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Explanation for:
Matthew
26
:
8
And the disciples seeing it, had indignation, saying: To what purpose is this waste?
12
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{"arr":[{"author-name":"Hilarius of Poitiers","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88cb92f12b3278598f946_Hilarius%20of%20Poitiers.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The Lord assured them that they would have ample opportunity to nurture the needy. Furthermore, it is solely at His directive that salvation can be bestowed upon the Gentiles who have been united with Him in the worldly sorrows represented by this woman, for renewal is attainable only for those who have experienced death with Him through baptism."},{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"When the disciples observed this, they reacted with indignation, asking, \\"Why this waste? For this oil could have been sold for a significant sum and given to the needy.\\" Some may express confusion regarding the different accounts, noting that one Evangelist mentions that only Judas was troubled due to his handling of the money, as he had been hoarding it from the beginning. Meanwhile, the Evangelist Matthew records that all of the Apostles were upset. Such misunderstandings arise from ignorance of a rhetorical device known as synecdoche, where one represents many or vice versa. For instance, in the Epistle to the Hebrews, the Apostle Paul, despite some Latin scholars' skepticism, describes the trials and accomplishments of the saints by stating, \\"They were stoned, they were tortured, they were sawn in two, and they were slain with the sword,\\" even though Jewish tradition attributes the act of being sawn in two solely to the prophet Isaiah. We can interpret this differently: the apostles may have truly been angered out of concern for the poor, whereas Judas's objection stemmed from selfish motivations. His concealed grievances were offensive not because he cared for the needy, but rather because he sought to cover his own misdeeds."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"What prompted the disciples to entertain this idea? They recalled how the Master stated: “I desire mercy, not sacrifice” (Hos. 6:6) and criticized the Jews for neglecting the essential matters of “judgment, mercy and faith” (cf. Mt. 23:23). They remembered His teachings on the mount regarding acts of charity and began to reason among themselves: if He disapproved of burnt offerings and traditional rituals, He would certainly be less inclined to accept the anointing with oil. Yet, Jesus, recognizing the intentions of His beloved, permitted her to approach Him. Her deep reverence and profound devotion moved Him greatly, leading Him, in His immense grace, to allow her to pour oil on His head. If He did not shy away from becoming human, being nurtured in the womb, and receiving milk, why should we be astonished that He welcomed these acts? Just as His Father accepted the offerings of smoke, so too did He embrace the woman of ill repute, affirming, as previously noted, her heart's posture. Jacob anointed a pillar with oil as an offering to God (Genesis 28:18); oil was part of the sacrifices (Leviticus 2:4); and the priests were consecrated with oil (Leviticus 8:10)."},{"author-name":"Ambrose of Milan","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88871ceef8c96e0998cd0_Ambrose%20of%20Milan.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Let us revisit the earlier mentioned woman, whose purpose remains elusive to the apostles, concealed by the wisdom of God throughout the ages; indeed, who has comprehended the mind of the Lord? (Is. 40:13; Rom. 11:34). The disciples expressed their grievances regarding a woman who had anointed His head, murmuring, “What a waste! This ointment could have been sold for a higher price and the proceeds given to the needy” (Matt. 26:8-9; cf. Mk. 14:4-5). It is challenging to discern what merits criticism in their statements until one perceives their underlying significance. This attitude is characteristic of a man who seeks indulgence in luxury, or more accurately, of one who lacks true manhood. Furthermore, those who possess true peace are often marked by it, rather than exhibiting it in excess. Why should these words be deemed inappropriate? Would it truly be feasible to sell this ointment at a greater value for the benefit of the poor? The Lord addressed this by stating, “Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me” (Matthew 25:40), and He Himself offered His life for the disadvantaged. This is not merely figurative; thus, the Word of God responds: “Why do you trouble the woman?” You will always have the poor among you, but you will not always have Me (Matthew 26:10-11). The poor will always be present; show them kindness! Since they are always with you, there should be no delay in providing aid, as the prophet instructs: “Do not say to your neighbor, ‘Go, and come again; tomorrow I will give it’” (Proverbs 3:28). However, while the prophet emphasized mercy, the Lord elevated faith above mercy, as mercy holds value only when accompanied by faith. She has anointed My body with this ointment, preparing Me for burial (Matthew 26:12). Hence, it was not the ointment that the Lord cherished, but rather her love, her faith, and her humility that He acknowledged and commended. \\n\\nAnd you, if you desire mercy, increase your love; pour forth upon the body of Christ your faith in the resurrection, the ointment of the Church, the sweet aroma of collective love. By excelling in these virtues, you will truly benefit the needy. Money serves a greater purpose when shared, not from surplus, but for good in the name of Christ—that is, when you give to the poor as if presenting it to Christ Himself. Therefore, do not interpret the anointing upon His head in a literal manner—for the letter kills (2 Cor. 3:6)—but understand it in the spirit, for the spirit gives life."