Lecture 1 Lectio 1 The woman with the ointment Mulier cum unguento 26:1 And it came to pass, when Jesus had ended all these words, he said to his disciples: [n. 2118] 26:1 Et factum est, cum consummasset Iesus sermones hos omnes, dixit discipulis suis. [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] 26:2 Scitis quia post biduum Pascha fiet, et Filius hominis tradetur, ut crucifigatur. [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] 26:3 Tunc congregati sunt principes sacerdotum et seniores populi in atrium principis sacerdotum, qui dicebatur Caiaphas, [n. 2122] 26:4 and they consulted together, that by subtilty they might apprehend Jesus, and put him to death. [n. 2125] 26:4 et consilium fecerunt, ut Iesum dolo tenerent et occiderent. [n. 2125] 26:5 But they said: not on the festival day, lest perhaps there should be a tumult among the people. [n. 2126] 26:5 Dicebant autem: non in die festo, ne forte tumultus fieret in populo. [n. 2126] 26:6 And when Jesus was in Bethania, in the house of Simon the leper, [n. 2127] 26:6 Cum autem esset Iesus in Bethania in domo Simonis leprosi, [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] 26:7 accessit ad eum mulier habens alabastrum unguenti pretiosi, et effudit super caput ipsius recumbentis. [n. 2129] 26:8 And the disciples seeing it, were indignant, saying: to what purpose is this waste? [n. 2134] 26:8 Videntes autem discipuli indignati sunt dicentes: ut quid perditio haec? [n. 2134] 26:9 For this might have been sold for much, and given to the poor. [n. 2134] 26:9 Potuit enim istud venumdari multo, et dari pauperibus. [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] 26:10 Sciens autem Iesus, ait illis: quid molesti estis huic mulieri? Opus enim bonum operata est in me. [n. 2135] 26:11 For the poor you always have with you: but me you do not always have. [n. 2137] 26:11 Nam semper pauperes habebitis vobiscum: me autem non semper habebitis. [n. 2137] 26:12 For she, in pouring this ointment upon my body, has done it for my burial. [n. 2138] 26:12 Mittens enim haec unguentum hoc in corpus meum, ad sepeliendum me fecit. [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] 26:13 Amen dico vobis, ubicumque praedicatum fuerit hoc Evangelium in toto mundo, dicetur et quod haec fecit in memoriam eius. [n. 2139] 26:14 Then one of the twelve, who was called Judas Iscariot, went to the chief priests, [n. 2140] 26:14 Tunc abiit unus de duodecim, qui dicitur Iudas Scarioth, ad principes sacerdotum, [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] 26:15 et ait illis: quid vultis mihi dare, et ego vobis eum tradam? At illi constituerunt ei triginta argenteos. [n. 2145] 26:16 And from then on he sought an opportunity to betray him. [n. 2149] 26:16 Et exinde quaerebat opportunitatem ut eum traderet. [n. 2149] 2117. After the Evangelist has set out those things preparatory to the passion, here he approaches Christ’s passion; 2117. Postquam posuit Evangelista praeparatoria passionis, hic accedit ad passionem Christi; and it is divided into two parts, for et dividitur in duas partes: quia first, the passion is described as regards those things done by the Jews; primo narratur passio quantum ad ea quae facta sunt a Iudaeis; second, as regards those things done by the gentiles, and when morning came, all the chief priests (Matt 27:1). secundo quantum ad ea quae a gentilibus XXVII, 1 mane autem facto et cetera. Concerning the first, he does two things: Circa primum duo facit. first, a prediction of the Lord’s passion is set down; Primo ponitur praenuntiatio Dominicae passionis; second, the passion and the order is described, at then one of the twelve . . . went. secundo narratur passio et ordo, ibi tunc abiit et cetera. The passion is foretold in three ways: by Christ’s word, by the enemies’ plan, and third by deed and service. Praenuntiatur passio tripliciter: verbo Christi, consilio inimicorum, tertio facto et obsequio. The second, then were gathered together the chief priests and ancients; the third, when Jesus was in Bethania. Secunda tunc congregati sunt etc.; tertia cum autem esset Iesus et cetera. Concerning the first, he sets out first the placement of the prediction, and then the prediction itself. Circa primum primo ponit ordinem praenuntiationis, et ipsam praenuntiationem. 