anointed jesus with oil

Matthew 26:6-13 New International Version

Jesus anointed at bethany ( a ) ( b ).

6  While Jesus was in Bethany ( C ) in the home of Simon the Leper, 7  a woman came to him with an alabaster jar of very expensive perfume, which she poured on his head as he was reclining at the table.

8  When the disciples saw this, they were indignant. “Why this waste?” they asked. 9  “This perfume could have been sold at a high price and the money given to the poor.”

10  Aware of this, Jesus said to them, “Why are you bothering this woman? She has done a beautiful thing to me. 11  The poor you will always have with you, [ a ] ( D ) but you will not always have me. 12  When she poured this perfume on my body, she did it to prepare me for burial. ( E ) 13  Truly I tell you, wherever this gospel is preached throughout the world, what she has done will also be told, in memory of her.”

• Matthew 26:11 See Deut. 15:11.

Cross references

• Matthew 26:6 : 26:6-13pp — Mk 14:3-9
• Matthew 26:6 : 26:6-13Ref — Lk 7:37, 38; Jn 12:1-8
• Matthew 26:6 : S Mt 21:17
• Matthew 26:11 : Dt 15:11
• Matthew 26:12 : Jn 19:40

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Matthew 26:6–13; Mark 14:3–9; Luke 7:36–50; John 12:1–8

Jesus Anointed at Bethany

6  v Now when Jesus was at w Bethany in the house of Simon the leper , 1 7  a woman came up to him with an alabaster flask of very expensive ointment , and she poured it on his head as he reclined at table . 8  And when the disciples saw it , they were indignant , saying , “ Why this waste ? 9  For this could have been sold for a large sum and x given to the poor . ” 10  But y Jesus , aware of this , said to them , “ Why do you trouble the woman ? For she has done a beautiful thing to me . 11  For z you always have the poor with you , but a you will not always have me . 12  In pouring this ointment on my body , she has done it b to prepare me for burial . 13  Truly , I say to you , wherever c this gospel is proclaimed in the whole world , what she has done will also be told d in memory of her . ”

3  b And while he was at c Bethany in the house of Simon the leper , 1 as he was reclining at table , a woman came with an alabaster flask of ointment of pure nard , very costly , and she broke the flask and poured it over his head . 4  There were some who said to themselves indignantly , “ Why was the ointment wasted like that ? 5  For this ointment could have been sold for more than three hundred denarii 2 and d given to the poor . ” And they e scolded her . 6  But Jesus said , “ Leave her alone . Why do you trouble her ? She has done a beautiful thing to me . 7  For f you always have the poor with you , and whenever g you want , you can do good for them . But h you will not always have me . 8  i She has done what she could ; she has anointed my body beforehand j for burial . 9  And truly , I say to you , wherever k the gospel is proclaimed in the whole world , what she has done will be told l in memory of her . ”

A Sinful Woman Forgiven

36  u One of the Pharisees asked him to eat with him , and he went into the Pharisee’s house and reclined at table . 37  v And behold , a woman of the city , who was a sinner , when she learned that he was reclining at table in the Pharisee’s house , brought an alabaster flask of ointment , 38  and standing behind him at his feet , weeping , she began to wet his feet with her tears and w wiped them with the hair of her head and kissed his feet and anointed them with the ointment . 39  Now when the Pharisee who had invited him saw this , he said to himself , “ If x this man were y a prophet , he z would have known who and what sort of woman this is who is touching him , for she is a sinner . ” 40  And Jesus answering said to him , “ Simon , I have something to say to you . ” And he answered , “ Say it , Teacher . ”

41  “ A certain moneylender had two debtors . One owed five hundred a denarii , and the other fifty . 42  b When they could not pay , he c cancelled the debt of both . Now which of them will love him more ? ” 43  Simon answered , “ The one , I suppose , for whom he cancelled the larger debt . ” And he said to him , “ You have judged rightly . ” 44  Then turning toward the woman he said to Simon , “ Do you see this woman ? I entered your house ; d you gave me no water for my feet , but e she has wet my feet with her tears and wiped them with her hair . 45  f You gave me no kiss , but from the time I came in she has not ceased to g kiss my feet . 46  h You did not anoint my head with oil , but she has anointed my feet with ointment . 47  Therefore I tell you , her sins , i which are many , are forgiven — for she loved much . But he who is forgiven little , loves little . ” 48  And he said to her , j “ Your sins are forgiven . ” 49  Then those who were at table with him began to say among 1 themselves , k “ Who is this , who even forgives sins ? ” 50  And he said to the woman , l “ Your faith has saved you ; m go in peace . ”

Mary Anoints Jesus at Bethany

1  Six days before i the Passover , j Jesus therefore came to Bethany , k where Lazarus was , whom Jesus had raised from the dead . 2  So they gave a dinner for him there . l Martha served , and Lazarus was one of those reclining with him at table . 3  m Mary therefore took a pound 1 of expensive ointment made from pure nard , and anointed the feet of Jesus and wiped his feet with her hair . The house was filled with the fragrance of the perfume . 4  But Judas Iscariot , one of his disciples ( he who was about to betray him ) , said , 5  “ Why was this ointment not sold for three hundred denarii 2 and n given to the poor ? ” 6  He said this , not because he cared about the poor , but because he was a thief , and n having charge of the moneybag he used to help himself to what was put into it . 7  Jesus said , “ Leave her alone , so that she may keep it 3 for the day of my burial . 8  For the poor you always have with you , but you do not always have me . ”

Leviticus 19:27

Jesus Anointed at Bethany (Mark 14:3-9)

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3 And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head. 4 And there were some that had indignation within themselves, and said, Why was this waste of the ointment made? 5 For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her. 6 And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me. 7 For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always. 8 She hath done what she could: she is come aforehand to anoint my body to the burying. 9 Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her.

​Jesus, the Anointed One​

Jesus being anointed with oil by an unnamed woman is one of the more interesting passages during Mark’s passion narrative. Why does she choose to do it? What do Jesus’ comments say about his ultimate feelings about the poor and destitute?

