Matthew 26:8
When the disciples saw this, they were indignant and asked, "Why this waste?
When the disciples saw this
The phrase "when the disciples saw this" indicates a moment of observation and reaction. The Greek word for "saw" is "ἰδόντες" (idontes), which implies not just a physical seeing but a perception and understanding of the event. The disciples, who were followers of Jesus and witnesses to His teachings and miracles, are portrayed as being attentive to the actions around Jesus. This moment of seeing is crucial as it sets the stage for their emotional and intellectual response. Historically, the disciples were often in a learning process, grappling with the radical nature of Jesus' ministry, which frequently challenged their preconceived notions and cultural norms.

they were indignant
The term "indignant" comes from the Greek "ἀγανακτήσαντες" (aganaktēsantes), which conveys a strong feeling of displeasure or anger. This reaction suggests that the disciples felt a sense of moral or ethical outrage. In the context of first-century Judea, where resources were scarce and poverty was widespread, the disciples' indignation might reflect a practical concern for stewardship and the use of resources. Their reaction also highlights a recurring theme in the Gospels: the tension between human understanding and divine purpose. The disciples often struggled to comprehend the full scope of Jesus' mission, which transcended material concerns.

and asked
The act of asking, "εἶπαν" (eipan), indicates a desire for clarification or justification. This reflects the disciples' ongoing journey of learning and understanding. In the Jewish tradition, questioning was a common method of teaching and learning, as seen in rabbinic dialogues. The disciples' question is not merely rhetorical; it is an invitation for Jesus to provide insight into His actions, which often defied conventional wisdom. This moment underscores the importance of seeking understanding and the humility required to ask questions in the pursuit of truth.

Why this waste?
The phrase "Why this waste?" captures the disciples' bewilderment and practical mindset. The Greek word for "waste" is "ἀπώλεια" (apōleia), which can mean destruction or loss. This choice of word reveals the disciples' perception of the act as being without purpose or benefit. In the cultural and historical context, the disciples' reaction can be seen as a reflection of societal values that prioritized utility and frugality. However, Jesus often redefined such values, emphasizing spiritual over material wealth. This question challenges readers to consider what constitutes true value and purpose in the light of Christ's teachings. It invites believers to reflect on their own priorities and the ways in which they might align with or diverge from the values of the Kingdom of God.

Persons / Places / Events
1. The Disciples
Followers of Jesus who were present during the anointing at Bethany. They expressed indignation at the perceived waste of expensive perfume.

2. Jesus
Central figure of the New Testament, whose impending crucifixion is foreshadowed in this passage. He later defends the woman's actions.

3. The Woman
Although not named in this verse, she is identified in other Gospels as Mary of Bethany. She anoints Jesus with expensive perfume, an act of devotion and worship.

4. Bethany
A village near Jerusalem where this event takes place. It is significant as a place where Jesus often stayed and performed miracles.

5. The Perfume
A costly ointment used by the woman to anoint Jesus, symbolizing honor and preparation for His burial.
Teaching Points
Value of Worship
True worship may seem extravagant or wasteful to others, but it is precious in the eyes of God. The woman's act teaches us to prioritize devotion to Christ above material concerns.

Understanding Sacrifice
The disciples' reaction highlights a common human tendency to misunderstand sacrificial acts of love. We are called to discern the heart behind actions rather than their economic value.

Preparation for Christ's Sacrifice
The anointing prefigures Jesus' burial, reminding us of the importance of preparing our hearts for His ultimate sacrifice on the cross.

Generosity and Stewardship
While the disciples' concern for the poor is valid, Jesus' response indicates that acts of worship and generosity are not mutually exclusive. We are encouraged to balance stewardship with acts of devotion.

Heart Over Appearance
Like the woman, our actions should stem from a heart of love and worship, regardless of how they are perceived by others.
Bible Study Questions
1. How does the reaction of the disciples in Matthew 26:8 reflect common attitudes towards acts of worship today?

