Matthew 26:10

Mat 26:10. Τί κόπους παρέχετε τῇ γυναικί, Why trouble ye the woman?) For it is a trouble to be doubtful in one’s conscience, not only concerning a thing to be done hereafter (see Rom 14:15), but also concerning a thing already done.—τῇ γυναικὶ, the woman) The disciples acted with incivility towards the Lord Himself; but this He finds less fault with than the annoyance given to the woman.—καλὸν, good) Although she was not herself aware that she had done so well. The simplicity of an action does not detract from its goodness.[1115] It was not waste with regard to the poor (Mat 26:11) nor the disciples (Mar 14:7. middle of the verse), nor the woman (Mat 26:13), nor the Lord Himself (Mat 26:12).

[1115] For often an action is either worse or better than the agent himself had supposed; ch. Mat 25:38; Mat 25:44; Heb 13:2.—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_26:10. Γνούς] Comp. Mat_16:8. We may imagine what precedes to have been spoken among the disciples in a low murmuring tone.

κόπους παρέχειν, to give trouble, to cause annoyance. See Kypke, Obss. I. p. 130. Comp. πόνον παρέχειν (Herod, i. 177), and such like.

ἔργον γάρ, κ.τ.λ.] Justification of the disapproval implied in the foregoing question. καλόν, when used with ἔργον, is, according to ordinary usage, to be taken in an ethical sense; thus (comp. Mat_5:16): an excellent deed, one that is morally beautiful, and not a piece of waste, as ye are niggardly enough to suppose. The disciples had allowed their estimate of the action to be determined by the principle of mere utility, and not by that of moral propriety, especially of love to Christ.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 26:10 . γνοὺς , perceiving though not hearing. We have many mean thoughts we would be ashamed to speak plainly out. τί κόπους παρέχετε , etc., why trouble ye the woman? a phrase not frequent in classic authors, though similar ones occur, and even this occasionally ( vide Kypke); found not only here but in Luk 11:7 ; Luk 18:5 , Gal 6:17 , the last place worthy to be associated with this; St. Paul and the heroine of Bethany kindred spirits, liable to “troubles” from the same sort of people and for similar reasons. καλὸν , noble, heroic: a deed done under inspiration of uncalculating love.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

We ought not rashly to condemn that which is not orderly done.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 10. Why trouble ye the woman?] Or, Why do ye put the woman to pain? See this sense of κοπους παρεχειν, established by Kypke in loco. A generous mind is ever pained when it is denied the opportunity of doing good, or when its proffered kindness is refused.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(10) Why trouble ye the woman?—The Greek is more emphatic, “Why are ye giving trouble?” St. Mark uses a word to describe their conduct which explains the verse. “They murmured against her,” or better, They were bitterly reproaching her. One after another of the murmurers uttered his bitter remonstrances.

She hath wrought a good work upon me.—The Greek adjective implies something more than “good”—a noble, an honourable work. The Lord Jesus, in His sympathy with all human affections, recognises the love that is lavish in its personal devotion as noble and excellent in itself. After His departure, as the teaching of Mat_25:40 reminds us, the poor are His chosen representatives, and our offerings to Him are best made through them. How far the words sanction, as they are often urged as sanctioning, a lavish expenditure on the æsthetic element of worship, church architecture, ornamentation, and the like, is a question to which it may be well to find an answer. And the leading lines of thought are, (1) that if the motive be love, and not ostentation, He will recognise it, even if it is misdirected; (2) that so far as ostentation, or the wish to gratify our own taste and sense of beauty, enters into it, it is vitiated from the beginning; (3) that the wants of the poor have a prior claim before that gratification. On the other hand, we must remember (1) that the poor have spiritual wants as well as physical; (2) that all well-directed church-building and decoration minister to those wants, and, even in its accessories of form and colour, give to the poor a joy which is in itself an element of culture, and may minister to their religious life by making worship a delight. It is a work of charity thus to lighten up lives that are otherwise dull and dreary, and the true law to guide our conscience in such matters is to place our noblest churches in the districts where the people are the poorest.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. When Jesus understood it] The murmurings had been whispered at first. St Mark says, “had indignation within themselves, and said, &c.”

a good work] Rather, a noble and beautiful work, denoting a delicate and refined, almost artistic, sense of the fitness of things, which was lacking to the blunter perception of the rest.

