Lecture 1 — The woman with the ointment

^26:1^ And it came to pass, when Jesus had ended all these words, he said to his disciples: [n. 2118]

^26:2^ you know that after two days there will be the Pasch, and the Son of man will be delivered up to be crucified. [n. 2119]

^26:3^ Then were gathered together the chief priests and ancients of the people into the court of the high priest, who was called Caiphas, [n. 2122]

^26:4^ and they consulted together, that by subtilty they might apprehend Jesus, and put him to death. [n. 2125]

^26:5^ But they said: not on the festival day, lest perhaps there should be a tumult among the people. [n. 2126]

^26:6^ And when Jesus was in Bethania, in the house of Simon the leper, [n. 2127]

^26:7^ there came to him a woman having an alabaster box of precious ointment, and poured it on his head as he was at table. [n. 2129]

^26:8^ And the disciples seeing it, were indignant, saying: to what purpose is this waste? [n. 2134]

^26:9^ For this might have been sold for much, and given to the poor. [n. 2134]

^26:10^ And Jesus knowing it, said to them: why do you trouble this woman? For she has wrought a good work upon me. [n. 2135]

^26:11^ For the poor you always have with you: but me you do not always have. [n. 2137]

^26:12^ For she, in pouring this ointment upon my body, has done it for my burial. [n. 2138]

^26:13^ Amen I say to you, wherever this Gospel will be preached in the whole world, that also which she has done, will be told in memory of her. [n. 2139]

^26:14^ Then one of the twelve, who was called Judas Iscariot, went to the chief priests, [n. 2140]

^26:15^ and said to them: what will you give me, and I will deliver him to you? But they appointed him thirty pieces of silver. [n. 2145]

^26:16^ And from then on he sought an opportunity to betray him. [n. 2149]

2117. After the Evangelist has set out those things preparatory to the passion, here he approaches Christ’s passion;

and it is divided into two parts, for

first, the passion is described as regards those things done by the Jews;

second, as regards those things done by the gentiles, and when morning came, all the chief priests (Matt 27:1).

Concerning the first, he does two things:

first, a prediction of the Lord’s passion is set down;

second, the passion and the order is described, at then one of the twelve . . . went.

The passion is foretold in three ways: by Christ’s word, by the enemies’ plan, and third by deed and service.

The second, then were gathered together the chief priests and ancients; the third, when Jesus was in Bethania.

Concerning the first, he sets out first the placement of the prediction, and then the prediction itself.

2118. The placement: and it came to pass, when Jesus had ended. And he speaks thus because he alone is able to complete his words. We can begin, but we cannot complete, according to, we will say much, and yet will want words (Sir 43:29).

Similarly, he says, these words, namely those which he had spoken from the beginning of his preaching, when he had said, do penance, for the kingdom of heaven is at hand (Matt 4:17). Or, the words which he had spoken about the prediction of glory, because the passion was an exaltation of glory; for which cause God also has exalted him, and has given him a name which is above all names: that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth: and that every tongue confess that the Lord Jesus Christ is in the glory of God the Father (Phil 2:9–11).

Similarly, he does not only say all, but all these, for everything was spoken for the usefulness of those who believe, and of faith.

2119. You know that after two days there will be the Pasch: In this prediction he does not simply predict, but says, after two days will be the Pasch; and this was done to indicate that Christ’s passion is not just any passion, but the one which is signified by the paschal sacrifice.

And he says, after two days. And in this connection you should consider that these words were spoken on the thirteenth day of the month, i.e., the third feastday, because the Pasch was celebrated on the fifteenth day of the month. But it says in John that the Lord came to Bethania, and this was on the Sabbath day; and on another day he came into Jerusalem, and there he cast out the buyers and sellers, and on the next day of the month he returned, and saw the barren fig tree which he cursed (John 12:1). And according to Mark, he returned on the day of Mars, and then on that day he set out all those parables (Mark 11:18). And on that day, when he had completed all these words, he said: you know that after two days there will be the Pasch.

