Matthew 26-1-13 reveals a powerful moment during the final week before the crucifixion of Jesus. In Matthew 26:1-13, Jesus announces that in two days He will be delivered to be crucified while religious leaders secretly plan His death. At the same time, Mary anoints Jesus with costly ointment, preparing His body for burial. This passage shows both the sovereignty of God and the devotion of true worship. While men plot against Christ, God’s purpose moves forward exactly as He planned. The anointing at Bethany also forces us to ask an important question: what are we truly pouring our lives out for?
GOSPEL OF MATTHEW BIBLE STUDY SERIES
This study of Matthew: Matthew 26-1-13 How to Give What Is Most Precious is part of a verse-by-verse teaching series through the Gospel of Matthew.
Previous: Matthew 25 Verses 31-46
Next: Matthew 26:13-30 Judas Betrayal
Matthew 26-1-13 Bible Study – How to Give What Is Most Precious
Audio
Scriptures used in this lesson on Matthew 26-1-13
- Matthew 24:40–41, Luke 6:38, 1 Thessalonians 4:13–17, John 5:26, 29, Acts 24:15, Matthew 26:1–2, John 10:11–18, John 10:18, Isaiah 46:8–13, Matthew 26:3–5, Matthew 26:6–9, Matthew 26:10–13, Matthew 26:14, John 12:1, John 12:4, John 12:2–6, Romans 8:26–27, Luke 10:39,
Matthew 26-1-13
Introduction to Matthew 26-1-13
The Final Week Before the Crucifixion
We’re in chapter 26 of Matthew. The study is in the Gospel according to Matthew, the book of the King, Matthew 26:1-13. With the Olivet Discourse finished, Jesus changes the subject and says that in two days He will be delivered to be crucified (Matthew 26:1–2).
This section gives us a clear picture of God’s sovereignty. What men plan does not matter when it conflicts with God’s plan for His kingdom. If what we plan disagrees with what God has determined, our plans will not stand. His purpose will stand, and His counsel will be fulfilled (Isaiah 46:10).
Another truth we will see is Jesus’ anointing for His death. Mary pours her most precious possession upon the Lord. That act forces us to examine ourselves. What we pour our lives onto reveals who or what our true lord is. Where a person’s treasure is, that is where the heart will be (Matthew 26:6–13) (Matthew 6:21).
Later in the chapter, we will see Judas Iscariot move toward betrayal. Something happens within him that leads him to covenant with the chief priests to betray Jesus (Matthew 26:14–16). As we study this section, we ask the Holy Spirit to give us understanding.
Matthew 26-1-13 in the Context of the Final Week of Jesus
Matthew 26 unfolds in several movements. First, the sovereignty of God is in verses 1-5. Second is the anointing of Jesus’ body in verses 6-13. Third is the covenant of Judas in verses 14-16. Fourth is the Passover in verses 17-25. Fifth is the Lord’s table in verses 26-30. Sixth is the promise of Peter and the other disciples in verses 31-35. The seventh is Gethsemane in verses 36-46. Eighth is the betrayal. Ninth is the trial. Finally, Peter denies the Lord and says he does not know the man (Matthew 26:57–75).
We are still in the final week of Jesus’ ministry before the crucifixion. We began that week in our study some time ago, and we are still moving through it step by step. The week started with the triumphal entry when Jesus rode into Jerusalem on Sunday (Matthew 21:1–11). Now it is Tuesday, and He remains on the Mount of Olives after finishing the Olivet Discourse (Matthew 24–25).
Only two days earlier, Jesus entered Jerusalem and cleansed the temple (Matthew 21:12–13). The next day, He cursed the fig tree and taught in the temple (Matthew 21:18–23). On that day, He pronounced the seven woes against the Pharisees and delivered the Olivet Discourse (Matthew 23:13–36) (Matthew chapters 24–25). It is now Tuesday evening, and He continues speaking with His disciples.
The Sovereignty of God in Matthew 26:1-5
The first point we examine is the sovereignty of God. I want us to read verses one through five carefully and keep our minds on what is being said. Jesus finishes speaking and tells His disciples that in two days the Passover will come and the Son of Man will be betrayed and crucified (Matthew 26:1–2).
At the same time, the chief priests, scribes, and elders gather at the palace of the high priest Caiaphas. They begin planning how they can take Jesus by deceit and kill Him. However, they decide not to do it during the feast because they fear an uproar among the people (Matthew 26:3–4) (Matthew 26:5).
Understanding the Context of the Olivet Discourse
An important phrase appears at the beginning of this section. Matthew says that Jesus had finished all these sayings. That statement marks a clear conclusion to what Jesus had just taught. The discourse that fills chapters 24 and 25 now comes to its end (Matthew 24–25).
Because of that, everything taught in those chapters must be interpreted within that context. We cannot take individual verses and build doctrines from them. Scripture must not be privately interpreted or taken out of context (2 Peter 1:20).
