In Matthew 26:6–13, why does the anointing scene differ from similar accounts in other Gospels regarding the woman’s identity and purpose of the act?

Background of the Passage (Matthew 26:6–13)

Matthew 26:6–13 reads:

“While Jesus was in Bethany in the home of Simon the leper, a woman came to Him with an alabaster jar of expensive perfume, which she poured on His head as He reclined at the table. When the disciples saw this, they were indignant and asked, ‘Why this waste? This perfume could have been sold at a high price, and the money given to the poor.’ Aware of this, Jesus said to them, ‘Why are you bothering this woman? She has done a beautiful deed to Me. The poor you will always have with you, but you will not always have Me. By pouring this perfume on Me, she has prepared My body for burial. Truly I tell you, wherever this gospel is preached in all the world, what she has done will also be told in memory of her.’”

Bethany, located east of Jerusalem on the Mount of Olives, is presented in multiple Gospel accounts as a place of special significance in Jesus’ ministry. In this passage, the anointing occurs in the home of Simon the leper. The woman’s identity is left unnamed here, prompting questions when comparing this account with parallel passages in other Gospels.

Comparison with Mark, Luke, and John

1. Mark 14:3–9

Mark’s account is nearly identical in structure and wording to Matthew’s. It also specifies that the event happened in Bethany at Simon the leper’s house. A woman anoints Jesus’ head with very expensive perfume, leading to complaints about its cost. Jesus defends her act and states it will be remembered wherever the gospel is preached.

2. John 12:1–8

John locates a similar event “six days before the Passover” in Bethany, but identifies the woman as Mary, the sister of Lazarus and Martha. The perfume is also described as costly, and Mary anoints Jesus’ feet, wiping them with her hair (John 12:3). The house is not identified in John’s account as Simon’s, but Mary’s name features prominently.

3. Luke 7:36–50

Luke 7 describes a Pharisee named Simon (not explicitly “the leper”) hosting a meal, where a sinful woman anoints Jesus’ feet with perfume and tears, then wipes them with her hair. Jesus declares forgiveness of her sins. Many interpreters note that Luke’s account seems to occur earlier in Jesus’ ministry in Galilee rather than in Bethany. The emphasis is also on forgiveness for a sinful woman. These details suggest Luke 7 likely describes a separate event.

Because the name “Simon” is common in the New Testament, and the places and timing differ, most maintain Luke 7 is distinct from the accounts in Matthew, Mark, and John.

Identity of the Woman

- Unnamed in Matthew and Mark: Neither Matthew nor Mark names the woman, which might cause confusion. Both simply highlight her extraordinary devotion and sacrifice.

- Mary of Bethany in John: John names her explicitly as Mary (John 12:3). This suggests that Matthew (and Mark) intentionally leaves the focus on the value of the anointing rather than the woman’s name, or that their audience already knew Mary’s identity from oral tradition.

Purpose of the Anointing

1. Preparation for Burial

In Matthew 26:12, Jesus declares, “By pouring this perfume on Me, she has prepared My body for burial.” This statement underscores the forward-looking aspect of the act. Jesus was soon to be crucified, and the anointing prophetically foreshadows His burial rites.

2. Expression of Devotion and Worship

The costly nature of the perfume (described as “very expensive”) highlights the sacrificial love of the woman. This devotion exemplifies an act of worship that surpasses mere monetary value.

3. A Memorial Example

Jesus states in Matthew 26:13, “wherever this gospel is preached in all the world, what she has done will also be told in memory of her.” This underscores the timeless testimony of her act. Her anointing has a didactic role: it points future generations to the Messiah’s worthiness and the appropriateness of lavish devotion to Him.

Reconciling Differences in Detail

1. Possible Multiple Anointings

The Gospels record more than one anointing of Jesus. One event described in Luke 7:36–50 seems to occur at a different time and place. The anointing episodes in Matthew 26, Mark 14, and John 12 converge around the final week of Jesus’ ministry. The existence of multiple anointings of Jesus—one earlier in His ministry (Luke 7) and a later one (Matthew, Mark, and John)—accounts for the differences in setting and emphasis.

2. Varying Perspectives of the Authors

The Holy Spirit inspired each Gospel account with a specific audience and purpose in mind. Matthew emphasizes Jesus as the long-awaited King and includes certain details (the anointing of His head) fitting the theme of messianic kingship. Mark, writing with a concise style, closely tracks Matthew’s account. John, writing later, identifies Mary of Bethany by name, reflecting his narrative’s deep personal focus on Jesus’ relationships.

3. Narrative Emphasis vs. Contradiction

A difference in emphasis or detail among the Gospels does not constitute a contradiction. Each Gospel writer highlights elements that underscore their broader theological message, while retaining harmony at the core events. From a manuscript standpoint, these parallel accounts exhibit consistent testimony, with variations that demonstrate independent authenticity rather than rehearsed collusion.

Early Historical Witnesses and Cultural Context

1. Cultural Significance of Anointing

In the ancient Near East, anointing was reserved for significant individuals (kings, priests, and honored guests). The act of pouring costly perfume on Jesus signified honor and recognition of His position. Archaeological findings of alabaster vessels in first-century Judea corroborate the cultural practice of using exceptionally expensive perfumes for guests or for burial rites.

2. Patristic Citations

Early Christian teachers and writers, including Church Fathers such as Origen and Chrysostom, commented on the anointing accounts, affirming their historicity and elevating the woman’s devotion as an example of heartfelt worship. These early commentaries reflect a consistent understanding that the Gospels describe either one or two separate events that align with the final days of Jesus’ earthly ministry and a distinct earlier anointing.

3. Harmonizing Manuscript Traditions

Among the thousands of Greek New Testament manuscripts, no contradictory textual variants alter the central facts of the anointing narratives. While some minor variants exist in word order or arrangement, the core substance remains uniform across textual families, which supports the reliability of the accounts.

Reflections on the Woman’s Act of Worship

The immediate, heartfelt offering—an expensive perfume poured out without hesitation—illustrates profound faith and love. This resonates with broader scriptural teachings that true worship involves giving one’s best to the Lord (cf. Malachi 1:6–8 for the principle of pure offerings). The disciples’ initial indignation contrasts with Jesus’ affirmation of the woman’s discernment concerning His impending suffering and death.

Summary and Teaching Points

1. Separate Events in Luke vs. Synoptics/John

The anointing in Luke 7 reflects a different setting and purpose: highlighting Jesus’ authority to forgive sins. Matthew 26, Mark 14, and John 12 depict an anointing shortly before the crucifixion, underscoring both worship and prophetic preparation for burial.

2. Identity Variations

Matthew and Mark preserve the anonymity of the woman to stress the universal example of her devotion. John names her as Mary of Bethany, deepening the personal and familial connection with Jesus. Neither approach contradicts the other; rather, they converge on the central truth of an anointing that foreshadows Jesus’ death.

3. Memorial and Prophecy

Jesus’ acknowledgment of the act as a memorial effectively assures its unique commemoration throughout world history. This prophecy is fulfilled whenever the Gospel is proclaimed, since readers and hearers continue to learn of her selfless act.

4. Devotion Above All

The disciples’ reaction focuses on temporal concerns (“waste of money”), while the woman’s action focuses on honoring Jesus’ identity and impending sacrifice. The narrative challenges the audience to consider expressions of surrender and worship that exceed mere practical calculations.

In these parallel accounts, slight variations highlight how each Gospel writer, under divine inspiration, addressed differing audiences and themes. All converge on the same truth: the anointing was an extraordinarily significant act of devotion that prophetically prepared Jesus for His burial and still inspires believers to recognize and honor Him.