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"They were filled with anger, though it was a quiet fury, as indicated by Mark (Mark 14:4, 5), who noted that they remarked, ‘This could have been sold for more than three hundred denarii,’ and that they looked down upon it, expressing discontent over its perceived waste. Their response stemmed from their human nature, as their Teacher frequently taught about charitable giving, and they themselves had a strong concern for the needy, aware that God desires compassion rather than merely offerings (Hos. 6:6). It is indeed remarkable that this woman did not hesitate to make such a generous sacrifice for the salvation of her soul, for her act was not aimed at physical healing."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"After hearing the Lord speak extensively on the subject of charitable giving and grasping its significance, the disciples started to admonish the woman, thinking that God cared more for His creation than for seeking glory for Himself."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"The woman approached Jesus from behind, swiftly breaking the slender neck of the alabaster container and anointing His head with the exquisite perfume. The sweet aroma filled the entire space, prompting some of the witnesses, and as noted by Matthew, even Jesus' disciples, to converse among themselves: \\"Why such a wasteful act? What possible value does this hold for Jesus, who embraced a life devoid of earthly luxuries, lived in humility, and had no stable dwelling? This precious myrrh could have fetched more than three hundred denarii! Would it not be wiser to allocate these funds to assist the poor?\\""},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"The Lord did not speak to the woman, yet His silence itself revealed that He accepted her sincere devotion, and no greater acknowledgment was necessary for a thankful heart. While there was a collective joy, it was abruptly marred by dissatisfaction. The disciples, upon witnessing this, grew angry. It is likely that Judas Iscariot was the first to voice his objections, just as he did in the house of Lazarus four days earlier, sharing his discontent with the nearby disciples. They began to express their perspectives, questioning, \\"Why this waste?\\" They believed that the fragrant oil could have been sold for a significant sum, perhaps more than three hundred denarii, and the money given to the less fortunate. St. Chrysostom poses the question: \\"Where did such an idea originate among the disciples? How could they align their thoughts with the greed of Judas?\\" They had heard the Teacher declare, \\"I desire mercy, not sacrifice\\" (Mt. 9:13), and had criticized the Jews for neglecting what was most essential—justice, mercy, and faith. From this, they concluded that if He rejected burnt offerings and ancient rites, surely He would not accept this act of anointing with perfume. Misunderstanding the woman’s intentions, they wrongly chastised her, inadvertently highlighting her generosity by noting the substantial amount she had used for the perfume. Their reasoning, though misguided and lacking respect for her noble gesture and their Master, was not driven by malice or ill will but rather by their straightforwardness and an honorable yet misplaced concern for the needy. They were also influenced by Judas, whose insolent nature could easily sway others by his brazen criticisms. The disciples believed they were acting in accordance with their Master’s spirit. However, completely different motives and feelings resided in Iscariot's heart. “Greed was a chronic affliction of Judas's soul, dominating all his thoughts and desires” (Innocent, Archbishop of Kherson). \\n\\nConsider the emotions of the woman who anointed the Lord in light of the disciples' views on her sincere dedication and profound love for Him. St. Chrysostom remarks, “If the woman with a flow of blood, whose ailment was of the flesh, approached with fear and trepidation, how much more fear and shame must this woman have felt because of the impurity of her conscience,” which later found cleansing through Christ’s grace. Yet there she was, at the Master’s feet, casting her tear-filled eyes upon Him, seeking refuge in His humanity from the strictness of Divine justice. Even if her lips were silent, her heart cried out, “I am abundant in fragrances, yet lacking in virtues, and I offer to You what I possess: grant me what You have... I bring my corruptible perfume, I possess your Life's essence, I have Your name poured out upon the unworthy; yet sustain me and withhold not Your grace... Forgive my debts as I have forgiven those who wronged me, love those who show love, righteously oppose those who harbor hatred, and among the tax collectors we shall proclaim to You, O Generous and Compassionate One!”"},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"The disciples were displeased, raising the question of what had influenced their feelings. They had heard the Teacher declare, \\"I desire mercy, not sacrifice\\" (Hos. 6:6) and had criticized the Jews for neglecting essential matters—\\"justice, mercy, and faith\\" (Matt. 23:23). During His time on the mount, He spoke to them about charitable giving, leading them to conclude that if He did not accept burnt offerings or traditional rituals, He would certainly not welcome an anointing with oil. However, Jesus, perceiving the intentions of the woman, permitted her to approach Him. Noticing her profound reverence and uncontainable devotion, He graciously allowed her to anoint His head with oil. The disciples, unaware of her sincere motives, wrongly chastised her and, in their rebuke, inadvertently highlighted her generosity."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"This act was one of complete love and remarkable selflessness, and the impoverished Galileans who followed Jesus, unaccustomed to luxuries, could only be amazed that such a valuable gift was squandered so quickly. However, within one of them, namely Judas Iscariot, this admirable deed of Mary stirred feelings of irritation and resentment. His base character, which was unable to be uplifted by a loving relationship with Christ, was already becoming evident. Disappointed by what he had hoped to gain from being part of Christ’s company, he began to deceitfully take from the communal funds. Witnessing Mary’s generous offering, which, if sold, could have provided a substantial contribution to the apostolic treasury—funds he felt entitled to—filled his heart with anger and bitterness. His spirit was already under the influence of the enemy. Tormented by greed, he disingenuously questioned, “Why this waste? For this ointment could have been sold for three hundred denarii and given to the poor?”"},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"During an earlier meal at Lazarus' home, Mary demonstrated extravagant devotion by anointing Jesus' feet, which led to Judas, driven by self-interest, facing rebuke (John 12:4-6). On this occasion, criticism arose from those whose hearts were less clouded by self-serving ambitions than Judas’ was. Yet, despite the similar phrasing, there exists a profound contrast between the remarks made by Judas and those of the disciples. Judas’ seemingly respectable words were laced with hypocrisy, deceit, and insincerity, all of which were apparent to those discerning in spirit. Conversely, the disciples, as noted by St. John Chrysostom, expressed genuine confusion, unaware of the woman’s intentions, and thus struggled to fully appreciate her noble act. They were reminded of the Lord’s teachings, as he had proclaimed, \\"I desire mercy, not sacrifice” (Matt. 12:7; Hos. 6:6), rebuking the Jews for neglecting essential virtues like justice, mercy, and faith (Matt. 23:23). He had further instructed them on the nature of almsgiving (Matt. 6:1-4), which led to their collective reasoning: if the Lord did not value burnt offerings and ancient rituals, then surely he would be less inclined to accept anointing with oil (St. John Chrysostom). Among those witnessing the woman’s actions, there were many who voiced their disapproval of what they perceived as an inappropriate display of extravagance. This sense of indignation soon escalated into overt complaints, prompting the disciples to question the Master: \\"Why this waste? For this fragrant oil could have been sold for a great sum and given to the poor.\\""},{"author-name":"Alexander Gorsky","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8884037c1e1c51e1332e2_Alexander%20Gorsky.png","category":"Christian Authors","century":19,"exegesis-text":"As the Lord journeyed from Jericho to Jerusalem, He needed to pass through Bethany. There, He paused, and crowds of worshippers were already in Jerusalem, proclaiming that the promised Messiah was near. It was likely the Sabbath, which meant the people were mostly alone, as Bethany was beyond the permitted walking distance from Jerusalem. This event took place six days prior to the Passover. In Bethany, He dined at the home of Simon, who had been healed of leprosy. Martha, as was customary, managed the meal’s preparations. Lazarus, who had been raised from the dead, was also present at the table. One may wonder why the Evangelist chose to mention him—was it to signify his complete recovery, or perhaps to highlight the extraordinary honor afforded to this guest from beyond? \\n\\nWhile one of Lazarus’ sisters busied herself attending to the meal, Mary, perhaps feeling she had missed the chance to express her gratitude for her brother’s resurrection due to the urgency of Jesus’ departure, sought to rectify that omission. It was customary for Jews to wash the feet of their guests before a meal and to anoint them with fragrant oils; Mary intended to perform this act for her Lord in acknowledgment of His kindness. Without regard for the cost, she brought forth a container of pure nard, a highly valuable perfumed oil, and poured it upon the head and feet of Jesus, wiping them with her hair as an act of humility before Him. \\n\\nReactions to this gesture varied. The disciples felt strongly that the nard could have been sold to benefit the poor. Their recent experience with Zacchaeus and their ongoing commitment to aiding the needy influenced their thoughts. However, one disciple had ulterior motives. The one who managed their meager funds considered the potential personal gain from selling the nard under the guise of concern for the poor, though his true desire was to keep the money for himself. Yet the Lord stood up for Mary, dismissing the arguments of the other disciples, and reminded them that while the poor would always be present, He would not. He noted that Mary’s anointing of Him was a sacred preparation for His burial. If considerable expense is inevitable for His burial, it is fitting that no expense be spared now. You should not be so calculative regarding Me."}]}
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