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Salem Church of Darmstadt Lenten Study Series 2019 The Account of 's Passion as told by Matthew Session 2 - March 19, 2019

Tonight’s Text: :6-13

This story of the anointing at is told also by Mark and by John. Mark's story is almost exactly the same; but John adds the information that the woman who anointed was none other than Mary, the sister of and of Lazarus. Luke does not tell this story; he does tell the story of an anointing in the house of (Lk 7:36-50), but in Luke's story the woman who anointed Jesus' feet and wiped them with the hair of her head was a notorious sinner. William Barclay, Daily Study Bible

1. What do you know about , the sister of Martha and Lazarus?

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Bethany Βηθανίᾳ, “Bethany,” was a village on the nearly two miles east of Jerusalem. Hagner, D. A. (1998). Matthew 14–28 (Vol. 33B, p. 757). Dallas: Word, Incorporated.

Jesus made Bethany his headquarters during his final week of ministry in Jerusalem (:11, 12 ; Matt 21:17; cf. Luke 19:29). Bethany marked the last station for the pilgrim traveling from Jordan to Jerusalem. Prior to his “triumphal entry” into Jerusalem, Jesus sends some of his disciples to Bethany in order to secure the donkey upon which he will ride into the city (Mark 11:1).

The modern town at this site is called El-ʿAziriyeh by its Muslim inhabitants, reflecting the traditional linkage with Lazarus.

Luke 24:50 records Bethany as being in the vicinity of the Ascension of Jesus Christ.

Archaeological investigations have taken place at Bethany under the direction of the Franciscans (1949–53). A series of churches dating back to the 4th century a.d. were uncovered. The was also located. Perkins, L. J. (1992). Bethany (Place). In D. N. Freedman (Ed.), The Anchor Yale Bible Dictionary (Vol. 1, p. 703). New York: Doubleday.

1. Lazarus was raised and at this dinner (see ) but he eventually died like everybody else. They have located his tomb. Why did he have to die again?

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Simon the Leper If Simon had been a "leper" (nicknames usually had some basis but were not always meant literally; e.g., a tall family was nicknamed the "Goliaths"), he was certainly not one by this point; no one would have joined him for dinner if he had been. Jesus may have healed him. Keener, C. S. (1993). The IVP Bible background commentary: (Mt 26:6). Downers Grove, IL: InterVarsity Press.

Jesus, like the Baptist (11:8) and unlike his enemies (26:3), is not to be found in an aristocrat’s palace. He was at Bethany (21:17) in the house of Simon the leper (cf. 21:14), Smith, R. H. (1989). Matthew (p. 301). Minneapolis, MN: Augsburg Publishing House.

Matthew Henry: It was in Bethany, a village hard by Jerusalem, and in the house of Simon the leper. Probably, he was one who had been miraculously cleansed from his leprosy by our Lord Jesus, and he would express his gratitude to Christ by entertaining him; nor did Christ disdain to converse with him, to come in to him, and sup with him.

LEPROSY — a slowly progressing and incurable skin disease. In the Bible the word “leprosy” refers to a variety of symptoms. Modern medicine now recognizes that some of these symptoms belonged to diseases other than leprosy. There are several types of leprosy. Biblical leprosy was most likely a severe type of psoriasis, a form of the disease relatively rare in modern times. Old Testament Law was quite detailed in its instructions regarding recognition and quarantine of leprous persons. The Bible never implies that leprosy can be cured by nonmiraculous means, even though it does contain guidelines for readmitting cured lepers into normal society. The Old Testament contains no references to treatment or remedy. Jehoram’s exclamation “Am I God, to kill and make alive, that this man sends a man to me to heal him of his leprosy?” (2 Kin. 5:7) implies the belief that leprosy could be cured only by a miracle. Leprosy is a chronic, infectious disease characterized by sores, scabs, and white shining spots beneath the skin. Modern medicine has all but eliminated the disease after learning proper methods of treatment. Youngblood, R. F., Bruce, F. F., & Harrison, R. K., Thomas Nelson Publishers (Eds.). (1995). In Nelson’s new illustrated Bible dictionary. Nashville, TN: Thomas Nelson, Inc.

