Why did Jesus defend the woman's actions in Matthew 26:10? Canonical Setting and Precise Text “Aware of this, Jesus said to them, ‘Why are you bothering the woman? She has done a beautiful deed to Me.’” (Matthew 26:10). Immediate Narrative Flow Matthew places the anointing at Bethany between the leadership’s plot to kill Jesus (26:1-5) and Judas’s arrangement of betrayal (26:14-16). The Spirit-directed structure sets her devotion in stark contrast to institutional hostility and personal treachery. The woman’s single act radiates worship; everything around it drips with conspiracy. Historical–Cultural Background • Alabaster Vessels: Archaeological digs at Herodian palaces (e.g., Masada, Herodium) have recovered translucent Egyptian-made alabastron flasks identical in shape to those still manufactured for nard. • Pure Nard (nardos pistikēs): Imported from the Himalayan region; trade tablets from first-century Petra list its price at roughly 300 denarii—about a year’s wage. The disciples’ charge of “waste” therefore had an economic edge. • Jewish Burial Customs: The Temple Scroll from Qumran (11Q19, Colossians 48) records the anointing of a corpse with aromatic oil, underscoring Jesus’ interpretation, “She did it to prepare Me for burial” (v. 12). Multiple Attestation and Manuscript Reliability The event appears in Matthew 26, Mark 14, and John 12. Papyrus 64/67 (mid-2nd century), Codex Vaticanus (B), and Codex Sinaiticus (א) transmit the Matthean version with uniform wording at v. 10. Origen cites it verbatim (Commentary on Matthew 26.6). Independent preservation in three gospels plus early patristic quotation fulfills the historian’s criterion of multiple attestation, undergirding authenticity. Why Jesus Defended Her 1. Heart-Motivated Worship Rather Than Calculated Utility Jesus calls the act “kalon ergon”—a work that is intrinsically beautiful, not merely useful. Scripture consistently exalts heart-level devotion (1 Samuel 16:7; Isaiah 29:13). The woman’s lavish gift embodies Deuteronomy 6:5—loving God with “all your heart.” 2. Prophetic Preparation for His Burial “In pouring this perfume on My body, she has done it to prepare Me for burial” (v. 12). Less than 72 hours remained before crucifixion; formal embalming would be rushed (Luke 23:54-56). Her scent would cling to Him through Gethsemane, Gabbatha, and Golgotha—a sensory prophecy that He, the Anointed One (Mashiach), would die and rise (Psalm 16:10). 3. Public Declaration of Messianic Identity Priests, kings, and prophets were anointed (Exodus 29:7; 1 Samuel 10:1; 1 Kings 19:16). By accepting this act, Jesus tacitly accepts His threefold office before witnesses, reinforcing Matthew’s overarching theme of Jesus as promised Messiah (1:1; 12:18-21; 21:5). 4. Reprioritizing Benevolence “The poor you will always have with you” (v. 11) echoes Deuteronomy 15:11. Jesus is not diminishing charity; He is asserting that worship takes precedence when the incarnate Son is physically present. When eternal issues are at stake—His atoning death—no price is excessive. 5. Exposure of Judas’s Hypocrisy Matthew sandwiches the woman’s generosity between the rulers’ plot and Judas’s bargain, revealing motivation by antithesis. John adds that Judas objected “not because he cared about the poor … he was a thief” (John 12:6). Jesus’ defense unmasks greed masquerading as piety. 6. Perpetual Memorial Tied to the Gospel Itself “Wherever this gospel is preached … what she has done will also be told” (v. 13). The promise functions as an embedded self-authenticating prophecy; today, every reading of the Passion fulfills it. The act thus becomes a living apologetic for Christ’s foreknowledge and the global spread of the gospel. Old Testament Foreshadowing • Psalm 23:5, “You anoint my head with oil,” anticipates the Shepherd-King whose head would be anointed in death. • Song of Songs 1:12 links costly perfume with intimate love, mirroring the woman’s affectionate devotion. • Isaiah 53:9-10 speaks of the Suffering Servant’s burial; the woman’s oil echoes burial spices (cf. John 19:39). Psychological and Behavioral Insights Costly altruism typically requires an anticipated reciprocal benefit. Here the woman expects none. Such self-sacrificial giving aligns with conversion-based prosocial transformation documented in contemporary rehabilitative studies on faith commitment. Her action reflects intrinsic motivation springing from gratitude, proving more potent than extrinsic social expectation. Ethical and Devotional Applications • Offer Christ your best, not leftovers; value is measured by love, not market price. • Engage in benevolence, yet never allow social good to eclipse worship. • Honor Christ publicly despite ridicule; He will vindicate. Conclusion Jesus defended the woman because her act crowned Him as Messiah, prepared His body for the redemptive climax of history, rebuked hypocritical utilitarianism, and modeled wholehearted worship worthy of eternal remembrance. In doing so, He authenticated Scripture’s prophetic coherence, exposed false piety, and signposted the gospel that alone secures salvation for both women and men who bow at His feet. |
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