But when his disciples saw this, they were indignant, saying, “Why this waste?
Parallel Translations
-
But when his disciples saw this, they were indignant, saying, “Why this waste?
-
When his disciples sawe that they had indignacion sayinge: what neded this wast?
-
And when his disciples sawe it, they had indignation, saying, What needed this waste?
Cross-references (9)
Passages linked to Matthew 26:8 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- John 12:4-6 Then Judas Iscariot, Simon’s son, one of his disciples, who would betray him, said, “Why wasn’t this ointment sold for three hundred denarii, and given to the poor?” Now he said this, not because he cared for the poor, but because he was a thief, and having the money box, used to steal what was put into it.
- Mark 14:4 But there were some who were indignant among themselves, saying, “Why has this ointment been wasted?
- Exodus 5:17 But Pharaoh said, “You are idle! You are idle! Therefore you say, ‘Let’s go and sacrifice to Yahweh.’
- 1 Samuel 17:28-29 Eliab his oldest brother heard when he spoke to the men; and Eliab’s anger burned against David, and he said, “Why have you come down? With whom have you left those few sheep in the wilderness? I know your pride, and the naughtiness of your heart; for you have come down that you might see the battle.” David said, “What have I now done? Is there not a cause?”
- Ecclesiastes 4:4 Then I saw all the labor and achievement that is the envy of a man’s neighbor. This also is vanity and a striving after wind.
- Amos 8:5 Saying, ‘When will the new moon be gone, that we may sell grain? And the Sabbath, that we may market wheat, making the ephah small, and the shekel large, and dealing falsely with balances of deceit;
- Haggai 1:2-4 “This is what Yahweh of Armies says: These people say, ‘The time hasn’t yet come, the time for Yahweh’s house to be built.’ ” Then Yahweh’s word came by Haggai, the prophet, saying, “Is it a time for you yourselves to dwell in your paneled houses, while this house lies waste?
- Malachi 1:7-10 You offer polluted bread on my altar. You say, ‘How have we polluted you?’ In that you say, ‘Yahweh’s table is contemptible.’ When you offer the blind for sacrifice, isn’t that evil? And when you offer the lame and sick, isn’t that evil? Present it now to your governor! Will he be pleased with you? Or will he accept your person?” says Yahweh of Armies. “Now, please entreat the favor of God, that he may be gracious to us. With this, will he accept any of you?” says Yahweh of Armies. “Oh that there were one among you who would shut the doors, that you might not kindle fire on my altar in vain! I have no pleasure in you,” says Yahweh of Armies, “neither will I accept an offering at your hand.
- Malachi 1:13 You say also, ‘Behold, what a weariness it is!’ and you have sniffed at it”, says Yahweh of Armies; “and you have brought that which was taken by violence, the lame, and the sick; thus you bring the offering. Should I accept this at your hand?” says Yahweh.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (13 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain Unprofitable spending.
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.
John Trapp 1656 · Public Domain 8 But when his disciples saw it, they had…
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.
Read full note →
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.
William Burkitt 1703 · Public Domain That is, when Judas, and some other disciples whom…
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.
John Gill 1763 · Public Domain But when his disciples saw it,.... What the woman…
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.
Read full note →
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.
John Wesley 1765 · Public Domain His disciples seeing it, had indignation, saying - It…
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.
Adam Clarke 1810 · Public Domain Verse 8. His disciples] One of them, viz. Judas.…
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.
Haydock's Catholic Bible Commentary 1859 · Public Domain Indignation. It was chiefly Judas, who blamed aloud this…
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).
Daniel D. Whedon 1874 · Public Domain 8. When his disciples — This odour of the…
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.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 8. when his disciples saw it, they had indignation]…
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (8) When his disciples saw it.—There is a singular…
(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.
The Pulpit Commentary 1880 · Public Domain When his disciples saw it. St. John states that…
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.
Read full note →
"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.
B. W. Johnson 1891 · Public Domain 8. They had indignation. John shows that it was…
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.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 26:8 The disciples were indignant: John 12:4 indicates that…
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.