Matthew 26:8-9
And when the disciples saw it, they were indignant, saying, “Why this waste? For this could have been sold for a large sum and given to the poor.”
English Standard Version (ESV)
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The disciples' indignation wasn't just about money; their question, "Why this waste?" uses a word that also means "destruction" or "perdition." This hints at a deeper blindness, echoing Judas's later identity as a "son of perdition," showing how a focus on worldly value can obscure spiritual truth.
What's striking is that the disciples' indignation ("Why this waste?") uses the same Greek word that Jesus later uses to describe Judas as the "son of destruction." This word points to a profound loss, and while the disciples see it as the loss of valuable ointment, it foreshadows Judas's ultimate spiritual ruin and his betrayal of something far more precious.
Why were the disciples so upset about the expensive perfume? Their reaction reveals a lot about how we often misjudge true value.
When the woman poured out the expensive alabaster jar of perfume on Jesus, the disciples' immediate reaction was indignation. They saw it as a complete 'waste.' Their question, 'Why this waste?' or 'To what purpose is this loss?' shows they were evaluating the situation purely on financial terms. They calculated the monetary value of the perfume and thought it could have been sold and given to the poor. This highlights a common human tendency: to measure worth by earthly possessions and economic utility, rather than by spiritual significance or the depth of love expressed.
Jesus uses a striking word to describe Judas's mindset. What does this reveal about the true 'waste' at play?
The Greek word used for 'waste' in this passage is 'apoleia,' which also carries the meaning of 'perdition' or 'destruction.' This is the very same word Jesus uses elsewhere to describe Judas himself as the 'son of perdition' (John 17:12). This connection is incredibly significant. While the disciples, like Judas, saw 'waste' in the woman's act, Judas's motivation was greed and theft. His heart was already lost, heading towards spiritual 'perdition.' The true waste wasn't the perfume; it was the potential for Judas's heart to have been truly devoted to God, a potential he ultimately squandered.
Jesus re-frames the event entirely. What did He see that the disciples missed?
Jesus gently corrects His disciples, seeing beyond the monetary value to the heart of the act. He declares the woman has performed a 'good action' toward Him. He explains that while the poor would always be present, He would not always be. This wasn't about dismissing the needs of the poor, but about recognizing a unique, God-appointed moment. The perfume was intended for His burial, an act of devotion and preparation for the sacrifice He was about to make. Jesus saw an act of profound love and worship, a spiritual significance that far outweighed any financial cost. He valued the expression of Mary's love for Him above the potential economic gain.
Understand the original words
mathētēs · Greek Noun
A formal designation for those who follow a teacher; in the New Testament, it refers to the personal followers of Jesus who were called to learn from Him and imitate His life.
aganakteō · Greek Verb
A feeling of deep resentment, displeasure, or anger at what is perceived to be an injustice or an inappropriate act.
apōleia · Greek Noun
An act of squandering or misusing resources; in a spiritual context, it refers to using something valuable in a way that others perceive as purposeless or lacking in utility.
ptōchos · Greek Adjective/Noun
Those lacking material resources; in Scripture, the poor are often the objects of God's special care, and believers are consistently called to support them.
The disciples' indignation at the 'waste' of the expensive perfume highlights their differing perspectives: Judas's greed, others' practicality, and Jesus' understanding of the act's deeper significance as a preparation for his burial.
Early 1st century AD
Jesus teaches and gains followers
Jesus' ministry gains significant popularity, attracting large crowds and causing concern among the religious authorities in Jerusalem.
c. AD 30
Chief priests and elders plot
Following Jesus' growing influence, the religious leaders meet to strategize how to arrest and kill him, though they decide to wait until after the Passover festival to avoid public unrest.
c. AD 30
Jesus dines at Bethany
Jesus is at a dinner in Bethany, in the home of Simon the leper. This setting provides the backdrop for the anointing incident.
c. AD 30— this verse
Woman anoints Jesus' head
A woman (identified in John's Gospel as Mary, Lazarus' sister) anoints Jesus' head with very expensive perfume. This is the event that sparks indignation among some disciples.
This passage from John reveals that it was specifically Judas who voiced his indignation, driven by his greed, which provides crucial context to the disciples' reaction here in Matthew.
Luke 7:37-38Similar to the woman in Matthew, this passage describes another woman anointing Jesus with tears and ointment, highlighting a pattern of lavish devotion that some found questionable but Jesus embraced.
John 17:12Jesus uses the same word for 'waste' or 'perdition' when speaking of Judas, drawing a stark parallel between Judas's wasteful squandering of opportunity and the disciples' criticism of this seemingly wasteful act.
1 Corinthians 1:23This verse speaks of Christ being preached as a stumbling block to some and foolishness to others, mirroring how the disciples, before fully grasping Jesus' divine purpose, saw the anointing as foolishness or waste.
Isaiah 53:3This prophecy describes the Suffering Servant being despised and rejected by men, which echoes the disciples' initial rejection of Mary's act as worthless before Jesus revealed its profound significance.
vincentMatthew 26:8: "But when his disciples saw it, they had indignation, saying, To what purpose is this waste?"
To what purpose is this waste?Wyc., Whereto this loss? Tynd., What needed this waste? See on John 12:3.
barnesMatthew 26:8: "But when his disciples saw it, they had indignation, saying, To what purpose is this waste?"
They had indignation - John says that "Judas expressed" indignation. Probably some of the others felt indignation, but Judas only gave vent to his feelings. The reason why Judas was indignant was, that he had the "bag" John 12:6 - that is, the "purse," or repository of articles "given" to the disciples and to the Saviour. He was a thief, and was in the habit, it seems, of taking out and a…
The disciples' indignation wasn't just about money; their question, "Why this waste?" uses a word that also means "destruction" or "perdition." This hints at a deeper blindness, echoing Judas's later identity as a "son of perdition," showing how a focus on worldly value can obscure spiritual truth.
What's striking is that the disciples' indignation ("Why this waste?") uses the same Greek word that Jesus later uses to describe Judas as the "son of destruction." This word points to a profound loss, and while the disciples see it as the loss of valuable ointment, it foreshadows Judas's ultimate spiritual ruin and his betrayal of something far more precious.
What's striking is that the disciples' indignation ("Why this waste?") uses the same Greek word that Jesus later uses to describe Judas as the "son of destruction." This word points to a profound loss, and while the disciples see it as the loss of valuable ointment, it foreshadows Judas's ultimate spiritual ruin and his betrayal of something far more precious.
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c. AD 30
Jesus is betrayed
Shortly after the anointing incident, Judas Iscariot, motivated by greed, makes his pact with the chief priests to betray Jesus for thirty pieces of silver.
"And when the disciples saw it, they were indignant, saying, “Why this waste? For this could have been sold for a large sum and given to the poor.”" — The disciples' indignation wasn't just about money; their question, "Why this waste?" uses a word that also means "destruction" or "perdition." This hints at a deeper blindness, echoing Judas's later…
