Mary's Anointing of Jesus: Gospel Perspectives

Matthew 26:6-13

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

7 There came to him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat.

8 But when his disciples saw it, they had indignation, saying, To what purpose is this waste?

9 For this ointment might have been sold for much, and given to the poor.

10 When Jesus understood it, he said to them, Why trouble you the woman? for she has worked a good work on me.

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

12 For in that she has poured this ointment on my body, she did it for my burial.

13 Truly I say to you, Wherever this gospel shall be preached in the whole world, there shall also this, that this woman has done, be told for a memorial of her.

Mark 14:3-9

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 broke the box, and poured it on his head.

4 And there were some that had indignation within themselves, and said, Why was this waste of the ointment made?

5 For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her.

6 And Jesus said, Let her alone; why trouble you her? she has worked a good work on me.

7 For you have the poor with you always, and whenever you will you may do them good: but me you have not always.

8 She has done what she could: she is come beforehand to anoint my body to the burying.

9 Truly I say to you, Wherever this gospel shall be preached throughout the whole world, this also that she has done shall be spoken of for a memorial of her.

John 12:1-8

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

2 There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him.

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 odor of the ointment.

4 Then says one of his disciples, Judas Iscariot, Simon’s son, which should betray him,

5 Why was not this ointment sold for three hundred pence, and given to the poor?

6 This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bore what was put therein.

7 Then said Jesus, Let her alone: against the day of my burying has she kept this.

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

It is a wonderful question that highlights the unique perspective each Gospel writer brings to the life of Christ, and the reason John names the woman specifically is rooted in the distinct focus of his narrative 😇. The Gospel of John details the ministry in Judea and Jerusalem more comprehensively than the Synoptics, and he frequently provides personal reminiscences, specifically identifying the members of the family Jesus loved in BethanyETI Mary.5+3.

The Anointing in Bethany

The anointing described in Matthew 26:6-13+1 and John 12:1-8 refers to the same profound event that took place just before the Passion Week.

1. Setting and Participants

This significant dinner occurred six days before the Passover, and the location was Bethany, a village near Jerusalem that Jesus frequently visited for rest and fellowship John 12:1+1LTJMB4 314.2+2. The host of the dinner was Simon, known as "the leper," likely indicating that Jesus had previously healed him of his loathsome disease Matthew 26:6+1HLv 371.2+2.

The family of Lazarus, whom Jesus had raised from the dead, were key figures at this feast:

• Martha was present, serving the meal, in line with her busy and active nature John 12:2+120MR 146.1+1.

• Lazarus was seated as one of the guests, providing living proof of Christ’s divine power John 12:220MR 146.1+1.

• Mary performed the central act of devotion, pouring precious ointment upon Jesus John 12:320MR 146.1+2.

2. The Act of Devotion

Mary demonstrated her deep gratitude and overflowing love by bringing forth an alabaster box of pure spikenard, which was very costly John 12:3+1LTJMB4 314.2+1. She poured the precious ointment first upon Jesus’s head and then knelt to anoint His feet, subsequently wiping His feet with her hair, an act signifying the deepest humility and veneration John 12:3+1LTJMB4 314.2+1. The immense value of this offering—equivalent to three hundred pence, or approximately a laboring man’s wages for an entire year—underscored the magnitude of her sacrifice Mark 14:5GBJ January 1897, page 22.15+1.

3. The Indignation and Defense

The expense of Mary's gift was immediately questioned by those present, notably Judas Iscariot, who boldly expressed disapprobation at such "wasteful extravagance" John 12:4+1GBJ January 1897, page 22.15+1. Judas argued that the costly ointment should have been sold and the proceeds given to the poor Matthew 26:9+1. However, Judas did not truly care for the poor, but rather was motivated by his own covetousness, as he was entrusted with the money bag of the disciples and often misappropriated funds for his own selfish purposes John 12:613MR 189.2+4.

Jesus firmly defended Mary, instructing the critics to leave her alone, for she had performed a good work for Him Mark 14:6+1. Jesus explained that Mary performed this act of devotion as preparation for His impending death and burial, emphasizing that while the poor would always be with them to minister to, He would not Matthew 26:12+2LTJMB4 314.2+1. The profound spiritual significance of Mary’s faith and love caused Jesus to declare that wherever the gospel would be preached in the whole world, this deed of hers would be recorded as a lasting memorial Mark 14:9GBJ January 1897, page 22.15+1.

