Matthew 26:6

“(Mat 26:6.” — the author cites it

“Now when Jesus was in Bethany, in the house of Simon the leper, there came unto Him a woman having an alabaster box of precious ointment, and poured it on His head as He sat at meat;” and so on down to the words, “there shall also this that this woman hath done be told for a memorial of her.”” — editor's note: Matt. xxvi. 3–13.

“Once more, John joins Matthew and Mark in what is recorded about Bethany, where the scene took place with the precious ointment which was poured upon His feet and His head by Mary.” — editor's note: John xii. 1–9; Matt. xxvi. 6–13; Mark xiv. 3–9.

“Matt. XXVI. 6, 7.” — the author cites it

“Simon the leper invites the Master with His disciples and is not refused.” — editor's note: Matt. xxvi. 6.

“…coming He said in another place, “Hereafter shall ye see the Son of Man. sitting on the right hand of the power of God, and coming in the clouds of heaven,” [Matt 26:6] excepting those places in which He promises that His last coming in His own person.” — the author cites it

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…

Not that he was a leper yet, but having been so, and having been healed by the Saviour, be retained the appellation to shew forth the power of Him who healed him.

“Alabaster” is a kind of marble, white but marked with veins of different colours, which was in use for vessels to hold ointment, because it was said to preserve it from corruption.

Another Evangelist instead of ‘alabastruin’ has ‘nardum pisticam,’ that is, genuine, unadulterated. [marg. note: John 12:3]

From the Greek, πίστις, faith, whence ‘pisticus,’ faithful. For this ointment was pure, unadulterated.

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…

For let no one think that she who anointed His head and she who anointed His feet were one and the same; for the latter washed His feet with her tears, and wiped them with her hair, and is plainly said to have been a…

It is possible therefore that they were different persons, and so all appearance of contradiction between the Evangelists is removed. Or it is possible that it was the same woman at two different times and two…

And in this way it may be the same in the three Evangelists, Matthew, Mark, and Luke. And not without good reason does the Evangelist mention Simon’s leprosy, to shew what gave this woman confidence to come to…

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…

Or, we may think that this is the same woman whom Luke calls a “sinner,” and John names Mary.

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…

But let not any suppose that the Lord’s feet were by this woman bathed in ointment after the manner which the luxurious and debauched use. In all things of this nature, it is not the thing itself, but the mind of him…

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…

The disciples had heard their Master say, “I will have mercy, and not sacrifice,” [Matt 9:13] wherefore they thought among themselves, If He accepts not burnt-offerings, much less will He the application of such…

I know that some raise a cavil here, because John says that Judas alone was grieved because he had the bag, and was a thief from the beginning; but Matthew, that all the disciples were sorrowful. These know not the…

We may however understand that the other disciples thought or said the same, or that they assented to what Judas said, and thus Matthew and Mark have described their common consent. But Judas said it because he was a…

The disciples then thought thus, but Jesus, who saw the thoughts of the woman, suffered it. For her piety was great, and her ardour unspeakable, wherefore He condescended to suffer her to pour the ointment on His…

He clearly shews that the Apostles had uttered something harsh against her, when He says, “Why trouble ye the woman?” And beautifully He adds, “She hath wrought a good work in me;” as much as to say, It is not a…

And He says not merely, “She hath wrought a good work,” but says first, “Why trouble ye the woman?” to teach us that every good act that is wrought by any, even though it lack somewhat of exact propriety, yet we…

“For the poor ye have ever with you.” The Lord shews in these words as of set purpose, that they were not to be blamed who ministered of their substance to Him while He dwelt in a mortal body; forasmuch as the poor…

Here a question arises how the Lord should have said elsewhere to His disciples, “Lo, I am with you always, even to the end of the world;” [Matt 28:20] but here, “Me ye shall not have always.” I suppose that in this…

Or, it is to be explained by supposing this spoken to Judas only; and He said not, Ye have not, but “Ye shall not have,” because this was spoken in the person of Judas to all his followers. And He says, “Not always,”…

That this mention of His death and burial might not cause her to despond, He comforts her by what follows, “Verily I say unto you, Wheresoever &c.”

That is, To whatsoever place throughout the whole world the Church shall be propagated, there this also that she hath done shall be told. That also that is added signifies, that as Judas by his reproof of her has…

Note His knowledge of things to come, how though about to suffer death within two days, He knows that His Gospel will be preached throughout the whole world.

Behold the accomplishment of this saying; to whatsoever part of the world you go, you will find this woman famous, and this has been wrought by the power of Him who spake this word. How many victories of kings and…

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…

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…

In this woman is prefigured the people of the Gentiles, who gave glory to God in Christ’s passion; for she anointed His head, but the head of Christ is God, and ointment is the fruit of good works. But the disciples,…

Matthew 26:6 and Mark 14:3 share the same wording (8 words).

Cited together in Jerome on Matthew 26:6–13 (5) (Catena Aurea).

Cited together in Augustine of Hippo on John 12:1–11 (3) (Catena Aurea).

Cited together in Augustine of Hippo on Matthew 26:6–13 (Catena Aurea).

Cited together in Augustine of Hippo on John 12:1–11 (3) (Catena Aurea).

Cited together in Augustine of Hippo on John 12:1–11 (3) (Catena Aurea).

Cited together in Jerome on Matthew 26:6–13 (2) (Catena Aurea) and 1 other place.

Cited together in Augustine of Hippo on John 12:1–11 (3) (Catena Aurea).

Cited together in Augustine of Hippo on John 12:1–11 (3) (Catena Aurea).

Cited together in Augustine of Hippo on John 12:1–11 (3) (Catena Aurea).

Cited together in Augustine of Hippo on John 12:1–11 (3) (Catena Aurea).

Cited together in Augustine of Hippo on John 12:1–11 (3) (Catena Aurea).

Cited together in Augustine of Hippo on John 12:1–11 (3) (Catena Aurea).

Cited together in Augustine of Hippo on John 12:1–11 (3) (Catena Aurea).

Cited together in Origen on Matthew 26:6–13 (3) (Catena Aurea).

Cited together in Jerome on Matthew 26:6–13 (4) (Catena Aurea).

Cited together in John Chrysostom on Matthew 26:6–13 (2) (Catena Aurea).

Cited together in Origen on Matthew 24:29–30 (5) (Catena Aurea).

Cited together in Origen on Matthew 24:29–30 (5) (Catena Aurea).

Cited together in Remigius of Auxerre on Matthew 26:6–13 (3) (Catena Aurea).