Introduction to Which Mary Poured Perfume on Jesus

The act of anointing Jesus with precious perfume is a profound and moving narrative found in the Gospels, one that has captivated theologians, artists, and even fragrance enthusiasts for centuries. However, a common point of confusion arises: which Mary poured perfume on Jesus? This seemingly simple question opens a fascinating exploration into biblical texts, cultural practices, and the enduring power of scent.

While the New Testament describes multiple instances of women anointing Jesus, the most prominent and frequently discussed accounts involve two distinct individuals, both named Mary, and another unnamed woman often conflated with one of the Marys. This article aims to clarify these narratives, not by ranking “Marys” as if they were products, but by meticulously dissecting the biblical accounts to understand the distinct events and the significance of the perfumes used.

This article, therefore, reimagines the “Top 10” list format to delve into the biblical accounts themselves, exploring the nuances of each anointing, the context, and the types of fragrances likely involved. For those interested in the historical context of perfumery and the profound symbolism of these acts, understanding which Mary poured perfume on Jesus is not just a theological exercise, but an aromatic journey through ancient Judea.

How We Selected the Which Mary Poured Perfume on Jesus Accounts

Our selection process for understanding which Mary poured perfume on Jesus involved a rigorous examination of the four canonical Gospels: Matthew, Mark, Luke, and John. We meticulously cross-referenced each anointing narrative, paying close attention to:

• The Identity of the Anointing Woman: Specifically distinguishing between Mary of Bethany, Mary Magdalene (who is sometimes mistakenly identified with the anointing woman in Luke), and the unnamed sinful woman in Luke.
• The Location of the Anointing: Whether it occurred in Bethany at the home of Simon the Leper, or in another setting.
• The Timing of the Anointing: Relative to Jesus’ crucifixion – often “six days before the Passover” or “two days before the Passover.”
• The Type of Perfume Used: Specifically noting references to “pure nard,” “alabaster jar,” and “very expensive ointment.”
• The Reactions of Witnesses: Including the disciples’ indignation about the “waste” and Jesus’ defense of the act.
• The Theological Significance: The purpose of the anointing, whether for burial preparation, an act of worship, or a demonstration of extravagant love.

By analyzing these distinct elements, we can present a clearer picture of each event, helping to resolve the common confusion regarding which Mary poured perfume on Jesus.

Top 10 Which Mary Poured Perfume on Jesus - Complete Rankings (of Biblical Accounts)

Instead of ranking different “Marys,” this section ranks the most significant biblical accounts of anointing Jesus, providing detailed context for each. This allows us to answer the question of which Mary poured perfume on Jesus by examining the specific narratives.

1. The Anointing by Mary of Bethany (John 12:1-8) - Most Definitive Account for Which Mary Poured Perfume on Jesus

This account is arguably the clearest and most direct answer to which Mary poured perfume on Jesus. John explicitly names Mary, the sister of Lazarus and Martha, as the woman who performed this act.

• Key Features:
  • Identity: Mary of Bethany, sister of Lazarus and Martha.
  • Location: Bethany, at the home of Lazarus, Martha, and Mary.
  • Timing: Six days before the Passover.
  • Perfume: “Very expensive perfume, made of pure nard.” Nard (Nardostachys jatamansi) was a highly prized aromatic oil from the Himalayas, often imported and extremely costly. It would have possessed a deep, earthy, musky, and somewhat pungent scent, far removed from modern delicate floral perfumes. The “pure” aspect emphasizes its unadulterated quality.
  • Action: Mary poured the perfume on Jesus’ feet and wiped them with her hair. This act of humility and extravagant devotion is profoundly significant.
  • Reaction: Judas Iscariot complained about the waste, suggesting the perfume could have been sold and the money given to the poor (though John notes his true motive was theft).
  • Jesus’ Response: Jesus defended Mary, stating she had saved the perfume for the day of his burial, and that “the poor you will always have with you, but you will not always have me.”
• Pros: Clearly identifies Mary of Bethany, provides specific details about the perfume (pure nard), and highlights the immediate context of Jesus’ impending death.
• Cons: Sometimes conflated with other anointing accounts due to similar themes.

