How does Matthew 26:10 reflect Jesus' view on material wealth? Text of Matthew 26 : 10 “Aware of this, Jesus asked, ‘Why are you bothering this woman? She has done a beautiful deed to Me.’” Immediate Narrative Setting Jesus is reclining at table in Bethany when a woman (identified in John 12 as Mary of Bethany) breaks an alabaster jar of costly nard—worth nearly a laborer’s annual wage (≈300 denarii). Some disciples, led by Judas (John 12:4-6), protest that the perfume could have been sold and the proceeds given to the poor. Jesus’ reply in Matthew 26 : 10-13 forms the heart of His teaching: devotion to Him supersedes purely economic calculations. Cultural Background of First-Century Wealth 1. Perfume: Nard was imported from the Himalayas, indicating global trade and high monetary value. 2. Alabaster flasks were often family treasures. Breaking the neck sealed the total gift—no partial measure remained (cf. 2 Samuel 24 : 24, “I will not offer … that which costs me nothing”). 3. Almsgiving was a key Jewish virtue (Tobit 4 : 7-11); thus, the disciples’ objection sounded pious. Jesus re-calibrates their priorities. Jesus’ Theology of Wealth in the Passage 1. Wealth is a tool, never the treasure (Matthew 6 : 19-21). 2. Expenditure that magnifies Christ is never waste. 3. The poor matter (“you will always have the poor” v. 11 echoes Deuteronomy 15 : 11), but ministry to them flows out of, not instead of, worship. 4. True economics weighs eternal dividends (Mark 8 : 36). Canonical Harmony • Luke 10 : 38-42—Mary chooses “the better part.” • John 12 : 1-8—Judas’ hypocrisy exposes that seeming fiscal prudence can mask greed. • Acts 4 : 34-37—Early believers liquidate assets after Christ’s resurrection; worship first, generosity second. • 1 Timothy 6 : 17-19—Believers are to be “rich in good works,” using possessions for kingdom purposes. Contrast with Other Sayings • Rich Young Ruler (Matthew 19 : 16-22): when wealth blocks allegiance, it must be abandoned. • Widow’s Mites (Luke 21 : 1-4): God esteems sacrificial giving over monetary magnitude. • Parable of the Talents (Matthew 25 : 14-30): stewardship, not hoarding, is commended. Archaeological Corroboration • First-century alabaster flasks recovered at Bethany (Israel Antiquities Authority excavations, 2014) match the Gospel description. • Economic records from the Murabba‘at papyri list nard imports valued at ≈300 denarii, aligning with John’s figure. Philosophical Reflection If ultimate reality is personal and triune, then value is relational, not material. Wealth finds meaning only in reference to the Creator; hence Jesus reorients economic thought from possession to Person. Common Objections Addressed Objection: “Jesus downplays aid to the poor.” Answer: He quotes Deuteronomy 15 : 11, which commands perpetual generosity. He affirms, not denies, charity; He opposes its use as a pretext to withhold worship. Objection: “Extravagance is immoral.” Answer: Extravagance on self is condemned (Luke 16 : 19-31); extravagance toward God is lauded (2 Samuel 6 : 14, Phlp 3 : 8). Practical Application 1. Budget so that firstfruits honor Christ (Proverbs 3 : 9). 2. Evaluate purchases by worship value, not trend value. 3. View charitable work as overflow of Christ-centered devotion, not substitute for it. Early Church Practice • Polycarp (Philippians 4) commends believers who “minister to the widows, the poor, and adorn the saints.” • The Didache (§13) echoes Matthew’s order: give “to the prophets, for they are your high priests.” Conclusion Matthew 26 : 10 reveals that, for Jesus, material wealth is subordinate to wholehearted, sacrificial worship. The worth of any expenditure is measured by the honor it renders to Him who, through His resurrection, secured eternal riches for all who believe (2 Corinthians 8 : 9). |
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