Comparison of Anointing at Bethany in Matthew, Mark, Luke
The anointing of Jesus at Bethany is recounted in Matthew 26:6-13, Mark 14:3-9, and John 12:1-8. While these accounts share significant similarities, Luke's Gospel (Luke 7:36-50) describes a distinct anointing incident that occurred earlier in Jesus' ministry [3, 6].
The accounts in Matthew and Mark are closely aligned. Both place the event in Bethany, at the house of Simon the leper [2, 8]. They describe a woman anointing Jesus' head with expensive ointment [8]. The disciples, or "some" present, express indignation at the waste, suggesting the ointment could have been sold to help the poor. Jesus defends the woman, stating that her act was a preparation for his burial and that her deed would be remembered wherever the gospel is preached [8].
John's Gospel also situates the anointing in Bethany, but specifies that it took place six days before the Passover, in the house of Lazarus, Martha, and Mary [4]. In John's account, it is Mary, Lazarus's sister, who anoints Jesus' feet with costly perfumed oil and wipes them with her hair. Judas Iscariot is identified as the one who objects to the "waste," not out of concern for the poor, but because he was a thief [7]. Jesus' response in John similarly connects the anointing to his burial, adding, "You will always have the poor with you, but you will not always have me" (John 12:8).
Augustine of Hippo, a prominent Church Father, recognized the need to harmonize the Synoptic Gospels (Matthew, Mark, and Luke) with John's Gospel, particularly regarding events like the anointing [3, 5]. He distinguished the anointing in Luke 7 from those in Matthew, Mark, and John, noting that Luke's account describes a different woman, in a different location (Galilee), and at an earlier point in Jesus' ministry [3, 6]. The woman in Luke's account is described as a "sinner" who weeps and anoints Jesus' feet, an act of repentance and devotion that Jesus commends [6]. This earlier anointing highlights Jesus' compassion for sinners, while the later anointing in Bethany anticipates his death and burial [1].
The specific details, such as whether the head or feet were anointed, the identity of the woman, and the precise timing, vary between the Gospel accounts of the Bethany anointing. However, the core message of devotion to Christ and the prophetic significance of the act in relation to his impending death remain consistent across Matthew, Mark, and John [3].
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Anointing — in Holy Scripture, is either, I. Material--with oil--or II. Spiritual--with the Holy Ghost. I. MATERIAL.-- + Ordinary . Anointing the body or head with oil was a common practice with the Jews, as with other Oriental nations. (28:40; Ruth 3:3; Micah 6:15) Anointing the head with oil or ointment seems also to have been a mark of respect sometimes paid by a host to his guests. (Luke 7:46) and Psal 23:5 + Official . It was a rite of inauguration into each of the three typical offices of the Jewish commonwealth. a. Prophets were occasionally anointed to their o”
- Matthew “Now when Jesus was in Bethany, in the house of Simon the leper, -- Matthew 26:6”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. LXXIX.--OF THE CONCORD BETWEEN MAT- (part 1): THEW, MARK, AND JOHN IN THEIR NOTICES OF THE SUPPER AT BETHANY, AT WHICH THE WOMAN POURED THE PRECIOUS OINTMENT ON THE LORD, AND OF THE METHOD IN WHICH THESE ACCOUNTS ARE TO BE HARMONIZED WITH THAT OF LUKE, WHEN HE RECORDS AN INCIDENT OF A SIMILAR NATURE AT A DIFFERENT PERIOD. 154. Matthew, then, continuing his narrative from the point up to which we had concluded its examination, proceeds in the following terms: "Then assembled together the chief priests and the elders of the people unto the”
- John (Nonconformist/Puritan) “Matthew Henry on John 11:1: We have in these verses, I. A particular account of the parties principally concerned in this story, Joh 11:1, Joh 11:2. 1. They lived at Bethany, a village nor far from Jerusalem, where Christ usually lodged when he came up to the feasts. It is here called the town of Mary and Martha, that is, the town where they dwelt, as Bethsaida is called the city of Andrew and Peter, Joh 1:44. For I see no reason to think, as some do, that Martha and Mary were owners of the town, and the rest were their tenants. 2. Here was a brother named Lazarus; his Hebrew name probably was”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. X.--OF THE EVANGELIST JOHN, AND THE DISTINCTION BETWEEN HIM AND THE OTHER THREE. (part 1): 11. John remains, between whom and others there is left no comparison to be instituted. For, however the evangelists may each have reported some matters which are not recorded by the others, it will be hard to prove that any question involving real discrepancy arises out of these. Thus, too, it is a clearly admitted position that the first three--namely, Matthew, Mark, and Luke--have occupied themselves chiefly with the humanity of our Lord Jesus C”
- Luke (Baptist/Reformed) “John Gill on Luke 7:33: And behold, a woman in the city,.... Not Mary Magdalene, spoken of in Luk 8:2 under another character; and is a different person, who had not been taken notice of by the evangelist before; nor Mary the sister of Lazarus, who is said to anoint the feet of Christ, and wipe them with her hair, Joh 12:3. The character given of this woman, does not seem so well to agree with her; at least, the fact here recorded, cannot be the same with that; for this was in Galilee, and that in Bethany; this in the house of Simon the Pharisee, that in the house of Lazarus; this was some tim”
- John (Methodist/Wesleyan) “Adam Clarke on John 11:2: It was that Mary which anointed - There is much disagreement between learned men relative to the two anointings of our Lord, and the persons who performed these acts. The various conjectures concerning these points the reader will find in the notes on Mat 26:7, etc., but particularly at the end of that chapter. Dr. Lightfoot inquires, Why should Bethany be called the town of Martha and Mary, and not of Lazarus? And he thinks the reason is, that Martha and Mary had been well known by that anointing of our Lord, which is mentioned Luk 7:37; (see the note there); but the”
- Mark (Nonconformist/Puritan) “Matthew Henry on Mark 14 (introduction): In this chapter begins the account which this evangelist gives of the death and sufferings of our Lord Jesus, which we are all concerned to be acquainted, not only with the history of, but with the mystery of. Here is, I. The plot of the chief priests and scribes against Christ (Mar 14:1, Mar 14:2). II. The anointing of Christ's head at a supper in Bethany, two days before his death (Mar 14:3-9). III. The contract Judas made with the chief priests, to betray him (Mar 14:10, Mar 14:11). IV. Christ's eating the passover with his disciples, his instituting”