The Lord passes a higher commendation on this than on any other act recorded in the N.T.; it implied a faith that enabled Mary to see, as no else then did, the truth of the Kingdom. She saw that Jesus was still a King, though destined to die. The same thought—the certainty of the death of Jesus—that estranged Judas made her devotion more intense.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

When Jesus understood it,.... The indignation of his disciples at this action of the woman's; which he might know, as man, partly by their looks, and partly by their words; though without these, as God, he knew the secret indignation, and private resentment of their minds:

he said unto them, why trouble ye the woman? by blaming her, and censuring the action she had done; as it must, no doubt, greatly trouble her to meet with such treatment from the disciples of Christ: had any of the Pharisees blamed her conduct, it would have given her no pain or uneasiness; but that Christ's own disciples should show indignation at an action done by her from a sincere love to Christ, and to do honour to him, must cut her to the heart: and so it is when either ministers of the Gospel, or private believers, are blamed for their honest zeal in the cause of Christ, by any that profess to love him; this grieves them more than all the enemies of religion say or do unto them:

for she hath wrought a good work upon me; upon his body, by pouring the ointment on it: the Persic version reads it, "according to my mind": it was done, in the faith of him, as the Messiah; it sprung from real and sincere love to him, and was designed for his honour and glory; and so had the essentials of a good work in it. This is the first part of our Lord's defence of the woman: he goes on in the next verse.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

10 When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me.

Ver. 10. Why trouble ye the woman?] Christ will patronize his welldoers, and stick to them, though all forsake them, 2Ti 4:16-17. He many times pleads for them in the consciences of their greatest enemies, who spend more thoughts about such than the world is aware of: and are "afraid of the name of God, whereby they are called," Deu 28:9-10.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Why do you trouble this woman? By this, our Saviour teaches us, that we are not to expect the more perfect acts of virtue from persons still novices, or young in the service of God. He takes the part of the woman, and speaks in her behalf; that the tender bud of her faith might not be blasted, but that her virtues might be watered with tenderness, and thus assisted to produce greater fruit for the future. When, therefore, we behold any good action done, though some imperfection may creep in with it, still ought we to behold it with kindness, and assist it to bring forth more perfect acts for the time to come. (St. John Chrysostom, hom. lxxxi.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

10. Why trouble ye the woman? — Mary was doubtless startled by this murmur among the Lord’s own disciples. She stands in silence, attempting no defence. But the voice of the Saviour rebukes the rebukers, and not only defends but utters a eulogy upon the deed.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Understood it. Either their murmurs reached Christ"s ears, or he divined their thoughts, and proceeded to defend Mary"s action and to give a new lesson. Why trouble ye the woman? The disciples, observed Bengel, were really acting offensively to Jesus in thus censuring Mary; but he passes over this, and blames them only in respect of their conduct towards her. Doubtless, their remarks had reached Mary"s ears, and annoyed and embarrassed her. For she hath wrought a good work upon (eiv) me. A work that proved her zeal, reverence, and faith. Mary had always been devout, contemplative, loving. She had learned much at the grave of Lazarus; she was full of gratitude at the wonderful restoration of her brother"s life; she had often heard Christ speak of his decease, and knew that it was close at ham], realizing that which the chosen apostles were still slow to believe; so she was minded to make this costly offering. And Christ saw her motive, and graciously accepted it.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Christ’s defense of the woman:

v. 10. When Jesus understood it, He said unto them, Why trouble ye the woman? for she hath wrought a good work upon Me.

v. 11. For ye have the poor always with you; but Me ye have not always.

v. 12. For in that she hath poured this ointment on My body she did it for My burial.

v. 13. Verily I say unto you, Wheresoever this Gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.