2. In what ways can we ensure that our acts of worship are genuine and not influenced by the opinions of others?

3. How can we balance the call to help the poor with the call to worship and honor God with our resources?

4. What does the woman's act of anointing Jesus teach us about the nature of true sacrifice and devotion?

5. How can we apply the lesson of valuing the heart's intentions over outward appearances in our daily interactions with others?
Connections to Other Scriptures
John 12:1-8
Provides a parallel account of the anointing at Bethany, identifying the woman as Mary and highlighting Judas Iscariot's objection to the act.

Mark 14:3-9
Another parallel account that emphasizes the significance of the woman's act as preparation for Jesus' burial.

Proverbs 19:17
Relates to the idea of giving to the poor, which the disciples mention as an alternative use for the perfume.

1 Samuel 16:7
Reminds us that God values the heart's intentions over outward appearances, relevant to understanding the woman's act of worship.
The Law of WasteR. Tuck Matthew 26:8
A Woman's MemorialC. H. Spurgeon.Matthew 26:6-13
Christ Anointed for His BurialR. Woodford, M. A.Matthew 26:6-13
Immortality of Good DeedsC. Dickens.Matthew 26:6-13
Jesus Christ Deserves to be Served After an Extraordinary MannerC. H. Spurgeon.Matthew 26:6-13
Love the Great Energy in ReligionA. G. Brown.Matthew 26:6-13
Mary Anointing ChristC. Molyneux, B. A.Matthew 26:6-13
Mediocrity in Religion Best Liked by the WorldA. G. Brown.Matthew 26:6-13
Ointment Poured ForthW.F. Adeney Matthew 26:6-13
Originality in ReligionA. G. Brown.Matthew 26:6-13
Profitable WasteAnon.Matthew 26:6-13
Spiritual Emotion not to be SuppressedA. Watson, D. D.Matthew 26:6-13
Superiority of Christian to Humanitarian VirtuesR. B. Fairbairn, D. D.Matthew 26:6-13
The Anointing At BethanyC. W. Baird.Matthew 26:6-13
The Anointing of the Feet of JesusH. M. Jackson.Matthew 26:6-13
The Originality of ServiceC. H. Spurgeon.Matthew 26:6-13
The Problem of Poverty, and How to Deal with ItAmerican Homiletic ReviewMatthew 26:6-13
The Saviour's Defence of Sublime DevotionA. G. Brown.Matthew 26:6-13
The Universal MemorialJ. Alexander.Matthew 26:6-13
The Woman that Anointed JesusN. Lardner.Matthew 26:6-13
The Worth of Life Enhanced by Kinder ActsA. Watson, D. D.Matthew 26:6-13
Things of Highest Value have not a Marked PriceJ. R. S. Harington.Matthew 26:6-13
True FameW. M. Taylor D. D.Matthew 26:6-13
True Principles of Christian EconomyJ. R. McGavin, D. D.Matthew 26:6-13
Troublers of the GoodJ.A. Macdonald Matthew 26:6-16
People
Caiaphas, Jesus, Judas, Peter, Simon, Zabdi, Zebedee
Places
Bethany, Galilee, Gethsemane, Jerusalem, Mount of Olives, Nazareth
Topics
Angry, Disciples, Displeased, Exclaimed, Indignant, Indignantly, Indignation, Purpose, Saying, Seeing, Waste
Dictionary of Bible Themes
Matthew 26:6-9

     5856   extravagance
     8765   grudge

Matthew 26:6-12

     7304   anointing

Matthew 26:6-13

     5745   women
     5979   waste
     8356   unselfishness

Matthew 26:7-9

     4490   ointment

Matthew 26:8-9

     5967   thrift

Library
January 9. "Not as I Will, but as Thou Wilt" (Matt. xxvi. 39).
"Not as I will, but as Thou wilt" (Matt. xxvi. 39). "To will and do of His good pleasure" (Phil. ii. 13). There are two attitudes in which our will should be given to God. First. We should have the surrendered will. This is where we must all begin, by yielding up to God our natural will, and having Him possess it. But next, He wants us to have the victorious will. As soon as He receives our will in honest surrender, He wants to put His will into it and make it stronger than ever for Him. It is henceforth
Rev. A. B. Simpson—Days of Heaven Upon Earth

