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Explanation for:
Matthew
26
:
6
And when Jesus was in Bethania, in the house of Simon the leper,
11
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"He who was destined to endure suffering for humanity and grant salvation to all nations through His sacrifice resided in Bethany, also known as the ‘house of obedience,’ which was once owned by Simon the leper. This title is not attributed to him because he was still afflicted with leprosy, but rather as a reminder of his past affliction and subsequent healing; the former name persists to highlight the Healer's miraculous power. In a similar vein, Matthew, listed among the apostles, is referred to as a ‘publican’—a term that reflects his previous role and sinful lifestyle, even though he had long left that life behind. Some interpret the house of Simon the leper as symbolic of those among the people who believed in the Lord and received healing through Him, with Simon being recognized as ‘he who obeyed.’ Additionally, he may be viewed as a representation of the world, in whose dwelling the Church found restoration."},{"author-name":"Ephraem the Syrian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b589fc3e99eb7bb1839_Ephraem%20the%20Syrian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Simon the leper had faith, and the Lord granted him grace, resulting in the vanishing of his leprosy. How could the leprosy persist in the body of Simon who welcomed the Healer of leprosy into his home? While Christ’s human form rested in Simon's abode, His divine essence was present in Simon's heart, similar to the experience of Simon, the co-redeemer (Luke 2:26). Furthermore, how could the affliction of leprosy endure when in the vicinity of Lazarus, who had been resurrected from death? They expressed, \\"If Thou hadst been here, our brother would not have died\\" (cf. Jn. 11:21). Thus, how could Simon suffer from leprosy while the Healer resided in his home? How could both the force that eradicates leprosy and the leprosy itself coexist at the same table? It is likely that this mirrors the account of Zacchaeus, the chief tax collector, to whom the Lord declared, \\"today salvation has come to this house\\" (Luke 19:9). In recognition of his hospitality, Simon received purification."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The woman referenced appears to be the same across all the Gospel writers; however, this is not entirely accurate. In the accounts of the three evangelists, it seems they refer to one individual, while John speaks of another remarkable woman, the sister of Lazarus. The mention of Simon's leprosy by the evangelist is intentional, as it highlights why the woman approached Jesus with confidence. Leprosy was regarded as a profoundly impure and detestable disease, and knowing that Jesus had healed a leper (otherwise He would not have associated with him), she believed that He could also cleanse her from her spiritual defilement. Furthermore, the evangelist notes the location of Bethany to illustrate that Christ willingly embraced the path of suffering. Previously, He had distanced Himself from the Jews; yet now, even amidst their heightened animosity, He draws near, remaining just fifteen stadia away from them. His prior withdrawal can be seen as part of a larger plan. Upon seeing Him, the woman, emboldened by this encounter, approached Him. Unlike the bleeding woman, who was unaware of her condition and approached Jesus with trepidation, this woman had profound fear and shame rooted in her guilty conscience. Thus, she came after various other women, like the Samaritan woman, the Canaanite, and the bleeding woman, fully aware of her immense uncleanness. She did not approach Jesus in public; rather, she came within the house. While the other women sought physical healing, her intention was solely to honor Jesus and seek spiritual restoration. She bore no physical ailment, which makes her approach especially remarkable. She did not come to Jesus as an ordinary man; otherwise, she would not have dried His feet with her hair. Instead, she recognized Him as a being greater than mere humanity. This is why she positioned her head at Christ’s feet, a part of her body regarded as more valuable than her entire being."},{"author-name":"Hilarius of Poitiers","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88cb92f12b3278598f946_Hilarius%20of%20Poitiers.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"This woman serves as an emblem of the Gentiles who honored God through Christ’s suffering. She anointed His head, which represents God, as stated in 1 Corinthians 11:3. Peace signifies the outcome of righteous deeds. The female lineage receives special acknowledgment for their attentiveness to the body. In this way, every act of care for His body and every expression of love for His precious spirit was transformed into glory and adoration for God. However, the disciples, preoccupied with the salvation of Israel, felt disheartened, as was often the case. They lamented that the ointment could have been sold for a significant amount and given to the needy. Yet, the ointment offered by the woman was not intended for commerce."