The identity of this woman is unknown, but other gospels say she is Mary, sister of Simon (which would make sense, if they were in his house). Where did she get a box of precious oil and what was originally planned with it? The anointing of Jesus is performed in accordance with the traditional anointing of kings — appropriate if one believes that Jesus was the king of the Jews. Jesus entered Jerusalem in royal fashion and would be mocked as king later before his crucifixion .

An alternative interpretation is offered by Jesus himself at the end of the passage, though, when he observes that she is anointing his body before “the burying.” This would have been read as a foreshadowing of Jesus’ execution, at least by Mark’s audience.

Scholars think that the value of this oil, 300 denarii, would have been around that made by a well-paid laborer over the course of an entire year. At first, it seems that Jesus’ followers (were they just the apostles there, or were there others?) had learned his lessons about the poor very well: they complain that the oil had been wasted when it could have been sold and the proceeds used to help the destitute, such as the widow from the end of chapter 12 who appeared to donate the last of her own funds to the Temple.

What these people don’t realize is that it isn’t about the poor, it’s all about Jesus: he’s the center of attention, the star of the show, and the whole point of their being there. If it’s all about Jesus, then an otherwise frivolous expenditure is not out of line. The attitude displayed to the poor, however, is utterly appalling — and has been used by various Christian leaders to justify their own appalling behavior.

Granted, it is likely impossible to completely eliminate the poor in society, but what sort of reason is that for treating them in such an instrumental manner? Granted, Jesus may only expect to be around for a short period of time, but what reason is that to refuse to aid destitute people whose lives are miserable through no fault of their own?

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Living in The Story

Pondering Connections within God's Story and the Biblical Story and Our Various Human Stories

The Women Who Anointed Jesus

I title this “the women” (plural) because of the four ways the four gospels tell the story of Jesus’ anointing. Let’s look at all four stories.

The gospel of John

In this week’s readings, Living in The Story focuses on John’s way of telling the story in chapter 12 :

• The woman is Mary of Bethany, the sister of Martha and Lazarus
• The anointing oil is pure nard, “a costly perfume”
• Mary anointed Jesus’ feet and wiped them with her hair, a provocatively intimate act
• The anointing triggered Judas and propelled the narrative towards his act of betrayal
• In John’s narrative, the story is placed just after John relates the death of Lazarus in chapter 11 . He includes Jesus’ encounter with this same Mary and the strong confession of resurrection faith by her sister Martha.
• The story is set just before Jesus’ passion and so John’s Jesus says explicitly that the anointing has to do with “the day of his burial.”
• The story continues with this odd bit of information:

…the chief priests planned to put Lazarus to death as well, since it was on account of him that many of the Jews were deserting and were believing in Jesus.

The gospel of Luke

Luke also tells us a story about Mary and Martha but it is not an anointing story. Recall in Luke 10:38-42 , Luke’s Jesus gently chided Martha for her “worries and distractions” while the master affirmed Mary “sitting at his feet and listening” and reassured them that such a choice “will not be taken away from her.”

But when Luke tells the story of Jesus’ anointing, he makes no connection to Mary of Bethany. Instead this woman is a sinner who enters the home of Simon the Pharisee.

• The setting is not specified but the story does not seem to happen in Bethany.
• The unnamed woman brought an alabaster jar of ointment
• The ointment was mixed with the anointing of her own tears.
• She too dried his feet with her hair but she also kissed the feet of Jesus; even more intimate that John’s story
• Simon’s thoughts are revealed to us by Luke: “if this man were a prophet, he would know what kind of woman this is – a sinner.”
• The incident triggers a parable about a creditor who forgives his debtors. “So who would love more? The one forgiven a large debt or the one forgiven a small debt?”
• As parables always do, the answer creates more questions: is it the grieving woman or the judgmental man in this story who has the “greater debt”?
• Luke ends the story with Jesus’ words of forgiveness and blessing to the woman: “Your sins are forgiven. Your faith has saved you; go in peace.”
• Unlike the other three gospels, Luke places the story early in the ministry of Jesus. He then follows it with a description of other women disciples who accompanied Jesus and provided for him as he traveled and taught.

The gospel of Mark

In Mark’s story , an unnamed woman came to the house of Simon to anoint Jesus’ feet but here, Simon is “the leper.”

• The story is set in Bethany, near the end of Jesus’ ministry
• The woman brought “an alabaster jar of very costly ointment of nard”
• In Mark’s story, the woman anoints Jesus’ head
• Mark does not brand her as “a sinner.”
• Mark does not name Judas as the indignant one but rather “some who were there” were the ones complaining about the action’s wastefulness
• Jesus explicitly connects her anointing to his own burial
• And then these famous words of grace by Jesus:

Truly I tell you, wherever the good news is proclaimed in the whole world, what she has done will be told in remembrance of her.

The gospel of Matthew

Matthew’s version follows Mark quite carefully: a woman from Bethany comes to the house of Simon the leper.

• She “came to him with an alabaster jar of very costly ointment”
• She anointed Jesus’ head.
• The ones who decried “the waste” were Jesus’ own disciples.
• Jesus scolded the naysayers: “Why do you trouble the woman? She has performed a good service for me.”
• Jesus made the connection between this anointing and his own burial.
• Matthew’s Jesus repeated the blessing: “wherever the good news is proclaimed in the whole world, what she has done will be told in remembrance of her.”
• Matthew (following Mark) immediately segued into the story of Judas’ intent to betray Jesus.

Our Living in The Story effort often reveals these kinds of differences as we read through the Bible.

Different versions of the same story are not to be taken as contradictions.

Nor are they examples of different geographical viewpoints. (The famous four people standing on four corners describing the same accident. Or the popular blind men describing the elephant from their different places: truck, tail, legs, etc).

The four gospels reveal theological differences and varied understandings offered by thoughtful serious students of Scripture pondering the eternal mystery of the Christ event.

(These theological perspectives are similar to the experience of Church in our own day. Consider the range of theologies and Christologies among Roman Catholics and Eastern Orthodox; Southern Baptists and American Baptists; United Methodists and Pentecostals. The range is wide and perfectly understandable.)