Whether these remarks were made in a subdued tone of voice so as to be inaudible to Christ, or whether He was so engrossed with His thoughts that He did not catch their exact wording, is immaterial. But He knew of the secret ungracious mumbling as well as of the angry remark of Judas. Immediately He arose to Mary’s defense. They should not cause her any unpleasantness, they should not make her feel bad "by confusing her conscience, disturbing her love, or by disparaging her noble act of sacrifice. " It was not only a kind, but a good, a noble deed which she had done. It was not a mere impulsive act, and, whether she had a presentiment of coming evil, having understood the prophecies of Jesus concerning His death better than the disciples, or whether she merely meant to honor the chief guest, she had succeeded beyond her intentions in actually embalming Him with this ointment for His burial. To judge harshly in regard to many a deed, involving also expenditures, made for the honoring of Jesus and for the beautifying of His services, shows a lack of proper understanding of real, unselfish love toward Him. As for the poor, they are always with us, and there is always opportunity, and usually need, of doing them a kindness, but the bodily presence of Christ was shortly to be removed from the disciples, and all evidences and proofs of kindness toward His person would then be a thing of the past. Solemnly He declares that the woman’s deed of kindness, since it flowed from a heart full of faith and love, would be spoken of in her remembrance wherever this Gospel would be proclaimed, in the whole world. Note: Jesus knew, with the certainty of the omniscient God, that the Gospel would be preached throughout the world. He knew that the kindness of this woman would become a subject of discussion wherever such proclamation would take place. He thereby gave the most tactful and incidentally the most serious encouragement to all such as are willing to serve Him in a similar manner.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, How readily our Lord vindicates this good woman: she says nothing for herself, nor need she having such an advocate.

1. Christ rebukes Judas, Why trouble ye the woman? plainly intimating, that it is so small trouble to a gracious spirit, to find their good works misinterpreted and misrepresented.

Next, He defends the action, calling it a good work; because done out of a principle of love to Christ: she hath wrought a good work upon me

And lastly, He gives the reason of her action; she did it for my burial. As kings and great persons were wont, in those eastern countries, at their funerals to be embalmed with odours and sweet perfumes; so says our Saviour, this woman, to declare her faith in me as her King and Lord, doth with this box of ointment, as it were before-hand, embalm my body for its burial. True faith puts honour upon a crucified, as well as a glorified, Saviour. This holy woman accounts Christ worthy of all honour in his death, believing it would be a sweet smelling sacrifice unto God, and the savour of life unto his people.

Observe farther, From these words, But me ye have not always, the doctrine of transubstantiation is overthrown: for if Christ be, as to soul, body, and divinity, perpetually present in the host amongst those of the church of Rome, then have they Christ always with them: contrary to what our Saviour here declares; though his poor members would be always present with them, yet he himself should not be so; The poor ye have always, but me ye have not always.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

10. Why trouble ye the woman? By your murmurs, as if she had done a sinful thing. She hath wrought a good work. What is done for Christ from love of Christ is always a good work.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Why are you troubling this woman?

Jesus asks this question as a rebuke of his disciples. AT: "You should not be troubling this woman!" (See: Rhetorical Question)

Why are you

All occurrences of "you" are plural and refer to the disciples. (See: Forms of You)

the poor

This can be stated as an adjective. AT: "poor people" (See: Nominal Adjectives)

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

10. γνοὺς δὲ ὁ Ἰησοῦς. The murmurings had been whispered at first. St Mark says, ‘had indignation within themselves, and said, &c.’

ἔργον καλόν. A noble and beautiful work, denoting a delicate and refined sense of the fitness of things, which was lacking to the blunter perception of the rest.

The Lord passes a higher commendation on this than on any other act recorded in the N.T.; it implied a faith that enabled Mary to see, as no one else then did, the truth of the Kingdom. She saw that Jesus was still a King, though destined to die. The same thought—the certainty of the death of Jesus—that estranged Judas made her devotion more intense.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

10. ἔργ. γὰρ καλ. εἰργ.] Stier remarks that this is a stronger expression than ἔργ. ἀγαθὸν ἐποίησεν would have been. See ch. 5:16. It was not only ‘a good work,’ but a noble act of love, which should be spoken of in all the churches to the end of time. On ver. 11, see notes on Mark, where it is more fully expressed.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(M) 10. And Jesus perceived it, and said, Why do you trouble the woman ? for she did a good deed for Me.] Mk. has: “And Jesus said, Let her alone. Why do you trouble her? A good deed she did in Me.” Mt. inserts γνούς; cf. a similar insertion in 12:15. He omits ἄφετε αὐτήν as implied in the next clause; cf. Introduction, p. xxv.—εἰς ἐμέ] for Mk.’s ἐν ἐμοί, For ἐν, cf. ἐν αὐτῷ, Mat 17:12, where Mk. has the simple dative.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

When Jesus understood it [γνους δε ο ιησους] . The A. V. implies that some time elapsed before Jesus was aware of the disciples ' complaint. But the statement is that Jesus perceived it at once. Rev., rightly, Jesus perceiving it.

Good work [καλον] . Lit., beautiful, but in a moral sense : an excellent, morally beautiful deed.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.