Matthew 26:8

26:8 The disciples were indignant: John 12:4 indicates that Judas Iscariot incited this reaction.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 26:8. Ἀπώλεια, waste) or perdition.—Nay, thou, Judas, art [the son] of Perdition;[1113] see Joh 17:12.

[1113] In the original, both Greek and Latin, the same word is used to express Waste and Perdition.—(I. B.)

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

Mat_26:8. The feature peculiar to John, and having an essential bearing upon the character of his narrative, to the effect that it was Judas who censured the proceeding, had come to be obliterated in the tradition represented by our present passage. Our narrative, then, is certainly not contradictory of that of John, but only less precise. Arbitrary attempts have been made to explain our passage by saying either that, in Matthew, the narrative is to be regarded as sylleptical (Jerome, Beza, Maldonatus), or that Judas simply gave utterance to an observation in which the others have innocently concurred (Augustine, Calvin, Grotius, Kuinoel, Paulus, Wichelhaus), or that several of them betrayed symptoms of murmuring (Lange).

ἡ ἀπώλεια αὕτη] this loss, in making such a use of an expensive oil. This word never occurs in the New Testament in a transitive sense (as in Polyb. vi. 59. 5).

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 26:8 . ἠγανάκτησαν , as in Mat 20:24 . The disciple-circle experienced various annoyances from first to last: Syrophenician woman, mothers and children, ambition of James and John, Mary of Bethany. The last the most singular of all. Probably all the disciples disapproved more or less. It was a woman’s act, and they were men . She was a poet and they were somewhat prosaic. ἀπώλεια , waste, a precious thing thrown away. To how many things the term might be applied on similar grounds! The lives of the martyrs, e.g., cui bono? That is the question; not so easily answered as vulgar utilitarians think. Beside this criticism of Mary place Peter’s revolt against the death of Jesus (Mat 16:22 ).

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

Unprofitable spending.

This is a figure called Synecdoche: for it is said but of Judas that he was moved thereat, John 12:4.

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

Verse 8. His disciples] One of them, viz. Judas. This mode of speaking was common among the Hebrews. So, Mt 27:44, the thieves also, i.e. one of them. So, Mt 28:17, some doubted, i.e. one, Thomas. See also Ge 8:4; Jdg 12:7; Ne 6:7, c. By a figure called among rhetoricians enallage, the plural is put for the singular it is, however, possible that Judas, who made the objection, was followed in the sentiment by the rest of the disciples.

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

(8) When his disciples saw it.—There is a singular narrowing of the limits in the three narratives. St. Mark reports that “some had indignation;” St. John (Joh_12:4), as knowing who had whispered the first word of blame, fixes the uncharitable judgment on “Judas Iscariot, Simon’s son.” The narrow, covetous soul of the Traitor could see nothing in the lavish gift but a “waste” (literally, perdition) that was matter for reproach. There is something almost terribly suggestive in the fact that our Lord repeats the self-same word when He describes Judas as a “son of perdition” (Joh_17:12). He had wasted that which was more precious than the ointment of spikenard. He wondered that his Master should accept such an offering. His indignation, partly real, partly affected, was perhaps honestly shared by some of his fellow-disciples, probably by those of the third group, with whom he came most into contact, and of whom we may well think as having a less glowing love, and narrower sympathies than the others.

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

8. when his disciples saw it, they had indignation] “There were some that had indignation” (Mark); “Then said one of his disciples, Judas Iscariot” (John).

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.