},{"author-name":"Ambrose of Milan","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88871ceef8c96e0998cd0_Ambrose%20of%20Milan.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"In that city, there was a woman who was known to be a sinful person (Luke 7:37). This narrative often puzzles many, leading them to question whether the two Gospel writers are at odds regarding doctrine or if they aim to convey differing understandings of the sacramental significance through their distinctive expressions. According to Matthew's account, when Jesus arrived at Bethany, at the residence of Simon the leper, a woman approached him bearing an alabaster jar filled with precious ointment, which she poured on his head while he reclined (Matthew 26:6-7). In contrast, Luke recounts the thoughts of the tax collector, who mused that if Jesus were truly a prophet, he would have recognized her as a sinner and would have refrained from letting her anoint him. Meanwhile, in Matthew’s account, it is the disciples who express discontent over the perceived waste of the ointment. To reconcile these accounts, it is vital to first interpret what is presented earlier in Scripture.\\n\\nThus, when the Lord Jesus visited the home of Simon the leper, he demonstrated an important aspect of his ministry. He did not dismiss the leper or avoid those deemed unclean; rather, he sought to cleanse the corruption of human flesh. Simon’s abode was in Bethany, which means “house of obedience.” Hence, every location symbolizes Bethany, and Simon's home is included. Is it not evident that Bethany represents the world where we are called to exhibit our obedience through service, with Simon the leper’s house symbolizing a piece of that world? The ruler of this world is represented by Simon the leper. In this light, the Lord Jesus Christ descends from heavenly glory into our realm, not having originated from here but being sent into this world through divine obedience, as he stated: As the Father hath sent me into this world (John 6:57). Hearing of Christ’s arrival, this woman entered Simon’s house, embodying the need for healing that could only be fulfilled by Christ's presence on earth. Perhaps this is the reason for her approach; she carries within her the essence of a higher calling—likened to the soul or the Church itself, which descends to the earth to draw people in with its inviting fragrance (2 Cor. 2:14-15)."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"Three women are noted for anointing the Lord with oil. The first is found in the Gospel of Luke (Luke 7:37); she was a woman of sinful nature who anointed Him during the middle of His ministry at the house of Simon the Pharisee, where only one Pharisee stood in temptation. In response, the Savior granted her forgiveness of sins. The second, mentioned in the Gospel of John (John 12:3), was Mary, Lazarus's sister, known for her devout lifestyle. She performed her act of devotion six days prior to the lawful Passover in her own home and offered fragrant myrrh in gratitude for her brother's resurrection, thus no specific reward was promised to her; only Judas expressed discontent at that moment. The third woman is noted in both Mark (Mark 14:3) and Matthew: she visited Simon the leper’s home two days before Passover. The Evangelists refer to him as a leper, distinguishing him from the Pharisee, while also signifying that the Savior did not disregard his physical impurity because of the sanctity of his spirit. This woman anointed the head of Jesus Christ, rather than His feet as the others had. The disciples were indignant at her actions, yet it was promised that her story would be shared throughout all the earth. The contrast among the three is quite clear. This final woman, bearing the burden of her own spiritual affliction, witnessed Simon’s healing and believed firmly that she too would be restored. Alabaster, a vessel associated with the world, is noted; Mark (Mark 14:3) also elaborates on the type of ointment used, referring to it as pure and precious, a mark of peace — a word signifying wholeness and recognized freshness. He also mentions that she broke the vessel to hasten her act, likely due to its narrowness."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"In Bethany, as referenced in Matthew 21:1, we encounter Simon, previously known as the leper. According to the Mosaic Law, contact with individuals suffering from leprosy was prohibited (Lev. 13). Thus, it is likely that Simon had been healed of his affliction and was not currently leprous, but he retained the designation due to his past illness. It is believed that Jesus Christ had previously restored him to health."