Earl R. Borders

Much confusion concerning this question has been generated by the various positions advocated by scholars and theologians for centuries. Yet, God never sent His Word to bring confusion (1 Corinthians 14:33). As we "study ... rightly dividing the word of truth" (2 Timothy 2:15), we must allow "the Spirit of truth" (John 16:13) to "mate" up the Scriptures for "his spirit it hath gathered them" (Isaiah 34:16). For every seemingly unclear, confusing Scripture, there are other Scriptures that will shed light upon it and clarify the truth being conveyed.

All four Gospels record the anointing of Jesus. Matthew 26:2 gives the time of this occurrence, stating, "After two days is the feast of the passover." Mark 14:1 tells the same thing, reading, "After two days was the feast of the passover." This anointing occurred "in Bethany, in the house of Simon the leper" (Matthew 26:6; Mark 14:3). These accounts both relate that the "ointment" was "poured ... on his head" (Matthew 26:7; Mark 14:3). Note that Leviticus 21:10 speaks of "the anointing oil" being "poured" upon the head of the "high priest," and Christ is the "High Priest of our profession" (Hebrews 3:1). Jesus told His disciples the anointing was for His burial (Matthew 26:12; Mark 14:8). So, there is no question that these two passages are relating the same event.

It might be beneficial to understand the common custom of the day to gain insight as to what is referred to as "an alabaster box of very precious ointment" (Matthew 26:7). All four Gospels speak of this "ointment" (Matthew 26:7; Mark 14:3; Luke 7:37; John 12:3). All but the Gospel of John address "the alabaster box." One scholar wrote: "Jewish women were very fond of perfume; and often they carried a little alabaster phial of it around their necks. Such perfume was very valuable .... This phial of perfume represented very nearly a whole year's wages for a working man." One writer mentioned when the Scripture says, "She brake the box" (Mark 14:3), it means she broke the seal.

The account in John's Gospel relates a totally different occurrence. John 12:1 states this event occurred "six days before the passover." Verse 2 indicates this particular anointing took place when Jesus came to Martha's house upon His arrival in Bethany. Matthew 26:6 and Mark 14:3 tell us Jesus was "IN Bethany." John wrote, "Then Jesus six days before the passover CAME to Bethany." He went to Martha's house, and "Martha served" (verse 2). On this occasion, "Mary" took the "ointment" and "anointed the feet of Jesus" (verse 3).

There are distinct differences in these events. Matthew and Mark speak of what occurred "two days" prior to Passover. John wrote of an event that took place "six days" prior, when Jesus "came to Bethany." Both Matthew and Mark say He was "IN Bethany." What transpired in Matthew and Mark was in the "house of Simon the leper." What John related took place at Martha's house. In Matthew and Mark, the anointment was "poured on his head," but John recorded that Mary "anointed the feet of Jesus." Matthew and Mark speak of "the box," or "phial," but John does not. Conversely, John mentions "a pound" (John 12:3), where the other writers do not, as what was carried in a "phial" was not that much. 

"Mary" was well known to the disciples, yet no name was mentioned in any of the three synoptic Gospel accounts. When John related the occurrence, he recorded "Mary" as the one performing the anointing. These distinct differences reveal these were two separate events at two separate times and places.
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When we consider what Matthew 26:8-9, Mark 14:4-5, and John 12:4-5 relate concerning the reaction to these acts, we see two distinct things as well. What "Mary" did was "SIX days before the passover" (John 12:1), and John 12:4 tells us it was "Judas" who spoke out and criticized, saying, "Why was not this ointment sold?" (verse 5). Both Matthew and Mark's Gospels (which speak of the anointing taking place four days later) reveal the feelings of "Judas" had impacted the disciples. Matthew 26:8 tells, "But when his disciples [plural] saw it, they [plural] had indignation." Mark 14:4 says the same thing, writing, "There were some [plural] that had indignation." Here is another clear distinction between the two accounts.