Because of the dreadful effects of leprosy and the isolation it brings, many see it as a picture of sin. But that is not a primary connotation in Scripture. It far more symbolizes the tragic element of life and human vulnerability. Ryken, L., Wilhoit, J., Longman, T., Duriez, C., Penney, D., & Reid, D. G. (2000). In Dictionary of biblical imagery (electronic ed., p. 507). Downers Grove, IL: InterVarsity Press.

1. Life is tragic. What relation, if any, is there between sin (moral evil) and sickness, natural disasters, and other acts of nature (natural evil)? See Genesis 3:17; Romans 8:20ff

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2. What was the point of the signs and wonders preformed by Jesus (healing a man of leprosy, raising a man from the dead)? Why was Jesus a wonderworker?

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The Setting There is no conflict between this account and John 12:1, “Now six days before the Passover Jesus came to Bethany.…” The time indication in Matt. 26:2, “after two days” does not apply to the anointing at Bethany (verses 6–13). At verse 6 Matthew begins to tell a new story. To do so he must go back a few days, to the preceding Saturday evening, when a supper was given at Bethany in honor of Jesus. Present at this supper were at least fifteen men: Jesus, The Twelve, Lazarus (John 12:2), and a certain Simon, mentioned only here (Matt. 26:6) and in :3. The idea readily suggests itself that the supper (or “dinner” if one prefers) was prompted by love for the Lord, specifically by gratitude for the raising of Lazarus and for the healing of Simon, the man who had been a leper, is still called “Simon the leper,” but had presumably been healed by Jesus. It was at the home of this Simon that the dinner was given. From John 12:2 we learn that Martha, the sister of Mary and of Lazarus, was serving, while Lazarus was one of those reclining with Jesus. Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the According to Matthew (Vol. 9, p. 898). Grand Rapids: Baker Book House.

Instead of proceeding straight to the answer to the authorities’ dilemma, Matthew, following Mark, first relates a story which stands dramatically over against the atmosphere of intrigue and hostility in vv. 3–5, 14–16. (In placing the story here Mark followed his frequent ‘sandwich’ technique, where one story is inserted into the middle of another to draw attention to the way one interprets or balances the other.) It is a story of anointing, which must inevitably suggest the Messianic mission of Jesus (‘Messiah’ = ‘anointed’); and it shows Jesus prepared for his death in fulfilment of that mission. So behind the human plots of the priests and Judas stands Jesus’ deliberate acceptance of Messianic suffering. France, R. T. (1985). Matthew: an introduction and commentary (Vol. 1, pp. 365–366). Downers Grove, IL: InterVarsity Press.

In similar fashion the story of the magi approaching Jesus with their gifts (2:7–12) is embedded in the account of Herod’s murderous scheming (2:1–6, 16–18). (In fact, numerous motifs of the birth and infancy narrative are echoed here at the end of Matthew’s book.) Smith, R. H. (1989). Matthew (p. 301). Minneapolis, MN: Augsburg Publishing House.

1. This dinner was given in gratitude for what Jesus’ had done. The Heidelberg Catechism places the new life of the Christian and the Ten Commandments at the end of the catechism under the title Gratitude. What do you think they did that?

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The Woman We disciples who are grieved by the failure of every single one of our male spiritual predecessors to stand with our Lord in his time of testing (vv. 40–56) can at least find some solace in the love shown by the women disciples (v. 7; 27:61; 28:1; compare Mk 15:40–41). Although the threat to their safety may have been less grave, they nevertheless put us men to shame in narrative. By contrast, it is male disciples here (Mt 26:8) who oppose the woman who anoints Jesus, more clearly than in Mark (Mk 14:4) Keener, C. S. (1997). Matthew (Vol. 1, Mt 26:6). Downers Grove, IL: InterVarsity Press.

