Matthew 26:6 Komentář

And it came to pass, when Jesus had finished all these sayings,.... Meaning either all that are recorded by this evangelist, all the sermons and discourses of Christ, delivered both to the people of the Jews, and to his disciples; his conversation with the former, and his divine instructions and prudent advice to the latter, together with all his excellent parables, which are largely related in this book; or else what is said in the two preceding chapters, concerning the destruction of Jerusalem, and the end of the world, the state of the church, and conduct of his servants to the end of time, expressed in the parables of the virgins and talents, and concerning the last judgment and final state of all men: he said unto his disciples; who now were alone with him: having finished his prophetic, and being about to enter on his priestly office, he gives his disciples some intimations of its near approach.

Now when Jesus was in Bethany,.... Which was about fifteen furlongs from Jerusalem, Joh 11:18, or about two miles from it. The time of Christ's death being at hand, he keeps nigh to Jerusalem, where he was to suffer and die, in the room and stead of sinners: in the house of Simon the leper; so called, to distinguish him from others of the name. This epithet was either a family one, some person of note in it having been a leper; or else he is so named, because he himself had been one, but was now cured; though the reason interpreters give for this, that otherwise he would not have been suffered to live in a town, is not a good one; for lepers, according to the Jewish (b) canons, were only forbid Jerusalem, and towns and cities that were walled round, and not others, such as the village of Bethany. There were many lepers healed by Christ, which, among other things, was an evidence of his being the Messiah, and a proof of his deity, and this Simon was one of them; whether the same mention is made of in Mat 8:1, is not certain, nor very probable; since that man lived in Galilee, at, or near Capernaum; this at Bethany, near Jerusalem: however, he was one of those lepers that had a sense of his mercy, and was grateful for it, as appears by his entertaining Christ at his house; and may teach us thankfulness to Christ, who has healed all our diseases; and particularly, the spreading leprosy of sin, with which all the powers and faculties of our souls were infected; and which was not in our own power, or any creature's, to cure, but his blood cleanses from it: and it may be observed, that Christ goes in and dwells with such whom he heals, and with such he is always welcome. (b) Misn. Celim, c. 1. sect. 7. Maimon. Beth Hamikdash, c. 3. sect. 8.

Some one may perhaps think that there are four different women of whom the Evangelists have written, but I rather agree with those who think that they are only three; one of whom Matthew and Mark wrote, one of whom Luke, another of whom John. Matthew and Mark relate that this was done in the house of Simon the leper; but John says that Jesus came to a house where Lazarus was; and that not Simon, but Mary and Martha served. Further, according to John, six days before the Passover, He came to Bethany where Mary and Martha made Him a supper. But here it is in the house of Simon the leper, and two days before the Passover. And in Matthew and Mark, it is the disciples that have indignation with a good intent; in John, Judas alone with intent to steal; in Luke, no one finds fault. Oil is throughout Scripture put for the work of mercy, with which the lamp of the word is fed; or for doctrine, the hearing of which sustains the word of faith when once kindled. All with which men anoint is comprehensively called oil; and one kind of oil is unguent, and one kind of unguent is precious. So all righteous acts are called good works; and of good works there is one kind which we do for, or to, men; another which we do for, or to, God. And this likewise that we do for God, in part only advances the good of men, in part, the glory of God. For example, one does a kindness to a man out of feelings of natural righteousness, not for God's sake, as the Gentiles sometime did; such a work is common oil of no fine savour, yet is it acceptable to God, forasmuch, as Peter says in Clement, the good works that the unbelievers do, profit them in this world, but avail not to gain them eternal life in another. They who do the same for God's sake, profit thereby not in this world only but in the next also, and that they do is ointment of good savour. Another sort is that done for the good of men, as alms, and the like. He who does this to Christians, anoints the Lord's feet, for they are the Lord's feet; and this penitents are most found to do for remission of their sins. He who devotes himself to chastity, and continues in fastings and prayers, and other things which conduce to God's glory only, this is the ointment which anoints the Lord's head, and with whose odour the whole Church is filled; this is the work meet not for penitents, but for the perfect, or the doctrine which is necessary for men; but the acknowledgment of the faith which belongs to God alone, is the ointment with which the head of Christ is anointed, with which we are buried together with Christ by baptism into death. (Rom. 6:4.)

This woman prefigures the Gentile people, who gave glory to God in the suffering of Christ. She thoroughly anointed his head. Recall that Christ’s head is God. Ointment represents the fruit of good works. And special thanks are due to the female gender for the care of the body. So then, he transferred all care of his body and all affection for his precious soul to the honor and praise of God. But the disciples, keen on saving Israel, become quickly upset as usual: “This ought to have been sold to help the poor.” But the ointment the woman carried was not for sale.

