Matthew 26 records an interesting episode in the life of Jesus, just two days before he was killed. This was an action-packed week, filled with highly significant events — and this event is no exception. In Matthew 26, we find a description of Jesus being anointed with perfume. The story begins in verses 1-2:

"When Jesus had finished saying all these things, he said to his disciples, 'As you know, the Passover is two days away — and the Son of Man will be handed over to be crucified.’"

Jesus knows that his time is short – he has only two days to live – but his disciples seem to be unaware of it. Jesus will soon be given another opportunity to tell his disciples about his impending death. Then there is an abrupt change of scene, in which Matthew tells us what is happening in another place at about the same time.

"The chief priests and the elders of the people assembled in the palace of the high priest, whose name was Caiaphas, and they plotted to arrest Jesus in some sly way and kill him. `But not during the Feast,’ they said, ‘or there may be a riot among the people’" (verses 3-5).

Matthew then takes us back to Jesus. "While Jesus was in Bethany [two miles from Jerusalem] in the home of a man known as Simon the Leper, a woman came to him with an alabaster jar of very expensive perfume, which she poured on his head as he was reclining at the table" (verses 6-7). A whole jar of perfume! The smell would have filled the entire room.

"When the disciples saw this, they were indignant. `Why this waste?’ they asked. `This perfume could have been sold at a high price and the money given to the poor.'"

"Aware of this, Jesus said to them, ‘Why are you bothering this woman? She has done a beautiful thing to me. The poor you will always have with you, but you will not always have me. When she poured this perfume on my body, she did it to prepare me for burial.'"

Then Jesus, with special emphasis, then said, "I tell you the truth, wherever this gospel is preached throughout the world, what she has done will also be told, in memory of her" (verses 8-13).

I would like to ask a follow-up question: Why is this story so important that it will be told wherever the gospel message goes?

The woman had done a nice favor for Jesus, and it was appropriate for Jesus to thank her in a nice way. But surely this does not mean that the disciples, no matter where they went in the world, would have to tell this story everywhere they told the gospel? If the disciples were running short of time, couldn’t they just preach the gospel and skip this particular story? No, said Jesus. Wherever the gospel is preached, this story must be told, too. It is practically as important as the gospel itself!

When the disciples were inspired to write the stories of what Jesus did, they also wrote the story of what this woman did. In the Gospel accounts, it is on an equal level with the teachings and miracles of Jesus. What this woman did is an essential part of the story of Jesus.

That is not just long ago and far away. It also applies right now, and right here. Wherever the gospel goes, this story must be told, too. Why is that?

This section of Matthew is about Jesus' death. It begins in verse 2 with Jesus mentioning his death. It moves in verse 3 to the conspiracy to kill Jesus. And in verse 12, Jesus connects the anointing with his burial.

And right after Jesus says that this story will be told around the world, Matthew tells us in verse 14 that Judas went out and conspired with the chief priests to betray Jesus. This was the event that was the last straw for Judas. He was so upset about this waste of money that he went out to betray his master for 30 pieces of silver – ironically, money that he himself would waste.

The story is set in the context of Jesus' death. It is part of the introduction to what is called the passion – Jesus’ suffering and death. That helps make the story significant. There are several points of resemblance between what this woman did and what Jesus did on the cross. Her action was in some ways a parable, a drama that portrayed spiritual truth about Jesus.

Many of Jesus' own actions were object lessons for spiritual truths. He did many more miracles than could be recorded in the Bible, but some are reported to us because they have special significance.

The miracle of feeding 5,000 people, for example, helps show that Jesus is the bread of life. Just as he gives food for physical life, so also he gives what we need for eternal life. The fact that he could do something we can see, gives us assurance that he can do something we cannot see. Just as he heals diseases, so also forgives sins. The physical action pictures a spiritual truth.

This is also true of what this woman did for Jesus. What she did illustrates for us some lessons about the sacrifice of Jesus Christ. It also pictures the way that we should respond to Jesus. What this woman did is a miniature picture of the gospel itself. That is why it is so important that this story has become part of the gospel message. It can help us explain the nature of the gospel.