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"During the time our Lord Jesus Christ was teaching in Galilee, shortly after the resurrection of the widow of Nain’s son, a poignant incident took place in the home of a man named Simon, a Pharisee. This event is uniquely narrated by the blessed Evangelist Luke (Luke 7:36-50). While Jesus was dining, a woman known for her sinful life in the city approached Him, bringing an alabaster jar filled with precious ointment. Positioning herself behind Jesus, she began to weep and washed His feet with her tears, drying them with her hair, kissing His feet, and anointing them with the fragrant ointment. Observing this, the Pharisee who had hosted Jesus inwardly questioned, “If He were a prophet, He would know who this woman is and the sinful life she leads” (Luke 7:39). The Lord, fully aware of Simon’s thoughts, addressed him, saying: “Simon, I have something to tell you.” When Simon invited Him to speak, Jesus continued with a parable regarding two debtors: one owed five hundred denarii and the other fifty. Since neither could repay their debts, the lender graciously forgave both. Jesus then asked Simon which debtor would love the lender more. Simon correctly replied that it would be the one who had been forgiven the greater amount. Jesus affirmed his judgment and shifted His gaze to the woman, asking Simon if he noticed her actions. He pointed out the contrasts between Simon’s lack of hospitality and the woman’s extravagant expressions of love and devotion. He declared, “Therefore I tell you, her sins are forgiven because she loved much; but he who has been forgiven little loves little.” Those reclining at the table began to whisper among themselves, “Who is this that forgives sins?” Jesus then told the woman, “Your faith has saved you; go in peace” (Luke 7:40-50). \\n\\nNot long after this moment, Simon the Pharisee suffered from severe leprosy, turned to Christ in faith, and received healing. Both Simon and the repentant woman came to hold deep gratitude for their Divine Healer. In the accounts provided by Matthew and Mark, Simon is no longer identified as a Pharisee, a reminder of his previous affiliation with those opposed to Christ, but is instead referred to as a leper, highlighting Christ’s mercy. This designation recalls how John refers to Lazarus as being dead or how Matthew calls himself a tax collector. Simon possessed another residence in Bethany to which he likely migrated during significant feasts, including the Passover when our Lord endured His suffering. The arrival of Jesus in Bethany was always a joyous occasion for His friends, who eagerly welcomed Him as a cherished guest. Typically, Jesus stayed with His dear friend Lazarus, but on the eve of His redemptive sufferings, Holy Wednesday, He graciously accepted an invitation to Simon’s home, the former leper. It was significant that all this transpired near Jerusalem during a time when every Israelite was obliged to report to the high Sanhedrin regarding Jesus’ whereabouts due to fears of condemnation (Innocent, Archbishop of Kherson). \\n\\nThe woman who had been forgiven and had learned of Jesus’ visit to Simon’s home found the courage to approach Him once more. Overflowing with gratitude towards the merciful Healer of her spirit, she decided to express her thankfulness in a similar manner as before—by anointing Him. As Jesus was at Simon the leper's house, a woman approached with an alabaster jar filled with precious ointment and poured it on His reclining head. The fragrance filled Simon’s home. While the Evangelists do not specify this detail, one might surmise from the Church’s hymns celebrated on Holy Wednesday that the devoted wife also anointed Jesus’ feet out of gratitude. Blessed Augustine noted that, as a sinner, she only felt worthy to anoint Jesus’ feet; however, once cleansed from her sins, she felt bold enough to anoint both His head and feet. \\n\\n“O blessed hands,” the Holy Church sings, “O garments and lips of pure harlots, by which, O Saviour, I have anointed Thy feet, wiping them and embracing them...” The sinful woman sought to obtain precious ointment to anoint Him who had pardoned her. “The woman approached Thee, O Saviour, and poured out the ointment, her actions achieving an aromatic and peaceful purification.” The mysterious fragrance enveloped the room, redeeming her from the stench of her many sins; for the ointment imparted life. \\n\\nAs St. Chrysostom discussed the reasons behind the woman’s boldness in anointing Jesus, he observed that the Evangelist did not merely mention Simon's leprosy to highlight the woman’s courageous act. The sight of Simon, cleansed from leprosy through Jesus, instilled in her the hope that she, too, could receive forgiveness