November 29. "Could Ye not Watch with Me one Hour?" (Matt. xxvi. 40. )
"Could ye not watch with Me one hour?" (Matt. xxvi. 40.) A young lady whose parents had died while she was an infant, had been kindly cared for by a dear friend of the family. Before she was old enough to know him, he went to Europe. Regularly he wrote to her through all his years of absence, and never failed to send her money for all her wants. Finally word came that during a certain week he would return and visit her. He did not fix the day or the hour. She received several invitations to take
Rev. A. B. Simpson—Days of Heaven Upon Earth

January 3. "Watch and Pray" (Matt. xxvi. 41).
"Watch and pray" (Matt. xxvi. 41). We need to watch for prayers as well as for the answers to our prayers. It needs as much wisdom to pray rightly as it does faith to receive the answers to our prayers. We met a friend the other day, who had been in years of darkness because God had failed to answer certain prayers, and the result had been a state bordering on infidelity. A very few moments were sufficient to convince this friend that these prayers had been entirely unauthorized, and that God had
Rev. A. B. Simpson—Days of Heaven Upon Earth

'Until that Day'
'I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.'--MATT. xxvi. 29. This remarkable saying of our Lord's is recorded in all of the accounts of the institution of the Lord's Supper. The thought embodied in it ought to be present in the minds of all who partake of that rite. It converts what is primarily a memorial into a prophecy. It bids us hope as well as, and because we, remember. The light behind us is cast forward on to
Alexander Maclaren—Expositions of Holy Scripture

The Last Pleading of Love
'And Jesus said unto him, Friend, wherefore art thou come?'--MATT. xxvi. 50. We are accustomed to think of the betrayer of our Lord as a kind of monster, whose crime is so mysterious in its atrocity as to put him beyond the pale of human sympathy. The awful picture which the great Italian poet draws of him as alone in hell, shunned even there, as guilty beyond all others, expresses the general feeling about him. And even the attempts which have been made to diminish the greatness of his guilt, by
Alexander Maclaren—Expositions of Holy Scripture

Jesus Charged with Blasphemy
'Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses?'--MATT. xxvi. 65. Jesus was tried and condemned by two tribunals, the Jewish ecclesiastical and the Roman civil. In each case the charge corresponded to the Court. The Sanhedrin took no cognisance of, and had no concern with, rebellion against Caesar; though for the time they pretended loyalty. Pilate had still less concern about Jewish superstitions. And so the investigation in each
Alexander Maclaren—Expositions of Holy Scripture

The New Passover
'Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto Him, Where wilt Thou that we prepare for Thee to eat the passover? 18. And He said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with My disciples. 19. And the disciples did as Jesus had appointed them; and they made ready the passover. 20. Now when the even was come, He sat down with the twelve. 21. And as they did eat, He said,
Alexander Maclaren—Expositions of Holy Scripture

'This Cup'
'And Jesus took the cup, and grave thanks, and gave it to them, saying, Drink ye all of it; 28. For this is My blood of the new testament, which is shed for many for the remission of sins'--MATT. xxvi. 27, 28. The comparative silence of our Lord as to the sacrificial character of His death has very often been urged as a reason for doubting that doctrine, and for regarding it as no part of the original Christian teaching. That silence may be accounted for by sufficient reasons. It has been very much
Alexander Maclaren—Expositions of Holy Scripture

Gethsemane, the Oil-Press
'Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder. 37. And He took with Him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. 38. Then saith He unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with Me. 39. And He went a little farther, and fell on His face, and prayed, saying, O My Father, if it be possible, let this cup pass from Me: nevertheless not as
Alexander Maclaren—Expositions of Holy Scripture

The Real High Priest and his Counterfeit
'And they that had laid hold on Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled. 58. But Peter followed Him afar off unto the high priest's palace, and went in, and sat with the servants, to see the end. 59. Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put Him to death; 60. But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses, 61. And said,
Alexander Maclaren—Expositions of Holy Scripture