"Mary took about a pint of pure nard, an expensive perfume; she poured it on Jesus' feet and wiped his feet with her hair" (John 12:3).

Let's look at three ways in which this anointing resembles the sacrifice of Jesus himself.

First, let's give this woman a name. John 12 tells us that she was Mary, sister of Lazarus, and that this was shortly after Jesus had raised Lazarus from the dead. The story can be told without that particular fact — the action is more important that who did it — but it does help us understand a little more of what went on behind the scenes.

First, we can see that Mary was motivated to do this out of love. Nobody told her to do it. It was not commanded. It was just something Mary took upon herself to do, and she did it out of love.

Jesus also made his sacrifice out of love. He had no obligation to die for us, but he chose to do it, willingly, motivated by love. Even while we were sinners, he loved us with incredible intensity.

Mary may have known that Jesus was soon to die, but perhaps not. The disciples didn't understand that Jesus was going to die, and Mary probably didn't, either. Otherwise, she would have saved the perfume for the actual burial. She seems to have poured the perfume on Jesus simply because she had an incredibly intense devotion to Jesus. She was overwhelmed with love. Maybe it was a response to the resurrection of Lazarus.

Mary may have bought that perfume to anoint the dead body of her brother. Now that Lazarus was alive, Mary did not need the perfume for him — thanks to what Jesus had done. How could Mary thank Jesus for his wonderful gift of life? Why, she could use that same perfume to lavish it on Jesus, as a token of her thanks and love. Mary was praising Jesus, honoring Jesus, in effect, worshipping Jesus, sacrificing to Jesus.

Many people today are concerned with right beliefs. Right beliefs are good. We need them. Many people today are concerned with right behavior. Right behavior is good. We need it — but we need something else, too, and that is something that Mary demonstrates for us. Mary shows us right emotion, right feeling. The heart we need for God is an intensely personal devotion, a powerful dedication of ourselves to his service.

This intensity of emotion is unusual, and like most unusual things, this was criticized. This kind of devotion was not within the ordinary range of acceptable behavior. People would call Mary eccentric, maybe even out of her right mind. Society says, Don't get carried away with your emotions. Mary did. Her society criticized her, but Jesus praised her. Society says, Moderation in all things. Mary was not moderate. Her society criticized her, but Jesus praised her. The jury of 12 men said this is wrong, but Jesus said, she is better than you all.

Mary had an intense affection and devotion for Jesus. We can see it when she sat at Jesus' feet listening to him teach. She was a contemplative person who liked to think. Here, she is an expressive person — expressive not in words but in actions. Her quiet nature did not prevent her from making a powerful statement — more powerful than words could have possibly done.

The second way in which Mary's action was like the sacrifice of Jesus is that was a sacrifice. This was some incredibly expensive perfume. Mary could have sold it for a large amount. Mark tells us it was worth about one year's wages — the amount of money that a working person would earn in an entire year. In today's economy, it might be worth several thousand thousand dollars.

Can you imagine one jar of perfume that costs several thousand dollars? Now, can you imagine taking that and just pouring it out? Thousands of dollars evaporating into thin air — gone forever. A year's worth of manual labor, gone, just like that.

This shows us something of the intensity of Mary's love for Jesus. She must have known what she was doing, and how much it had cost her. But she did not care. Her love for Jesus was so great that she was not concerned about the cost. She was probably happy about it — she was getting a chance to demonstrate her devotion to Jesus. If she had sorrow, it was not about how much she was giving up, but that she had so little to give. Love often expresses itself in self-sacrifice, with little thought for self.

If an offering is to be meaningful, it should cost us something, and it should be done out of our own free will. We should give up something that is of value to us. Worship always involves sacrifice — sacrifice of money, time or pride, or all three. Maybe it requires everything we have, and everything we are.