2. The Anointing in Bethany (Mark 14:3-9) - Parallel Account for Which Mary Poured Perfume on Jesus

Mark’s account closely parallels John’s but does not explicitly name the woman, though tradition and contextual clues strongly suggest it is Mary of Bethany.

• Key Features:
  • Identity: An unnamed woman.
  • Location: Bethany, at the home of Simon the Leper. (Note: John places it at Mary’s home; it’s possible Simon the Leper was also present or hosted.)
  • Timing: Two days before the Passover.
  • Perfume: “An alabaster jar of very expensive perfume, made of pure nard.” The alabaster jar itself was significant, as it was designed to preserve volatile aromatic oils and was often sealed, requiring breaking to open, symbolizing irreversible commitment.
  • Action: She broke the jar and poured the perfume on Jesus’ head.
  • Reaction: Some present were indignant, complaining about the waste.
  • Jesus’ Response: Jesus defended her, stating she had done a beautiful thing and had anointed his body beforehand for burial. He also declared that wherever the gospel is preached, what she has done will be told in memory of her.
• Pros: Reinforces the significance of pure nard and the act as preparation for burial. Emphasizes the lasting legacy of the woman’s devotion.
• Cons: Does not explicitly name the woman, contributing to the confusion about which Mary poured perfume on Jesus.

3. The Anointing in Bethany (Matthew 26:6-13) - Another Parallel Account for Which Mary Poured Perfume on Jesus

Matthew’s narrative is very similar to Mark’s, also omitting the woman’s name but aligning with the context of Bethany and preparation for burial.

• Key Features:
  • Identity: An unnamed woman.
  • Location: Bethany, at the home of Simon the Leper.
  • Timing: Two days before the Passover.
  • Perfume: “Very expensive perfume.” No specific type mentioned, but the context implies a valuable aromatic oil.
  • Action: She poured the perfume on Jesus’ head.
  • Reaction: The disciples were indignant, calling it a “waste.”
  • Jesus’ Response: Jesus defended her, saying she had done a good work and prepared him for burial. He reiterated that her act would be remembered wherever the gospel is preached.
• Pros: Further corroborates the event’s importance as an act of prophetic burial preparation.
• Cons: Like Mark, it does not name the woman, leaving the question of which Mary poured perfume on Jesus to be inferred from John’s account.

4. The Anointing by a Sinful Woman (Luke 7:36-50) - Distinct Account Not Involving Mary of Bethany or Mary Magdalene for Which Mary Poured Perfume on Jesus

This account is crucial for distinguishing between the various anointing narratives. It is often mistakenly associated with Mary Magdalene or Mary of Bethany, but Luke explicitly states it involves an unnamed “sinful woman” in Galilee, not Bethany.

• Key Features:
  • Identity: An unnamed “sinful woman” from the town.
  • Location: Galilee, at the home of Simon the Pharisee. This is geographically and contextually distinct from the Bethany accounts.
  • Timing: Earlier in Jesus’ ministry, not close to his crucifixion.
  • Perfume: “An alabaster jar of perfume.” No specific type mentioned, but likely a valuable and fragrant oil.
  • Action: She stood behind Jesus, weeping, and wet his feet with her tears, wiped them with her hair, kissed them, and then poured perfume on them. This is an act of penitent devotion and deep love, distinct from the burial preparation.
  • Reaction: Simon the Pharisee was scandalized, questioning Jesus’ prophetic knowledge for allowing a “sinner” to touch him.
  • Jesus’ Response: Jesus told a parable about two debtors, explaining that the one forgiven much loves much. He affirmed her faith and declared her sins forgiven.
• Pros: Crucially distinguishes this anointing from the Bethany accounts, clarifying that this is not Mary of Bethany. Emphasizes forgiveness and extravagant love.
• Cons: Frequently conflated with the Bethany anointing by