TRV
Translation
Berean Standard Bible
This perfume could have been sold at a high price, and the money given to the poor.”
American Standard Version
For this ointment might have been sold for much, and given to the poor.
World English Bible Messianic
For this ointment might have been sold for much, and given to the poor.”
Geneva Bible (1599)
For this oyntment might haue bene solde for much, and bene giuen to the poore.
Young's Literal Translation
for this ointment could have been sold for much, and given to the poor.'
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In the KJVVerse 24,064 of 31,102
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
In this woman is prefigured the people of the Gentiles, who gave glory to God in Christ's passion; for she anointed His head, but the head of Christ is God, and ointment is the fruit of good works. But the disciples, anxious for the salvation of Israel, say that this ought to have been sold for the use of the poor; designating by a prophetic instinct the Jews, who lacked faith, by the name of the poor. The Lord answers that there is abundant time in which they may show their care for the poor, but that salvation cannot be extended to the Gentiles but by obedience to His command, if, that is, by the pouring out of this woman's ointment they are buried together with Him, because regeneration can only be given to those who are dead in the profession of baptism. And this her work shall be told wherever this Gospel is preached, because when Israel draws back, the glory of the Gospel is preached by the belief of the Gentiles.
Hilary of PoitiersAD 367
Commentary on Matthew 29.2
The Lord told them they would have much time to look after the poor. Further, it is only at his command that salvation can be given to the Gentiles buried with him in the outpouring of ointment by this woman, for rebirth is given only to those who have died with him in the profession of baptism.
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
(in Luc. 7, 37.) It is possible therefore that they were different persons, and so all appearance of contradiction between the Evangelists is removed. Or it is possible that it was the same woman at two different times and two different stages of desert; first while yet a sinner, afterwards more advanced.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(Hom. lxxx.) And in this way it may be the same in the three Evangelists, Matthew, Mark, and Luke. And not without good reason does the Evangelist mention Simon's leprosy, to show what gave this woman confidence to come to Christ. The leprosy was an unclean disease; when then she saw that Jesus had healed the man with whom He now lodged, she trusted that He could also cleanse the uncleanness of her soul; and so whereas other women came to Christ to be healed in their bodies, she came only for the honour and the healing of her soul, having nothing diseased in her body; and for this she is worthy our highest admiration. But she in John is a different woman, the wonderful sister of Lazarus.
The disciples had heard their Master say, I will have mercy, and not sacrifice, (Matt. 9:13.) wherefore they thought among themselves, If He accepts not burnt-offerings, much less will He the application of such ointment as this.
The disciples then thought thus, but Jesus, who saw the thoughts of the woman, suffered it. For her piety was great, and her ardour unspeakable, wherefore He condescended to suffer her to pour the ointment on His head. As the Father admitted the smoke and odour of the slain victim, so also Christ admitted this votive anointing of His head, though the disciples, who saw not her heart, murmured.
And He says not merely, She hath wrought a good work, but says first, Why trouble ye the woman? to teach us that every good act that is wrought by any, even though it lack somewhat of exact propriety, yet we ought to receive, cherish, and cultivate it, and not to require strict correctness in a beginner. If He had been asked before this was done by the woman, He would not have directed its doing; but when it was done, the rebuke of the disciples had no longer any place, and He Himself to guard the woman from importunate attacks speaks these things for her comfort.
That this mention of His death and burial might not cause her to despond, He comforts her by what follows, Verily I say unto you, Wheresoever &c.
Behold the accomplishment of this saying; to whatsoever part of the world you go, you will find this woman famous, and this has been wrought by the power of Him who spake this word. How many victories of kings and captains have passed into oblivion; how many who built cities and enslaved many nations are now known neither by report nor by name; but the deed of this woman pouring forth ointment in the house of a leper in the presence of twelve men, this resoimds throughout the world, and though so much time has elapsed, the memory of that which was done is not effaced. But why promised He no spiritual gift to this woman, but everlasting remembrance only? Because this He did promise made her confident of receiving the other also; whereas she wrought a good work, it is clear that she shall receive an adequate reward.
