Sermon Tone Analysis

*MATTHEW 26:6-13  *

This is the last section of the Gospel of Matthew [26:1-28:20] which gives the account of the story of Jesus’ death and resurrection.

§         Chapter 26 begins with what is the introduction to the passion narratives: “/after two days is the feast of the Passover, and the Son of man is betrayed to be crucified/” [26:2], as the plot to kill Jesus gains momentum [26:1-5].

§         The time of year: “/after two days is the feast of the Passover/…” [26:2].

§         The death of Christ: “the Son of man is betrayed to be crucified” [26:2].

The section [26:6-13] describes the anointing of Jesus at Bethany [see also Mark 14:3-9].

The paragraph offers both continuity and contrast with vv.1-5.

In continuity with vv.1-2, Jesus’ death is plainly set forth and Jesus’ foreknowledge underlined [26:12].

In contrast with vv.3-5, the woman does not oppose Jesus but serves him.

Her action is antithetical to that of the Jewish leaders.

§         The story of the anointing of Jesus is placed so as to be a marked contrast between the hostility of the “chief priests, scribes, and elders” [26:3] and the treachery of Judas [26:14-16].

We move from the courtyard or palace of the high priest, where evil plots are laid, to the residence of a leper, where kindness shows itself.

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§         The story of the anointing of Jesus – the preparation of his body for burial, as he interprets it.

§         It focuses indirectly, but poignantly, on the death of Jesus…

 

*The Gospel Narratives *

On the whole a third alternative seems preferable: there were two anointings, one in Galilee (recorded by Luke 7) and the other in Bethany (recorded by Matthew 26, Mark 14, and John12).

§         The only real similarities between the two incidents are the anointing by a woman and the name Simon.

But "Simon," like "Judas," was a very common name; and the two incidents differ in many details.

§         In Luke the woman is a "sinner"; in the other account there is no mention of this, and John says she is Mary of Bethany.

§         In Luke the host is a Pharisee, in a Galilean home; here the host is "Simon the leper," at a home in Bethany.

In Luke the host is critical of the woman's actions; here the disciples criticize her.

The woman’s action is a proclamation; actions speak louder than words; 

 

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*THE ANOINTING *

*1.        **The Location *

*a.        **Bethany** *

The event takes place in Bethany: “/when Jesus was in Bethany/…” [26:6].

§         Βηθανίᾳ - “/Bethany/” [26:6], ‘house of affliction’;

§         ‘east of Jordan, near the Mount of Olives, nearly two miles east of Jerusalem’;

*i.        **Jesus’ Travels *

Evidently, Jesus has returned unto Bethany after the day recounted in [21:18-26:2].

§         Departure: “/he left them, and went out of the city into Bethany, and he lodged there/” [21:17].

§         Return: “/Now in the morning as he returned into the city/…” [21:18].

*ii.

**The Significance of Bethany *

Bethany was an important centre of fellowship for Jesus:

§         The home: “/Lazarus of Bethany, the town of Mary and her sister Martha/…” [Joh.11:1].

§         The friendship: “/Now Jesus loved Martha, and her sister, and Lazarus/” [Joh.11:5].

*b.        **Simon the Leper *

Jesus was gathered in a leper’s house: “/in the house of Simon the leper/” [26:6].

§         Σίμωνος τοῦ λεπροῦ - “/Simon leper/” [26:6], the “leper” serves to distinguish this Simon from the four other Simons in the gospels.

§         The informed reader knows that lepers did not act as dinner hosts, and also that Jesus would not, through contact with a leper, enter a state of uncleanness immediately before the Passover.

§         A healing of a leper performed by Jesus [8:1-4] may be assumed.

*2.        **The Occasion *

*a.        **The Occasion *

The occasion: “/there they made a supper/…” [Joh.12:2].

§         δεῖπνον - “/supper/” [12:2], ‘last main meal of the day’; ‘banquet’;

§         ἀνακειμένου - “/sat/” [26:7], ‘to recline for a meal’;

*b.        **The Guests *

The guests included: “/Martha served at the supper/…” [Joh.12:2].

§         Lazarus: “/Lazarus, who had been raised from the dead, was one of them that sat at the table with him/” [12:2].