But when his disciples saw it,.... What the woman did, what a costly box of ointment it was, and with what profusion she used it,

they had indignation: Mark says, "within themselves", Mar 14:4; either among themselves, or their indignation was secret in their breasts; their resentment was private, though it might be betrayed by their looks, and afterwards showed itself in words. This indignation was either at the woman, for the Evangelist Mark observes, that "they murmured against her", Mar 14:5, that she should act such an imprudent part, and be guilty of such extravagance; or at Christ himself, for suffering such an action to be done unto him; for so the Syriac version reads the above clause in Mark, and "they murmured against him"; so De Dieu observes it should be rendered; though Tremellius, Boderianus, and others, translate it, "against her": or else their indignation was neither at Christ, whom they dearly loved; nor at the woman, they being taught to love their enemies, and much more the friends of Christ; but at the action, which they looked upon as an ill judged thing, that sprung from misguided zeal, and which they thought could never be acceptable to their master, who was not used to encourage such profuseness and extravagance.

Saying, to what purpose is this waste, or "loss?" They call that waste, or loss, which was spent on Christ himself; whereas, whatever is laid out for the honour of Christ, or the good of his interest, ought not to be reckoned loss, for it will be returned with great increase and advantage; but they could not see what end was to be answered by this expense. It is easy to observe the variableness and inconstancy of the disciples: one time, because the inhabitants of a certain village did not receive Christ, they were for calling for fire from heaven to destroy them; and here is a poor woman that exceeds, as they thought, in her respects to him, and they are filled with indignation.

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

8 But when his disciples saw it, they had indignation, saying, To what purpose is this waste?

Ver. 8. They had indignation] Not all, but one of them was displeased, viz. Judas (as John explains Matthew), who yet was of such esteem and authority among the disciples, that what he did they are all said to do, and possibly they might, some of them, be drawn to do the same by his example, and upon so specious a pretence of charity to the poor.

To what purpose is this waste?] All seems to be lost to flesh and blood that is laid out upon Christ, his servants and services. "The people is idle," said Pharaoh, when they would needs go worship in the wilderness. And Seneca jeers the Jews for wasting a seventh part of their lives on a weekly Sabbath. (Aug. de Civ. Dei.)

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.

Indignation. It was chiefly Judas, who blamed aloud this profusion. (Bible de Vence) --- St. Matthew and St. Mark mention the disciples. But such of them as spoke, were persuaded to what they said either by Judas’s words, or by their feeling and affection for the poor; but the only motive of Judas was avarice. (St. Thomas Aquinas)

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).

8. When his disciples — This odour of the perfume, though it filled the room with fragrance, is not grateful to every taste. The disciples, as we learn from John, have indignation. Judas seems to have commenced it, and we know how, when a censure is commenced, it may be taken up by all.

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

When his disciples saw it. St. John states that the objection came originally from Judas. Doubtless, when it was once made, many concurred in it, not, indeed, from Judas"s selfish motive, (Joh_12:6) but because they did not clearly apprehend the Divinity of Christ, nor the unspeakable sacredness of that body which was about to be the instrument of man"s redemption. To what purpose is this waste (apwleia)? Wordsworth notes that Judas is called uioav . (Joh_17:12) A fitting question truly for him to ask! The objectors saw no practical usefulness in the expenditure of this costly substance. If it was thought proper to show respect to their Master, a much inferior oil would have equally effected this purpose, or a few drops of the more precious unguent would have sufficed. So nowadays one hears complaints of money being expended in the rich decoration of churches, etc., when there are starving multitudes whom it would have relieved. But God himself has sanctioned the use of precious materials and of exquisite workmanship in temples built in his honour, and in the accessories of his public worship; the interests of the poor are not overlooked in such expenditure; they who give of their substance for such purposes are just those who feel all their responsibilities, and know that they serve Christ in ministering to his needy members.

The law of waste.