John ChrysostomAD 407
Homily on the Gospel of Matthew 80
This woman seems indeed to be one and the same with all the evangelists, yet she is not so; but though with the three she doth seem to me to be one and the same, yet not so with John, but another person, one much to be admired, the sister of Lazarus.
But not without purpose did the evangelist mention the leprosy of Simon, but in order that He might show whence the woman took confidence, and came unto Him. For inasmuch as the leprosy seemed a most unclean disease, and to be abhorred, and yet she saw Jesus had both healed the man (for else He would not have chosen to have tarried with a leper), and had gone into his house; she grew confident, that He would also easily wipe off the uncleanness of her soul. And not for nought doth He name the city also, Bethany, but that thou mightest learn, that of His own will He cometh to His passion. For He who before this was fleeing through the midst of them; then, at the time when their envy was most kindled, comes near within about fifteen furlongs; so completely was His former withdrawing Himself a part of a dispensation.
The woman therefore having seen Him, and having taken confidence from thence came unto Him. For if she that had the issue of blood, although conscious to herself of nothing like this, yet because of that natural seeming uncleanness, approached Him trembling and in fear; much more was it likely this woman should be slow, and shrink back because of her evil conscience. Wherefore also it is after many women, the Samaritan, the Canaanite, her that had the issue of blood, and other besides, that she cometh unto Him, being conscious to herself of much impurity; and then not publicly but in a house. And whereas all the others were coming unto Him for the healing of the body alone, she came unto Him by way of honor only, and for the amendment of the soul. For neither was she at all afflicted in body, so that for this most especially one might marvel at her.
And not as to a mere man did she come unto Him; for then she would not have wiped His feet with her hair, but as to one greater than man can be. Therefore that which is the most honorable member of the whole body, this she laid at Christ's feet, even her own head.
And whence had they this thought? They used to hear their Master saying, "I will have mercy, and not sacrifice," and blaming the Jews, because they omitted the weightier matters, judgment, and mercy, and faith, and discoursing much on the mount concerning almsgiving, and from these things they inferred with themselves, and reasoned, that if He accepts not whole burnt offerings, neither the ancient worship, much more will He not accept the anointing of oil.
But though they thus thought, He knowing her intention suffers her. For indeed great was her reverence, and unspeakable her zeal; wherefore of this exceeding condescension, He permitted the oil to be poured even on His head.
For if He refused not to become man, and to be borne in the womb, and to be fed at the breast, why marvellest thou, if He doth not utterly reject this? For like as the Father suffered a savor of meat, and smoke, even so did He the harlot, accepting, as I have already said, her intention. For Jacob too anointed a pillar to God, and oil was offered in the sacrifices, and the priests were anointed with ointment.
But the disciples not knowing her purpose found fault unseasonably, and by the things they laid to her charge, they show the woman's munificence. For saying, that it might have been sold for three hundred pence, they showed how much this woman had spent on the ointment, and how great generosity she had manifested. Wherefore He also rebuked them, saying, "Why trouble ye the woman?" And He adds a reason, as it was His will again to put them in mind of His passion, "For she did it," He said, "for my burial." And another reason. "For ye have the poor always with you, but me ye have not always;" and, "Wheresoever the gospel shall be preached, that shall be told also which this woman hath done."
Seest thou how again He declares beforehand the going forth unto the Gentiles, in this way also consoling them for His death, if after the cross His power was so to shine forth, that the Gospel should be spread abroad in every part of the earth.
Who then is so wretched as to set his face against so much truth? For lo! what He said is come to pass, and to whatever part of the earth thou mayest go, thou wilt see her celebrated.
And yet neither was the person that did it distinguished, nor had what was done many witnesses, neither was it in a theatre, but in a house, that it took place, the disciples only being present.