The Defence of Uncalculating Love
'Now when Jesus was in Bethany, in the house of Simon the leper, 7. There came unto him a woman having an alabaster box of very precious ointment, and poured it on His head, as He sat at meat. 8. But when His disciples saw it, they had indignation, saying, To what purpose is this waste? 9. For this ointment might have been sold for much, and given to the poor. 10. When Jesus understood it, He said unto them, Why trouble ye the woman? for she hath wrought a good work upon Me. 11. For ye have the poor
Alexander Maclaren—Expositions of Holy Scripture

The Power of Prayer in Relation to Outward Circumstances.
TEXT: MATT. xxvi. 36-46. TO be a religious man and to pray are really one and the same thing. To join the thought of God with every thought of any importance that occurs to us; in all our admiration of external nature, to regard it as the work of His wisdom; to take counsel with God about all our plans, that we may be able to carry them out in His name; and even in our most mirthful hours to remember His all-seeing eye; this is the prayer without ceasing to which we are called, and which is really
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

An Awful Contrast
"Then did they spit in his face."--Matthew 26:67. "And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away."--Revelation 20:11. GUIDED BY OUR TEXT in Matthew's Gospel, let us first go in thought to the palace of Caiaphas the high priest, and there let us, in deepest sorrow, realize the meaning of these terrible words: "Then did they spit in his face." There is more of deep and awful thunder in them than in the bolt that bursts overhead, there is
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 42: 1896

A Woman's Memorial
And now my prayer is that we may be endued this morning with the same spirit as that which prompted the woman, when she broke her alabaster box upon the head of Christ. There must be something wonderful about this story, or else Christ would not have linked it with his gospel, for so hath he done. So long as this gospel lives shall this story of the woman be told; and when this story of the woman ceaseth to exist, then the gospel must cease to exist also, for they are co-eternal. As long as this
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

Sunday Next Before Easter.
What, could ye not watch with me one hour? Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. These words, we cannot doubt, have an application to ourselves, and to all Christians, far beyond the particular occasion on which they were actually spoken. They are, in fact, the words which Christ addresses daily to all of us. Every day, when he sees how often we have gone astray from him, he repeats to us, Could ye not watch with me one hour? Every
Thomas Arnold—The Christian Life

"For they that are after the Flesh do Mind the Things of the Flesh,",
Rom. viii. 5.--"For they that are after the flesh do mind the things of the flesh,", &c. Though sin hath taken up the principal and inmost cabinet of the heart of man--though it hath fixed its imperial throne in the spirit of man, and makes use of all the powers and faculties in the soul to accomplish its accursed desires and fulfil its boundless lusts, yet it is not without good reason expressed in scripture, ordinarily under the name of "flesh," and a "body of death," and men dead in sins, are
Hugh Binning—The Works of the Rev. Hugh Binning

Wyclif -- Christ's Real Body not in the Eucharist
John Wyclif, eminent as scholar, preacher, and translator, was born in 1324 in Spresswel, near Richmond, Yorkshire, England. Known as the "Morning Star of the Reformation" he was a vigorous and argumentative speaker, exemplifying his own definition of preaching as something which should be "apt, apparent, full of true feeling, fearless in rebuking sins, and so addrest to the heart as to enlighten the spirit and subdue the will." On these lines he organized a band of Bible preachers who worked largely
Various—The World's Great Sermons, Volume I

That Man must not be Immersed in Business
"My Son, always commit thy cause to Me; I will dispose it aright in due time. Wait for My arrangement of it, and then thou shalt find it for thy profit." 2. O Lord, right freely I commit all things to Thee; for my planning can profit but little. Oh that I did not dwell so much on future events, but could offer myself altogether to Thy pleasures without delay. 3. "My Son, a man often striveth vehemently after somewhat which he desireth; but when he hath obtained it he beginneth to be of another
Thomas A Kempis—Imitation of Christ