For example, we cannot take verses 40 and 41 of Matthew 24 to build a doctrine of the rapture (Matthew 24:40–41). The whole discourse must be understood together and kept within the context in which Jesus gave it.
Matthew 24:40-41
40 Then shall two be in the field; the one shall be taken, and the other left.
41 Two women shall be grinding at the mill; the one shall be taken, and the other left.
Why Scripture Must Never Be Taken Out of Context
Listen to me. We cannot take a couple of verses out of their full context and make them teach something they are not saying. Jesus is not speaking about a rapture in that passage. He is speaking about the great tribulation of AD 70. Teachers in times past pulled out those verses about one being taken and one being left and turned the one taken into the rapture.
That is not what the passage means. We have been influenced by teachings from men who did not use sound biblical interpretation and proper hermeneutical principles. The whole section is tied to the days of Noah (Matthew 24:37–39). In Noah’s day, the ones who were taken were the ones taken in judgment, not in a rapture.
Like John was talking about Sunday night from Luke 6:38,
Luke 6:38
38 Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.
The Danger of Taking Scripture Out of Context
Does it even mention money? What does it mention? Mercy, judgment, forgiveness, all those good things. Nothing there about money.
We often take our favorite scriptures out of context. Many times, those passages do not even address the subject we claim they do. Luke 6:38 talks about mercy, judgment, forgiveness, and other matters, yet we force them to support ideas they were never meant to teach. The ninety-seven verses Jesus has just spoken must be read and understood within their proper setting. Scripture cannot be pulled apart and used to build doctrines that the context does not support.
Doctrine must come from the Word of God itself. The Word must shape our doctrine. We cannot take our doctrine and try to make the Word of God fit it. That is one example of how error begins.
This also answers the question of why false teachings enter the church. They come when the basic principles of biblical interpretation are ignored, and the context of Scripture is removed. When the Word is handled that way, wrong ideas begin to spread.
The Misuse of 1 Thessalonians 4 and the Resurrection
Another example of this problem appears in First Thessalonians. That passage is often used when people talk about the rapture or the catching away of the church.
1 Thessalonians 4:13-17
13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.
14 For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.
15 For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.
16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:
17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.
The Misuse of 1 Thessalonians 4 and the Resurrection
I am going to read this and try not to get into it because it is my hobby horse. What frustrates me is when people use Scripture completely out of context. We know very little about the Word of God. Yet it is the very thing that should guide our lives, our families, and our churches. Someone asked why we have been taught things that are not true. One reason is that the law of context in scriptural interpretation has been ignored.
A common example is the passage in First Thessalonians that people use to teach the rapture. The word rapture itself is not a biblical term. Scripture speaks of a catching away. The Greek word is harpazo. It means a taking out. That passage describes the catching away of believers who have died in Christ and those who are alive at His coming (1 Thessalonians 4:13–17). It’s actually talking about the resurrection.
Paul’s purpose in that passage is to comfort Christians who have lost loved ones. Those believers had family members who had fallen asleep, i.e., died in the Lord. They were buried. Paul writes to assure them that those who died in Christ will be united again with the Lord (1 Thessalonians 4:13–14).
Some have turned that passage into a doctrine that the church escapes the tribulation for several years while God pours out His wrath. Interpretations vary, but that idea does not come from the context of the passage. The central issue in that text is resurrection day.
Everything the Bible teaches about the resurrection must be applied to that passage. One verse cannot be isolated to create a doctrine. All the scriptures that speak about resurrection must be brought together to understand what the text is saying (1 Thessalonians 4:16–17).
The Biblical Teaching of One Resurrection Day
Scripture teaches that there is one resurrection day. There is not more than one. On that day, both the just and the wicked are raised. The references for that truth are given in (John 5:26, 29) and (Acts 24:15).
John 5:26, 29
26 For as the Father hath life in himself; so hath he given to the Son to have life in himself;
29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.
Acts 24:15
15 And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.
The day described in First Thessalonians 4 is the day when all men are raised, both the just and the wicked (1 Thessalonians 4:16–17).
The Last Day Resurrection in Scripture
Paul’s concern in that passage is to assure the Thessalonian believers that their loved ones will be reunited with their spirits when the Lord returns. Those who have fallen asleep in the Lord will come again with Him (1 Thessalonians 4:14).
This passage does not describe a tribulation period. It is not speaking about seven years or any other escape from trouble. My point in using this passage is how Scripture must be interpreted in its proper context.
Paul’s message is that those who died in the Lord will be reunited with their spirits when the Lord returns (1 Thessalonians 4:14). The focus is on resurrection. It is not a teaching about a seven-year escape.
That day in First Thessalonians 4 is also the final day of this age. It is the end of history as we know it. The supporting passages are found in John 6:39, John 6:40, John 6:44, and John 6:54.
Jesus says He will raise them up on the last day (John 6:39–40, 44, 54). Resurrection Day is the last day. No days follow resurrection day. There are no seven years after it. There is no three-and-a-half years after it. This age ends there.
This is why we must understand Scripture in its proper context. False teachings come when context is ignored. We must be careful how Scripture is interpreted to us. We must also be careful how we interpret Scripture ourselves.