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). 2118. Ordinem et factum est cum consummasset. Et dicit sic, quia ipse solus est qui consummare potest. Nos incipere possumus, sed non consummare, iuxta illud Eccle. IV: multa dicimus, et deficimus. 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). Item dicit sermones hos, scilicet quos a principio suae praedicationis dixerat, ex quo dixerat: poenitentiam agite, appropinquavit enim regnum caelorum. Vel sermones quos dixerat de praenuntiatione gloriae, quia passio fuit exaltatio gloriae; Phil. II, v. 9: propter quod exaltavit illum Deus, et dedit illi nomen quod est super omne nomen, ut in nomine Iesu omne genu flectatur caelestium, terrestrium et Infernorum, et omnis lingua confiteatur, quia dominus Iesus Christus in gloria est Dei Patris. Similarly, he does not only say all, but all these, for everything was spoken for the usefulness of those who believe, and of faith. Item non dicit solum omnes, sed hos omnes, quia omnia ad utilitatem credentium et fidei est locutus. 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. 2119. Scitis quia post biduum Pascha fiet: in ista praenuntiatione non simpliciter praenuntiat, sed dicit, post biduum Pascha fiet: et hoc factum est ad designandum quod non quaecumque passio est passio Christi, sed quae signatur per paschale sacrificium. 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. Et dicit post biduum. Et secundum hoc debetis considerare, quod verba haec dicta fuerunt luna decima tertia, idest feria tertia, quia luna decima quinta celebrabatur Pascha. Sed habetur Io. XII, 1 quod Dominus venit in Bethaniam, et hoc in die sabbati; et alio die venit in Ierusalem, et ibi eiecit vendentes et ementes, et in die lunae rediit, et vidit ficum arentem cui maledixit. Et secundum Marcum in die Martis rediit, et tunc in illo die constituit omnes parabolas illas. Et illo die cum consummasset sermones hos, dixit: scitis quia post biduum Pascha fiet. 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’. 2120. Hoc nomen Pascha, secundum quod dicit Hieronymus, a ‘pascendo’ dicitur, sed proprie dicitur ‘phase’, quod est ‘transitus’. Quadruplex autem est transitus, secundum quod Pascha quadrupliciter accipitur. Secundum historiam celebrata est Pascha, quando exterminator percussit primogenita Aegypti; tunc praecepit dominus quod manducarent phase, Ex. XII, 3. Item secundum allegoriam est transitus Christi per mortem; et de isto Io. XIII, 1: sciens Iesus quod iam hora esset ut transiret de hoc mundo ad patrem et cetera. Item est moralis, sive typicus, secundum quod de carnali conversatione transitur ad spiritualem; Eccli. XXIV, 26: transite ad me omnes qui concupiscitis me. Item transitus generalis est, secundum quod dicitur quod caelum et terra transibunt et cetera. Unde post duos dies, scilicet post doctrinam veteris et novae legis. Secundum Graecum dicitur a ‘pasqui’, quod est ‘pasci’. 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). 2121. Unde congrue sciens Christus quod transiret a mundo ad Patrem, dixit et Filius hominis tradetur, ut crucifigatur. Non dicit a quo tradetur, quia traditus est a Patre; Rom. VIII, 32: qui proprio Filio non pepercit, sed pro nobis omnibus tradidit eum. Item a seipso; ad Eph. V, 2: dilexit nos, et tradidit semetipsum pro nobis et cetera. Item a Iuda. Hic: quid vultis mihi dare, et ego eum vobis tradam? Item a Iudaeis Pilato; Io. XVIII, v. 35: gens tua et pontifices tui tradiderunt te mihi. Item a Pilato gentibus; unde dicitur Io. XIX, 16: tradidit eum ad crucifigendum. 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 2122. Tunc congregati sunt principes sacerdotum et cetera. In parte ista ponitur perversum consilium Pharisaeorum. Et