Strangely, the woman remains unnamed (perhaps just because she was a woman; see E. Schüssler Fiorenza) despite the emphasis at the end of the passage concerning the story being retold in memory of her (v. 13; in John, where the last point is not made, the woman is identified as Mary, sister of Martha and Lazarus [John 12:3]). Hagner, D. A. (1998). Matthew 14–28 (Vol. 33B, p. 757). Dallas: Word, Incorporated.

This act of devotion by Mary, who is a true heroine in this narrative, contrasts with the treachery of the villains—the religious leaders and Judas. Matthew and Mark’s accounts make thematic use of this event without claiming that it occurred at a certain time in the week. They may have simply placed it here to contrast the devotion of Mary with the betrayal of Judas, the next event recorded in their . Barton, B. B. (1996). Matthew (pp. 503–504). Wheaton, IL: Tyndale House Publishers.

1. Why do you think the women proved stronger than the men? Do you agree that “the threat to their safety may have been less grave”?

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2. Why is it remarkable that the women are the heroic figures?

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The Anointing According to Matthew and Mark she pours it on his head (cf. Ps. 23:5); according to John she anoints his feet. There is no conflict, for Matthew and Mark clearly indicate that the perfume was poured over Christ’s body (Matt. 26:12; Mark 14:8). Evidently there was enough for the entire body: head, neck, shoulders, and feet. Simon’s house was filled with fragrance. Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Gospel According to Matthew (Vol. 9, pp. 898–899). Grand Rapids: Baker Book House.

An alabaster jar was a beautiful and expensive vase with a long, slender neck. It was carved from translucent gypsum. The perfume inside the jar is described as “pure nard” (Mark 14:3 NIV), a fragrant ointment imported from the mountains of India. This was pure and genuine ointment, thus very costly. The perfume may have been a family heirloom. The beautiful jar was broken (Mark 14:3), and the costly ointment was poured on Jesus’ head. (John records that the oil was poured on Jesus’ feet—Mary probably did both, for Jesus was reclining with his legs stretched out behind the table.) It was a common custom at some Jewish meals for the honored guests to be anointed with oil (see :44–46), but it would not be expensive nard. Such an anointing, using expensive oil and pouring it on the head as well as the feet, pictured a royal anointing appropriate for the Messiah. Barton, B. B. (1996). Matthew (pp. 504–505). Wheaton, IL: Tyndale House Publishers.

Natural alabaster (here likely calcite) is translucent, sometimes banded, and can resemble white marble. Soft and easily carved, it was also easily broken. People often stored expensive ointments in alabaster flasks, but because they were sealed to keep the ointments from evaporating, they might need to be broken to release the ointment. As to the expense and the sacrifice, there is a possibility that this could have been her dowry, but it also could have been an inheritance from her father (if there were no male heirs) or her husband; or she could have been one of the rare women to have her own resources. Such long-necked containers have been found in tombs from this period near Jerusalem; people apparently lavished the ointment on deceased loved ones. This expensive perfume may have been planned for a funeral, either a future one or one canceled because of Jesus' healing ministry. Providing a guest with oil to anoint his head could be simple courtesy, but one could also anoint a king in this way (2 Kin. 9:6). NKJV, Cultural Backgrounds Study Bible, eBook: Bringing to Life the Ancient World of Scripture . Zondervan. Kindle Edition.

The woman took the most precious thing she had and poured it out on Jesus. Jewish women were very fond of perfume; and often they carried a little alabaster phial of it round their necks. Such perfume was very valuable. Both Mark and John make the disciples say that this perfume could have been sold for three hundred denarii (Mk 14:5; Jn 12:5); which means that this phial of perfume represented very nearly a whole year's wages for a working man. Or we may think of it this way. When Jesus and his disciples were discussing how the multitude were to be fed, Philip's answer was that two hundred denarii would scarcely be enough to feed them. This phial of perfume, therefore, cost as much as it would take to feed a crowd of five thousand people. William Barclay, Daily Study Bible

It was not uncommon for guests at a banquet to be anointed, but the use of such an expensive oil was an act of extravagant devotion. It may well be that she did it to express her belief that Jesus was the Messiah. France, R. T. (1985). Matthew: an introduction and commentary (Vol. 1, p. 366). Downers Grove, IL: InterVarsity Press.