2120. This name Pasch, according to what Jerome says, is taken from ‘feeding,’ but is properly called ‘Phase’, which is ‘Passover.’ Now the passover is fourfold, according as the Pasch is taken in four ways. According to history, the Pasch was celebrated when the destroyer struck the firstborn of Egypt; then the Lord commanded that they eat the Phase (Exod 12:11). Likewise, according to allegory, it is the ‘passover’ of Christ through death; and about this John says, Jesus knowing that his hour was come, that he should pass out of this world to the Father (John 13:1). Likewise it is moral, i.e., a type, according as one passes over from a carnal way of life to a spiritual way of life; pass over to me, all you who desire me, and be filled with my fruits (Sir 24:26). Likewise, it is a general passover, according as it is said that heaven and earth shall pass away, etc. Hence after two days, i.e., after the teaching of the Old and New Law. According to the Greek, it is said from ‘pasqui,’ which is ‘to be fed’.

2121. Hence fittingly Christ, knowing that he would pass over from the world to the Father, said, and the Son of man will be delivered up to be crucified. He does not say by whom he will be handed over, because he was handed over by the Father; he who spared not even his own Son, but delivered him up for us all (Rom 8:32). Likewise, by himself; Christ also has loved us, and has delivered himself for us (Eph 5:2). Likewise, by Judas; here: what will you give me, and I will deliver him unto you? Likewise, by the Jews to Pilate; your own nation, and the chief priests, have delivered you up to me (John 18:35). Likewise, by Pilate to the gentiles; hence it says, he delivered him to them to be crucified (John 19:16).

2122. Then were gathered together the chief priests and ancients of the people. In this part the perverse plan of the Pharisees is set out. And

first, the plan of Christ’s passion is set out;

second, the plan of delay, at but they said: not on the festival day.

2123. Concerning the first, we can note that the Jews’ sin is made worse by the time, because the Paschal festivity was then at hand; if you turn away your foot from the sabbath, from doing your own will in my holy day (Isa 58:13). But as I see it, it does not refer to that immediate day, but to a time around then, because John says that they took counsel and from that day therefore they devised to put him to death (John 11:53). And then it says that Jesus withdrew into a region near the desert. So this did not happen immediately. Or it can be said that it happened twice.

Likewise, it is made worse by the multitude; hence it says, then were gathered together the chief priests and ancients of the people; My soul hates . . . your solemnities . . . for your hands are full of blood (Isa 1:14–15).

Likewise, by the condition of those who sinned, because they were from among the great; hence it says, the chief priests; I will go therefore to the great men, and I will speak to them, and then, and behold these have together broken the yoke more, and have burst the bonds (Jer 5:5). And, the kings of the earth stood up, and the princes met together, against the Lord and against his Christ (Ps 2:2).

Likewise, by the place, for it was into the court of the high priest. While these men should have restrained others from malice, they themselves were doing it; iniquity came out . . . from the ancient judges (Dan 13:5).

2124. But were there many high priests? For the Lord had commanded that there should be only one high priest, but it was not enough for them. So out of greed, they had divided the high priesthood. Likewise, they had already lost it, and were buying the priesthood from the Romans. Or the evangelist calls chief priests both those who were high priests before him, and him who was the high priest that year.

2125. Likewise, he touches on that about which they took counsel: And they consulted together, that by subtilty they might apprehend Jesus. And this was silly, thinking to seize him by deceit, he who knew all things; their tongue is a piercing arrow, it has spoken deceit (Jer 9:8). But they said: not on the festival day. Here he treats of the delay: both the plan is set out, and the reason.

2126. But they said: not on the festival day. Someone could say that they said this out of devotion, so he removes this possibility, saying, lest perhaps there should be a tumult among the people; for they knew that men considered him a prophet, some indeed the Christ, so there was a disagreement among the people, as is said (John 7:30; 9:8). So they were afraid that the people would take him from their hands. They were thinking this, but Christ was thinking something else: hence they were thinking two things, namely that they wanted to kill him, and that he would not be crucified on the festival day, to indicate that this immolation was following after the immolation of the Paschal lamb.

2127. And when Jesus was in Bethania. Here a prediction of Christ’s death is set out through the deed of a woman.

And first, the deed is set out;

second, a reproach;

third, an excuse.

The second, at the disciples seeing it, were indignant; the third, at Jesus knowing it.

Concerning the first, he does four things:

first, the place is described;

second, the persons;

third, the means;

fourth, the deed.

