Feb 10 2008
Notes on the Passion of Matthew 26:6-16
See previous post on the Passion HERE.
The text of the RSV 26:6-13
Text of the ASV:
26:6-13 Now when Jesus was in Bethany, in the house of Simon the leper, there came to him a woman having an alabaster flask of exceedingly precious ointment, and she poured it upon his head, as he sat (at table). But when the disciples saw it, they had indignation, saying, ‘why this waste?’ This ointment might have been sold for much, and (the money)given to the poor. But Jesus perceiving it said unto them, ‘why trouble you the woman? for she has wrought a good work upon me. For you have the poor always with you; but me you have not always. For in that she poured this ointment upon my body, she did it to prepare me for burial. Verily (truly) I say unto you, Wheresoever this gospel shall be preached in the whole world, that which this woman has done shall be spoken of for a memorial of her.
“Now” is an adversative conjunctive connecting the current events with those narrated in vss 1-5 yet at the same time alerting the reader to a contrast with it.
Bethany was located East of Jerusalem, just over the brow of the Mount of Olives. According to ancient sources there was a village in the area (not Bethany itself) which served as a leper community. Scholars speculate that Simon the leper is the man Jesus healed in 8:1-4, but this is sheer guess-work.
As Jesus is sitting (probably eating, though Matthew doesn’t say so) a woman enters the house with a stone (alabaster) jar containing ointment, probably perfumed (Mk 14:3) oil of some sort. It is described as costly, precious, or of great value, and in this event one cannot help but be reminded of the precious gifts of the Magi in the infancy narrative (2:11). On that occasion, one of the gifts offered was myrrh, an oil used for anointing (Ex 23:33).
The woman’s action causes indignation (Greek: aganakteo, literally “much grief) among the disciples. Here Matthew is more explicit than Mark who attributes the indignation to “some” who were there. After the third passion prediction (20:17-19), James and John crassly sought positions of greatness in the kingdom, a fact which caused much “indignation” among the rest of the apostles (20:20-24). Perhaps by mentioning the disciples as the objectors here Matthew wants to remind us of this previous failure of discipleship. Because the disciples will fail again in the Passion by abandoning Jesus, they will not be around to anoint his body. The woman, apparently astutely aware of what is about to befall our Lord, stands in marked contrast with the clueless disciples.
“Indignation” is also used in reference to the chief priests and scribes when Jesus was doing “wonderful deeds” in the temple and children were crying out concerning him (21:15).
As the Jewish leaders seek to put Jesus to death by stealth, this woman engages in an open display which Jesus interprets as a good work which prepares him for burial. The meaning of the event in relation to Jesus’ death is lost upon the disciples. This is the major purpose of the placing of the event here. It highlights the craftiness of the leaders, the denseness of the apostles, and prepares for the account of Judas’ betrayal.
The text of the RSV 26:14-16
The text of the ASV:
26:14-16 Then one of the twelve, who was called Judas Iscariot, went unto the chief priests, and said ‘What are you willing to give me, and I will deliver him unto you?’ And they weighed out to him thirty pieces of silver. And from that time he sought an opportunity to deliver him (unto them).
“Then” links this event up with the previous one (6-13), and also recalls the plot of the Jewish leaders in vss 1-5. Judas’ action stands in marked contrast to Jesus’ unconcern for money. In light of what our Lord said concerning the woman in verse 13,- that wherever the Gospel was preached her deed would be told in memory of her,-provides a sad, ironic contrast to Judas. He had been chosen to preach that Gospel without silver or gold (10:1-15), but now he will be remembered as the one who betrayed Jesus for thirty pieces of silver. Every time a messenger of the Gospel is “delivered up” it stands as an indictment of Judas (see the repeated use of “delivered up” in the missionary discourse in 10:16-24).