The true meaning of what happened here will never be grasped until it is realized that when Mary was pouring out her perfume, she was also pouring out her heart, filled with genuine religious love, gratitude, and devotion. The vessel in which the perfume was stored generally had a rather long and narrow neck. This bottle could have been opened or even broken at the top in such a manner that the perfume would have trickled out. But that would not have satisfied Mary. So she broke it in such a manner that the ointment came gushing out over Jesus. Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Gospel According to Matthew (Vol. 9, p. 899). Grand Rapids: Baker Book House.

Though the fact that Jesus would be handed over to be crucified “after two days” was news for The Twelve, it cannot be said that among Christ’s true followers there was no one who had a presentiment of his impending death. See 26:12. Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Gospel According to Matthew (Vol. 9, p. 898). Grand Rapids: Baker Book House.

Matthew Henry: Christ interpreted it so; and he is always willing to make the best, to make the most of his people's well-meant words and actions. This was as it were the embalming of his body; because the doing of that after his death would be prevented by his resurrection, it was therefore done before; for it was fit that it should be done some time, to show that he was still the Messiah, even when he seemed to be triumphed over by death. The disciples thought the ointment wasted, which was poured upon his head. “But,” saith he, “If so much ointment were poured upon a dead body, according to the custom of your country, you would not grudge it, or think it waste. Now this is, in effect, so; the body she anoints is as good as dead, and her kindness is very seasonable for that purpose; therefore rather than call it waste, put it upon that score.”

1. What does this action say about Mary’s faith?

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The Reaction In Matthew the protest against the woman’s act comes from the disciples. They are not ideal figures. They represent Christians as they actually are—people who have small faith (8:26; 16:8), are ambitious (18:1), have an aversion to suffering (16:22–23), doubt (28:17), and—by no means for the first time—are defensive toward a woman (cf. 15:23). This is true especially since in the passion narratives the disciples cut a particularly bad figure. They abandon Jesus, and Peter’s denial is the last one hears of them until Easter morning.

Of course, Matthew does not want to devalue care for the poor. Such a thought is out of the question for people who have read 19:21 (cf. 6:19–24). In this passage and in the entire passion narrative, however, he indicates that following Jesus is not merely a particular ethical praxis; it is primarily faithfulness toward the person of Jesus. Luz, U. (2005). Matthew 21–28: a commentary. (H. Koester, Ed.) (p. 337). Minneapolis, MN: Augsburg.

Judas’s indignation over Mary’s act of worship would not have been based on concern for the poor, but on greed. Because Judas was the treasurer of Jesus’ ministry and had embezzled funds (John 12:6), he no doubt wanted the perfume sold so that the proceeds could be put into his care. It would have brought a nice sum.

Passover was the time of special giving to the poor (see :27–29), and the sale of this ointment would certainly have provided a generous amount to give. The disciples felt moral outrage at the loss of resources for the poor. But Jesus wanted them to understand that even concern for the poor must never be elevated over devotion to him. Jesus also knew what was in Judas’s heart. Judas wasn’t interested in helping the poor; he was interested in getting his hands on the money (John 12:6). Barton, B. B. (1996). Matthew (p. 505). Wheaton, IL: Tyndale House Publishers.

8–9. The objection is not voiced, as in Mark, by ‘some’; still less, as in John, only by Judas; but by the disciples. Perhaps by recording this Matthew wishes to warn his readers that it is possible for sincere Christians to adopt such an unbalanced sense of values that they regard as waste what is in fact a ‘beautiful’ act of devotion to Christ. Their concern for the poor is admirable, but it is a question of priorities. France, R. T. (1985). Matthew: an introduction and commentary (Vol. 1, pp. 366–367). Downers Grove, IL: InterVarsity Press.