Another reason false teaching spreads is that we do not know the Word well enough ourselves. When believers lack understanding, they become vulnerable to wrong interpretations.
After two days the Passover
Jesus then says that after two days, the Passover will come (Matthew 26:2).
Matthew 26:1-2
1 And it came to pass, when Jesus had finished all these sayings, he said unto his disciples,
2 Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified.
The Passover and the Prophecy of Christ’s Death
Most of us have heard teachings about the Passover. That event began in Exodus chapter 12 (Exodus 12:3–14).
Israel was in Egypt when God prepared to deliver them. The Lord told Moses to take a lamb, bring it home, keep it for four days, kill it, place the blood on the doorpost of the house, and eat the lamb (Exodus 12:3–8). They obeyed those instructions and placed the blood on their doors (Exodus 12:7). That event became the Passover Feast (Exodus 12:11–13).
Faith and Obedience in the Passover
Obeying those instructions required faith. Imagine going home and explaining that the lamb must be killed and the blood placed on the door. That act demonstrated trust in what God had spoken. The Passover itself was a move of faith.
Everything in our walk with God operates by faith. Salvation comes by grace through faith (Ephesians 2:8–9). The gifts of the Spirit function by faith (1 Corinthians 12:7–11). Every act of obedience flows from faith. Faith believes that we are pleasing the Lord Jesus Christ (Hebrews 11:6). Faith also seeks to obey what the Lord has spoken in His Word (John 14:15).
That is what the Passover shows. It is an act of trusting and obeying God. The people understood the Passover well. They celebrated it every year of their lives. Jesus tells His disciples that in two days the Passover will come (Matthew 26:2). In the same statement, He also says that the Son of Man will be betrayed and crucified (Matthew 26:2).
This announcement adds another layer to what the disciples had already heard. Jesus had told them four different times that He would be crucified. The first time occurred at Caesarea in Matthew 16:21. The second time was at Galilee, Matthew 17:22-23. The third time was on the way to Jerusalem in Matthew 20:17-19. The fourth time is right now in the Mount of Olives (Matthew 26:1–2).
Why the Disciples Did Not Understand the Crucifixion
This is the fourth time, in the Scriptures, that Jesus tells the disciples that He will be crucified. Yet they never truly understood what He was saying. The reason is clear. They had been taught to expect a lion Messiah. They had never been taught about a lamb Messiah (Revelation 5:5) (John 1:29).
The teachers did not intend to mislead them. Still, the teaching was incomplete, and the disciples failed to grasp the truth. That example warns us today. Believers must know the Word well enough to recognize when something does not line up with Scripture. We must learn to discern when Scripture is handled correctly and when it is taken out of context or twisted to say something it does not mean (Acts 17:11) (2 Peter 3:16).
Jesus again states that after two days He will be crucified (Matthew 26:2). That is the central point in this section. The question then becomes whether we can learn from the misinterpretation that happened in that generation. They expected a lion Messiah but encountered a lamb Messiah. That misunderstanding shows how easily Scripture can be misread.
We must recognize that Scripture can still be misinterpreted today. If we are not careful, we will be taught ideas that sound good but are not true. It is easier to preach a lion Messiah than a lamb Messiah. It is easier to promise a quick escape than to teach that believers must mature and become a spotless bride prepared for Christ (Ephesians 5:25–27).
Guard our hearts
Because of that danger, we must guard what we allow into our hearts. We must be careful about what we read and what we listen to (Proverbs 4:23) (1 John 4:1). Wrong teaching can stay in a person for years before it is removed.
For that reason, I value fellowship and counsel. When I feel the Lord showing me something that differs from what we usually hear, I bring it before the elders and pray with the men to confirm that I am hearing correctly (Proverbs 11:14). My wife is a deep woman of faith and daily reads God’s word. I will speak what I’m hearing to her.
Jesus the Good Shepherd Who Lays Down His Life
A new element appears in the teaching about the crucifixion. Jesus says that after two days the Son of Man will be betrayed (Matthew 26:2). Now we turn to John chapter 10.
John 10:11-18
11 I am the good shepherd: the good shepherd giveth his life for the sheep.
12 But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.
13 The hireling fleeth, because he is an hireling, and careth not for the sheep.
14 I am the good shepherd, and know my sheep, and am known of mine.
15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.
16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.
17 Therefore doth my Father love me, because I lay down my life, that I might take it again.
18 No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.
This passage ministered to me during a difficult time about three years ago. I was under great stress and did not know what to do, nor what the Lord wanted me to do. At the time, I thought I knew, but what I was hearing from others did not agree with what I felt in my spirit. I was uncertain and needed direction.
Personal Good Shepherd
During that time, the teaching about the good shepherd spoke deeply to me. Jesus says that He is the good shepherd (John 10:11). The good shepherd gives His life for the sheep. In contrast, the hireling does not truly care for the sheep. When danger comes, he leaves them and runs away. The wolf then catches the sheep and scatters them because the hireling has no real concern for them (John 10:12–13).