"To what purpose is this waste?" It is interesting to notice that St. Matthew speaks generally, and says, "his disciples;" St. Mark speaks carefully, and says, "some had indignation;" St. John speaks precisely, and singles out the spokesman it was the man with the narrow, covetous soul, it was Judas Iscariot. His indignation, partly real and partly affected, was perhaps honestly shared by some of the disciples, especially by those of the third or practical group. To see the point and interest of the woman"s act and we understand the woman to have been Mary, the sister of Lazarus we must keep in mind the Eastern love of perfumes, and the feast customs that relate to perfumes. Easterns set value on scents that seem to us too strong. Women keep special scents as treasures. A present of perfumes is a mark of reverence and honour. The present sent by Cambyses to the Prince of Ethiopia consisted of "a purple vest, a gold chain for the neck, bracelets, an alabaster box of perfume, and a cask of palm wine." To sprinkle the apartments, and the person of a guest, with rosewater and other aromatics is still a mark of respectful attention. Point out that Mary"s perfume would really have been wasted, if it had been kept after so good a use for it came into view. For there is a waste in keeping idle and useless, as well as a waste in spending, and losing by spending. Whether it is or it is not waste to give depends on

I THE OBJECT THE GIVER HAS IN VIEW. Mary had a most distinct object before her. It was one that glorified her act. She wanted to find suitable expression for her thankfulness to him who had brought back her brother from the dead; and for her personal love to him who had been to her the dearest and noblest of friends. Words would not suffice her; she wanted something that had self-surrender in it. Her treasured perfume was not wasted when it did so much.

II THE WAY IN WHICH THE RECEIVER TAKES THE GIRT. Jesus did not think it waste. To him it seemed richer with meanings and affections than even Mary thought it was. She had, unconsciously, fitted to his mood of feeling. It could be no waste that comforted Jesus in that sad hour.

III THE POINT OF VIEW FROM WHICH THE OBJECTOR CRITICIZED THE GIFT. He thought the only poor folk were those persons who had no money. Christ was "poor" in a far higher sense. The gift was given to the poor.

Impress:

1. Mary gave up what she prized.

2. Mary gave up without reserve.

3. Mary gave up in order to find expression for thankful love. R.T.

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

His disciples seeing it, had indignation, saying - It seems several of them were angry, and spoke, though none so warmly as Judas Iscariot.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

That is, when Judas, and some other disciples whom he had influenced, saw this action, they murmured; particularly Judas blamed this holy woman for needless prodigality, and did tacitly reflect upon Christ himself, for suffering that wasteful expence. O! how doth a covetous heart think everthing too good for Christ: he that sees a pious action well done, and seeks to undervalue it, show himself possessed with a spirit of envy. Judas’s invidious spirit makes him censure an action which Christ highly approved.

Learn thence, That men who know not our hearts, may through ignorance or prejudice, censure and condemn those actions which God doth commend and will graciously reward. Happy for this poor woman that she had a more righteous judge to pass sentence upon her action than wicked Judas!

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

8. They had indignation. John shows that it was Judas who voiced the indignation. Why this waste? Judas thought that 300 pence had been squandered. Sordid men still often think what is spent for the Savior is wasted.

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.

8. ἠγανάκτησαν. ‘There were some that had indignation’ (Mark); ‘Then said one of his disciples, Judas Iscariot’ (John).

ἡ ἀπώλεια. Cp. Polyb. VI. 59. 5, πρὸς τὴν ἀπώλειαν εὐφυεῖς, where ἀπώλ, is opposed to ἡ τήρησις.

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.

8. οἱ μαθηταί] Judas alone is mentioned, Joh 12:4. It may have been that some were found ready to second his remark, but that John, from his peculiar position at the table,—if, as is probable, the same as in Joh 13:23,—may not have observed it. If so, the independent origin of the two accounts is even more strikingly shewn.

ἀπώλεια] Bengel remarks, ‘Immo tu, Juda, perditionis es (ὁ υἱὸς τῆς ἀπωλείας, Joh 17:12).’

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

(M) 8. And the disciples saw it, and were vexed, saying, Why this destruction?] Mk. has: “And some were being vexed among themselves. Why was this destruction of the ointment?”

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

To what purpose is this waste? Wyc., Where to this loss? Tynd., What needed this waste? See on Joh 12:3.

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