timing of the anointing is also crucial in understanding its purpose. It occurred during a meal, just days before the Passover, when Jesus’ betrayal and crucifixion were imminent. The woman’s decision to anoint Him at this moment was not coincidental but intentional, driven by her recognition of the limited time remaining before His death. Her act stands in stark contrast to the disciples’ preoccupation with worldly concerns, such as who would be the greatest among them. By focusing on the anointing as a preparation for burial, she exemplified a spiritual readiness and a prioritization of Jesus’ needs above all else, setting an example of selfless love and foresight.
Finally, the anointing of Jesus with perfume serves as a powerful reminder of the inevitability of His death and the importance of honoring Him in every way possible. It underscores the theme of sacrifice—both His ultimate sacrifice on the cross and the woman’s sacrifice of her precious perfume. Her act was not just about the physical preparation of His body but also a spiritual acknowledgment of His mission and the redemptive purpose of His death. In this way, the anointing as a preparation for burial becomes a profound act of worship, a testament to her faith, and a timeless example of how to honor Christ in both life and death.
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Criticism by Disciples (Judas and others objected)
The anointing of Jesus with perfume, as recorded in the Gospels (Matthew 26:6-13, Mark 14:3-9, John 12:1-8), sparked significant criticism from some of His disciples, most notably Judas Iscariot. This event, which took place in Bethany at the home of Simon the Leper, saw Mary (identified in John’s Gospel as Mary of Bethany, sister of Lazarus) pouring expensive perfumed oil on Jesus’ head or feet, an act of profound devotion and preparation for His burial. Judas, however, objected strongly, not out of concern for the poor, as he claimed, but because of his greed. The Gospels explicitly state that Judas, who was a thief and kept the disciples’ money bag, was more interested in the monetary value of the perfume—worth a year’s wages—than in any charitable cause (John 12:6). His criticism was disingenuous, cloaked in a pretense of altruism, but rooted in his own selfishness.
Other disciples, though not named specifically, also voiced objections to Mary’s act. Their criticism stemmed from what they perceived as an extravagant waste of resources. In their minds, the perfume could have been sold and the proceeds given to the poor, a sentiment that, on the surface, seemed noble. However, their reaction revealed a lack of understanding of Jesus’ impending sacrifice and the spiritual significance of Mary’s act. Jesus, recognizing their misplaced priorities, rebuked them, stating, “The poor you will always have with you, but you will not always have me” (Matthew 26:11). This response underscored the uniqueness of the moment and the importance of honoring Him in His final days.
Judas’s objection was particularly significant because it foreshadowed his betrayal of Jesus. His criticism was not merely a momentary lapse in judgment but a reflection of his hardened heart and detachment from Jesus’ mission. While the other disciples’ objections may have been rooted in genuine, though misguided, concern for practical matters, Judas’s motives were entirely self-serving. His dissent marked a turning point, as it was shortly after this event that he conspired with the chief priests to hand Jesus over (Matthew 26:14-16). Thus, his criticism was not just about the perfume but a manifestation of his growing disillusionment and greed.
The disciples’ objections also highlight a recurring theme in their relationship with Jesus: their struggle to comprehend His teachings and the spiritual depth of His mission. They often viewed things through a materialistic or pragmatic lens, failing to grasp the symbolic and prophetic nature of certain acts. Mary’s anointing was not merely a physical gesture but a prophetic act of worship and preparation for Jesus’ death. The disciples’ criticism, therefore, was a missed opportunity to align themselves with Jesus’ spiritual priorities rather than their own earthly concerns.
In conclusion, the criticism by the disciples, particularly Judas, over the anointing of Jesus with perfume reveals much about their individual characters and their understanding of Jesus’ mission. Judas’s objection was a thinly veiled expression of his greed and a harbinger of his betrayal, while the other disciples’ concerns, though less malicious, demonstrated their limited spiritual insight. Jesus’ response to their criticism served as a corrective, emphasizing the importance of recognizing and honoring His divine purpose above material considerations. This event remains a powerful lesson in the tension between earthly priorities and spiritual devotion.