The reason the hireling flees is simple. He is only a hireling. He was not truly called. His motives are wrong. Some serve for money, prestige, or other reasons. When trouble appears, they abandon the sheep.
Jesus again declares that He is the good shepherd (John 10:14). He knows His sheep and His sheep know Him. His relationship with them reflects the relationship He has with the Father. Because of that love, He lays down His life for the sheep (John 10:15).
The Father loves Him because He lays down His life and will take it again (John 10:17).
No one took Jesus’ life
Verse 18,
John 10:18
18 No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.
Did anyone take Jesus’ life? Did the devil take it? The truth is that Jesus laid down His own life. No one took it from Him. He laid it down, and He took it up again.
People may say the devil did it or that men did it. Yet the reality is that no one took His life from Him. He chose to lay it down, then take it up again. The Father approved of that purpose. Jesus also determined the time when it would happen. He said that it would occur in two days (Matthew 26:2).
The Sovereignty of God Over the Crucifixion
Isaiah 46:8-13
8 Remember this, fix it in mind, take it to heart, you rebels.
9 Remember the former things, those of long ago; I am God, and there is no other; I am God, and there is none like me.
10 I make known the end from the beginning, from ancient times, what is still to come. I say: My purpose will stand, and I will do all that I please.
11 From the east I summon a bird of prey; from a far-off land, a man to fulfill my purpose. What I have said, that will I bring about; what I have planned, that will I do.
12 Listen to me, you stubborn-hearted, you who are far from righteousness.
13 I am bringing my righteousness near, it is not far away; and my salvation will not be delayed. I will grant salvation to Zion, my splendor to Israel.
Let’s say that together. My purpose will stand, and I will do all that I please. He’s God, and there is no other. Fix that in our minds. Fix that in there. Get it, my soul. Do you hear that? He is God. He is God.
What He has spoken…
God declares that He calls from afar the man who fulfills His purpose. What He has spoken, He will bring about. What He has planned, He will do. His righteousness is coming, and His salvation will not be delayed (Isaiah 46:11–13). That truth must be fixed in our minds. He is God, and there is no other. His purpose will stand, and He will do what He pleases.
Scripture also teaches that God works all things according to the counsel of His own will (Ephesians 1:11). He does not consult anyone. He acts because He is God. His sovereignty is difficult for us to grasp. Human understanding cannot fully comprehend it.
God’s authority extends over everything. Even Satan cannot act without permission. The example of Job shows that Satan must first present himself before the Lord and cannot move without God’s allowance (Job 1:6–12). In God’s sovereignty, we still possess free will. Yet even when people rebel, God’s ultimate purpose remains unchanged. His plan will still stand (Isaiah 14:27).
The Religious Plot to Kill Jesus
Matthew 26:3-5
3 Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas,
4 And consulted that they might take Jesus by subtilty, and kill him.
5 But they said, Not on the feast day, lest there be an uproar among the people.
The chief priests, scribes, and elders assemble together to form a plan to kill Him (Matthew 26:3–4). Their meeting takes place at the palace of the high priest Caiaphas (Matthew 26:3).
The Danger of Religious Pride
Caiaphas represents a dangerous form of religion. He was a teacher of the Scriptures and a prominent religious leader. Yet he was willing to shed innocent blood for his own purposes. His example warns us to be careful about who we listen to and what teaching we allow into our lives (Matthew 23:13–15).
This religious spirit rejected Christ and sought His death (John 11:47–53). That same spirit can still appear today. It manifests when a religious leader becomes self-centered, rejects others, and insists that everything be done his way. Such a spirit seeks to remove anyone who challenges it.
God will send His people where they can be ministered to and where their lives can be touched. People will be drawn to places where true ministry occurs. Some will arrive and say they do not know how they got there. Yet the Lord has directed them to a place where they can receive help and growth.
There is a principle involved here. We are drawn to what we are (Proverbs 13:20). If I want to know what I am like, I look at the people I associate with. The same principle applies to our thinking and our character. A person is known by those they assemble with. This applies to our children, our families, and even to church members.
That principle reflects the seed law found in creation. Everything produces after its own kind (Genesis 1:11–12). The people we run with reveal what we are becoming.
The religious leaders gathered and planned to kill Jesus. Yet they decided not to do it during the feast. They feared an uprising among the people because many followed Him (Matthew 26:5). The feast of unleavened bread lasted seven days and brought large crowds to Jerusalem (Exodus 12:15–20).
God’s Sovereign Plan Cannot Be Stopped
Their plan was clear. They would kill Him, but not during the feast. Jesus, however, had already declared that it would happen in two days (Matthew 26:2). The leaders said not during the feast (Matthew 26:5). Jesus said it would happen in two days. The question becomes who was correct.
God was correct because His purpose always stands. The Lord does what He pleases, and His plan cannot be overturned (Isaiah 46:10). Jesus said the event would happen during the Passover (Matthew 26:2). The leaders insisted it would not (Matthew 26:5). God’s will prevailed because He is sovereign.