There are a couple of thoughts here for our minds and a couple for our hearts. The rather self- conscious contrast between giving money to the poor and spending it in love for Jesus may owe something to the situation in which Matthew found himself. All around him were Jews, one of whose highest virtues was almsgiving to the poor. He and his fellows had no quarrel with that: but it was not so important as the sacrificial offering of loving and adoring worship to Jesus, who had gone to the cross for his followers. And it is interesting, too, to see how firmly the missionary vocabulary of the early Christians, preached, gospel, throughout the world (13), is rooted in the very words of Jesus. Green, M. (2001). The message of Matthew: the kingdom of heaven (p. 269). Leicester, England; Downers Grove, IL: InterVarsity Press.

Ancient historians sometimes taught lessons by contrasting the behavior of different individuals. Here the woman (v. 7), disciples (v. 8), and Judas (v. 15) offer contrasting views of what Jesus is worth. NKJV, Cultural Backgrounds Study Bible, eBook: Bringing to Life the Ancient World of Scripture . Zondervan. Kindle Edition.

1. Why do believers in Christ still act in such disappointing ways?

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2. Do you think Christians are justified in spending so much money on promoting Christ (the ministry of Word and Sacrament)? What should we say to those who say that money would be better spent on programs for the poor?

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The Response

Jesus reprimanded the disciples for their lack of insight. Their words criticized Mary’s actions, but Jesus’ words comforted her. The expensive perfume poured on Jesus had been a good service to him—a beautiful, acceptable, appealing act of love and sacrifice—and Jesus declared it to be so. This was a unique act for a specific occasion—an anointing that anticipated Jesus’ burial and publicly declared faith in him as Messiah. Barton, B. B. (1996). Matthew (p. 506). Wheaton, IL: Tyndale House Publishers.

The woman’s prodigal outpouring confesses her perception of the singular and surpassing worth of this Jesus who has just now announced his impending passion.

That woman sees what the disciples fail to see. They want a Jesus who is rich and powerful Lord, one who from time to time reaches into his purse and dispenses gifts upon the poor. However, far from distancing himself from the world’s weak and vulnerable, Jesus here and everywhere absolutely identifies with them. He declares that the disciples will in the future have ample opportunity to demonstrate whether they really understand Jesus and his program. As he says, You always have the poor with you.

Mary’s unselfish act would be remembered forever. This has come true because we read about it today. While the disciples misunderstood Jesus’ mission and constantly argued about places in the kingdom and while the religious leaders stubbornly refused to believe in Jesus and plotted his death, this one quiet woman so loved Jesus and was so devoted to him that she considered no sacrifice too great for her beloved Master. She is an example to us all of unselfish devotion to our Savior. Barton, B. B. (1996). Matthew (p. 507). Wheaton, IL: Tyndale House Publishers.

Matthew Henry: This shall be told for a memorial. This act of faith and love was so remarkable, that the preachers of Christ crucified, and the inspired writers of the history of his passion, could not choose but take notice of this passage, proclaim the notice of it, and perpetuate the memorial of it. And being once enrolled in these records, it was graven as with an iron pen and lead in the rock for ever, and could not possibly be forgotten. None of all the trumpets of fame sound so loud and so long as the everlasting gospel. Note, (1.) The story of the death of Christ, though a tragical one, is gospel, glad-tidings, because he died for us. (2.) The gospel was to be preached in the whole world; not in only, but in every nation, to every creature. Let the disciples take notice of this, for their encouragement, that their sound should go to the ends of the earth. (3.) Though the honour of Christ is principally designed in the gospel, yet the honour of his saints and servants is not altogether overlooked. The memorial of this woman was to be preserved, not by dedicating a church to her, or keeping an annual feast in honour of her, or preserving a piece of her broken box for a sacred relic; but by mentioning her faith and piety in the preaching of the gospel, for example to others, Heb 6:12. Hereby honour redounds to Christ himself, who in this world, as well as in that to come, will be glorified in his saints, and admired in all them that believe.

1. Jesus often reprimanded his disciples for their lack of faith and therefore lack of insight. How are we responsible for the quality of our faith? What can we do to increase our faith?

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2. As Protestants we don’t have specially designated saints. What value might there be in remembering the faith and example of other believers? Are there people who are especially good examples, especially godly believers?

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