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Jesus’ Defense of the Act (A beautiful deed remembered)
In the Gospel accounts, Jesus was anointed with perfume on two separate occasions, but the most well-known and significant instance occurred in the home of Simon the leper in Bethany, just a few days before His crucifixion (Matthew 26:6-13, Mark 14:3-9, John 12:1-8). This act, performed by Mary (likely Mary of Bethany, the sister of Lazarus), has been a subject of both admiration and criticism throughout history. When a woman poured an expensive jar of perfume on Jesus’ head and feet, wiping His feet with her hair, some of the disciples, particularly Judas Iscariot, criticized the act as wasteful, suggesting the perfume could have been sold and the money given to the poor. It was in this moment that Jesus offered a profound defense of the act, elevating it from a mere gesture to a timeless lesson in devotion, foresight, and love.
Jesus’ defense began with a rebuke of the critics, stating, *"Why do you trouble this woman? She has done a beautiful thing to me"* (Matthew 26:10, ESV). He acknowledged the intrinsic value of Mary’s act, describing it as a *"beautiful deed"* that honored Him personally. By using the word *"beautiful,"* Jesus emphasized that the act was not just about the material worth of the perfume but about the heart behind it. Mary’s action was an expression of profound love, gratitude, and reverence, anticipating His impending death and burial. Jesus’ defense here teaches us that acts of devotion, when done with a pure heart, are never wasted, even if they seem extravagant to others.
Jesus further defended the act by declaring, *"The poor you will always have with you, but you will not always have me"* (Matthew 26:11, ESV). This statement was not a dismissal of the poor but a call to perspective and prioritization. Jesus was reminding His followers that while caring for the poor is a perpetual commandment, there are unique moments in life that demand singular focus and sacrifice. Mary’s act was one such moment—a rare opportunity to honor the Messiah before His suffering. Jesus’ words instruct us to discern when an act of love or worship takes precedence over other good deeds, even those as important as helping the needy.
Moreover, Jesus proclaimed, *"She has done what she could; she has anointed my body beforehand for burial"* (Mark 14:8, ESV). Here, Jesus highlighted Mary’s foresight and selflessness. While others were perhaps preoccupied with their own concerns or the political climate, Mary alone understood the gravity of the moment. Her act was not just a spontaneous gesture but a deliberate preparation for His burial, a task typically reserved for the dead. By defending her, Jesus elevated the act to a prophetic and sacrificial level, showing that true love often requires looking beyond the present to the needs of the future.
Finally, Jesus concluded His defense with a powerful promise: *"Truly, I say to you, wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her"* (Matthew 26:13, ESV). This assurance immortalized Mary’s act, ensuring that her deed would be remembered wherever the story of Jesus is shared. Jesus’ defense here underscores the eternal impact of acts done in love and faith. Mary’s anointing was not just a personal tribute but a testament to the gospel itself, a reminder of the value of honoring Christ above all else. In defending her, Jesus taught His followers—and us—that such acts of devotion are not only justified but celebrated in the kingdom of God.
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Frequently asked questions
Jesus was anointed with perfume on two separate occasions: once in Bethany, a few days before the Passover (Matthew 26:6-13, Mark 14:3-9, John 12:1-8), and another time in the home of Simon the leper (Matthew 26:6-13, Mark 14:3-9).
Mary, the sister of Lazarus and Martha, anointed Jesus with perfume in Bethany (John 12:1-8).
The perfume used was pure nard, an expensive and fragrant oil (Mark 14:3, John 12:3).
Jesus allowed the anointing as a symbolic act of preparation for His burial, stating it was done "for the day of My burial" (Matthew 26:12, Mark 14:8).
Some disciples, particularly Judas Iscariot, criticized the act, claiming the perfume could have been sold and the money given to the poor (Matthew 26:8-9, Mark 14:4-5). Jesus defended the woman's action.