The death of Christ was determined long before those events occurred. The Father and the Son had already established that it would happen at that time (1 Peter 1:19–20). No decree and no human authority could change that moment. After two days, Jesus would be handed over to be crucified, and nothing could prevent it (Matthew 26:2).
This truth reveals the sovereignty of God. He knows the exact day and the exact way His Son would shed His blood for the sins of the world. That plan unfolded according to God’s predetermined purpose (Acts 2:23).
Many try to place blame on the devil or on men. Yet Jesus declared that He laid down His life and would take it up again (John 10:17–18). The devil only has the place we allow him. Scripture warns us not to give place to the devil (Ephesians 4:27).
The battle within
The greater battle is within ourselves. We must deal with the works of the flesh and bring our lives under control. Those works are clearly identified in Scripture (Galatians 5:19–21).
I do not have to blame the devil for my sin. A person can sin without any help from the devil. God is in control of the very days of my life (Psalm 139:16). A person can choose to live like a viper and be cursed or live Christ-like and be blessed. The sovereignty of God appears clearly in this moment. The leaders said the event would not happen during the feast. Jesus said it would occur in two days, and it happened exactly as He said (Matthew 26:2–5).
The Anointing of Jesus at Bethany
The narrative then moves to the anointing of Jesus. For many years, I asked the Holy Spirit to show me a clear illustration of the baptism of the Holy Spirit. I believe the Lord revealed something through this passage. The account describes the anointing of Jesus for His burial (Matthew 26:6–13).
Matthew 26:6-9
6Now when Jesus was in Bethany, in the house of Simon the leper,
7 There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat.
8 But when his disciples saw it, they had indignation, saying, To what purpose is this waste?
9 For this ointment might have been sold for much, and given to the poor.
Jesus was in Bethany at the house of Simon the leper when a woman came with an alabaster box of costly ointment and poured it on His head. The disciples reacted with indignation and said the ointment should have been sold and given to the poor.
Matthew 26:10-13
10 When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me.
11 For ye have the poor always with you; but me ye have not always.
12 For in that she hath poured this ointment on my body, she did it for my burial.
13 Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.
Jesus corrected them and said the woman had done a good work for Him. He explained that the poor would always be present, but He would not always be with them. He declared that the woman had anointed His body for burial and that her act would be remembered wherever the gospel is preached (Matthew 26:6–13).
Immediately after this account, Matthew records that Judas Iscariot went to the chief priests (Matthew 26:14). That connection is significant.
Matthew 26:14
14 Then one of the twelve, called Judas Iscariot, went unto the chief priests,
The transition shows that the event in Bethany relates to the betrayal that follows.
The anointing itself actually occurred six days before the Passover, yet Matthew places the story two days before the Passover in his narrative (Matthew 26:2). The Gospel of John clarifies the earlier timing and states that it happened six days before the Passover (John 12:1).
Matthew briefly returns to this earlier event to help explain what triggered Judas to go to the chief priests and begin the betrayal (Matthew 26:14). The anointing took place at the house of Simon the leper (Matthew 26:6).
Let’s look at the parallel account found in John chapter 12, beginning with verse 1 (John 12:1).
John 12:1
1 Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead.
How many days? Six days before the Passover Jesus came to Bethany, where Lazarus, which had been dead, whom he raised from the dead (John 12:1).
The difference in timing
The timing of this event must be understood carefully. Matthew says it was two days before the Passover (Matthew 26:2). John explains that the event actually happened six days before the Passover. Matthew returns to that earlier moment to relate the story. The anointing took place at the house of Simon (Matthew 26:6).
John’s account also identifies Judas Iscariot in the scene. He is described as Simon’s son, the one who would later betray Jesus (John 12:4).
John 12:4
4 Then saith one of his disciples, Judas Iscariot, Simon’s son, which should betray him,
These details show that the event occurred at Simon’s house and help connect the story to what follows.
This moment also reveals something about Judas’s spirit. He carried rebellion within him and never dealt with it (John 6:70–71). That example shows the importance of cleansing our spirits from defilement (2 Corinthians 7:1).
Let’s look back at the account in John. The narrative continues with the description of the supper and the events surrounding it (John 12:2–6).
John 12:2-6
2 There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him.
3 Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.
4 Then saith one of his disciples, Judas Iscariot, Simon’s son, which should betray him,
5 Why was not this ointment sold for three hundred pence, and given to the poor?
6 This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.
They made him a supper, and Martha served. Martha was always serving. Lazarus was one of those who sat at the table with him.
Matthew says that a woman came with the ointment (Matthew 26:7). John identifies that woman as Mary (John 12:3). The event took place while they were eating at the house of Simon the leper (Matthew 26:6). The supper was given in honor of Jesus. Simon had been healed by Jesus, and Lazarus had been raised from the dead by Jesus. Martha served while Lazarus sat at the table with Jesus (John 12:1–2).