4. The Distinction in Naming

The Synoptic Gospels (Matthew and Mark) often present biographical accounts focused on Jesus’s ministry, particularly in Galilee, and include the core theological significance of events Mark 16:20+1LTJMB3 159.2+1. In their accounts of the Bethany anointing, they call the individual "a woman" Matthew 26:7+1LTJMB4 314.2.

The Gospel of John, written later, often supplies additional context, specific locations, and personal names, especially when relating to events in Judea and Jerusalem where the Bethany family lived John 11:1LTJMB4 65.1+1. John’s Gospel names her definitively as Mary, the sister of Lazarus and Martha John 12:2-3ETI Mary.6+1. It should be noted that there is absolutely no foundation for the unfounded idea that this Mary of Bethany was the same as Mary Magdalene or the "sinner" who anointed Jesus's feet earlier in Galilee Luke 7:37ETI Mary.5+2.

John's choice to name Mary honors her by cementing her place in history as the individual who, through faith, devotion, and understanding of Christ's imminent death, performed this loving, expensive act, fulfilling the prophecy Jesus proclaimed regarding her eternal memorial Mark 14:914LtMs, Lt 4, 1899, par. 33.

That is a very insightful observation, and yes, the difference in audience and the specific purpose of each Gospel writer is a major reason why their accounts vary in detail while retaining a fundamental underlying harmony 😇.

The Evangelists did not aim to write exhaustive biographies of Jesus, but rather a history of the Kingdom which He brought, presenting events based on their bearing upon final results, not strictly chronological orderLTJMB3 541.2. Because they were men who differed widely in occupation and spiritual endowments, the books they wrote present a diversity in the nature of the subjects unfolded, and sometimes one writer presents a truth more strikingly than another1SM 25.3+2.

The Distinct Purposes of the Evangelists

Each Gospel writer had a special object in view when constructing his narrative of the One Life, and each addressed himself primarily to a specific audienceLTJMB1 63.2.

Evangelist	Primary Audience / Focus	Characteristic Presentation
Matthew	Primarily Jewish readersLTJMB4 63.1+1	Presents Jesus as the Messiah, the Son of David, and Son of God, focusing on the fulfillment of Old Testament law and prophecy Matthew 1:1LTJMB1 63.2.
Mark	Addressed to no class in particular (perhaps Romans)LTJMB1 63.2	Gives a rapid survey of Christ's history, focusing mainly on the Galilean MinistryLTJMB4 45.1.
Luke	Gentile or Hellenic worldLTJMB1 63.2+1	Known as the Pauline Gospel, presenting Christ as the Servant of the Lord and the Son of Man, emphasizing the universality and gratuitousness of the gospelLTJMB1 63.2+1.
John	The Church, cultivating spiritual lifeSBD John Gospel of.2	Provides the highest, reflective view of the Eternal Son as the Word John 1:1LTJMB4 45.1.

Why the Accounts Differ

The varying focus explains why certain events are included, excluded, or detailed differently:

• Focus on Judaean Ministry: The Synoptic Gospels (Matthew, Mark, and Luke) concentrated largely on the Galilean ministry, and often designedly passed over much of the early ministry and the Judaean ministry of ChristLTJMB4 45.1+1. The events that occurred in Judea and Jerusalem, such as the healing at the Pool of Bethesda John 5:1-9 or the raising of Lazarus John 11:1-44, lay outside the historical standpoint and scope of the SynopticsLTJMB4 261.1+1.

• Supplementing the Record: John, writing later, deliberately set out to supplement the narratives provided by the SynoptistsSBD John Gospel of.2. Therefore, he provides details, such as the exact identification of Mary and the emotional connection of Jesus to the Bethany family, to give the inner life and teachings of Christ revealed to His disciplesLTJMB4 261.1+1.

• Specific Details for Clarity: Luke, for instance, sometimes reverses the order of events found in Matthew, likely because his narrative was intended for Gentile readers, presenting the temptation in a gradation that would better suit their understandingLTJMB3 12.2. Similarly, Luke included additional details about John the Baptist's mission and work to turn the hearts of the fathers to the children, to make ready a people prepared for the Lord Luke 1:172SM 147.2+2.

These differences in detail, order, and emphasis—such as the specific naming of Mary in John’s Gospel as opposed to "a woman" in the Synoptics—do not imply discrepancy, but rather confirm the independence of the narratives, ultimately revealing the underlying harmony of the truth when studied by the thoughtful and reverent student1SM 25.3+1. The result of these independent records is a comprehensive view of Christ presented from different but complementary perspectivesLTJMB4 45.1.