Earl R. Borders

There are three essential rules to be "rightly dividing the word of truth" (2 Timothy 2:15). 

1) Concurrence: defined as "a situation in which people agree or have the same opinion" (The Cambridge Dictionary). First John 5:8 says, "The Spirit, and the water ['washing of water by the word'; Ephesians  5:26] ... agree." We must understand the divine concurrence that "the word of truth" can only be rightly divided under the guidance of "the Spirit of truth" (John 16:13). Since the Scriptures are divinely inspired (2 Timothy 3:16), proper understanding can only come from a divine source: "the Spirit of truth." Ephesians 1:17-18 says "the spirit" enables "the eyes of your understanding [to be] enlightened." Utter reliance on "the Spirit" for the revelation (understanding) of the Scriptures is paramount!

2) Correlation: each passage must be viewed in correlation, or conjunction, with the harmony and scheme of the entirety of the Scriptures. Second Timothy 3:16 states, "All scripture is given by inspiration of God." The Scriptures have a compatibility, or harmony. When "the Spirit" reveals the cohesion and compatibility of the Scriptures, and we begin to realize this principle, we will allow the Spirit to lead us to do as we are instructed. We will, "Seek ye out the book of the Lord, and read: no one of these shall fail, none shall want her mate: for my mouth it hath commanded, and his spirit it hath gathered them" (Isaiah 34:16). 

When we study, "the Spirit" (the true Teacher; John 14:26) will "mate" up the Scriptures. He inspires us to lay "precept upon precept; line upon line, line upon line; here a little, and there a little" (Isaiah 28:13). Following such guidance will enable enlightenment of our understanding.

3) Contextual Consideration: each Scripture must be viewed in its scriptural context. "No prophecy of the scripture is of any private interpretation" (2 Peter 1:20). We cannot isolate or make any Scripture "private" from others (separate any text from the context in which it is housed). We must give each text its contextual consideration so as to not misunderstand and misapply it.

This rule particularly applies to the Scripture (1 Corinthians 1:10) and the question under consideration. We must apply this rule and consider the surrounding context rather than extract and isolate a single verse. It is clear from the context, the Apostle Paul was not addressing in this portion of the letter any doctrinal persuasions but rather personal persuasions. He said he had heard of "contentions among you" (1 Corinthians 1:11). The Greek word for "contentions" is eris, which means "contention, strife, wrangling" (Thayer's Greek-English Lexicon of the New Testament). First Corinthians 1:12 reveals they were "wrangling" over their personal preference of preachers, not over doctrinal matters. ("I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.")

All the brethren mentioned held to the same doctrinal positions. Paul closed out Chapter 1 admonishing, "He that glorieth, let him glory in the Lord" (1 Corinthians 1:31). He then returned to the same subject in 1 Corinthians 3:4-5, writing: "For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man." Sadly, their "wrangling" over their preference of preachers was causing "contentions among you" (verse 11). Had they not given vent to their thoughts and minds, they could have had the benefit of all those whom "the Lord gave to every man" (3:5). "Every man" could have benefitted from all those ministers. 

The Apostle wrote in 1 Corinthians 3:6, "I have planted, Apollos watered; but God gave the increase." Different ministers hold different offices and have different gifts and abilities, but the body of Christ needs them all. Paul was telling them they should not let their thoughts and their minds cause them to operate and "walk as men" (3:3) but rather exercise "the mind of Christ" (2:16). 

This is incorporated into the Scriptures to teach the same lesson yet today. When people move from the spiritual position of following Christ to follow their minds and gravitate to following men as the byproduct, if not remedied, it will always result in "contentions" and "divisions." The remedy to it all is being "spiritual" (1 Corinthians 2:15) and allowing "the Spirit" (2:14) to enlighten us to use "the mind of Christ" (2:16). If we do such, "the Spirit" will cause us to be, "Endeavoring to keep the unity of the Spirit in the bond of peace [not 'wrangling'].... Till we all come in the unity of the faith" (Ephesians 4:3, 13).

Earl R. Borders