Mat 26:6-13 | Clarke | STEP | Verse 6 In Bethany - For a solution of the difficulties in this verse, about the time of the anointing, see the observations at the end of this chapter. Simon the Leper - This was probably no more than a surname, as Simon the Canaanite, , and Barsabas Justus, , and several others. Yet it might have been some person that Christ had healed of this disease. See .

‏ Matthew 26:6-13

Verse 6

In Bethany - For a solution of the difficulties in this verse, about the time of the anointing, see the observations at the end of this chapter.

Simon the Leper - This was probably no more than a surname, as Simon the Canaanite, Mat 10:4, and Barsabas Justus, Act 1:23, and several others. Yet it might have been some person that Christ had healed of this disease. See Mat 11:5. Verse 7

There came unto him a woman - There is much contention among commentators about the transaction mentioned here, and in Joh 12:3; some supposing them to be different, others to be the same. Bishop Newcome's view of the subject I have placed at the end of the chapter.

Some think that the woman mentioned here was Mary, the sister of Lazarus; others Mary Magdalene; but against the former opinion it is argued that it is not likely, had this been Mary the sister of Lazarus, that Matthew and Mark would have suppressed her name. Besides, say they, we should not confound the repast which is mentioned here, with that mentioned by John, Joh 12:3. This one was made only two days before the passover, and that one six days before: the one was made at the house of Simon the leper, the other at the house of Lazarus, Joh 12:1, Joh 12:2. At this, the woman poured the oil on the head of Christ; at the other, Mary anointed Christ's feet with it. See on Mar 14:3 (note), and see the notes at the end of this chapter, (Bishop Newcome's Account of the Anointing). Verse 8

His disciples - One of them, viz. Judas. This mode of speaking was common among the Hebrews. So, Mat 27:44, the thieves also, i.e. one of them. So, Mat 28:17, some doubted, i.e. one, Thomas. See also Gen 8:4; Jdg 12:7; Neh 6:7, etc. By a figure called among rhetoricians enallag, the plural is put for the singular; it is, however, possible that Judas, who made the objection, was followed in the sentiment by the rest of the disciples. Verse 9

And given to the poor - How often does charity serve as a cloak for covetousness! God is sometimes robbed of his right under the pretense of devoting what is withheld to some charitable purpose, to which there was no intention ever to give it. Verse 10

Why trouble ye the woman? - Or, Why do ye put the woman to pain? See this sense of κοπους παρεχειν, established by Kypke in loco. A generous mind is ever pained when it is denied the opportunity of doing good, or when its proffered kindness is refused. Verse 11

Ye have the poor always with you - And, consequently, have the opportunity of doing them good at any time; but me ye have not always; my bodily presence is about to be removed from you for ever. The woman, under a presentiment of my death is preparing me for my burial. Verse 12

She did it for my burial - Or, She hath done it to embalm me - ενταφιασαι με. The Septuagint use ενταφιαϚης for the person whose office it was to embalm, Gen 50:2, and ενταφιαζω for the Hebrew הנט which signifies to prepare with spices, or aromatics, Gen 50:3. Our Lord took this opportunity to tell them, once more, that he was shortly to die. Verse 13

Wheresoever this Gospel shall be preached - Another remarkable proof of the prescience of Christ. Such a matter as this, humanly speaking, depended on mere fortuitous circumstances, yet so has God disposed matters, that the thing has continued, hitherto, as firm and regular as the ordinances of heaven.

For a memorial of her - As embalming preserves the body from corruption, and she has done this good work to embalm and preserve this body, so will I order every thing concerning this transaction to be carefully recorded, to preserve her memory to the latest ages. The actions which the world blames, through the spirit of envy, covetousness, or malice, God takes delight to distinguish and record.