§         Mary the sister of Martha: “/Mary and her sister M/artha…” [Joh.11:1-2].

§         The disciples: “/when the disciples saw it/…” [26:8].

*i.        **Resurrection *

The concept of resurrection from the dead was one that was at least vaguely familiar to those present:

§        Jesus, who said: “/I am the resurrection and the life/…” [11:25], was there in the midst.

§        Lazarus, who had “/been raised from the dead/” [Joh.12:3], was there.

§        Mary and Martha, who had seen the miraculous resurrection of Lazarus [11:45], was there.

*Application*

This was a gathering of “/friends/” [Joh.15:15] at the time of growing animosity and hostility towards Jesus:

 

*3.

**The Anointing *

*a.        **The Woman *

The action of a woman: “/there came unto him a woman/…” [26:7].

§         γυνὴ - “/woman/” [26:6],

§         προσῆλθεν - “/came/” [26:6], aorist active, from /prós/, ‘to’, and /érchomai/, ‘to come’; ‘to approach, draw near’;

*i.        **Her Identity *

The identity of the woman: “/then took Mary a pound of spikenard/…” [Joh.12:3].

§         John identifies Mary: “/Mary and her sister Martha; it was that Mary which anointed the Lord with ointment/…” [Joh.11:2].

*ii.

**The Perfume *

The woman’s possession: “/having an alabaster box of ointment/…” [26:7].

§         ἔχουσα – “/having/” [26:6], present active participle, ‘to have in possession, own’;

§         ἀλάβαστρον - “/alabaster box/” [26:6], ‘alabaster flask or jar’; ‘a flask for perfume’;

§         Archaeology confirms that ‘the stone, alabaster, often imported from Egypt, was frequently made into handle-less perfume flasks;

§         μύρου - “/ointment/” [26:6], ‘perfume, myrrh, ointment’;

*iii.

**The Invaluable Perfume  *

The perfume was very valuable: “/very precious ointment/…” [26:6].

§         βαρυτίμου - “/precious/” [26:6], from /barús/, ‘heavy’, and /timé//̄/, ‘value, price’; ‘great value’; ‘very expensive’;

§         According to Mark it was worth “/more than three hundred denari/” [Mar.14:5].

§         A denarius was the daily wage of a labourer; the represents approximately a year's salary for a working man.

*b.        **The Action of Faith *

Mary’s action: “/she poured it in his head/…” [26:7].

§         κατέχεεν - “/poured/” [26:7], ‘from /katá/ (2596), ‘down’, and /chéō/ (n.f., see /epichéō/ [2708]), ‘to pour down or out’; ‘to pour down upon’; ‘to pour down upon’;

§         κεφαλῆς - “/head/” [26:7],

§         ἀνακειμένου - “/sat/” [26:7], ‘to recline for a meal’;

*c.        **The Significance *

*i.        **The Social Significance *

The “anointing” had a social significance:

§         Anointing was, at least in well-to-do circles, probably customary at feasts the reader may think that the woman affectionately anoints Jesus as part of a celebration: “/my head with oil you did not anoint/…” [Luk.7:46].

§         Mark of festivity and fellowship: “/thou preparest a table…thou anointest my head with oil/” [Ps.23:5].

*ii.

**The Redemptive Significance >>> Immature Faith *

Peter’s confession with regard to Jesus: “/you are the Christ, the Son of the living God/” [16:16].

§         ὁ χριστὸς - “/the Christ/” [16:16], ‘to anoint’; a term applied in the Old Testament to everyone anointed with holy oil.

§         The use of “head” makes one think of the Old Testament narratives in which kings are anointed: “/the young man poured the oil on Jehu’s head, and said unto him, Thus says the Lord God of Israel, I have anointed you King over the people of the Lord/…” [2Kgs.9:6].

§         There seems to be particular similarities with the words of Psalm 133 and the anointing of Aaron: “/like the precious ointment upon the head that ran down on the beard/…” [Psa.133:2].

§         The fact that John states Mary “/anointed the feet of Jesus/” [12:4] makes this connection particularly noteworthy in the light of the fact: “/that went down to the skirts of his garments/” [Psa.133:2].

*d.        **John Calvin *

The following is a quotation from the commentary of John Calvin:

§         Nor