This woman seems indeed to be one and the same with all the evangelists, yet she is not so; but though with the three she doth seem to me to be one and the same, yet not so with John, but another person, one much to be admired, the sister of Lazarus. But not without purpose did the evangelist mention the leprosy of Simon, but in order that He might show whence the woman took confidence, and came unto Him. For inasmuch as the leprosy seemed a most unclean disease, and to be abhorred, and yet she saw Jesus had both healed the man (for else He would not have chosen to have tarried with a leper), and had gone into his house; she grew confident, that He would also easily wipe off the uncleanness of her soul. And not for nought doth He name the city also, Bethany, but that thou mightest learn, that of His own will He cometh to His passion. For He who before this was fleeing through the midst of them; then, at the time when their envy was most kindled, comes near within about fifteen furlongs; so completely was His former withdrawing Himself a part of a dispensation. The woman therefore having seen Him, and having taken confidence from thence came unto Him. For if she that had the issue of blood, although conscious to herself of nothing like this, yet because of that natural seeming uncleanness, approached Him trembling and in fear; much more was it likely this woman should be slow, and shrink back because of her evil conscience. Wherefore also it is after many women, the Samaritan, the Canaanite, her that had the issue of blood, and other besides, that she cometh unto Him, being conscious to herself of much impurity; and then not publicly but in a house. And whereas all the others were coming unto Him for the healing of the body alone, she came unto Him by way of honor only, and for the amendment of the soul. For neither was she at all afflicted in body, so that for this most especially one might marvel at her. And not as to a mere man did she come unto Him; for then she would not have wiped His feet with her hair, but as to one greater than man can be. Therefore that which is the most honorable member of the whole body, this she laid at Christ's feet, even her own head.

About to suffer for the whole world and to redeem all nations by his blood, Jesus tarries in Bethany at the home of obedience. It was once the house of Simon the leper—but he was no longer a leper. After he had been cured by the Savior he was still known by his original name, that the power of the healer might appear. In fact, one of the apostles listed with his original occupation and vice is Matthew the publican, though he certainly ceased to be a publican. There are those who want the house of Simon the leper to be known as that part of the people who believed in the Lord and were cured by him. Simon himself, moreover, is termed the obedient one. His name can be interpreted also as “the clean one” in whose house the church was healed.

(Verse 6) But when Jesus was in Bethany, in the house of Simon the leper. About to suffer for the whole world and redeem all nations with his blood, he stayed in Bethany, the house of obedience, which was once Simon the leper's. Not that he remained a leper at that time, but he who was formerly a leper was cleansed by the Savior, with his former name remaining, so that the power of the healer may be apparent. For in the list of apostles, with his former vice and occupation, Matthew is called a tax collector, who had certainly ceased to be a tax collector. A certain Simon, a leper's house, they want it to be understood as a part of the people, which has believed in the Lord, and has been cured by him. Simon himself is also said to be obedient, who can be interpreted in another sense as the world, in whose house the Church is healed.

Not that he was a leper yet, but having been so, and having been healed by the Saviour, he retained the appellation to show forth the power of Him who healed him. Mystically; The Lord, about to suffer for the whole world, sojourns in Bethany, in the house of obedience, which once was that of Simon the leper. Simon also is interpreted 'obedient,' or, according to another interpretation, 'the world,' in whose house the Church is healed.

(de Cons. Ev. ii, 79.) Though the action described in Luke is the same as that described here, and the name of him with whom the Lord supped is the same, for Luke also names Simon; yet because it is not contrary to either nature or custom for two men to bear the same name, it is more probable that this was another Simon, not the leper, in whose house in Bethany these things were done. I would only suppose that the woman who on that occasion came near to Jesus' feet, and this woman, were not two different persons, but that the same Mary did this twice. The first time is that narrated by Luke; for John mentions it in praise of Mary before Christ's coming to Bethany, It was that Mary who anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick. (John 11:2.) Mary therefore had done this before. That she did afterwards in Bethany is distinct from Luke's account, but is the same event that is recorded by all three, John, Matthew, and Mark. That Matthew and Mark say it was the Lord's head that she anointed, and John His feet, is reconciled by supposing that she anointed both. Against this one might raise a cavil from what Mark says, that she anointed His head by breaking the box over it, so that there could be none of the ointment left with which to anoint His feet also. Let such caviller understand, that His feet were first anointed before the box was broken, and there remained in it, yet whole, enough wherewith to anoint the head by breaking the box and shedding the contents.

(de Cons. Ev. ii. 78.) Still there may seem to be some discrepancy between the narrative of Matthew and Mark, who say, that after two days is the feast of the Passover, and then bring Jesus to Bethany; and that of John, who, relating this history of the ointment, says Six days before the Passover. They who urge this do not understand that the events in Bethany are in Matthew and Mark inserted out of their place, a little later than the time of their occurrence. Neither of them, it is to be observed, introduce their account with 'afterwards.'

