Matthew 26:8

KJV

But when his disciples saw [it], they had indignation, saying, To what purpose [is] this waste?

KJV (with Strong's)

But {G1161} when his {G846} disciples {G3101} saw {G1492} it, they had indignation {G23}, saying {G3004}, To {G1519} what purpose {G5101} is this {G3778} waste {G684}?

Complete Jewish Bible

When the talmidim saw it, they became very angry. "Why this waste?" they asked.

Berean Standard Bible

When the disciples saw this, they were indignant and asked, “Why this waste?

American Standard Version

But when the disciples saw it, they had indignation, saying, To what purpose is this waste?

Commentary

### SUMMARY
Matthew 26:8 captures the disciples' immediate and strong negative reaction to a woman's lavish anointing of Jesus with expensive perfumed oil. Their indignation stems from a perception of "waste," believing the costly ointment could have been sold and the proceeds given to the poor. This verse highlights a critical moment of misunderstanding regarding the nature of true worship, sacrificial devotion, and the prophetic significance of Jesus' impending death and burial, setting the stage for Jesus' subsequent defense of the woman's act.

### CONTEXT
* **Literary Context:** This verse is situated within the Passion narrative, specifically following the account of Jesus' anointing at Bethany in the house of Simon the leper. [Matthew 26:6-7](/matthew/26-6-7 "Matthew 26:6-7 - The Anointing at Bethany") describes the woman's act of pouring very costly ointment on Jesus' head. The disciples' indignation in [Matthew 26:8](/matthew/26-8 "Matthew 26:8 - Disciples' Indignation") serves as a direct response to this act, immediately preceding Jesus' defense of the woman and His profound statement about the lasting memorial of her deed in [Matthew 26:10-13](/matthew/26-10-13 "Matthew 26:10-13 - Jesus Defends the Woman"). This incident is strategically placed by Matthew just before Judas's betrayal, creating a stark contrast between selfless devotion and self-serving greed.
* **Historical & Cultural Context:** The anointing with costly perfumed oil was a significant act in ancient Near Eastern culture, often associated with hospitality, honor, or preparation for burial. Nard, a common and highly prized perfume, was imported from India, making it extremely expensive. The disciples' concern about the "waste" of such a valuable substance reflects a pragmatic economic mindset common in a society where poverty was widespread and resources were scarce. Their suggestion to sell the oil and give to the poor, while seemingly benevolent, also reveals a common human tendency to evaluate spiritual acts through a material lens. The setting in Bethany, a village near Jerusalem, places this event in the immediate lead-up to the Passover, a time of heightened religious and political tension.
* **Key Themes:** [Matthew 26](/matthew/26 "Matthew 26 - The Passion Foretold and Begun") introduces several crucial themes. The disciples' reaction in [Matthew 26:8](/matthew/26-8 "Matthew 26:8 - Disciples' Indignation") underscores the theme of **misunderstanding and spiritual blindness**, as they fail to grasp the deeper, prophetic significance of the woman's act, focusing instead on its monetary value. This contrasts sharply with the theme of **true worship and lavish devotion**, exemplified by the woman's selfless offering, which Jesus Himself affirms as beautiful and eternally memorable in [Matthew 26:10-13](/matthew/26-10-13 "Matthew 26:10-13 - Jesus' Defense of the Anointing"). Furthermore, the broader narrative of [Matthew 26](/matthew/26 "Matthew 26 - The Passion Foretold and Begun") highlights the **imminence of Jesus' suffering and death**, a reality that the anointing prophetically foreshadows, yet one that the disciples are still struggling to fully comprehend or accept.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Indignation (Greek, _aganaktéō'_):** From G23 (aganaktéō), meaning "to be greatly afflicted, i.e. (figuratively) indignant." This word conveys a strong sense of displeasure, annoyance, or even moral outrage. The disciples were not merely surprised or puzzled; they were deeply upset, feeling that a significant wrong had been committed, an act that they perceived as offensive or improper. Their reaction suggests a genuine, albeit misguided, conviction that the oil was being misused.
* **Saw (Greek, _eídō'_):** From G1492 (eídō), meaning "to see (literally or figuratively); by implication, (in the perfect tense only) to know." While the disciples physically "saw" the anointing, this word also implies a level of perception or understanding. However, their subsequent indignation reveals that while they saw the physical act, they failed to grasp its deeper spiritual or prophetic meaning, demonstrating a superficial rather than insightful perception.
* **Waste (Greek, _apṓleia'_):** From G684 (apṓleia), meaning "ruin or loss (physical, spiritual or eternal)." In this context, it specifically refers to the squandering or senseless destruction of something valuable. The disciples viewed the pouring out of the costly oil as an irretrievable loss, a "throwing away" of resources that could have been put to a more "practical" use, such as charity. This word highlights their utilitarian perspective, which stood in stark contrast to the woman's act of devotion.