One More Thing

I sometimes hear some Christians argue that our society is justified in its acceptance of poverty and homelessness by quoting Jesus’ words in this little story:

You always have the poor with you … John 12:8 (also Mark 14:7 and Matthew 26:11)

They take these words as sanctioning a status quo of poverty.

They argue that poverty is inevitable, part of the natural order, an unsolvable reality.

Some even claim that Jesus’ words prove that poverty is God’s will.

It’s a bizarre perspective.

Part of this understanding comes from a long tradition that has roots in a perverse prosperity gospel. As this reasoning goes: “God helps those who help themselves” and a person’s poverty only “proves” they are lazy with a lack of will power and character.

In American Christianity, the argument often is that charity is the responsibility of the Church and of individuals, not of government.

But this approach dismisses the societal structures and governmental policies that often create and perpetuate poverty. This approach focuses on individuality and downplays the power and responsibility of community.

The perspective of Scripture always assumes community; our modern way of reading it with a bias toward individualist rights and privileges has done deep damage to the authentic message of the Bible.

These women in our story are poor and yet their gift to Jesus is an opulent gesture.

Conventional wisdom labels it “wasteful,” foolish, senseless. But in God’s economy, abundant amazing grace is never wasteful.

• The women pour out their anointing with reckless abandon.
• They sanctify the moment with their lavish love.
• They honor Jesus with their bold extravagance.

It is the giving that creates the grace.

It is the giving to which we are called.

• We don’t control how the gift is received.
• We can’t know how the gift will be used.
• We mustn’t presume to judge worthiness.

We simply are called to give. To offer grace in abundance.

As God does.

God makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous. Matthew 5:45

And so our gifts given to God – and now given to others in Christ’s name – should reflect something of God’s own opulent, extravagant way of giving.

Truly I tell you, just as you did it to one of the least of these … you did it to me. Matthew 25:40

Living in The Story readings for Week 32

1 Kings 1-11

2 Chronicles 1-9

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Author: Charlotte Vaughan Coyle

Charlotte lives and blogs in Paris TX. She is ordained within the Christian Church (Disciples of Christ) and developed Living in The Story while doing doctoral work at Brite Divinity School in Ft. Worth. Charlotte also blogs about intersections of faith, politics, and culture at CharlotteVaughanCoyle.com. View all posts by Charlotte Vaughan Coyle

One thought on “The Women Who Anointed Jesus”

I firmly believe from scripture itself, that all four accounts are the same event. Judas was Simon’s the Pharisees son as we read in John’s, Matthew and Mark’s account of the anointing. God inspired John to include “Simon’s son” and made sure we knew it was Judas who was the main complainer in his narrative. Matthew and Mark were inspired to let us know that this took place in Simon’s (the Pharisee’s house) who was holding the supper where Martha served. In Luke we read (who doesn’t follow chronologically as we read of his account of Jesus wilderness temptation) that Simon the Pharisee was confronted by Jesus for his criticism of Mary (who anointed Jesus’ feet as we see in John and Luck’s account) and lack of hospitality. So, both Judas and his Father Simon were confronted in their own house. This of course outraged Judas (who was a thief) to go to the Pharisees to sell (betray) Jesus to them for money. The truths of God are woven through the fabric of scripture. You just need to study in order to put it all together. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. (2 Timothy 3:16-17 KJV)

God bless you Charlotte as you seek to do his will.

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Ministry Answers

Alabaster Box Scripture: What is the meaning and which Mary anointed Jesus with oil?

Scripture tells us that Mary anointed Jesus with holy oil in preparation for His burial. This alabaster jar scripture is a beautiful story of one woman’s devotion to Jesus before his death on the cross. But there are a lot of questions related to these Bible stories. This post will answer those Christian questions and share exactly what we do and don’t know about who anointed Jesus feet with oil perfume.

Artwork Credit: JESUS MAFA. Jesus speaks about forgiveness, from  Art in the Christian Tradition , a project of the Vanderbilt Divinity Library, Nashville, TN.  https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=48384  [retrieved March 28, 2022]. Original source: http://www.librairie-emmanuel.fr (contact page: https://www.librairie-emmanuel.fr/contact).

FAQ on the Anointing of Jesus

This episode in the Life and Ministry of Jesus Christ is well known, but leaves some questions for Christians.

There is some debate over who the woman was who anointed Jesus with oil, but most believe it was Mary of Bethany. She was a close friend of Jesus, and her brother Lazarus had recently been raised from the dead by Jesus. Some Bible scholars believe that she may have also been the woman who poured perfume on Jesus’s feet at the feast in Simon’s house. There are three women named Mary in the Bible. The woman who anointed Jesus with oil was most likely Mary of Bethany, the sister of Lazarus and Martha. John 12:3 says that “Mary took a pound of very expensive perfume made of pure nard, and she poured it on Jesus’ feet.” Nard was a very fragrant oil used for perfuming the body.

The alabaster jar poured onto Jesus was an act of worship and reverence. This woman had been deeply moved by Jesus’ words and deeds, and she wanted to express her love and gratitude for Him in the best way she knew how. This act of pouring out the perfume is also a symbol of giving your all to God. When we offer up everything we have to Him, it shows that we believe He is worthy of our total trust and devotion. In addition, it signifies our willingness to let go of our old lives in order to follow Him fully. May we all be so willing to give everything we have to our Lord! There are a few interpretations of this event. Some say that the alabaster jar symbolized the offering of expensive perfume, and that when it was poured over Jesus’ head, it showed how greatly she loved him. Others interpret it as a symbol of the Holy Spirit, who is often depicted in Scripture as being poured out like perfume. Still others say that it could represent both love and the Holy Spirit.

It is generally accepted that the woman who anointed Jesus in John’s Gospel was a different woman than the one who anointed Jesus in Luke. There are several reasons for this belief. First, there are differences between the accounts of each incident. Second, there is a difference in the detail provided about each woman. Third, the time frame between when each event is said to have occurred differs; the event in John’s Gospel is said to have happened much earlier than the event in Luke’s Gospel. Finally, there are geographical differences between where each event took place. Most biblical scholars believe that these discrepancies suggest that two different women were involved in these incidents–one woman who was known to John’s audience and another woman who was familiar to Luke’s readers. There is no way to know for sure which story is true. However, if they are two separate events, it’s possible that the woman in Luke was from Bethany, while the woman in John was from Galilee.

