Note 53 — Chapter VIII · EVENTS IN THE PUBLIC LIFE OF JESUS, EXCLUDING THE MIRACLES.

These considerations oblige us to think of reductions, and it is the most natural to commence with the narratives of the two first synoptists and of John, for these agree not only in the place, Bethany, but also, generally, in the time of the event, the last week of the life of Jesus; above all, the censure and the reply are nearly the same on both sides. In connexion with these similarities the differences lose their importance, partly from the improbability that an incident of this kind should be repeated; partly from the probability, that in the traditional propagation of the anecdote such divergencies should have insinuated themselves. But if in this case the identity of the occurrences be admitted, in consideration of the similarities, and in spite of the dissimilarities; then, on the other hand, the divergencies peculiar to the narrative of Luke can no longer hinder us from pronouncing it to be identical with that of the three other Evangelists, provided that there appear to be only a few important points of resemblance between the two. And such really exist, for Luke now strikingly accords with Matthew and Mark, in opposition to John: now, with the latter, in opposition to the former. Luke gives the entertainer the same name as the two first synoptists, namely, Simon, the only difference being, that the former calls him a Pharisee, while the latter style him the leper. Again, Luke agrees with the other synoptists in opposition to John, in representing the woman who anoints Jesus as a nameless individual, not belonging to the house; and further, in making her appear with a box of ointment, ἀλάβαστρον μύρου, while John speaks only of a pound of ointment, λίτρα μύρου, without specifying the vessel. On the other hand, Luke coincides in a remarkable manner with John, and differs from the two other Evangelists, as to the mode of the anointing. While, namely, according to the latter, the ointment is poured on the head of Jesus, according to Luke, the woman, who was a sinner, as, according to John, Mary, anoints the feet of Jesus; and even the striking particular, that she dried them with her hair,53 is given by both in nearly the same words; excepting that in Luke, where the woman is described as a sinner, it is added that she bathed the feet of Jesus with her tears, and kissed them. Thus, without doubt, we have here but one history under three various forms; and this seems to have been the real conclusion of Origen, as well as recently of Schleiermacher.