2128. First, a twofold place is set out, namely general and particular.

General, when he says, when Jesus was in Bethania; particular, when he says, in the house of Simon the leper.

Note that he was not a leper at that time, but had been cured by Christ, for if he were, Christ would not have stayed with him, since that was forbidden in the law: and yet both relate to a mystery. Bethania means ‘house of obedience’: hence this signified his obedience; he humbled himself, becoming obedient unto death (Phil 2:8). For this reason, it was fitting that he be in a leper’s house; we have thought him as it were a leper (Isa 53:4). There can be another reason, a literal one, namely that this woman had the confidence to come to Christ because this man was a relative of Mary, and had been cured by him of bodily leprosy, and she was coming to be cured from spiritual leprosy.

And one should notice that no one else is said to have come to Christ for spiritual health except this woman; for this reason, she was worthy of praise.

2129. There came to him a woman. Behold, the person. Matthew and Mark say that this happened in the same place, but not John and Luke. For Luke speaks about this woman (Luke 7:37), and John does as well (John 12:3).

Therefore some are of the opinion, as was Origen, that there was more than one woman. Let us speak about the first two. Jerome explicitly says that the woman about whom Luke speaks was not the sister of Lazarus, because it says about her that she anointed the feet, while it says about that woman that she anointed the feet and the head. Ambrose, commenting on Luke, says that both can be said, that she is the same, or different. If we say that she is the same, we can say: even though she is the same, yet she is not of the same merit: rather, the sinner did not dare to touch the head, but afterward, having confidence, anointed the head. And Augustine proves that she is the same, because, before she drew near for that deed, John says, and Mary was she who anointed the Lord with ointment, and wiped his feet with her hair (John 11:2). So it seems that the woman about whom Luke speaks is the same as the woman who is the sister of Lazarus.

Origen says that the one about whom Luke speaks and the one about whom John speaks are not the same. And it can be proven by an argument from the time, because it is written that it was done before he came into Jerusalem; this was done when it says, you know that after two days will be the Pasch. Likewise, by the place, because the woman in John’s account was in the home of Martha, while this woman was in the home of Simon. Likewise, by the fact that there she anointed the feet, here the head. The fourth argument is that Judas said, Why was not this ointment sold for three hundred pence, and given to the poor? (John 12:5) but here it says that all the disciples said it.

Augustine says that it is the same woman, and responds to Origen’s arguments. To the first, he says that Matthew does not observe the order of history, but tells the story here because Judas took occasion for the sin from this chance thing, when he saw the ointment poured out. Augustine does not answer his objection about the place, but it can be answered in this way: because that man had great authority and power, and their home was one, for he was his relative. Otherwise, how could what is said in John be true, that they made him a supper there . . . but Lazarus was one of them who were at table? (John 12:2).

2130. There came therefore a woman having an alabaster box of precious ointment. Alabaster is a kind of marble which is transparent, and windows are made out of it. And a certain vessel was made out of this rock in which ointment was kept, such as now are made out of crushed earth, because they tended to conserve the ointment by their coldness. Hence, an alabaster, i.e., a vessel made out of alabaster full of ointment. And here it is called precious, in another place, pure nard (John 12:3). ‘Pistis’ in Greek, ‘faithful’ in Latin; hence, pure, i.e., unadulterated.

2131. Next, the effect is set out: and poured it on his head as he was at table.

But here there are two questions: how did Christ put up with it, since it seems to be wantonness? Augustine responds to this in On Christian Doctrine. One must judge in one way with a common person, and in another way with a prophetic person: for in a common person one must judge according to the deed, but in a prophetic person according to its signification. In the case of a common person it would signify wantonness; in a prophetic person, a signification.

An allegorical explanation: because it signifies Christ’s burial, since in ancient times bodies were customarily anointed. Mark says that she came beforehand to anoint his body for burial (Mark 14:8). Likewise, mystically the ointment signifies any good work. But that work can happen in two ways, for some works are not done for God’s sake, but for the sake of natural justice, like the work of a gentile, and this is ointment, but not precious. If it is done for God’s sake, in this way it is precious. Whence, someone anoints the feet when he does a good work for the benefit of his neighbor; but when for the glory of God, then he anoints the head.

