Matthew 26:9

KJV

For this ointment might have been sold for much, and given to the poor.

KJV (with Strong's)

For {G1063} this {G5124} ointment {G3464} might {G1410} have been sold {G4097} for much {G4183}, and {G2532} given {G1325} to the poor {G4434}.

Complete Jewish Bible

"This could have been sold for a lot of money and given to the poor."

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.

Commentary

### 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](/mark/14-3 "Mark 14:3 - Anointing at Bethany") and [John 12:3](/john/12-3 "John 12:3 - Mary Anoints Jesus"). 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](/mark/14-5 "Mark 14:5 - The Cost of the Ointment") and [John 12:5](/john/12-5 "John 12:5 - Judas's Objection")), 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](/matthew/26-12 "Matthew 26:12 - Preparation for Burial")), 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](/john/12-6 "John 12:6 - Judas's True Motive")), 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](/deuteronomy/15-11 "Deuteronomy 15:11 - Command to Help the Poor")), 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
* **Ointment (Greek, _mýron'_):** Derived from a root likely connected to "myrrh," this term refers to a highly fragrant, perfumed oil or balm. In biblical contexts, such ointments were often made from precious resins and spices, signifying luxury, honor, and ceremonial purity. Its use here emphasizes the extraordinary value and symbolic significance of the woman's offering, setting it apart from common anointing oils.
* **Sold (Greek, _pipráskō'_):** This verb means "to traffic," "to dispose of as merchandise," or "to sell." It highlights the disciples' immediate, pragmatic assessment of the ointment's monetary worth. Their thought process was purely economic: convert the physical asset into currency for distribution, rather than appreciating its spiritual or symbolic value as an act of worship.
* **Poor (Greek, _ptōchós'_):** This word describes a "beggar" or "pauper," someone in a state of absolute destitution, often cringing or crouching due to their extreme poverty. It denotes a level of neediness that would elicit public mendicancy. The disciples' suggestion to give to the "poor" invokes a universally recognized biblical command for charity, which makes their objection appear outwardly pious, yet, as Jesus reveals, it misses the deeper spiritual reality of the moment.

#### Verse Breakdown
* **"For this ointment might have been sold for much,"**: This clause expresses the disciples' (primarily Judas's) initial, utilitarian assessment of the situation. They saw the expensive ointment not as a medium for worship or honor, but as a valuable commodity that could be liquidated. The phrase "for much" (πολλοῦ, _pollou_) emphasizes the significant monetary value, highlighting the perceived "waste" from their perspective. It reveals a mindset focused on material gain and practical distribution rather than the spiritual significance of the act.
* **"and given to the poor."**: This second clause proposes an alternative use for the ointment's value, framing it as an act of charity. On the surface, this appears to be a righteous and compassionate suggestion, aligning with biblical principles of caring for the needy. However, as revealed in John's Gospel, Judas's true motive was not compassion but greed, intending to embezzle the funds himself. This clause therefore serves as a rhetorical justification for their objection, masking a deeper, self-serving agenda.

#### 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.

* [Mark 14:3-9](/mark/14-3-9 "Mark 14:3-9 - The Anointing at Bethany")
* [John 12:1-8](/john/12-1-8 "John 12:1-8 - Mary Anoints Jesus at Bethany")
* [Deuteronomy 15:11](/deuteronomy/15-11 "Deuteronomy 15:11 - The Poor Will Never Cease")

### 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
* **How do I balance practical acts of charity with seemingly "extravagant" acts of worship and devotion to God?**
* **What are my true motives when I critique others' expressions of faith or generosity? Am I genuinely concerned for others, or are there hidden biases or self-interests at play?**
* **In what ways might I be tempted to "economize" my devotion to Christ, holding back what I perceive as "too much" for Him?**
* **How can I cultivate a heart that values sacrificial love and honor for Jesus above all else, even when it defies conventional wisdom?**

### 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](/deuteronomy/15-11 "Deuteronomy 15:11 - The Poor Are Always With You") and Jesus' own teachings in [Matthew 25:31-46](/matthew/25-31-46 "Matthew 25:31-46 - The Judgment of the Nations"). 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](/john/12-6 "John 12:6 - Judas's True Motive")). 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](/matthew/26-12 "Matthew 26:12 - Preparation for Burial")). 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](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). Her anointing for burial anticipates the very purpose for which Christ came: to give His life as a ransom for many ([Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")). 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.

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 12:5

Why was not this ointment sold for three hundred pence, and given to the poor?

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 14:5

For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her.

1 Samuel 15:9

But Saul and the people spared Agag, and the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all [that was] good, and would not utterly destroy them: but every thing [that was] vile and refuse, that they destroyed utterly.

2 Kings 5:20

¶ But Gehazi, the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but, [as] the LORD liveth, I will run after him, and take somewhat of him.

Joshua 7:20

And Achan answered Joshua, and said, Indeed I have sinned against the LORD God of Israel, and thus and thus have I done:

Joshua 7:21

When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they [are] hid in the earth in the midst of my tent, and the silver under it.