Who then proclaimed it, and caused it to be spread abroad? It was the power of Him who is speaking these words. And while of countless kings and generals the noble exploits even of those whose memorials remain have sunk into silence; and having overthrown cities, and encompassed them with walls, and set up trophies, and enslaved many nations, they are not known so much as by hearsay, nor by name, though they have both set up statues, and established laws; yet that a woman who was a harlot poured out oil in the house of some leper, in the presence of ten men, this all men celebrate throughout the world; and so great a time has passed, and yet the memory of that which was done hath not faded away, but alike Persians and Indians, Scythians and Thracians, and Sarmatians, and the race of the Moors, and they that dwell in the British Islands, spread abroad that which was done secretly in a house by a woman that had been a harlot.
Great is the loving-kindness of the Lord. He endureth an harlot, an harlot kissing his feet, and moistening them with oil, and wiping them with her hair, and He receives her, and reproves them that blame her. For neither was it right that for so much zeal the woman should be driven to despair.
But mark thou this too, how far they were now raised up above the world, and forward in almsgiving. And why was it He did not merely say, "She hath wrought a good work," but before this, "Why trouble ye the woman?" That they might learn not at the beginning to require too high principles of the weaker sort. Therefore neither doth He examine the act merely itself by itself, but taking into account the person of the woman. And indeed if He had been making a law, He would not have brought in the woman, but that thou mightest learn that for her sake these things were said, that they might not mar her budding faith, but rather cherish it, therefore He saith it, teaching us whatever good thing may be done by any man, though it be not quite perfect, to receive it, and encourage it, and advance it, and not to seek all perfection at the beginning. For, that at least He Himself would rather have desired this, is manifest from the fact, that He required a bag to be borne, who had not where to lay His head. But then the time demanded not this, that He should correct the deed, but that He should accept it only. For even as, if any one asked Him, without the woman's having done it, He would not have approved this; so, after she had done it, He looks to one thing only, that she be not driven to perplexity by the reproof of the disciples, but that she should go from His care, having been made more cheerful and better. For indeed after the oil had been poured out, their rebuke had no seasonableness.
Do thou then likewise, if thou shouldest see any one provide sacred vessels and offer them, and loving to labor upon any other ornament of the church, about its walls or floor; do not command what has been made to be sold, or overthrown, lest thou spoil his zeal. But if, before he had provided them, he were to tell thee of it, command it to be given to the poor; forasmuch as He also did this not to spoil the spirit of the woman, and as many things as He says, He speaks for her comfort.
Then because He had said, "She hath done it for my burial;" that He might not seem to perplex the woman, by making mention of such a thing as this, His burial and death, I mean; see how by that which follows He recovers her, saying, "What she hath done shall be spoken of in the whole world."
And this was at once consolation to His disciples, and comfort and praise to her. For all men, He saith, shall celebrate her hereafter; and now too hath she announced beforehand my passion, by bringing unto me what was needed for a funeral, let not therefore any man reprove her. For I am so far from condemning her as having done amiss, or from blaming her as having not acted rightly, that I will not suffer what hath been done to lie hid, but the world shall know that which has been done in a house, and in secret. For in truth the deed came of a reverential mind, and fervent faith, and a contrite soul.
And wherefore did He promise the woman nothing spiritual; but the perpetual memory? From this He is causing her to feel a confidence about the other things also. For if she hath wrought a good work, it is quite evident she shall receive a due reward.