2132. But why does John say that she anointed the feet (John 12:3), and Matthew that she anointed the head? Augustine says that she anointed both.

2133. But why does Mark say that she broke the alabaster? (Mark 14:3). Augustine says that, just as it sometimes happens that someone pours out so much that nothing remains and then breaks the container, so this woman did: she both poured out, and broke it. Or, if someone wishes to find fault with this, it can be said that first she anointed the feet, then the head.

2134. Then there follows the rebuke of the woman: the disciples seeing it, were indignant. But this is opposed to another account, because John says that only Judas spoke (John 12:4), while this gospel says that all did.

According to Jerome, there are two responses. For what it says here, that the disciples spoke, is said by way of synecdoche: the disciples, i.e., a disciple, and this manner of speaking is commonly used in Scripture; they were cut asunder (Heb 11:37), because one was sawn in two, namely none but Isaiah. Or, it can be said that all spoke because, according to what Augustine says, Judas incited them all. Likewise, it can be said that the others were aroused by the need of the poor, while this man was moved by greed. Hence they say, to what purpose is this waste?

But why did they say this? They had heard the Lord commend mercy many times; above, **if you will be perfect, go sell what you have, and give to the poor **(Matt 19:21).

2135. And Jesus knowing it, said to them. Here the woman’s exoneration is set down: and he does two things:

first, he excuses and praises;

second, he touches upon her reward, Amen, I say to you. And

first, he excuses;

second, he responds to the disciples’ objection;

third, he explains what he had said.

2136. He says therefore, why do you trouble this woman? The Lord is always this woman’s advocate, for in Luke a Pharisee accused her of sin, and said, this man, if he were a prophet, would know surely who and what manner of woman this is who touches him (Luke 7:39), and the Lord excused her by love. Likewise, Martha also accused her of laziness, and the Lord excused her by contemplation (Luke 10:40). Here the disciples reproach her for pouring out the ointment, and the Lord excuses her by devotion, saying, why do you trouble this woman? You rush in upon the fatherless, and you endeavor to overthrow your friend (Job 6:27).

For she has wrought a good work upon me; do not withhold him from doing good, who is able: if you are able, do good yourself also (Prov 3:27). Chrysostom: It sometimes happens that someone does a work which is good in genus, and perhaps he could have done better; hence one should act in one way before the deed, and in another way after the deed. After the deed, he should be commended for the deed; but if he should come to you before the deed, one should advise him that he do what is better. So one should think that if she had asked the Lord for advice beforehand, he would have told her to give to the poor.

2137. For the poor you have always with you. Here the response to their objection is set out, for they said that it could have been given to the poor. But me you have not always. This is true regarding bodily presence, but as regards spiritual presence he will always be with us. Hence he says below, **behold I am with you all days, even to the consummation of the world **(Matt 28:20).

2138. And what did she do? For she in pouring this ointment upon my body, has done it for my burial.

But what is this? Did she intend to bury Christ? No. But, as Augustine says, just as the Holy Spirit moves one to speak, so sometimes he moves one to act; hence it is written, for whoever are led by the Spirit of God, they are the sons of God (Rom 8:14). Hence it sometimes happens that someone is instructed by the Holy Spirit to speak a meaning which he did not intend. In the same way, this woman intended a good work, but the Holy Spirit ordained it to the burial.

2139. He says, she has wrought a good work upon me. Someone might say that to give to one’s neighbor would be a good work. This is true, but not so great that it will be preached throughout the whole world; for this reason he adds next, Amen I say to you, wherever this gospel will be preached in the whole world, that also which she has done, will be told in memory of her, i.e., to her praise. Jerome says that he, about to be crucified, foretold that the gospel would be recounted throughout the whole world, and yet it was not well known at the time when Matthew wrote.

Note also that many had wanted to make their birth well known throughout the whole world, and their memory was forgotten, yet this woman’s deed was not forgotten; the memory of the just is with praises (Prov 10:7); and the just will be in everlasting remembrance (Ps 111:7).

2140. Then went one of the twelve. Above he set out the threefold prediction of the Lord’s passion; here he intends to describe it: and he does two things:

first, he sets out preparatory things;

second, he treats of the passion itself, at as he yet spoke.

