The disciples saw very precious ointment poured out and counted it lost. Their reasoning follows: "this ointment might have been sold for much, and given to the poor" (Matthew 26:9). Barnes says, "They could see no use in it, and they therefore supposed it was lost." In John's account of an anointing at Bethany, the objector is Judas Iscariot, who spoke "not that he cared for the poor; but because he was a thief" (John 12:4-6). Barnes takes John's account as the same event and suggests, "Probably some of the others felt indignation, but Judas only gave vent to his feelings." Gill instead treats John 12 as an earlier anointing and thinks the disciples here seem to have taken the objection from Judas, who may have stirred them up; he sees how a hypocrite can draw good men "into his measures, under the specious pretences of carefulness, frugality, and doing good to the poor."

Jesus "understood it" and answered with a question of His own: "Why trouble ye the woman? for she hath wrought a good work upon me" (Matthew 26:10). He added, "ye have the poor always with you; but me ye have not always," and explained that she "did it for my burial" (Matthew 26:11-12). Far from a waste, her act would be told "for a memorial of her" wherever the gospel is preached (Matthew 26:13).

"Waste" translates apoleia. Thayer gives its active sense as "a destroying, utter destruction," and lists the waste of the ointment in Mark 14:4 under that sense; elsewhere the same noun is often translated "destruction" or "perdition." To the disciples, the ointment was simply destroyed.

Barnes explains that alabaster was a kind of light, white, almost transparent marble, and notes that Mark and John identify it as "ointment of spikenard" (Mark 14:3; John 12:3). Mark says it could have sold for "more than three hundred pence" (Mark 14:5). Since a penny was a laborer's pay for a day (Matthew 20:2), that was close to a year's wages. Matthew does not name the woman. Barnes identifies her as Mary, the sister of Lazarus and Martha (John 12:3); Gill grants that this may be true but holds that John 12:1-8 records a separate anointing six days before the passover.

This scene is framed by plotting. Before it, the chief priests consult to take Jesus "by subtilty, and kill him" (Matthew 26:3-4). After it, Judas goes to sell Him (Matthew 26:14-16). In between, one woman pours very precious ointment on Jesus, and the disciples call it waste. Gill comments that whatever is laid out for the honor of Christ "ought not to be reckoned loss."

The question shows how easily good reasons can hide a narrow view of Jesus. Matthew Henry writes, "Where there is true love in the heart to Jesus Christ, nothing will be thought too good to bestow upon him." Jesus saw what the disciples missed: His death was near, and she had prepared Him for burial (Matthew 26:12).