This is a wonderful Bible story to teach teenagers because it connects with their own passion and devotion to Jesus Christ. We recommend this free youth Bible lesson on Jesus being anointed by Mary .

An Alabaster jar is a style of vase that was popular in ancient Egypt. These jars were made out of a soft stone called alabaster, which was carved into beautiful shapes and then decorated with intricate patterns. The alabaster jar was one of the most popular containers for storing perfumes and oil in the ancient world, and they were often used as gifts or burial objects. Today, these jars are prized by collectors for their unique beauty and history.

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Alabaster Box Scriptures: Mark 14:1–9; Luke 7:36–50; John 12:1–8; Matthew 26:6-13

The Alabaster Box is a container mentioned in the New Testament that was used to hold perfume or ointment. It was typically made of alabaster, a type of soft stone that could be easily carved. The most famous instance of an Alabaster Box is the one used by Mary Magdalene to anoint Jesus’ feet shortly before his crucifixion.

While we don’t know exactly what the Alabaster Boxes mentioned in Scripture were used for, it’s clear that they were considered valuable. In the story of Judas betraying Jesus, for instance, Judas was outraged when he saw that Mary had used an expensive perfume to anoint Jesus instead of selling it and giving the money.

An alabaster box is a perfume container that was used in Bible times. The word “alabaster” comes from the Greek word for “aulos,” which means “flute.” This indicates that the flask was used to hold aromatic ointments and perfumes.

Mark 14:3–9 KJV Jesus Anointed at Bethany: Which Mary anointed Jesus at Bethany?

Mark 14:3-9 KJV  And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head.  (4)  And there were some that had indignation within themselves, and said, Why was this waste of the ointment made?  (5)  For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her.  (6)  And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me.  (7)  For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always.  (8)  She hath done what she could: she is come aforehand to anoint my body to the burying.  (9)  Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her.

Luke 7:36–50 A Sinful Woman Forgiven: Who was the woman with the alabaster box of ointment?

Luke 7:36-50 KJV  And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee’s house, and sat down to meat.  (37)  And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment,  (38)  And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.  (39)  Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner.  (40)  And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.  (41)  There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.  (42)  And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?  (43)  Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.  (44)  And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head.  (45)  Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.  (46)  My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.  (47)  Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.  (48)  And he said unto her, Thy sins are forgiven.  (49)  And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?  (50)  And he said to the woman, Thy faith hath saved thee; go in peace.

John 12:1–8 KJV Jesus Anointed by Mary at Bethany: Was this the same woman as in Luke’s account?

Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead.  (2)  There they made him a supper ; and Martha served: but Lazarus was one of them that sat at the table with him.  (3)  Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.  (4)  Then saith one of his disciples, Judas Iscariot, Simon’s son, which should betray him,  (5)  Why was not this ointment sold for three hundred pence, and given to the poor?  (6)  This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.  (7)  Then said Jesus, Let her alone: against the day of my burying hath she kept this.  (8)  For the poor always ye have with you; but me ye have not always.

Matthew 26:6-13 Jesus Anointed at Bethany: Which woman brought the alabaster box?

Matthew 26:6-13 KJV  Now when Jesus was in Bethany, in the house of Simon the leper,  (7)  There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat.  (8)  But when his disciples saw it, they had indignation, saying, To what purpose is this waste?  (9)  For this ointment might have been sold for much, and given to the poor.  (10)  When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me.  (11)  For ye have the poor always with you; but me ye have not always.  (12)  For in that she hath poured this ointment on my body, she did it for my burial.  (13)  Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.

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home › resources › Interesting Facts › Which Woman Anointed Our Lord Jesus Christ With Oil?

Interesting Holy Bible Facts

Which woman anointed our lord jesus christ with oil.

In the Holy Gospels, there are different accounts of women who anointed our Lord Jesus Christ with oil. The first one mentioned is in Luke 7:36-50. The second is mentioned in John 12:1-8. The third is mentioned in Mark 14:3-9 also recorded in Matthew 26:6-13.

+When we look closely into these three accounts , we find that they were actually three separate events that occurred on three separate days in three different places by three different women .

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Should We Anoint the Sick with Oil (James 5:14–15)?

More By Samuel Emadi

As a Reformed, low-church Protestant, I’m naturally suspicious of anything that smacks of religious ritualism. Prayer labyrinths? No, thank you; I’ll stick with corporate prayer in the church and the private prayer Jesus commends (Matt. 6:6). Candles and incense? Again, I’ll take plain preaching and congregational singing. So when asked whether we should anoint the sick with oil, I confess I reflexively resist the idea. For someone in my theological tribe, pouring oil on someone just feels . . . weird . But faithful theology isn’t an enterprise in following feelings or intuitions, it’s a matter of submitting to Scripture, wherever it leads.

In this case, Scripture directly addresses whether we should anoint the sick with oil.

Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the one who is sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. (James 5:14–15).

This passage is notoriously enigmatic, and I certainly don’t have the final word on it. But since it seems to answer the question proposed in the title of this article, it’s worth considering how this text should shape ministry to the sick in our congregations.

I have no intention of untying every exegetical knot (there are many!). Instead, I hope we can get a general idea of what James is commending by simply asking questions of the text and following the basic hermeneutical principle that we should always let clearer parts of Scripture guide and constrain our interpretations of more difficult passages like this one.

With that throat-clearing out of the way, let’s consider four questions that help us understand what James is commending.

1. Should we apply this passage to every sickness?

James isn’t suggesting you get on the phone with your elders and ask them to break out the oil every time your seasonal allergies act up or you get the sniffles. The fact that the sick person in this text has to “call for” the elders to visit him suggests that this person is significantly ill—unable to attend corporate gatherings or other functions where they might encounter the elders. Further, the description of healing in verse 15 also suggests the illness is severe.