Now, there are three preparatory things:

first, the arrangement of the betrayal is set out;

second, the institution of the Lord’s communion;

third, concerning Christ’s prayer.

The second is at **and on the first day of the Azymes **(Matt 26:17); the third, at **then Jesus came with them into a country place which is called Gethsemani **(Matt 26:36).

Concerning the first, three things:

first, the person of the betrayer is described;

second, the arrangement of the betrayal;

third, the solicitude.

2141. It says therefore, then. Understand that this does not refer to what is immediately before, for the woman with the alabaster is spoken of by way of transposition; but rather it is referred to what was said before, that were gathered together the chief priests and ancients of the people . . . that by subtilty they might apprehend Jesus, and put Him to death.

Then went one of the twelve, who was called Judas Iscariot. And his person is described in three ways.

2142. By office, for he was one of the twelve, not only of the disciples, but of the twelve specially called; have not I chosen you twelve; and one of you is a devil? (John 6:71).

But why did he will to choose a future villain and betrayer? The first reason can be to indicate that he condemns or saves no one because of their predestination, but because of their present justice. For if he condemned a man because of his predestination, it would not be blamed on anyone. Likewise, to console men: for he knew that in the future many would be deceived in their choices, as happened to Philip, who chose Simon Magus; for this reason, the Lord permitted there to be a betrayer among the disciples. Another reason can be so that no one may be blamed if someone in the Church is wicked, since there was a wicked man in the first college.

2143. Likewise, the person of the betrayer is described by name: who was called Judas. There were two called by this name among the disciples; yet one was bad, which signifies that some who profess God are good, and some bad. About the good, Judea made his sanctuary (Ps 113:2). About the bad, it says, they profess that they know God: but in their works they deny him (Titus 1:16).

2144. Likewise, he is described by homeland. Iscariot is a certain village, and is interpreted ‘the memory of death,’ because Judas’s sin is held in memory. And what is said can be referred to it: the sin of Judah is written with a pen of iron, with the point of a diamond (Jer 17:1).

To the chief priests, who wished to kill Christ, forgetting what is said, blessed is the man who has not walked in the counsel of the ungodly (Ps 1:1). And Jacob says, let not my soul go into their counsel (Gen 49:6).

2145. And said to them. Here the arrangement of the betrayal is set out. And

first, the arrangement is set out;

second, the fulfillment.

And

first, his greed should be considered;

second, his presumption.

2146. Greed, when he says, **what will you give me, and I will deliver him unto you? **For the sake of money he disregarded every friendship; there is not a more wicked thing than to love money: for such a one sets even his own soul to sale (Sir 10:10). For this man, since he did not restrain greed, fell into betrayal. For since he saw that he had been cheated of the price of the ointment, he wished to recover it by betraying Christ.

2147. Likewise presumption is touched upon, when he says, I will deliver him unto you. It was a great presumption to hand over him who knows all things. Likewise, he speaks as one who thinks very badly of God, for when someone wishes to sell a thing he loves, he sets a price on it; but when he has a thing from which he wishes to free himself, he says, give me what pleases you. So this man speaks: what will you give me? i.e., give what you want. And they set at naught the desirable land (Ps 105:24).

2148. But they appointed him thirty pieces of silver. Origen says that those who abandon God for a temporal benefit act in a similar way. For he dwells in us through faith; but we abandon him when we cling too much to temporal things; hence it said, but they appointed him thirty pieces of silver.

But why is he so explicit? Because it had been indicated this way: and they weighed for my wages thirty pieces of silver (Zech 11:12). And one should not say that Joseph was sold for thirty pieces of silver, but Scripture would have it that Joseph was sold for only twenty silver pieces, i.e., denarii (Gen 37:28).

But why does he want to say that it was thirty? One should understand: this number is composed of five and six, so that five sixes are thirty. The five signifies the five books of Moses, or the temporal things which fall under the five senses; hence it signifies that after the law of Moses salvation would come about in the sixth age.

2149. And from then on he sought opportunity to betray him. Here the solicitude is set down. And why did he do this? To commit the crime more easily and in a more hidden manner, as is often the case with those who are sinning, for, everyone who does evil hates the light, and comes not to the light (John 3:20); and, the eye of the adulterer observes darkness, saying: no eye will see me (Job 24:15).