Anointing of Jesus

Setting and Overview
Following the fifth and final discourse, Matthew moves the narrative swiftly toward the cross. The proximity to his crucifixion will be seen in all that is said and done, and the first two scenes in chapter 26 demonstrate that clearly. While the reality of his death hang over them, however, so too does Matthew make clear that he goes willing to the cross and that this, as with his kingdom, is part of the “good news” that he has been proclaiming.

Exposition
As with Matthew 7:28, 11:1, 13:53, and 19:1, chapter 26 begins with Matthew’s familiar formula, indicating that Jesus’ discourse is complete. He follows it with a fourth prediction of his death, but unlike the previous three, Matthew follows this one with an account of the plot against Jesus, indicating that the events are soon to take place. The plotting by the authorities does not happen in response to Jesus’ prediction, but has rather already been going on, and Matthew shows it in the background as a sharp contrast to Jesus. While Jesus is open and warns against hypocrisy, the authorities are sneaking around and duplicitous. The authorities, however, are actually acting exactly according to God’s plan. While they are convinced that they will have to wait until after the feast to arrest and hill him, Jesus ties his death to Passover, just a couple days away, knowing what the authorities do not.
What Matthew shares next probably happened the a few days before Jesus’ prediction, but Matthew places it here to clarify God’s sovereignty over the events leading to Jesus’ death. They are at the house of Simon the Leper in Bethany when Jesus is anointed by a woman who goes unnamed in Matthew and Mark. If this is the same story as the one in John 12:1-8, which is almost definitely the case (unlike Luke 7:36-50 which is almost definitely a different event) then this happened the day before the triumphal entry and the woman is Mary, sister of Martha and Lazarus. She pours about a year’s wages worth of nard oil on Jesus head and feet (Mark 14:3-8, John 12:1-8) which was both a sacrificial move and also a bold one given the taboo on women interrupting men at meals. The disciples find her actions wasteful and indicate that the oil would have been better sold and given to the poor. While John tells us that Judas objected because he wanted to steal some of the money (John 12:4-6), Matthew gives us every indication that the other disciples were sincere in their objection. Nonetheless, they are both misinformed and apparently quite rude to her (Mark 14:5-6) and so Jesus sharply corrects them. What the woman has done, Jesus declares to be a beautiful work. He does not negate the responsibility to give to the poor (quoting Deuteronomy 15:11 in support) but rather frames such duty against responsibility to worship God. The woman has performed an act of sincere devotion and worship and has done so at the only time that it could be done. We don’t know whether she consciously saw her action as preparing his body for burial, but either way, in her act of humble sacrifice that is exactly what she has done. Jesus further declares that wherever the gospel is proclaimed that her act will be told. This statement both affirms his death to be part of the gospel and prophecies that that good news will go into all the world. Not only is the story here (and in Mark and John) confirmation of the fulfillment of Jesus’ prophecy, but John’s reference in John 11:2 indicates that it was already a commonly circulated story long before his Gospel came out.

Examination and Application
The indignation of the disciples should serve as a cautionary tale whenever any of us would critique what could possibly be a sincere act of service or worship. While such critique may be necessary at times, it must be offered from firm biblical ground and gently (Galatians 6:1) neither of criteria the disciples’ critique met. While this passage has at times been used to diminish giving to the poor, by placing this scene after Matthew 25:31-46 and preserving Jesus’ quote of Deuteronomy 15:11, Matthew shows us differently. We are called to be moved by the needs of others, especially our brothers and sisters in Christ (I John 3:17) but mercy ministries should be exercised in light of our devotion to God. Mary came to Jesus boldly, humbly, and holding nothing back, a perfect model of what it looks like for us to worship Jesus now in word and truth (James 4:10, Hebrews 10:22, Luke 9:62.)