JeromeAD 420
Commentary on Matthew
(Ver. 8, 9.) But when the disciples saw this, they were indignant and said, “Why this waste? This could have been sold at a high price and the money given to the poor.” I know that some criticize this passage, questioning why only one evangelist, Judas, is mentioned as being upset, when it is said that all the apostles were indignant. They do not understand the figure of speech known as synecdoche, by which one person can be used to represent all, or one can be used to represent many. For even Paul, in his Epistle to the Hebrews (although many Latin writers doubt it), when he described the sufferings and merits of the saints, introduced the following: They were stoned, they were tested, they were sawn in two, they were killed by the sword (Heb. 11:37), since the Jews only admit that Isaiah the Prophet was sawn. We can also say that the apostles were truly indignant because of the poor: but Judas because of his gains. And his muttering is also attributed to the crime that he did not have care for the poor, but wanted to provide for his own theft.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
Not that he was a leper yet, but having been so, and having been healed by the Saviour, he retained the appellation to show forth the power of Him who healed him.
Another Evangelist (John 12:3.) instead of 'alabastrum' has 'nardum pisticam,' that is, genuine, unadulterated.
For let no one think that she who anointed His head and she who anointed His feet were one and the same; for the latter washed His feet with her tears, and wiped them with her hair, and is plainly said to have been a harlot. But of this woman nothing of this kind is recorded, and indeed a harlot could not have at once been made deserving of the Lord's head.
I know that some raise a cavil here, because John says that Judas alone was grieved because he had the bag, and was a thief from the beginning; but Matthew, that all the disciples were sorrowful. These know not the figure syllepsis, by which one name is put for many, and many for one; as Paul in the Epistle to the Hebrews says, They were sawn asunder, when it is thought that one only, Esaias namely, was so. (Heb. 11:37.)
Here a question arises how the Lord should have said elsewhere to His disciples, Lo, I am with you always, even to the end of the world; but here, Me ye shall not have always. (Matt. 28:20.) I suppose that in this place He speaks of His bodily presence, which shall not be with them after the resurrection in daily intercourse and friendship, as it is now.
Note His knowledge of things to come, how though about to suffer death within two days, He knows that His Gospel will be preached throughout the whole world.
Mystically; The Lord, about to suffer for the whole world, sojourns in Bethany, in the house of obedience, which once was that of Simon the leper. Simon also is interpreted 'obedient,' or, according to another interpretation, 'the world,' in whose house the Church is healed.
JeromeAD 420
COMMENTARY ON MATTHEW 4.26.9
I know that some people criticize this passage because one Evangelist said only Judas became indignant since he kept the money purse and was a thief from the beginning, whereas Matthew wrote that all the apostles were indignant. Some may be unaware of the figure of speech called syllepsis, customarily termed “all for one and one for all.” The case is somewhat similar with Paul the apostle, who wrote in his epistle to the Hebrews (though many Latins have doubts about this), describing the sufferings and merits of the heroes of faith, inferring: “They were stoned, they were sawn in two, they were tempted, they were put to death by the sword.” [Hebrews 11:36-37] The Jews assert that only one person, Isaiah the prophet, was tortured. We may also point out that the apostles were indignant for the sake of the poor but Judas for the sake of his own gain. Hence his grumbling was also mixed with his misdeeds, because he had no concern for the poor but only wanted to be able to steal.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(de Cons. Ev. ii, 79.) Though the action described in Luke is the same as that described here, and the name of him with whom the Lord supped is the same, for Luke also names Simon; yet because it is not contrary to either nature or custom for two men to bear the same name, it is more probable that this was another Simon, not the leper, in whose house in Bethany these things were done. I would only suppose that the woman who on that occasion came near to Jesus' feet, and this woman, were not two different persons, but that the same Mary did this twice. The first time is that narrated by Luke; for John mentions it in praise of Mary before Christ's coming to Bethany, It was that Mary who anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick. (John 11:2.) Mary therefore had done this before. That she did afterwards in Bethany is distinct from Luke's account, but is the same event that is recorded by all three, John, Matthew, and Mark. That Matthew and Mark say it was the Lord's head that she anointed, and John His feet, is reconciled by supposing that she anointed both. Against this one might raise a cavil from what Mark says, that she anointed His head by breaking the box over it, so that there could be none of the ointment left with which to anoint His feet also. Let such caviller understand, that His feet were first anointed before the box was broken, and there remained in it, yet whole, enough wherewith to anoint the head by breaking the box and shedding the contents.