#### Verse Breakdown
* **"But when his disciples saw [it]":** This clause introduces the disciples' reaction, emphasizing that their indignation was a direct, immediate response to witnessing the woman's act of anointing Jesus. The conjunction "But" (G1161, _dé_) signals a contrast between the woman's action and the disciples' perception of it.
* **"they had indignation":** This phrase describes the emotional state of the disciples. Their "indignation" (G23, _aganaktéō_) indicates a strong feeling of displeasure, annoyance, or even moral outrage. They were genuinely upset and felt that the woman's action was inappropriate or wrong, demonstrating a profound misunderstanding of the spiritual significance of the event.
* **"saying, To what purpose [is] this waste?":** This final clause reveals the specific nature of their indignation. Their question, "To what purpose?" (G5101, _tís_ + G1519, _eis_), challenges the utility and value of the woman's act. They explicitly label the anointing as "waste" (G684, _apṓleia_), viewing the lavish expenditure of costly oil as a senseless squandering of resources rather than an act of worship or prophetic significance. This question encapsulates their pragmatic, materialistic assessment of the situation.

#### Literary Devices
Matthew employs **Contrast** as a primary literary device in this passage. The lavish, selfless devotion of the woman is set in sharp opposition to the pragmatic, critical, and ultimately self-serving (as John's Gospel clarifies regarding Judas) reaction of the disciples. This contrast highlights the differing values and spiritual perceptions between those who truly understand and embrace Jesus' mission and those who are still bound by worldly concerns. Furthermore, the disciples' question, "To what purpose is this waste?", functions as a rhetorical **Irony**. While they intend to highlight the perceived futility of the act, Jesus' subsequent explanation reveals that the anointing serves a profound and divinely purposed "purpose"—His burial—making their accusation of "waste" deeply ironic in light of its true significance.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 26:8 serves as a poignant illustration of the clash between human utilitarianism and divine value. The disciples, focused on the monetary worth of the oil and its potential for charitable use, completely miss the spiritual depth of the woman's act. This incident underscores that true worship and devotion to Christ often involve costly, seemingly "wasteful" acts of sacrifice that defy worldly logic but are profoundly pleasing to God. It challenges believers to consider whether their own evaluations of spiritual acts are rooted in pragmatic calculations or in a heart of unreserved love and surrender to the Lord. The passage also subtly foreshadows the disciples' broader failure to grasp the necessity and significance of Jesus' impending death and burial, a truth the woman's anointing prophetically embraces.