Mary entered carrying perfume. Judas and the disciples were present. The amount of perfume was significant. King James describes it as a pound. Other translations describe it as a pint (John 12:3). Scripture emphasizes that the ointment was extremely valuable and precious.
Judas reveals his heart
Judas stated that the perfume was worth three hundred pence (John 12:5). Other translations describe the value as a fortune or about a year’s wages. The point is that the ointment represented something extremely costly.
Mary brought the most precious possession she had. The fragrance was rare, and the cost was very high. Its value could be compared to what a person might earn over a year. The story emphasizes the extraordinary worth of the gift she brought to Jesus.
Mary Breaks the Alabaster Box
Mary came behind the Lord Jesus after the meal. The perfume bottle had a small opening and could have been sprinkled. That was not enough for her. She broke the container and poured it out on him (Mark 14:3). Matthew says she poured it on his head (Matthew 26:7). John records that she poured it on his feet (John 12:3). Jesus said she anointed his whole body (Matthew 26:12).
Her action showed the depth of her love. She took the most precious thing she possessed and poured it out upon the Lord. The perfume represented her most valuable possession. It was like offering her Isaac, like Abraham (Genesis 22:2). In a deeper sense, it represented her spirit and her life. The most precious thing a person can give to the Lord is their spirit.
Mary loved Jesus deeply. She knew she could never possess him in the natural sense. She could never marry him or have him for herself. Yet she had found a true man in him. The woman at the well once said, come see a man (John 4:29). Mary had also found that man.
Her devotion had already been seen before. She had sat at his feet and listened to his teaching (Luke 10:39). When he came to town, she would go out to meet him. Her love for him was genuine and deep.
Scripture later shows that many women remained faithful to Jesus even at the cross (John 19:25). They stayed with him to the end. Their devotion was not to wealth or power but to a true and righteous man. Mary could not have Jesus for herself, but she could give him something precious. She had heard his words and responded by giving him the costly ointment.
Two Reactions to True Devotion
Two reactions followed her act. Some asked what purpose this waste served (Matthew 26:8). Others could see that it was an anointing of Jesus’ body. Every disciple, except Judas, will eventually make the same choice.
The things we do for Christ will always be viewed in one of two ways. Some people see the pouring out of life for the Lord as waste. Others recognize it as a precious offering to him. I was reminded of a young boy who once asked his father for a new car because his friends had one.
Why couldn’t he have a car like his friends? His father answered that different people choose different priorities. Some spend their money on cars. His family chose to give their resources to the church and the work of the kingdom. Tithing can be seen in two ways. Some see it as a waste. Others see it as anointing the body of Jesus (Malachi 3:10).
Assembly can also be viewed in two ways. Some people believe gathering together is a waste of time. They feel they have better things to do. Yet others understand that someone in the body of Christ needs them. Gathering together becomes part of anointing the body of Christ. The question is how we see it.
Praise presents the same choice. Some consider clapping, shouting, bowing, and dancing before the Lord unnecessary or excessive (Psalm 47:1; Psalm 150:4). Others understand it as the breaking of the vessel. Praise allows the will to be broken and poured out to the Lord. The act becomes an offering to Christ.
Prayer – a type of anointing offered
Prayer is also viewed in two ways. Many consider it a waste of time. That attitude is seen when believers will not come together to pray. Scripture calls us to continual prayer (1 Thessalonians 5:17). Prayer can either be seen as wasted effort or as an anointing offered to God.
My praise is directed to the Lord. I do not do it for people. Scripture tells me to lift my hands, clap, shout, and dance before him (Psalm 134:2; Psalm 47:1; Psalm 150:4). When I obey those commands, I break my will and pour out my alabaster box on Him. Scripture also calls me to pray, gather with believers, and tithe (1 Thessalonians 5:17; Hebrews 10:25; Malachi 3:10). Each of these can be seen as waste or as worship.
Unity must also be viewed correctly. If believers saw unity the way Jesus described it, the impact would be enormous (John 17:21). God’s next move involves unity among his people. The response to that call will reveal how people truly see unity.
The same question applies to the baptism of the Holy Spirit. Each person must decide how they will respond to that work of God (Acts 1:5; Acts 2:4).
What It Means to Break the Alabaster Box
I want to ask a serious question. Are we willing to break our will and pour ourselves out to the Lord like an alabaster box? Many people see speaking in tongues as a waste. Scripture teaches that when someone speaks in tongues, they speak to God, not to men (1 Corinthians 14:2). That act is the breaking of the vessel so the anointing can flow out. It becomes a dimension of praise and worship that cannot be expressed in any other way.
Mary demonstrated that kind of devotion. She could not give Jesus herself in a natural way. However, she wanted a deeper way to express her love. She took the most precious thing she possessed and broke it and poured it out on him (Mark 14:3). The most precious thing we possess is our spirit. The body without the spirit is dead (James 2:26). The greatest offering we can give the Lord is our spirit.
When I communicate with God in my spirit, I am giving him my life. I am offering everything I have. I do not feel that I have fully praised, worshiped, or prayed until I have poured out the language he has given from my spirit (1 Corinthians 14:14–15). That is the breaking of the alabaster box (Matthew 26:7).