Now when Jesus was in Bethany, in the house of Simon the leper, there came unto Him a woman having an alabaster box of very precious myrrh, and poured it on His head, as He sat at table. Some say that there are three women who anointed the Lord, of whom the four evangelists make mention (Mk. 14:3-9, Jn. 12:1-8, Lk. 7:36-38). Others say that there are two, the one mentioned by John, who is Mary the sister of Lazarus, and the one mentioned here by Matthew, who is the same one mentioned by Luke and Mark. Some say that this Simon the leper is the father of Lazarus, and that Christ cleansed him of leprosy and then ate dinner with him. Some also say that when the Lord told His disciples to go to a certain man who would show them an upper room furnished (Lk. 22:10-12), that He sent them to this man. And of course the man welcomed the Lord to celebrate the Pascha there. So when the woman saw the leper who had been cleansed, she dared to believe that she too would obtain remission of sins and cleansing of spiritual leprosy. She confessed great faith by unstintingly pouring out such precious myrrh. She poured it out on His head, honoring the chiefest part. And you also, O reader, if you suffer from the spiritual and Pharisaical leprosy of arrogance which cuts us off from God, accept Jesus into your house and anoint Him with the myrrh of the virtues. For you are able to procure myrrh for Jesus Who has cleansed you of your leprosy, and to pour it over His head. What is the head of Christ if not His divinity to which we offer the fragrance of the virtues? For David says, "Let my prayer be set forth as incense before Thee, O Lord" (Ps. 140:2). Offer, then, fragrance of myrrh, intricately blended of many virtues, to Christ's divinity. For if you teach that Christ is not merely a man, but also God, then you have made fragrant His head, that is, His divinity, with your words of theology.

(non occ.) Having set before us the counsels of the chief of the Jews concerning the death of Christ, the Evangelist would proceed to follow out their execution, and to relate the bargain of Judas with the Jews to deliver Him up, but he first shows the cause of this betrayal. He was grieved that the ointment which the woman poured upon Christ's head had not been sold that he might have carried off something out of the price it brought, and to make up this loss he was willing to betray his Master. And therefore he proceeds, Now when Jesus was in Bethany, in the house of Simon the leper.

And when Jesus was in Bethany. Here is set forth the foretelling through the deed of the woman. And first the deed is set forth; second, the reproach; third, the excuse. The second at and the disciples seeing it, had indignation; the third at and Jesus knowing it. Concerning the first, he does four things. First, the place is described; second, the person; third, the means; fourth, the deed. First, a twofold place is set forth, namely, general and specific. The general, when he says when Jesus was in Bethany; the specific, when he says in the house of Simon the leper. Note that he was not then a leper, but had been cured by Christ, for if he were, Christ would not have stayed with him, since that was prohibited in the law: and yet both pertain to a mystery. Bethany is interpreted as the house of obedience: hence by this is signified his obedience; Philippians 2:8: he became obedient unto death. Therefore it is fitting that he should be in the house of a leper; Isaiah 53:4: and we esteemed him as a leper. And for this reason he came there especially. Another reason can be literal, namely, so that she might have confidence in coming to Christ, because this man was a relative of Mary, and he had been cured by him of bodily leprosy, and she came to be cured of spiritual leprosy. And it should be noted that no one else is said to have come to Christ for spiritual health except this woman; therefore she was worthy of praise.

GLORIOUS ANGELIC ANNOUNCEMENT ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCE TO THE WOMEN--THE GUARDS BRIBED TO GIVE A FALSE ACCOUNT OF THE RESURRECTION. ( = Mar 16:1-8; Luk 24:1-8; Joh 20:1). (Mat 28:1-15) In the end of the sabbath, as it began to dawn--after the Sabbath, as it grew toward daylight. toward the first day of the week--Luke (Luk 24:1) has it, "very early in the morning"--properly, "at the first appearance of daybreak"; and corresponding with this, John (Joh 20:1) says, "when it was yet dark." See on Mar 16:2. Not an hour, it would seem, was lost by those dear lovers of the Lord Jesus. came Mary Magdalene, and the other Mary--"the mother of James and Joses" (see on Mat 27:56; Mat 27:61). to see the sepulchre--with a view to the anointing of the body, for which they had made all their preparations. (See on Mar 16:1-2). And, behold, there was--that is, there had been, before the arrival of the women. a great earthquake; for the angel of the Lord descended from heaven, &c.--And this was the state of things when the women drew near. Some judicious critics think all this was transacted while the women were approaching; but the view we have given, which is the prevalent one, seems the more natural. All this august preparation--recorded by Matthew alone--bespoke the grandeur of the exit which was to follow. The angel sat upon the huge stone, to overawe, with the lightning--luster that darted from him, the Roman guard, and do honor to his rising Lord.