Jesus Predicts, the Rulers Plot For, and Judas Bargains for his Death.
(Mount of Olives, Bethany, and Jerusalem. Tuesday After Sunset, Which Jews Regarded as the Beginning of Wednesday.) ^A Matt. XXVI. 1-5, 14-16; ^B Mark XIV. 1, 2, 10, 11; ^C Luke XXII. 1-6. ^c 1 Now the feast of unleavened bread drew nigh, which is called the Passover. { ^b 1 Now after two days was the feast of the passover and the unleavened bread:} ^a 1 And it came to pass, when Jesus had finished all these words, he said unto his disciples, 2 Ye know that after two days the passover cometh, and
J. W. McGarvey—The Four-Fold Gospel

Preparation for Passover. Disciples Contend for Precedence.
(Bethany to Jerusalem. Thursday Afternoon and, After Sunset, Beginning of Friday.) ^A Matt. XXVI. 17-20; ^B Mark XIV. 12-17; ^C Luke XXII. 7-18, 24-30. ^c 7 And the day of unleavened bread came, on which the passover must be sacrificed. [See p. 57. Leaven was to the Jew a symbol of corruption and impurity, because it causes bread to become stale. The feast of unleavened bread began properly on the fifteenth of Nisan, and lasted seven days, but this was the fourteenth Nisan, the day on which the paschal
J. W. McGarvey—The Four-Fold Gospel

Judas' Betrayal and Peter's Denial Foretold.
(Jerusalem. Evening Before the Crucifixion.) ^A Matt. XXVI. 21-25, 31-35; ^B Mark XIV. 18-21, 27-31; ^C Luke XXII. 21-23, 31-38; ^D John XIII. 21-38. ^b 18 And ^d 21 When Jesus had thus said, ^b as they sat and were eating, ^d he was troubled in the spirit, and ^b Jesus ^d testified, and said, Verily, verily, I say unto you, that one of you shall betray me. ^b even he that eateth with me. ^c 21 But behold, the hand of him that betrayeth me is with me on the table. [The foreknowledge of Judas' crime
J. W. McGarvey—The Four-Fold Gospel

The Lord's Supper Instituted.
(Jerusalem. Evening Before the Crucifixion.) ^A Matt. XXVI. 26-29; ^B Mark XIV. 22-25; ^C Luke XXII. 19, 20; ^F I. Cor. XI. 23-26. ^a 26 And as they were eating, ^f the Lord Jesus in the night in which he was betrayed took bread; 24 and when he had given thanks, { ^b blessed,} ^f he brake it, ^a and he gave to the disciples, and said, ^b Take ye: ^a Take, eat; this is my body. ^f which is ^c given ^f for you: this do in remembrance of me. [As only unleavened bread was eaten during the paschal supper,
J. W. McGarvey—The Four-Fold Gospel

Jesus Betrayed, Arrested, and Forsaken.
(Gethsemane. Friday, Several Hours Before Dawn.) ^A Matt. XXVI. 47-56; ^B Mark XIV. 43-52; ^C Luke XXII. 47-53; ^D John XVIII. 2-11. ^d 2 Now Judas also, who betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples. [See p. 583.] 3 Judas then, having received the band of soldiers, and officers from the chief priests and the Pharisees, cometh thither with lanterns and torches and weapons. ^b 43 And straightway, while he yet spake, ^a lo, Judas, one of the twelve, came,
J. W. McGarvey—The Four-Fold Gospel

Second Stage of Jewish Trial. Jesus Condemned by Caiaphas and the Sanhedrin.
(Palace of Caiaphas. Friday.) ^A Matt. XXVI. 57, 59-68; ^B Mark XIV. 53, 55-65; ^C Luke XXII. 54, 63-65; ^D John XVIII. 24. ^d 24 Annas therefore sent him bound unto Caiaphas the high priest. [Foiled in his attempted examination of Jesus, Annas sends him to trial.] ^b and there come together with him all the chief priests and the elders and the scribes. ^a 57 And they that had taken Jesus led him away to the house of Caiaphas the high priest, ^c and brought him into the high priest's house. ^a where
J. W. McGarvey—The Four-Fold Gospel

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