I must break my alabaster box and become more in tune with him in my spirit. I must pour my spirit out more fully to the Lord Jesus Christ. That is why the teaching in 1 Corinthians 14 is so important.
Place this heading before the paragraph beginning:
Scripture says that the one who speaks in an unknown tongue speaks not to men but to God (1 Corinthians 14:2). When I speak in tongues, I am speaking to God. I am not speaking to people. The issue is not the public gift of tongues in the church. The point is communion with God through the prayer language he gives.
Why Many Believers Do Not Break Their Alabaster Box
Many believers have received the baptism of the Holy Spirit, but rarely use this gift. They do not worship or praise God with their tongues even after many years. The issue is not those who have never received the experience. The issue is with those who have the gift but refuse to use it because they will not break their alabaster box and worship God in the spirit.
Speaking Mysteries to God in the Spirit
When I speak in tongues, I am not speaking to men. I am speaking to God. No man understands what is being said. In the spirit, I am speaking mysteries (1 Corinthians 14:2). Tongues are spiritual communication directed to God.
Every translation says the same thing. Speaking in tongues means speaking languages not learned. The person is talking to God while others cannot understand. The communication happens by the power of the Spirit and remains a mystery to human understanding (1 Corinthians 14:2).
The important point is not understanding the words. The important thing is being connected to God. When I speak in tongues, I am speaking to God through the Spirit. It is praise, prayer, and worship offered to him in a holy language. My spirit is communicating directly with him (1 Corinthians 14:2).
This form of prayer allows the deepest part of my being to come forth to God. My spirit speaks to him. The language of the Spirit becomes a way to praise him, sing to him, and pray to him.
Prayer in the Spirit – Romans 8:26
Scripture also directs attention to another passage that explains this further. The Spirit helps us in our weakness because we do not know how to pray as we should (Romans 8:26). The Spirit intercedes with groanings that cannot be uttered (Romans 8:26).
Romans 8:26-27
26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.
27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.
Prayer from the spirit is different from prayer that comes from human understanding. When I pray from my understanding, I am speaking from my mind, emotions, intellect, and opinions. Speaking from the spirit removes those limitations and connects directly with God. I pour something very special out of myself.
The Spirit communicates with God through the language of the Spirit. That communication does not come from human reasoning. It comes from the spirit within. Through that process, the Spirit intercedes for us and offers prayer to God (Romans 8:26).
This is why the breaking of the alabaster box is important. God has given us a way for our spirit to communicate with him. When we pray in the Spirit, we pour out the fragrance he has placed within us.
Praying and Singing in the Spirit
Paul said that he desired for all believers to speak with tongues (1 Corinthians 14:5). He valued prophecy, yet he also affirmed the importance of speaking in tongues. He explained that when he prays in an unknown tongue, his spirit prays while his understanding remains unfruitful (1 Corinthians 14:14).
The emphasis is on prayer from the spirit rather than from human understanding. My understanding involves my thoughts, opinions, emotions, and interpretations. Those things are not the important part. What matters is that my spirit is connected with God and communicating with him.
Paul explained the balance clearly. He said he would pray with the spirit, and he would also pray with understanding (1 Corinthians 14:14–15). The spirit is mentioned first because it represents the deeper level of prayer. Prayer that flows from the spirit connects directly with God.
Paul also said that he would sing with the spirit and sing with understanding (1 Corinthians 14:15). Scripture teaches believers to sing psalms, hymns, and spiritual songs and to make melody in the heart to the Lord (Ephesians 5:19; Colossians 3:16). Singing in the spirit becomes another expression of worship offered to God.
The point is that the alabaster box must be broken. Everything we possess must be poured out to the Lord. That offering may appear as tithing, faithful attendance, praise, prayer, or any other act of devotion.
Every person will respond in one of two ways. Some will see such devotion as a waste. Others will recognize it as precious ointment poured out upon the Lord (Matthew 26:8–10). The most precious thing I possess is my spirit because the body without the spirit is dead (James 2:26).
Mary Heard What Others Did Not
Mary understood something others did not. Jesus said her act was done in preparation for his burial (Matthew 26:12). She had a revelation because she had learned to sit at Jesus’ feet and listen to him (Luke 10:39).
Luke 10:39
39 And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word.
Mary heard what Jesus said when others did not. The disciples heard the same words but never grasped their meaning. Mary listened carefully and received revelation. She understood what was happening and anointed Jesus for his burial (Matthew 26:12; John 12:7).
This raises an important question. Do we truly hear what the Spirit is saying? It is possible to listen to preaching and hear scriptures without receiving the message of the Spirit. Mary heard and understood. She was likely the best listener in the room.
True Worship Comes From the Spirit
Jesus explained that the poor would always be present, but the opportunity to bless him was unique (Matthew 26:11). The call is to break the alabaster box and pour out a fragrance upon the Lord. True worship must come from the spirit and from truth (John 4:23–24). The Father seeks those who worship him in that way (John 4:23).