(de Doctr. Christ. iii, 12.) But let not any suppose that the Lord's feet were by this woman bathed in ointment after the manner which the luxurious and debauched use. In all things of this nature, it is not the thing itself, but the mind of him who uses it, that is in fault. Whoso uses things after such sort as to pass the bounds observed by good men with whom he lives, either has some meaning in what he does, or is vicious. What then is vice in others, in a divine or prophetic person is a sign of some great thing. The good odour is the good report which one has gained by the works of a good life, and in following Christ's footsteps sheds a most precious odour on His feet.
(de Cons. Ev. ii. 78.) Still there may seem to be some discrepancy between the narrative of Matthew and Mark, who say, that after two days is the feast of the Passover, and then bring Jesus to Bethany; and that of John, who, relating this history of the ointment, says Six days before the Passover. They who urge this do not understand that the events in Bethany are in Matthew and Mark inserted out of their place, a little later than the time of their occurrence. Neither of them, it is to be observed, introduce their account with 'afterwards.'
(de Cons. Ev. ii. 79.) We may however understand that the other disciples thought or said the same, or that they assented to what Judas said, and thus Matthew and Mark have described their common consent. But Judas said it because he was a thief, the others out of their care for the poor; and John desired to mention it only in the case of him whose thievish propensity he thought ought to be recorded.
Leo the Great (as quoted by Aquinas, AD 1274)AD 461
Catena Aurea by Aquinas
(Serm. 58, 1.) We recognise here a providential arrangement whereby the chief men of the Jews, who had often sought occasion of effecting their cruel purposes against Christ, could never yet succeed till the days of the paschal celebration. For it behoved that the things which had long been promised in symbol and mystery should be accomplished in manifest reality, that the typical lamb should be displaced by the true, and one sacrifice embrace the whole catalogue of the varied victims. That shadows should give way to substance, and copies to the presence of the original; victim is commuted for victim, blood is abolished by blood, and the festival of the Law is at once fulfilled and changed.
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
He clearly shows that the Apostles had uttered something harsh against her, when He says, Why trouble ye the woman? And beautifully He adds, She hath wrought a good work in me; as much as to say, It is not a waste of ointment, as ye say, but a good work, that is, a service of piety and devotion.
For the poor ye have ever with you. The Lord shows in these words as of set purpose, that they were not to be blamed who ministered of their substance to Him while He dwelt in a mortal body; forasmuch as the poor were ever in the Church, to whom the believers might do good whensoever they would, but He would abide in the body with them but a very short time; whence it follows, But me ye shall not have always.
Or, it is to be explained by supposing this spoken to Judas only; and He said not, Ye have not, but Ye shall not have, because this was spoken in the person of Judas to all his followers. And He says, Not always, though they have it at no time, because the wicked seem to have Christ in this present world, while they mix among His members and approach His table, but they shall not always so have Him when He shall say to His elect, Come, ye blessed of my Father. (Matt. 25:34.) It was the custom among this people to embalm the bodies of (Matt. 25:34.) the dead with divers spices, to the end that they might be kept from corruption as long as possible. And as this woman was desirous of embalming the Lord's dead Body, and would not be able because she would be anticipated by His resurrection, it was therefore arranged by Divine Providence that she should anoint the Lord's living Body. This then is what He says, In that she hath poured, that is, By anointing My living Body she shows forth My death and burial.
Gregory the Dialogist (as quoted by Aquinas, AD 1274)AD 604
Catena Aurea by Aquinas
(Hom. in Ev. xxxiii. 1.) Or, we may think that this is the same woman whom Luke calls a sinner, and John names Mary.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
Alabaster is a kind of marble, white but marked with veins of different colours, which was in use for vessels to hold ointment, because it was said to preserve it from corruption.
From the Greek πίστις, faith, whence 'pisticus,' faithful. For this ointment was pure, unadulterated.
That is, To whatsoever place throughout the whole world the Church shall be propagated, there this also that she hath done shall be told. That also that is added signifies, that as Judas by his reproof of her has earned evil character of treachery, so has she also earned the glory of pious devotedness.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(non occ.) Having set before us the counsels of the chief of the Jews concerning the death of Christ, the Evangelist would proceed to follow out their execution, and to relate the bargain of Judas with the Jews to deliver Him up, but he first shows the cause of this betrayal. He was grieved that the ointment which the woman poured upon Christ's head had not been sold that he might have carried off something out of the price it brought, and to make up this loss he was willing to betray his Master. And therefore he proceeds, Now when Jesus was in Bethany, in the house of Simon the leper.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Matthew 26:9 records the disciples' objection to a woman anointing Jesus with expensive perfumed oil, arguing that its high value should have been converted into funds and distributed among the poor. This statement, primarily voiced by Judas Iscariot, encapsulates a tension between what appears to be extravagant worship and practical social welfare, setting the stage for Jesus' profound reinterpretation of the woman's selfless act as a prophetic preparation for His impending death and burial.
CONTEXT
Literary Context: This event occurs in Bethany, at the home of Simon the Leper, just two days before the Passover and Jesus' crucifixion. It is strategically placed by Matthew immediately after the chief priests and elders conspire to arrest Jesus by treachery and kill Him, and just before Judas agrees to betray Jesus for thirty pieces of silver. The anointing scene (Matthew 26:6-13) serves as a stark contrast to the betrayal narrative, highlighting profound devotion versus profound treachery. It underscores Jesus' awareness of His approaching death and the unique significance of this woman's act in light of it, a theme echoed in His subsequent institution of the Last Supper and His agony in Gethsemane. The disciples' (and specifically Judas's) materialistic focus in this verse stands in sharp relief against the spiritual depth of the woman's worship and Jesus' understanding of His mission.
Historical & Cultural Context: Anointing with oil was a common practice in ancient Near Eastern cultures, signifying honor, hospitality, healing, or preparation for burial. The "ointment" (mýron) mentioned here was likely spikenard, a highly prized and expensive aromatic oil imported from India, as specified in the parallel accounts in Mark 14:3 and John 12:3. Its value, estimated at "three hundred pence" (a denarius was a day's wage, so roughly a year's wages for a common laborer, as noted in Mark 14:5 and John 12:5), underscores the immense sacrifice the woman made. The act of a woman anointing a man's head and feet, especially with such a costly substance, was an extraordinary display of humility, honor, and devotion, particularly in a patriarchal society where such public displays by women were uncommon unless for specific ritual or social purposes.