The disciples were concerned with self. They wanted to be great in the kingdom of God. But Mary was achieving greatness already, through her devotion to Jesus. She was not concerned for self and what she would get out of it. She was concerned for nothing but Jesus, and in that, she was already great.

The disciples suggested that the money could be given to the poor. It wasn't just Judas who objected to this "waste" of money. All the disciples were indignant. It is good to give money to the poor. The traditional Jewish understanding of righteousness included giving money to the poor, and apparently the disciples sometimes did it. (When Judas went out from the last supper, the disciples thought that he might be going to give something to the poor. If Jesus had never given any money to the poor in three years, the disciples probably would not guess that he would start right then. Charity seems to have been part of what they normally did.)

When someone has lots of money, it is appropriate to share some of it with those who need it. That is a good use of money. But in this case, Mary had picked an even better use of the money. She used it in an act of tremendous devotion, an act of worship. That is a legitimate use of money, too.

Some Christians make a religion out of social work, and they do it very well. Social work is part of the Christian faith. But some unfortunately see that as the only form of religion, and they have forgotten about devotion to Jesus. Social work is good, but it is not supreme. Jesus is supreme — and our devotion to him will cause us to help those who need help. It's a question of priorities, and Jesus must always be first. For Christian service to really count, it must be done for Christ. We are serving him.

What Mary did, from an observer's perspective, was a big sacrifice. But because she was willing, it was for her a small price to pay, a token of her love. Jesus' crucifixion, from all perspectives, was a tremendous sacrifice, but he was willing to make it. For the joy set before him he endured the cross. He knew that glory was waiting not just for him, but for all who would be saved by what he did. He was willing to pay the price.

As we grasp the enormity of his sacrifice, we cannot help but respond in love and devotion — and there is no sacrifice too great. Nothing we do could ever compare to what he has done for us. Our love for him causes us to live for him, to give all that we are.

The third way in which Mary's action was similar to Jesus' crucifixion is that it was extravagant. It was far more than what was necessary. It was outrageous! Mary was not a calculating person who thought, what is the least I can do? How much do I have to spend to be enough? What is my duty? Nor was she tied down to tradition.

Mary did not think, How do other women show respect for a rabbi? She was not afraid of public opinion. Her love freed her from that fear. She was not afraid to do something out of the ordinary. Mary did not ask the disciples if it was OK. No, Mary broke traditions. She broke the limits of what is public propriety. Mary didn't even ask Jesus if it was OK. She just seized the opportunity, and did it. She did what she could, because only that expressed her devotion to Jesus. Her love was so great that it called for an exceptional act of creative devotion.

The disciples didn't object to the anointing in itself. They didn't object to perfume. What they objected to was the extravagance. This was just too much of a good thing — way too much. This was ridiculous, wasteful, even sinful. No so, said Jesus. What she has done is a beautiful thing, Jesus said. It had an aesthetic value, like a beautiful work of art, a beautiful piece of music. It was a beautiful action — a beauty that defies cost analysis. It is impossible to put a price on such personal devotion.

Sometimes we are too concerned about the usefulness of something. I often think that way. But that may mean that I do only the ordinary things, never the unusual, never the beautiful, never anything heroic, never anything requiring faith.

The disciples wanted the money to be put to good use, for something practical, like food for the hungry. And that is a very good use for money. It was the ordinary thing to do, the normal thing to do, even a respectable thing to do. But usefulness is not the most important thing in the universe. Usefulness is not our god. Efficiency is not our god. Public opinion is not our god. Traditional boundaries of politeness are not our god.

Jesus is our God, and it is useful to expend our material resources to honor and glorify him. Maybe there aren't any tangible results, but a sacrifice of love and devotion has a usefulness of its own. An act of great beauty has a usefulness of its own when it is done for Jesus Christ. Mary's act of extravagant waste was actually a picture of spiritual beauty — a heavenly fragrance. It pictured the sacrifice of Jesus Christ in a way that words could not. It was extravagant, and that is part of its beauty. God himself is extravagant.