Conforming (phase 2), Jesus raises Lazarus and gets anointed at the supper in Bethany - AtaDc (step20), session 4

This is what I get for not looking ahead. In the previous session I ended up discussing the differences between the accounts of Jesus' anointing at Bethany, and now I see that these next two scripture passages are Matthew's and Mark's accounts of this event. First up: Matthew 26. I think the online retreat masters have omitted part of this one, though, as they've only specified verses 6-10.  Perhaps it was an oversight, because the remaining verses include another important idea.

Now when Jesus was at Bethany in the house of Simon the leper, a woman came up to him with an alabaster flask of very expensive ointment, and she poured it on his head, as he sat at table. 

But when the disciples saw it, they were indignant, saying, "Why this waste? For this ointment might have been sold for a large sum, and given to the poor."

But Jesus, aware of this, said to them, "Why do you trouble the woman? For she has done a beautiful thing to me.  ¹¹For you always have the poor with you, but you will not always have me.  In pouring this ointment on my body she has done it to prepare me for burial. Truly, I say to you, wherever this gospel is preached in the whole world, what she has done will be told in memory of her." 

Then one of the twelve, who was called Judas Iscariot, went to the chief priests and said, "What will you give me if I deliver him to you?" And they paid him thirty pieces of silver. And from that moment he sought an opportunity to betray him. - Mt 26:6-16

Besides the home where the anointing takes place and the anonymity of the woman, another difference in this version within the indicated verses is that it is not just Judas who takes offense over the outrageous generosity poured out on Jesus. Maybe Matthew was one of the apostles who shared in that feeling, or was more aware of how widespread it was among the disciples than John was. Of course, the part of Jesus' body which the woman anoints is different, too. Verses 11 and 12 are ideas included in both accounts, as Jesus mentions the uniqueness of this opportunity as contrasted against the ever-present reality of poverty and invokes his imminent death. Matthew includes Jesus' prophecy that woman's love for Jesus will be proclaimed as long as the gospel is, and helps make it certain by including it.

But the key difference at the end of this account is how Judas is immediately motivated to betray Jesus based on this account. St. John includes the role of Lazarus in both the people's celebration of Jesus in his subsequent entry into Jerusalem and in the chief priests' desire to put him to death, which are omitted here because there is no mention of Lazarus. But this account includes the extremity of Judas' indignation over this generous event.

It occurs to me this morning that this woman loves Jesus so much more and better than I do. I struggle to give him even a meager measure of obedience and purity of mind and heart, let alone the minimal treasure I share with him. I am hopeful that taking the Financial Peace University course will help my wife and I finally get on the same page in that regard, but it will not matter if I fail to be more aware of how my brokenness needs to become less like it has been and more like that flask: one extravagant gift broken to facilitate further extravagance.