2. Why should the sick call on their elders?

Pragmatically, calling your elders to pray for you in a time of sickness puts your needs not only before them but, likely, before the whole congregation. As the shepherds of your church, the elders are best suited to know how to care for you, how to express your needs to the church, and how to minister the hope of the gospel.

Faithful theology isn’t an enterprise in following feelings or intuitions, it’s a matter of submitting to Scripture, wherever it leads.

The end of verse 16 may provide another clue why the sick should call on their elders to pray for them. In that verse, James teaches that “the prayer of a righteous person has great power as it is working.” Given the qualifications for elders (1 Tim. 3:1–7) and their responsibility to model godliness for the congregation (1 Pet. 5:3), the elders in your church should be above reproach, and you should invite their intercession.

Notably, James indicates that the sick man initiates contact with the elders and asks for prayer and anointing. These are acts of faith and humility on his part, expressions of humble reliance on the God who holds the power of life and death in his hand.

3. What’s the deal with the oil?

James’s mention of oil is certainly one of the most enigmatic parts of the passage. Let’s rule out what anointing with oil doesn’t mean.

First, James isn’t teaching the Roman Catholic doctrine of extreme unction . He nowhere indicates that we should see anointing the sick with oil as a “sacrament.” Furthermore, the use of oil in this passage isn’t to prepare the sick for death but is appended to the prayers that look for healing and restoration.

Second, James isn’t suggesting that the oil bears any magical or supernatural quality. The healing results from the elders praying “in the name of the Lord.” The oil is secondary in this passage, adorning the central act of prayer—our humble expression of dependence on the Lord for all things, particularly our health.

The oil is secondary in this passage, adorning the central act of prayer.

Finally, the oil in this passage isn’t medicinal, as some commentators suggest. While an intriguing proposal, there is no evidence in this text that “oil” should be read as a stand in for medicine. In fact, in Mark 6:13, the only other time we find oil and healing connected in the New Testament, the oil is clearly not medicinal, since the healings described in that passage are supernatural.

So what’s the point of anointing with oil? Likely, anointing with oil simply symbolizes consecration to God, as it often does elsewhere in Scripture (cf. Num. 3:3; 1 Sam. 10:1; Ps. 89:20). Anointing with oil is a physical act expressing a spiritual truth: we belong to God and have committed ourselves wholly into his care. Prayer expresses this point with words; anointing with oil expresses that point in action.

4. Does this passage promise those anointed will be healed without exception as long as they have enough faith?

The beginning of verse 15 seems to suggest that “prayers of faith” inevitably result in physical healing. Certainly, such an interpretation doesn’t accord with reality. Godliness is no guarantee of physical health, nor can it perpetually deter death (Heb. 9:27). Furthermore, Paul himself, perhaps the most faith-filled Christian ever, had to leave Trophimus sick in Miletus (2 Tim. 4:20).

Anointing with oil is a physical act expressing a spiritual truth: we belong to God and have committed ourselves wholly into his care.

Rather, James is reminding us that prayer that pleases God springs from the living faith he described in chapter 2. On some occasions, God uses these faith-filled prayers as the means through which he heals the sick. Praying in faith isn’t a magic formula that twists God’s arm to do what we want. Rather, praying in faith both boldly asks God to heal a sick brother or sister and humbly trusts God’s perfect plan—a plan that culminates with Christ “saving” and “raising up” all of his people in the resurrection.

Humble Reliance on God’s Mercy

Should we anoint the sick with oil? It depends on the situation.

On the one hand, God doesn’t command Christians to seek out every sick brother or sister and anoint them. But if someone seriously ill desires healing, then yes—one way they can express their wholehearted reliance on and submission to God is by asking righteous men to intercede for them and symbolize their commitment to the Lord by being anointed with oil.

Is there enough evidence for us to believe the Gospels?

​Samuel Emadi (PhD, Southern Seminary) is senior pastor of Hunsinger Lane Baptist Church in Louisville, Kentucky; editor for 9Marks ; cohost of the podcast Bible Talk ; and author of What Should I Do Now That I’m a Christian? (Crossway, 2020), Who’s in Charge of the Church? (Crossway, 2022), and From Prisoner to Prince: The Joseph Story in Biblical Theology (IVP Academic, 2022).

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What is an Anointing? Meaning and Examples in the Bible

Anointing with oil is a common practice found in the Bible and modern Christianity. Discover how and why people are anointed as we look to the Biblical meaning and tradition.

Anointing Meaning

"Anointing" refers to the act of consecrating or dedicating someone or something by applying oil or another substance. This term carries both literal and figurative meanings. 

In a literal sense, anointing involves the ceremonial application of oil in religious services, such as the anointing of priests, kings, or prophets in the Bible. Figuratively, "anointing" extends to a spiritual context, representing the divine empowerment, consecration, and favor the Holy Spirit bestowed upon individuals for specific roles or tasks. To be anointed signifies a special set-apart status for fulfilling a particular purpose or calling.

The Hebrew term mashach meant “to anoint or smear with oil.” The oil used for religious anointing was carefully combined with fine spices according to a detailed procedure prescribed by the Lord ( Exodus 30:22 –32). Using this oil for any other purpose was a grave transgression , bearing the punishment of being “cut off” from the community ( Exodus 30:33 ).

The generic definition of anointing is “to smear or rub with oil, typically as part of a religious ceremony.” In Christian tradition, anointing is an important practice to heal the sick or designate a ceremonial meaning.

As defined in Smith’s Bible Dictionary :

Anointing: in the Holy Scripture, is either 1. Material, with oil, or 2. Spiritual, with the Holy Spirit.

Reasons for Anointing with Oil

1. Ordinary

Anointing the body or head with oil was a common practice with the Jews, as with other Oriental nations. ( Deuteronomy 28:40 ; Ruth 3:3 ; Micah 6:15 ) Anointing the head with oil or ointment seems also to have been a mark of respect sometimes paid by a host to his guests ( Luke 7:46 ) and Psalm 23 ).

2. Official

It was a rite of inauguration into each of the three typical offices of the Jewish commonwealth. a. Prophets were occasionally anointed to their office ( 1 Kings 19:16 ) and were called messiahs or anointed. ( 1 Chronicles 16:22 ; Psalms 105:15 ) b. Priests, at the first institution of the Levitical priesthood, were all anointed to their offices ( Exodus 40:15 ; Numbers 3:3 ), but afterward, anointing seems to have been specially reserved for the high priest ( Exodus 29:29 ; Leviticus 16:32 ), so that "the priest that is anointed," ( Leviticus 4:3 ) is generally thought to mean the high priest. c. Kings. Anointing was the principal and divinely appointed ceremony in the inauguration of the Jewish Kings ( 1 Samuel 9:16 ; 10:1 ; 1 Kings 1:34,39 ). The rite was sometimes performed more than once. David was thrice anointed. d. Inanimate objects were also anointed with oil in token of their being set apart for religious service. Thus Jacob anointed a pillar at Bethel ( Genesis 31:13 ; Exodus 30:26-28 ).

3. Ecclesiastical

Anointing with oil is prescribed by St. James to be used for the recovery of the sick ( James 5:14 ). Analogous to this is the anointing with oil practiced by the twelve ( Mark 6:13 ).

Spiritual Meaning for Anointing with Oil

1. In the Old Testament, a Deliverer is promised under the title of Messiah, or Anointed ( Psalms 2:2 ; Daniel 9:25,26 ), and the nature of his anointing is described to be spiritual, with the Holy Ghost ( Isaiah 61:1 ). See Luke 4:18 In the New Testament Jesus of Nazareth is shown to be the Messiah, or Christ or Anointed, of the Old Testament, ( John 1:41 ; Acts 9:22 ; 17:2,3 ; 18:4,28 ) and the historical fact of his being anointed with the Holy Ghost is asserted and recorded. ( John 1:32,33 ; Acts 4:27 ; 10:38 ). Christ was anointed as prophet, priest, and king.

2. Spiritual anointing with the Holy Spirit is also conferred upon Christians by God ( 2 Corinthians 1:21 ). "Anointing" expresses the sanctifying influences of the Holy Spirit upon Christians who are priests and kings unto God.

Biblical Uses of Anointing Oil

In the Bible, anointing with oil is served in religious ceremonies and used for grooming ( Ruth 3:3 ; Matthew 6:17 ), refreshment ( Luke 7:46 ), medicinal remedies ( Luke 10:34 ), and burial customs ( Mark 16:1 ).

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Traditional Daily Use

Anointing with oil was traditional among the Hebrews as welcoming someone to their home. It also was common for early Christians to anoint themselves to revive or energize their bodies.  A common use of anointing oils would be to honor someone as an act of hospitality.

Medicine and Invocation for Healing

Oil was used for the sick as well as applied to injuries. High-quality anointing oils, medicines, and fragrances created with pure ingredients had calming and therapeutic properties from the medicinal attributes of natural plant extracts. The traditional practice would be to anoint those sick and pray an anointing appeal for healing.

The anointing of the sick is most commonly associated with the Roman Catholic Church. The Anointing of the Sick is a biblically-based ceremony performed in certain Christian denominations for the benefit of a person who is ill, frail from age, or about to have major surgery. The ceremony petitions God for the person’s spiritual and physical healing through the Holy Spirit and is meant to unite the person with the suffering of Christ. Read more about this specific type of use of anointing oil in our article: What is Anointing of the Sick and is it Biblical?  

Protection in Spiritual Warfare

The phrase "anoint the shield" ( Isaiah 21:5 ) indicates the practice of rubbing oil on the leather of a soldier’s shield so it would be agile and prepared for war. The common practice would be for preparing or engaging in a spiritual battle.

Bible Examples of Anointing

In the Bible, anointing is often associated with consecration, dedication, and empowerment for a specific purpose. Here are some notable examples of anointing in the Bible:

Anointing of Aaron and his sons:  In Exodus 29:7 and Leviticus 8:12 , God instructs Moses to anoint Aaron, the high priest, and his sons with oil to consecrate them for their priestly duties.

Anointing of Kings:  Samuel anointed Saul as the first king of Israel in 1 Samuel 10:1 . In 1 Samuel 16:13 , Samuel anointed David as the future king while he was still a shepherd.

Anointing of Jesus:  Jesus, the Messiah, is referred to as the "Anointed One." The term "Christ" is derived from the Greek word for "anointed." In Luke 4:18-19 , Jesus quotes Isaiah 61 , proclaiming that the Spirit of the Lord is upon Him because He has been anointed to preach good news.

Anointing for Healing:  In James 5:14-15 , believers are encouraged to anoint the sick with oil and pray for their healing, illustrating the spiritual power of anointing in physical restoration.

Anointing for Empowerment:  In Acts 10:38 , it is mentioned how God anointed Jesus with the Holy Spirit and power, empowering Him to do good and heal all whom the devil oppressed.

Anointing for the Holy Spirit:  Believers in the early Christian community were anointed with oil as a symbolic act when they received the Holy Spirit. This is referenced in 2 Corinthians 1:21-22 and 1 John 2:20 , 27.

Anointing for Service:  In Psalm 23:5 , the psalmist speaks of being anointed with oil as a symbol of God's blessings and provision.

These examples highlight the diverse ways in which anointing is used in the Bible, symbolizing consecration, authority, empowerment, and God's favor in various contexts.

Photo Credit: Getty Images/dulezidar

This article is part of our Christian Terms catalog, exploring words and phrases of Christian theology and history. Here are some of our most popular articles covering Christian terms to help your journey of knowledge and faith:

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The Easter story can't be told without women

Be honest: You would have run, too.

You might have even trimmed your beard and your sidecurls and tried to disguise your Galilean accent, knowing full well what the Romans did to Jews they deemed as troublemakers.

No matter how much the disciples might have loved Jesus, not one of them was willing to be chained up, beaten up and impaled upon a cross.

The story of Easter marks one of those rare instances in which it actually paid to be a woman.

In the first century, women were all but invisible. But when the disciples ran, it was the women who stayed while Jesus was assaulted, flayed and crowned with thorns.

They stayed close as he was dragged along the Via Dolorosa, and stood at the foot of his cross as he suffocated and bled to death. Only one disciple, John, was present; perhaps too young to be viewed as a threat.

Though Scriptures have been and still are twisted to subjugate women, the presence of women at Jesus' death perfectly fit with the narrative of his life.

A woman, after all, was the means by which he chose to enter the world. During his ministry, he conversed with women as equals. The disciples frequently were aghast at his theological discussions with women, from a desperate Samaritan mother to a social outcast he met at a well.

The latter exhorted her neighbors to "Come see a man who told me everything I've ever done," and in doing so, became the world's first evangelist.

He counted women among his friends and exposed the hypocrisy of a braying mob who demanded that a woman caught in adultery be stoned to death as dictated by the law. But the thing which sent the establishment into apoplexy was the shocking spectacle of a strange woman who kissed his feet while washing them with her tears, then drying them with her hair, then anointing his head with perfumed oil.

It was disqualifying proof that he wasn't the one they'd been waiting for. They rehashed the rumors about his mother and his birth; how he once let a menstruating woman touch him on the street as she availed herself of his supposed healing powers.

His encounters with women convinced them he couldn't possibly be the one foretold by the prophets.

For centuries, his own church refused to acknowledge the role of Mary of Magdalene as a disciple, casting her instead as a prostitute — a curious choice for the first person to see him risen from the dead.

But even St. Paul, who wrote that "women should keep silent in church," also wrote "there is is no male and female, for you are all one in Christ Jesus," and listed Priscilla, Eunice, Lois, Phoebe, Junio and Dorcas among his strongest allies in the hard and dangerous work of sharing the Gospel.

From Thecla to St. Joan of Arc to Pauli Murray, women have heeded Christ's call, so why wouldn't they hold equal value in his kingdom?

The disciples did reemerge. They not only came out of hiding, they turned the world upside-down. With the exception of John, all of them were said to have died martyrs' deaths, which tells us that between abandoning Jesus and the Day of Pentecost ... something happened.

What happened was Easter.

Charita M. Goshay is a Canton Repository staff writer and member of the editorial board. Reach her at 330-580-8313 or [email protected]. On Twitter: @cgoshayREP

📖 10 Bible Verses: Daily Scripture Inspiration

Alabaster Box Scripture: What is the meaning and which Mary anointed Jesus with oil?

Scripture tells us that Mary anointed Jesus with holy oil in preparation for His burial. This alabaster jar scripture is a beautiful story of one woman’s devotion to Jesus before his death on the cross. But there are a lot of questions related to these Bible stories. This post will answer those Christian questions and share exactly what we do and don’t know about who anointed Jesus feet with oil perfume.

Artwork Credit: JESUS MAFA. Jesus speaks about forgiveness, from  Art in the Christian Tradition , a project of the Vanderbilt Divinity Library, Nashville, TN.  https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=48384  [retrieved March 28, 2022]. Original source: http://www.librairie-emmanuel.fr (contact page: https://www.librairie-emmanuel.fr/contact).

FAQ on the Anointing of Jesus

This episode in the Life and Ministry of Jesus Christ is well known, but leaves some questions for Christians.

There is some debate over who the woman was who anointed Jesus with oil, but most believe it was Mary of Bethany. She was a close friend of Jesus, and her brother Lazarus had recently been raised from the dead by Jesus. Some Bible scholars believe that she may have also been the woman who poured perfume on Jesus’s feet at the feast in Simon’s house. There are three women named Mary in the Bible. The woman who anointed Jesus with oil was most likely Mary of Bethany, the sister of Lazarus and Martha. John 12:3 says that “Mary took a pound of very expensive perfume made of pure nard, and she poured it on Jesus’ feet.” Nard was a very fragrant oil used for perfuming the body.

The alabaster jar poured onto Jesus was an act of worship and reverence. This woman had been deeply moved by Jesus’ words and deeds, and she wanted to express her love and gratitude for Him in the best way she knew how. This act of pouring out the perfume is also a symbol of giving your all to God. When we offer up everything we have to Him, it shows that we believe He is worthy of our total trust and devotion. In addition, it signifies our willingness to let go of our old lives in order to follow Him fully. May we all be so willing to give everything we have to our Lord! There are a few interpretations of this event. Some say that the alabaster jar symbolized the offering of expensive perfume, and that when it was poured over Jesus’ head, it showed how greatly she loved him. Others interpret it as a symbol of the Holy Spirit, who is often depicted in Scripture as being poured out like perfume. Still others say that it could represent both love and the Holy Spirit.

It is generally accepted that the woman who anointed Jesus in John’s Gospel was a different woman than the one who anointed Jesus in Luke. There are several reasons for this belief. First, there are differences between the accounts of each incident. Second, there is a difference in the detail provided about each woman. Third, the time frame between when each event is said to have occurred differs; the event in John’s Gospel is said to have happened much earlier than the event in Luke’s Gospel. Finally, there are geographical differences between where each event took place. Most biblical scholars believe that these discrepancies suggest that two different women were involved in these incidents–one woman who was known to John’s audience and another woman who was familiar to Luke’s readers. There is no way to know for sure which story is true. However, if they are two separate events, it’s possible that the woman in Luke was from Bethany, while the woman in John was from Galilee.

This is a wonderful Bible story to teach teenagers because it connects with their own passion and devotion to Jesus Christ. We recommend this free youth Bible lesson on Jesus being anointed by Mary .

An Alabaster jar is a style of vase that was popular in ancient Egypt. These jars were made out of a soft stone called alabaster, which was carved into beautiful shapes and then decorated with intricate patterns. The alabaster jar was one of the most popular containers for storing perfumes and oil in the ancient world, and they were often used as gifts or burial objects. Today, these jars are prized by collectors for their unique beauty and history.

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Alabaster Box Scriptures: Mark 14:1–9; Luke 7:36–50; John 12:1–8; Matthew 26:6-13

The Alabaster Box is a container mentioned in the New Testament that was used to hold perfume or ointment. It was typically made of alabaster, a type of soft stone that could be easily carved. The most famous instance of an Alabaster Box is the one used by Mary Magdalene to anoint Jesus’ feet shortly before his crucifixion.

