Mat 26:6-13 | RWP | e4.org | In the house of Simon the leper ( εν οικια Σιμωνος του λεπρου ). Evidently a man who had been healed of his leprosy by Jesus who gave the feast in honour of Jesus. All sorts of fantastic theories have arisen about it. Some even identify this Simon with the one in ., but Simon was a very common name and the details are very different. Some hold that it was Martha's house because she served ( ) and that Simon was either the father or husband of Martha, but Martha loved to serve and that proves nothing. Some identify Mary of Bethany with the sinful woman in and even with Mary Magdalene, both gratuitous and groundless propositions. For the proof that Mary of Bethany, Mary Magdalene, and the sinful woman of are all distinct see my Some Minor Characters in the New Testament . John ( ) apparently locates the feast six days before the passover, while Mark ( ) and Matthew ( ) seem to place it on the Tuesday evening (Jewish Wednesday) just two days before the passover meal. It is possible that John anticipates the date and notes the feast at Bethany at this time because he does not refer to Bethany again. If not, the order of Mark must be followed. According to the order of Mark and Matthew, this feast took place at the very time that the Sanhedrin was plotting about the death of Jesus ( .).

‏ Matthew 26:6-13

In the house of Simon the leper ( εν οικια Σιμωνος του λεπρου ). Evidently a man who had been healed of his leprosy by Jesus who gave the feast in honour of Jesus. All sorts of fantastic theories have arisen about it. Some even identify this Simon with the one in Lu 7:36ff., but Simon was a very common name and the details are very different. Some hold that it was Martha's house because she served (Joh 12:2) and that Simon was either the father or husband of Martha, but Martha loved to serve and that proves nothing. Some identify Mary of Bethany with the sinful woman in Lu 7 and even with Mary Magdalene, both gratuitous and groundless propositions. For the proof that Mary of Bethany, Mary Magdalene, and the sinful woman of Lu 7 are all distinct see my Some Minor Characters in the New Testament. John (Joh 12:1) apparently locates the feast six days before the passover, while Mark (Mr 14:3) and Matthew (26:6) seem to place it on the Tuesday evening (Jewish Wednesday) just two days before the passover meal. It is possible that John anticipates the date and notes the feast at Bethany at this time because he does not refer to Bethany again. If not, the order of Mark must be followed. According to the order of Mark and Matthew, this feast took place at the very time that the Sanhedrin was plotting about the death of Jesus (Mr 14:1f.).

An alabaster cruse of exceeding precious ointment ( αλαβαστρον μυρου βαρυτιμου ). The flask was of alabaster, a carbonate of lime or sulphate of lime, white or yellow stone, named alabaster from the town in Egypt where it was chiefly found. It was used for a phial employed for precious ointments in ancient writers, inscriptions and papyri just as we speak of a glass for the vessel made of glass. It had a cylindrical form at the top, as a rule, like a closed rosebud (Pliny). Matthew does not say what the ointment ( μυρου ) was, only saying that it was "exceeding precious" ( βαρυτιμου ), of weighty value, selling at a great price. Here only in the N.T. "An alabaster of nard ( μυρου ) was a present for a king" (Bruce). It was one of five presents sent by Cambyses to the King of Ethiopia (Herodotus, iii. 20).

She poured it upon his head ( κατεχεεν επ της κεφαλης αυτου ). So Mark (Mr 14:3), while John (Joh 12:3) says that she "anointed the feet of Jesus." Why not both? The verb κατεχεεν is literally to pour down. It is the first aorist active indicative, unusual form.

This waste ( η απωλεια αυτη ). Dead loss ( απωλεια ) they considered it, nothing but sentimental aroma. It was a cruel shock to Mary of Bethany to hear this comment. Matthew does not tell as John does (Joh 12:4) that it was Judas who made the point which the rest endorsed. Mark explains that they mentioned "three hundred pence," while Matthew (26:9) only says "for much" ( πολλου ).

Why trouble ye the woman? ( τ κοπους παρεχετε τη γυναικι? ) A phrase not common in Greek writers, though two examples occur in the papyri for giving trouble. Κοπος is from κοπτω, to beat, smite, cut. It is a beating, trouble, and often work, toil. Jesus champions Mary's act with this striking phrase. It is so hard for some people to allow others liberty for their own personalities to express themselves. It is easy to raise small objections to what we do not like and do not understand.

A good work upon me ( εργον καλον εις εμε ). A beautiful deed upon Jesus himself.

To prepare me for burial ( προς το ενταφιασα με ). Mary alone had understood what Jesus had repeatedly said about his approaching death. The disciples were so wrapped up in their own notions of a political kingdom that they failed utterly to sympathize with Jesus as he faced the cross. But Mary with the woman's fine intuitions did begin to understand and this was her way of expressing her high emotions and loyalty. The word here is the same used in Joh 19:40 about what Joseph of Arimathea and Nicodemus did for the body of Jesus before burial with the addition of προς το showing the purpose of Mary (the infinitive of purpose). Mary was vindicated by Jesus and her noble deed has become a "memorial of her" ( εις μνημοσυμον αυτης ) as well as of Jesus.