Key Themes: Matthew 26:9 contributes to several key themes within Matthew's Gospel. Firstly, it highlights the theme of true worship versus superficial piety. The disciples' concern for the poor, while seemingly righteous, is contrasted with the woman's selfless, extravagant devotion, which Jesus commends. Secondly, it foregrounds the imminent passion of Christ. Jesus explicitly states that the woman's act is a preparation for His burial (Matthew 26:12), underscoring His awareness and acceptance of His sacrificial death. This ties into the broader theme of Jesus as the suffering Servant, fulfilling Old Testament prophecies. Thirdly, the verse, especially when viewed through John's lens (John 12:6), exposes the deceptive nature of hypocrisy and the corrupting influence of avarice, contrasting Judas's feigned concern for the poor with his true motive as a thief. Finally, it touches on the priority of Christ. While care for the poor is a consistent biblical command (Deuteronomy 15:11), Jesus teaches that there are unique moments when direct, sacrificial devotion to Him takes precedence, particularly in His final days on Earth.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 26:9 employs several potent literary devices. Contrast is central, pitting the woman's extravagant, selfless act of devotion against the disciples' (and particularly Judas's) pragmatic, seemingly pious, but ultimately self-serving objection. This highlights the stark difference between true spiritual understanding and a purely materialistic or utilitarian worldview. There is also significant Irony at play, especially when considering John's parallel account: Judas, the one who would soon betray Jesus for money, feigns concern for the poor, demonstrating a profound hypocrisy. The disciples' statement also functions as Foreshadowing, as Jesus' response reveals that the anointing is a prophetic act preparing His body for burial, thus pointing directly to the ultimate sacrifice He is about to make. Finally, the "ointment" itself carries Symbolism, representing not just material value but also the depth of the woman's love, honor, and sacrificial devotion, which transcends mere economic calculation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 26:9, and Jesus' subsequent response, profoundly reshapes our understanding of worship, charity, and the unique significance of Christ. It teaches that while caring for the poor is a vital expression of faith, there are moments when direct, sacrificial devotion to God takes precedence, especially when it relates to the person and work of Jesus Christ. The woman's act, though seemingly "wasteful" to some, was an outpouring of love and reverence for the Son of God, a pre-enactment of His burial, and thus an act of profound theological significance. It reminds us that true worship often transcends human logic and calculation, valuing Christ above all earthly possessions or endeavors.
REFLECTION AND APPLICATION
Matthew 26:9 challenges us to examine the motives behind our actions and our understanding of true worship. In a world that often prioritizes efficiency and measurable outcomes, the woman's act of "wasteful" devotion stands as a powerful counter-cultural statement. It prompts us to consider whether our expressions of faith are truly centered on Christ, or if they are subtly influenced by utilitarian thinking, social expectations, or even hidden agendas, as was the case with Judas. While we are unequivocally called to care for the poor and needy, this passage reminds us that there are unique, sacred moments when extravagant love and devotion to Jesus Himself are the highest priority. Our generosity, whether towards God or others, must flow from a heart of genuine love and discernment, not from a desire for human approval or a misapplication of biblical principles.
Questions for Reflection
FAQ
Was it wrong for the disciples to suggest giving to the poor?
Answer: On the surface, the suggestion to give to the poor is commendable and aligns with numerous biblical commands to care for the needy, as seen in Deuteronomy 15:11 and Jesus' own teachings in Matthew 25:31-46. However, Jesus' response clarifies that while the poor would always be present, His physical presence on Earth was temporary and unique. The issue was not the act of giving to the poor in general, but the disciples' (particularly Judas's) misunderstanding of the specific, prophetic significance of the woman's act of worship and the underlying motives. John's Gospel explicitly states that Judas's concern was not genuine, but driven by his role as a thief who embezzled from the common purse (John 12:6). Thus, the problem was not the concept of charity, but the misdirection of focus and the impure motives behind the objection in this particular sacred moment.
CHRIST-CENTERED FULFILLMENT
The anointing in Matthew 26:9, though questioned by the disciples, finds its profound Christ-centered fulfillment in Jesus' own interpretation: it was a prophetic act of preparing His body for burial (Matthew 26:12). This extravagant outpouring of love and costly oil foreshadows the ultimate, infinitely more costly outpouring of Jesus' own lifeblood on the cross, His body broken and laid in the tomb. The woman's act of sacrificial devotion points to the unparalleled sacrifice of the Lamb of God, who takes away the sin of the world. Her anointing for burial anticipates the very purpose for which Christ came: to give His life as a ransom for many (Mark 10:45). In His death and resurrection, Jesus became the ultimate "ointment" that brings healing, reconciliation, and eternal life, making His sacrifice the most "precious" and eternally significant act of all time, far surpassing any earthly value or charitable deed. Her worship, therefore, was not a waste, but a beautiful, Spirit-inspired recognition of the One who was about to become the ultimate offering, worthy of all glory and honor.