Matthew 26:9Meaning & Commentary from the Church Fathers

Just as His Father received the offerings of smoke, so too did He accept the sinful woman, recognizing the sincerity of her heart. Oil was used by Jacob to anoint the pillar in worship to God (Genesis 28:18); it was included in the sacrificial offerings (Leviticus 2:4); and the priests were consecrated with oil (Leviticus 8:10).

What makes their words liable to criticism? Would it truly be more beneficial to sell this ointment for a greater sum and assist the poor? The Lord initially stated: “What you did to one of these little ones, you did to me” (Matthew 25:40), and He Himself willingly gave His life for the impoverished.

This is not a mere metaphor; the Word of God responds: "Why do you trouble the woman...? The poor you will always have with you, but you do not always have Me" (Matthew 26:10, 11). The needy are always among you—show them kindness! Since they are perpetually present, you should not hesitate to offer aid, and the prophet cautions, "Do not say to your neighbor, ‘Go and come back, tomorrow I will give it,’” (Proverbs 3:28). While the prophet emphasized mercy, the Lord placed faith above mercy, which holds value only when it is built upon faith. By anointing My body, she has prepared Me for burial (Matthew 26:12). Thus, the Lord cherished not the ointment itself but her love, embraced her faith, and commended her humility.

And if you desire mercy, increase your love; infuse the body of Christ with faith in the resurrection, which is the anointing of the Church, the essence of mutual love. It is through excelled love and spirit that you can truly assist the poor. Money is most beneficial when it is not merely given from excess, but shared intentionally for good in the name of Christ, treating the poor as if you were serving Him directly. Therefore, do not interpret the anointing of the head with myrrh literally—since the letter brings death (2 Cor. 3:6)—but understand it in a spiritual sense, for the Spirit brings life.

Chrysostom questions where such thoughts originated among the disciples. How could they align themselves with the views of the money-minded Judas? They recalled the Teacher's words: ‘I desire mercy, not sacrifice’ (Mt. 9:13), and criticized the Jews for neglecting the weightier matters of judgement, mercy, and faith. From this, they reasoned with each other: if He rejects burnt offerings and the ancient rites, He surely would not accept this anointing with precious oil. This was the mindset of the disciples. Unfamiliar with the woman’s intentions, they unjustly reproached her, focusing on the expenditure of the myrrh. However, in doing so, they failed to honor her generous act and, even more importantly, the Lord Himself. Their comments did not stem from malice or wickedness but rather from simplicity, a habit of expressing their thoughts openly in front of the Master, a commendable yet poorly timed concern for the poor, and most significantly, the influence of Judas, whose boldness could easily sway others with his brash judgments. The disciples believed they were expressing their reasoning in line with their Master’s spirit. Meanwhile, Iscariot harbored vastly different thoughts and emotions. ‘Judas’s selfishness was a chronic affliction of his soul, permeating all his thoughts and desires,’ as noted by Innocent, Archbishop of Kherson.

Now, let us consider the emotions of the woman who anointed the Lord in light of the disciples' views on her heartfelt devotion and limitless love for Him. ‘If the afflicted woman,’ remarks St. Chrysostom, “whose ailment was a natural condition, approached with fear and trepidation, how much more fear and shame must this woman have felt because of the purity of her conscience," which was thereafter cleansed by Christ’s grace. Yet, there she was at the feet of the Savior, gazing up at Him with tearful eyes, seeking refuge from His humanity against the harshness of Divine justice. Even if her lips remained silent, her heart pleaded: ‘I am rich in fragrances, yet poor in virtues, and I offer to You what I possess: grant to me what is Yours. I present my corruptible myrrh alongside Your immortal essence, poured out upon the unworthy; please forgive me and sustain me. Resolve my debts as I have done, love those who love, justly oppose those who oppose, and among the tax collectors, we will proclaim Your goodness, O Generous and Loving One!’

While one of Lazarus’ sisters tended to the service of the meal, Mary, perhaps feeling rushed and unable to express her gratitude for her brother’s resurrection earlier, sought to make amends for her earlier silence. It was customary for Jews to wash the feet of their guests and anoint them with fragrant oils prior to the meal, and Mary desired to honor her Lord in this manner. Without considering the cost, she brought forth a vial of pure nard, the highest quality of perfume, and poured it upon the Lord’s head and feet, wiping them with her hair as a sign of her profound humility. Reactions to this act varied; the disciples felt that the perfume should have been sold to assist the poor, motivated by their recent experiences with Zacchaeus and their ongoing commitment to charity. However, one disciple held a different view. This individual, who was responsible for the communal funds, saw an opportunity to benefit himself from the sale under the guise of concern for the needy. Yet the Lord defended Mary, countering the other disciples' reasonable suggestion. He aimed to instill in them an awareness of His impending departure, stating that the poor would always be with them, but He would not. He regarded Mary’s anointing as a sacred act in preparation for His burial, emphasizing that if no expense should be spared for burials, then they ought not to be so calculating at this moment in honoring Him.

His soul was already under the influence of the evil one. Consumed by greed, he cynically questioned with a guise of concern, "Why this waste? Why not sell this ointment for three hundred denarii and give it to the destitute?"

They recalled the teachings of the Master: “I desire mercy, not sacrifice” (Matt. 12:7; Hos. 6:6), and remembered how He admonished the Jews for neglecting the most vital matters—justice, mercy, and faith (Matt. 23:23). They also remembered His discussions on charity (Matt. 6:1-4) and, from this context, constructed their reasoning, concluding that if He repudiated burnt offerings and the ancient traditions, He would surely disapprove of the anointing with oil (St. John Chrysostom). Among those witnessing the woman’s act, some expressed strong disapproval towards what they deemed an excessive waste. This feeling soon escalated to open dissent, as the disciples began to question among themselves and approach the Lord: “Why has this waste occurred? This myrrh could have been sold for more than three hundred denarii and given to the poor."