Do We Truly Hear What the Spirit Is Saying?
Many people hear the message but do not believe it. The disciples heard Jesus predict his crucifixion several times, yet they still did not understand (Matthew 16:21; 17:22–23; 20:17–19; 26:2). The same thing happens today when people hear biblical teaching but fail to respond.
The Spirit calls believers to faithfulness in assembling together (Hebrews 10:25). The Spirit calls us to praise and worship God (Psalm 150:1–6). It’s the Spirit that calls us to unity among believers (John 17:21). The Spirit also calls us to receive the baptism of the Holy Spirit and to function in spiritual praise and gifts (Acts 2:4; 1 Corinthians 12:7–11).
The question is what the Lord is saying today. Revelation requires action. The alabaster box must be broken so that the Lord can be blessed. What has been said can be viewed in two ways. Some see it as a waste while others see it as an anointing offered to the Lord (Matthew 26:8–10).
Frequently Asked Questions About Matthew 26-1-13
What happens in Matthew 26:1-13?
Matthew 26:1-13 records two major events during the final week before the crucifixion of Jesus. First, Jesus tells His disciples that in two days He will be betrayed and crucified during the Passover (Matthew 26:1–2). At the same time, the chief priests and elders secretly plan how they can arrest and kill Him (Matthew 26:3–5).
The passage then shifts to Bethany, where Mary pours costly ointment on Jesus. The disciples criticize the act as a waste, but Jesus declares that she has anointed His body for burial and that her act will be remembered wherever the gospel is preached (Matthew 26:6–13).
What does the anointing of Jesus in Bethany mean?
The anointing at Bethany reveals deep devotion to Christ. Mary brought the most precious possession she had and poured it upon the Lord. Jesus explained that she did it in preparation for His burial (Matthew 26:12).
Her act shows what true worship looks like. Genuine devotion is willing to pour out what is most valuable for the Lord. What some people call waste, Jesus calls a good work done for Him (Matthew 26:10).
Why did the disciples say Mary’s gift was a waste?
The disciples believed the costly ointment should have been sold and the money given to the poor (Matthew 26:8–9). From a practical point of view, the gift seemed extravagant.
Jesus corrected them and said the woman had done a good work. The poor would always be present, but the opportunity to bless Him in that moment would not always exist (Matthew 26:10–11). This response shows that devotion to Christ must come before human reasoning.
How does Matthew 26:1-13 reveal the sovereignty of God?
In Matthew 26:1-13 two plans appear at the same time. Jesus declares that He will be crucified during the Passover (Matthew 26:2). Meanwhile, the religious leaders plot to kill Him but decide not to do it during the feast because they fear the crowd (Matthew 26:5).
Despite their plans, the crucifixion happens exactly when Jesus said it would. This shows that God’s purpose cannot be stopped. What God has determined will always stand.
Did anyone take Jesus’ life from Him?
Scripture teaches that Jesus willingly laid down His own life. He said that no one could take His life from Him because He had the authority to lay it down and to take it again (John 10:17–18).
The crucifixion was not an accident or a victory for Satan. It was part of God’s predetermined plan of redemption that unfolded exactly as He intended.
What does it mean to break the alabaster box?
Breaking the alabaster box represents pouring out our lives completely to the Lord. Mary broke the container of perfume and gave Jesus something extremely valuable (Mark 14:3).
In a spiritual sense, believers break their alabaster box when they surrender their will, their resources, their praise, and their lives to Christ. What appears to some as waste becomes a fragrant offering to the Lord.
Why is understanding Scripture in context important?
False teaching often begins when verses are taken out of their proper context. Scripture must be interpreted within the full setting in which it was written.
For example, passages like Matthew 24:40-41 and 1 Thessalonians 4:13-17 must be understood within the larger teaching about judgment and resurrection. When context is ignored, doctrines can be built that the passage was never intended to teach.
What lesson does Mary teach believers today?
Mary teaches believers how to listen to Jesus and respond with devotion. She had previously sat at His feet and heard His teaching (Luke 10:39). Because she listened carefully, she understood what others did not.
Her act reminds us that true worship flows from revelation. Those who truly hear the Lord are willing to pour out their lives for Him.
Conclusion
Matthew 26:1-13 reveals both the sovereignty of God and the devotion of true worship. While religious leaders plotted in secret, God’s plan moved forward exactly as He had determined. At the same time, Mary showed what true love for Christ looks like by pouring out her most precious possession upon Him. The passage forces every believer to ask a serious question: will we see devotion to Christ as waste, or as a fragrant offering poured out to the Lord?
Continue in Matthew: Matthew 26:13-30 Judas Betrayal – Passover →
Matthew 26-1-13 How to Give What Is Most Precious
Other Related Sermons:
Third Anointing Heart Of David Study audio
Moving To The Anointing Heart Of David audio
Alabaster Jar of Love Luke 7:36-50
Heart Of David Sermon Series Audio
Also see: