Christian Family Services Ministry

10-19-2019 – A Word to the Wise – What follows is a short textual study which seeks to clarify the Gospel record concerning the anointing of Jesus by women. It comes it 2 or 3 parts. Many misconceptions surround the anointing of Jesus. Incidents are recorded in all four Gospels attesting to the event. Some would say that there is just one event, and each Gospel writer gives different information. Others, the majority of conservative biblical scholars, would suggest that there are really two different events. It is our premises that there are actually three different events.

We will outline the basic information that suggest the three events and then present some ideas about why Jesus may have been anointed three times.

The appendix gives the full reading of all three passages and frequent reference will be made to these passages. It is suggested that the reader quickly scan these passages before going further.

Luke’s Record

The student of the gospels can immediately see that the passage in Luke 7 stands apart from the other records. Luke does not mention a specific time while all three of the other gospels place the event within a week of Passover and the death of Jesus. Luke does record the event as taking place right after John the Baptist’s last message which occurred during the second period of the Galilean ministry. Most authorities place this time period between the summer of 28 A.D. until the Passover, April 18, 29 A.D. If this is correct then this event happened at least a year prior to the crucifixion.

Numerous elements recorded in Luke’s account differ with the other gospels. As noted above the time is a year before the other gospel events. Luke places his episode in the home of a Pharisee. Whereas the events recounted by the other gospel writers occur when the Pharisees have established themselves as staunch enemies of Jesus. Moreover, there is a price on the head of Jesus, which is not the case in the time period covered by Luke. Also, the conversation between Simon and Jesus in the Luke 7 passage appears amicable. The later incident is placed in the house of a leper, a place a where a Pharisee would never go

Other differences include how the anointing takes place. The response of both the host and guest. Even the actions of the woman in Luke are different from the women in the other episodes. Luke’s character washes Jesus feet with her tears; neither of the other two mentions tears. The woman in Luke dried the tears with her hair; while Mary in John’s Gospel massages the oil into his feet with her hair.

These differences set Luke’s episode apart from the other accounts. Turning our attention to the accounts of Matthew, Mark, and John, again we see a diversity, which sets them apart from each other.

John says the event he records takes place in the home of Lazarus a few days after Jesus raises Lazarus from the dead. Matthew and Mark agree that the event describe takes place in the home f Simon the Leper.

John says the incident he is referring to happen six days before Passover and the death of Jesus. Matthew and Mark place the episode they recount two days before Jesus is murdered. Now, one could reach the conclusion that the writers are just confused, an accusation often made by some scholars. However, if one accepts that three actual separate events occurred, then one is free to look more closely at the differences in behavior, which gives clues to motivation. A summary of the events appears on the chart in Appendix I.

It is suggested then that Luke records and event, which occurred a year prior to the events in the other three gospels. Matthew and Mark jointly describe the same event, which occurred two days before the Passover and Jesus’ death. John recounts a different event occurring four days before the one described in Matthew-Mark.

Some interesting details present themselves. Major differences exist in the purpose in the women’s minds as to what they did and why. To personalize the events and hopefully draw out these nuances, we will assign a name to each woman. Mary is of course the only one given a name in Scripture and that is in John 12. The unnamed women in the Luke passage we will call Magdalene. The unnamed women in Matthew-Mark we will refer to as Martha.

It would appear that Magdalene’s motive was somewhat dissimilar to Mary or Martha. Magdalene comes to Jesus with a tremendous burden of sin. Magdalene is most certainly aware of her great sinfulness. She at the same time is brazen; she did not give a thought to coming into a Pharisee’s house and paid him no attention. I suspect she knew the man well. We can only speculate as to how she knew him. Magdalene’s entrance and behavior are dramatic and purpose oriented.

Immediately we are confronted with a perplexing statement by Luke. The text says she was “standing behind him, at his feet.” Jesus was sitting down! How can that be and what does it mean? Luke, I think, chose these words with great care for they both hide and reveal at the same time.

Luke is using what is called an idiomatic expression. This word ‘standing’ is often used figuratively, carrying with it the idea of being immovable. Thus, Magdalene planted herself at the feet of Jesus and was not to be moved.

Then Luke turns around and uses a figurative idiomatic expression literally. The phrase ‘to kiss the feet’ carries with it the idea of worship. Magdalene is firmly at the feet of Jesus, worshipping and bestowing great care. She is here for two purposes; to express ‘great love’ and to acquire forgiveness.