of her sins and healing from her spiritual uncleanness. Blessed Theophylact echoed this sentiment, noting that seeing Simon restored, the woman had faith that she could also be released from her spiritual leprosy. With this faith, she boldly purchased ointment and anointed the Lord’s head, honoring the most significant parts of His body. Therefore, when you grapple with spiritual leprosy, instead of exalting yourself in a pharisaical manner and distancing yourself from God, welcome Jesus into your home and honor Him with virtues. You also can create a fragrant offering for the One who has cleansed you and present it to Him, acknowledging Him as not only Man but also God, thereby anointing Him with the aromatic essence of virtue.\\n\\nSt. John Chrysostom refers to Mary, the sister of Lazarus, as a “wonderful woman” who, despite her past as a sinner, embodies excellence. He remarked that while all other women sought physical healing, she approached Jesus to honor Him and gain spiritual restoration. She had no physical ailment, which makes her devotion particularly commendable. She approached Jesus not as merely a man, for she would not have wiped His feet with her hair otherwise, but as one who was far greater than man. Thus, she offered at His feet the most precious part of her body, which came from a heart filled with reverence, sincere faith, and contrition. Recognizing her intentions, the Lord allowed her to come close, and, moved by her profound respect and earnest passion, permitted her to pour the ointment on Him. If He graciously accepted being made man, nurtured in the womb, and fed as an infant, how much more would He not have readily accepted this act of devotion? Just as His Father received incense and offerings, so He accepted the favor of this repentant woman. In a similar spirit of sacrifice, Jacob anointed a pillar with oil in service to God; with oil, offerings were made, and priests were anointed."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"On the following day, which was either Wednesday or Thursday—with a preference for Wednesday—Jesus received an invitation from Simon the leper to share a meal at his home in Bethany. According to the Mosaic law, any interaction with lepers was strictly prohibited unless they had been cured, indicating that at the time of the invitation, Simon was not afflicted with leprosy. This raises the question of why the Gospel writers Matthew and Mark refer to him in this manner. Is it plausible that a past affliction branded him with such a title indefinitely? Unlikely. A more reasonable assumption is that he had recently been healed by Jesus, making it difficult for both him and his relatives to adjust to referring to him as anything other than a leper. \\n\\nSome scholars suggest that this Simon is the same individual as Simon the Pharisee mentioned by Luke (Luke 7:36). However, it is evident that Simon the Pharisee exhibited animosity toward Jesus, neglecting even basic hospitality by failing to wash His feet or greet Him properly. Moreover, Simon the Pharisee resided in Galilee, whereas Simon the leper was supportive of Jesus and lived in Judea, specifically in Bethany; thus, they cannot be identified as the same person."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"Jesus chose to visit His beloved village of Bethany, where the devoted household awaited Him with affection and warm welcomes. A meal was set before Him, during which a gracious dialogue unfolded, leading Christ to draw several noble Jews to faith as they came to witness the miracle of Lazarus for themselves. However, this gathering was highlighted by a significant occurrence that set the stage for a pivotal moment in the earthly journey of the Savior."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"On the following day, another significant occurrence unfolded in Bethany, reminiscent of an event that took place six days prior to the Passover in the home of Lazarus (John 12:1-8). In this incident, as previously, the Lord conveyed a profound message that prefigured His impending death and burial. Residing in Bethany was a man named Simon, who was a true friend and admirer of the divine Teacher. Although he was known as a leper, he was surely cured of his affliction; otherwise, he would not have been able to live in his own home and host guests, as stipulated by the Law of Moses (Lev. 13:46; Num. 5:2). It is no surprise that he was healed by the compassionate healer of humanity, who traveled throughout the villages doing good and restoring health to all (Acts 10:38). Simon seized this occasion to convey his heartfelt sentiments of genuine love, profound respect, and joyful gratitude to his Benefactor. Therefore, he arranged a supper in his home, inviting not only the Master but also His closest disciples—the holy apostles."}]}
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