* [Mark 14:4-5](/mark/14-4-5 "Mark 14:4-5 - The Disciples' Complaint")
* [John 12:4-6](/john/12-4-6 "John 12:4-6 - Judas's True Motive")
* [Luke 7:44-47](/luke/7-44-47 "Luke 7:44-47 - Jesus' Defense of the Sinful Woman")

### REFLECTION AND APPLICATION
Matthew 26:8 challenges us to critically examine our own perspectives on generosity, worship, and service to God. Do we, like the disciples, sometimes view acts of deep devotion, costly giving, or spiritual commitment as "wasteful" if they don't yield immediate, tangible, or financially quantifiable results? This verse reminds us that true worship often involves radical sacrifice, not measured by worldly standards of efficiency or practicality, but by the heart's unreserved devotion. It calls us to cultivate a spirit that values lavish love for Christ above all else, understanding that what may seem like a "waste" to a pragmatic mind is, in God's economy, a beautiful, fragrant, and eternally significant offering. Our call is to give our best, even our "alabaster boxes," without counting the cost, trusting that God sees the heart and purpose behind our devotion.

#### Questions for Reflection
* **In what areas of my life do I tend to prioritize practical efficiency over lavish devotion to God?**
* **What "costly" acts of worship or service might I be hesitant to offer because they seem "wasteful" by worldly standards?**
* **How does my understanding of true worship align with or diverge from the disciples' reaction in this passage?**
* **Am I more concerned with the perceived utility of my offerings or the sincerity and depth of my love for Christ?**

### FAQ

**Why did the disciples have "indignation" at the woman's act?**

Answer: The disciples' indignation stemmed from their perception that the woman's act was a "waste" of a very valuable resource. They estimated the perfumed oil to be worth a great deal (Mark and John specify 300 denarii, a year's wages for a laborer), and they believed it should have been sold to provide for the poor. Their reaction highlights a pragmatic, economic mindset that failed to grasp the spiritual and prophetic significance of the woman's act. While their stated concern was for the poor, [John 12:4-6](/john/12-4-6 "John 12:4-6 - Judas's True Motive") clarifies that Judas Iscariot, the primary instigator of this complaint, was motivated by greed, as he was a thief who kept the money bag.

### CHRIST-CENTERED FULFILLMENT
Matthew 26:8, with the disciples' indignant cry of "waste," paradoxically points to the ultimate "waste" (from a worldly perspective) that Christ Himself would embody for humanity's salvation. The woman's act of pouring out precious ointment foreshadows Jesus pouring out His infinitely more precious life on the cross. What the disciples deemed a squandering of earthly resources, Jesus would demonstrate as the most profound and necessary act of divine love—His self-sacrifice. His death, a "waste" to those who sought a political Messiah or saw only defeat, was in fact the ultimate act of worship and obedience to the Father, securing eternal life for all who believe. Just as the fragrance of the ointment filled the house, the "fragrance" of Christ's perfect sacrifice fills the heavens, a sweet aroma to God ([Ephesians 5:2](/ephesians/5-2 "Ephesians 5:2 - Christ's Sacrificial Love")). The disciples' inability to see the purpose in the woman's "waste" mirrors humanity's blindness to the divine purpose in Christ's suffering, which ultimately led to His glorious resurrection and the triumph over sin and death ([Philippians 2:8-11](/philippians/2-8-11 "Philippians 2:8-11 - Christ's Humiliation and Exaltation")). His "waste" of self was our gain, echoing the principle that unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit ([John 12:24](/john/12-24 "John 12:24 - The Grain of Wheat")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

John 12:4

Then saith one of his disciples, Judas Iscariot, Simon's [son], which should betray him,

John 12:6

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.

Mark 14:4

And there were some that had indignation within themselves, and said, Why was this waste of the ointment made?

Exodus 5:17

But he said, Ye [are] idle, [ye are] idle: therefore ye say, Let us go [and] do sacrifice to the LORD.

Haggai 1:2

Thus speaketh the LORD of hosts, saying, This people say, The time is not come, the time that the LORD'S house should be built.

Haggai 1:4

[Is it] time for you, O ye, to dwell in your cieled houses, and this house [lie] waste?

Ecclesiastes 4:4

¶ Again, I considered all travail, and every right work, that for this a man is envied of his neighbour. This [is] also vanity and vexation of spirit.