Matthew 26 9

Matthew 26:9 kjv

For this ointment might have been sold for much, and given to the poor.

Matthew 26:9 nkjv

For this fragrant oil might have been sold for much and given to the poor."

Matthew 26:9 niv

"This perfume could have been sold at a high price and the money given to the poor."

Matthew 26:9 esv

For this could have been sold for a large sum and given to the poor."

Matthew 26:9 nlt

"It could have been sold for a high price and the money given to the poor."

Matthew 26 verses

Matthew 26 9 Meaning

This verse conveys the disciples' objection to the expensive anointing of Jesus, suggesting that the costly perfumed oil, had it been sold, would have yielded a significant sum. This money, they imply, should have been given to the poor, framing their indignation as a concern for social welfare. However, the parallel account in John 12:4-6 reveals that Judas Iscariot primarily voiced this complaint, not out of genuine concern for the needy, but because he was a thief and pilfered from the common purse. Thus, the verse highlights a deceptive and self-serving concern for material wealth disguised as religious virtue.

Matthew 26 9 Context

Matthew 26:9 occurs within the account of Jesus' final week before His crucifixion, specifically two days before Passover. Jesus is in Bethany, at the house of Simon the leper. As He reclines at table, a woman (identified as Mary, Lazarus's sister, in Jn 12:3) approaches with an alabaster flask of extremely expensive perfumed oil, specifically "nard." She pours it on Jesus' head (Matthew and Mark specify the head; John mentions feet). This act elicits indignation from some of the disciples, articulated in verse 8, with verse 9 providing their proposed alternative use for the oil. Their objection, while framed as concern for the poor, contrasts sharply with Jesus' interpretation of the woman's deed as a prophetic act of love and preparation for His burial, indicating a fundamental misunderstanding of His impending sacrifice and mission.

Matthew 26 9 Word analysis

• For (γάρ - gar): This conjunction introduces the reason or explanation for the disciples' indignation mentioned in the preceding verse. It signals a justification for their complaint.
• this (τοῦτο - touto): A demonstrative pronoun referring directly to the "very expensive ointment" or "fragrant oil" that the woman poured on Jesus' head. It focuses the criticism precisely on the object used in the anointing.
• might have been sold (ἐπράθη - eprathe): This is the aorist passive indicative form of the Greek verb πιπράσκω (pipraskō), meaning "to sell." The nuance here implies possibility or potential, suggesting "it could have been sold" or "it should have been sold." It reflects their judgment of its commercial value and lost opportunity.
• for much (πολλοῦ - pollou): Literally "of much" or "for a great amount." It refers to the high monetary value or price of the ointment. Parallel accounts in Mk 14:5 and Jn 12:5 specify this value as "more than three hundred denarii," which was approximately a year's wages for a laborer, highlighting the extraordinary cost.
• and (καὶ - kai): A simple conjunction linking the selling of the ointment to the proposed distribution of its proceeds.
• given (ἐδόθη - edothe): This is the aorist passive indicative form of δίδωμι (didōmi), meaning "to give." Like "might have been sold," it carries the sense of possibility or recommendation: "it could have been given" or "it should have been given."
• to the poor (τοῖς πτωχοῖς - tois ptōchois): The dative plural of πτωχός (ptōchos), meaning "poor," "destitute," "beggarly." This term highlights the economically disadvantaged and those lacking basic necessities. The disciples' stated intention to give to "the poor" taps into a deeply ingrained Jewish religious and social obligation, which, in their presentation, contrasts with the "wasteful" act of the woman.

Words-group by words-group analysis:

• For this might have been sold for much: This phrase encapsulates the economic objection. The disciples immediately assess the ointment's market value, viewing it through a utilitarian lens rather than appreciating the act of devotion. Their perspective is one of lost financial gain.
• and given to the poor: This part articulates their proposed, seemingly altruistic, alternative use for the funds. It creates a moral argument, positioning themselves as advocates for the needy against what they perceived as extravagance. However, the true motive of at least one of them (Judas) reveals this argument as a façade for greed, ironically exposing a greater moral failing than the "waste" they decried.

Matthew 26 9 Bonus section

The indignation of the disciples in Matthew 26:8-9, and particularly Judas's motive in John 12:4-6, reveal a common human tendency: to project self-interest or a limited understanding onto acts of deep spiritual devotion. They prioritize a quantifiable, earthly 'good' (money for the poor) over an unquantifiable, divine 'good' (extravagant worship for Christ). This exposes the potential for self-deception, where one's apparent concern for others masks deeper covetousness or a utilitarian approach to faith. Jesus' response underscores that there are sacred moments and acts that, though seemingly "wasteful" to the world, are immensely precious in God's sight because they flow from pure, selfless love and point to a greater spiritual reality, such as His impending death and burial. This challenges believers to discern true devotion from mere religious posturing.

Matthew 26 9 Commentary

Matthew 26:9 captures the disciples' worldly wisdom clashing with divine purpose. They measure the value of the anointing against material wealth and perceived charitable obligations. Their logic, while outwardly sounding benevolent ("given to the poor"), reflects a human-centric viewpoint that struggles to grasp the profound significance of the woman's sacrificial worship. This verse sets the stage for Jesus' counter-argument, highlighting that some acts of devotion transcend monetary calculation. It subtly introduces the tension between misplaced priorities – advocating for temporal distribution of wealth while neglecting an eternal act of love and preparation for the ultimate sacrifice. The true heart of the objector (Judas, as revealed by John) further exposes the hypocrisy, showing how genuine concern for the poor can be feigned to cover covetousness, diverting focus from a singular moment of profound reverence for Christ. The verse underscores that the greatest devotion is not always found in practicality or public charitable displays but often in a personal, lavish act of love toward the Savior.