While we don’t know exactly what the Alabaster Boxes mentioned in Scripture were used for, it’s clear that they were considered valuable. In the story of Judas betraying Jesus, for instance, Judas was outraged when he saw that Mary had used an expensive perfume to anoint Jesus instead of selling it and giving the money .

An alabaster box is a perfume container that was used in Bible times. The word “alabaster” comes from the Greek word for “aulos,” which means “flute.” This indicates that the flask was used to hold aromatic ointments and perfumes.

Mark 14:3–9 KJV Jesus Anointed at Bethany: Which Mary anointed Jesus at Bethany?

Mark 14:3-9 KJV  And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head.  (4)  And there were some that had indignation within themselves, and said, Why was this waste of the ointment made?  (5)  For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her.  (6)  And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me.  (7)  For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always.  (8)  She hath done what she could: she is come aforehand to anoint my body to the burying.  (9)  Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her.

Luke 7:36–50 A Sinful Woman Forgiven: Who was the woman with the alabaster box of ointment?

Luke 7:36-50 KJV  And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee’s house, and sat down to meat.  (37)  And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment,  (38)  And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.  (39)  Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner.  (40)  And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.  (41)  There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.  (42)  And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?  (43)  Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.  (44)  And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head.  (45)  Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.  (46)  My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.  (47)  Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.  (48)  And he said unto her, Thy sins are forgiven.  (49)  And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?  (50)  And he said to the woman, Thy faith hath saved thee; go in peace.

John 12:1–8 KJV Jesus Anointed by Mary at Bethany: Was this the same woman as in Luke’s account?

Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead.  (2)  There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him.  (3)  Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.  (4)  Then saith one of his disciples, Judas Iscariot, Simon’s son, which should betray him,  (5)  Why was not this ointment sold for three hundred pence, and given to the poor?  (6)  This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.  (7)  Then said Jesus, Let her alone: against the day of my burying hath she kept this.  (8)  For the poor always ye have with you; but me ye have not always.

Matthew 26:6-13 Jesus Anointed at Bethany: Which woman brought the alabaster box?

Matthew 26:6-13 KJV  Now when Jesus was in Bethany, in the house of Simon the leper,  (7)  There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat.  (8)  But when his disciples saw it, they had indignation, saying, To what purpose is this waste?  (9)  For this ointment might have been sold for much, and given to the poor.  (10)  When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me.  (11)  For ye have the poor always with you; but me ye have not always.  (12)  For in that she hath poured this ointment on my body, she did it for my burial.  (13)  Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.

More Scripture Quotes:

Let 'tears of repentance' flow, pope tells priests at chrism Mass

Celebrating Mass with the priests of his Diocese of Rome, but also clergy from around the world, Pope Francis thanked them for their service and sacrifices, prayed that God would bless them and encouraged them to cultivate a spirit of repentance and to treat others with mercy.

Pope Francis makes the sign of the cross as he begins the celebration of the chrism Mass in St. Peter's Basilica at the Vatican March 28, 2024. (CNS photo/Lola Gomez)

VATICAN CITY (CNS) -- Just before some 1,500 priests, bishops and cardinals renewed their priestly promises, Pope Francis asked them to embrace "compunction," which he said was "an aspect of the spiritual life that has been somewhat neglected yet remains essential."

Looking at its etymology, he said that "compunction is 'a piercing of the heart' that is painful and evokes tears of repentance," but it also is the only path to spiritual growth and to a merciful ministry to others.

"Thank you, dear priests, for your open and docile hearts. Thank you for all your hard work and your tears. Thank you, because you bring the miracle of God's mercy to our brothers and sisters in today's world," he said. "May the Lord console you, strengthen you and reward you."

Pope Francis preached for more than 20 minutes without apparent difficulty. While he presided over the chrism Mass, which is named after the olive oil mixed with balsam that is blessed during the liturgy, the principal concelebrant at the altar was Cardinal Angelo De Donatis, the pope's vicar for Rome.

The Holy Week Mass was the first major liturgical celebration in the basilica since the towering baldachin over the main altar was wrapped in scaffolding for a 10-month restoration project funded by the Knights of Columbus.

Some 40 cardinals, 40 bishops and 1,500 priests concelebrated the liturgy.

Twelve deacons then wheeled large silver urns of oil down the center aisle of St. Peter's Basilica for the pope's blessing. The blessed oils will be distributed to Rome parishes and used for the sacraments of baptism, confirmation, ordination and the anointing of the sick in the coming year.

In his homily, Pope Francis said that compunction is "not a sense of guilt that makes us discouraged or obsessed with our unworthiness, but a beneficial 'piercing' that purifies and heals the heart" and often leads to the gift of tears, which are "the holiest waters after those of baptism."

Christians who feel compunction, he said, "increasingly feel themselves brothers and sisters to all the sinners of the world, setting aside airs of superiority and harsh judgments" and are "filled with a burning desire to show love and make reparation."

"Dear brother priests, from us, his shepherds, the Lord desires not harshness but love, and tears for those who have strayed," the pope said. "How greatly we need to be set free from harshness and recrimination, selfishness and ambition, rigidity and frustration, in order to entrust ourselves completely to God and to find in him the calm that shields us from the storms raging all around us."

In increasingly secular societies, Pope Francis said, priests and other church workers can be tempted to be "hyperactive" and yet feel completely inadequate.

"When that happens, we can become bitter and prickly," he said. But "if bitterness and compunction are directed not to the world but to our own hearts, the Lord will not fail to visit us and raise us up."

Compunction, Pope Francis said, should promote "a spirit of repentance," but one motivated by love for the Lord and certain of the Lord's love always.

"Let us rediscover our need to cultivate prayer that is not obligatory and functional, but freely chosen, tranquil and prolonged," he told the priests. "Let us return to adoration and the prayer of the heart. Let us repeat: Jesus, Son of God, have mercy on me, a sinner. Let us sense God's grandeur even as we contemplate our own sinfulness and open our hearts to the healing power of his gaze."

Pope asks priests to be brotherly, avoid harshness

During his Chrism Mass, Pope Francis encouraged priests to be brotherly and avoid harshness.

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