Caput 12
Chapter 12
Hora Christi Advenit
Christ’s Hour Comes
Lectio 1
Lecture 1
Maria pedes Christi ungit
Mary anoints Christ’s feet
12:1 Iesus ergo ante sex dies Paschae venit Bethaniam, ubi Lazarus fuerat mortuus, quem suscitavit Iesus. [n. 1590]
12:1 Jesus therefore, six days before the Pasch, came to Bethany, where Lazarus had been dead, whom Jesus raised to life. [n. 1590]
12:2 Fecerunt autem ei coenam ibi. Et Martha ministrabat: Lazarus vero unus erat ex discumbentibus cum eo. [n. 1594]
12:2 And they made him a supper there, and Martha served, but Lazarus was one of those who was at table with him. [n. 1594]
12:3 Maria ergo accepit libram unguenti nardi pistici pretiosi, et unxit pedes Iesu, et extersit pedes eius capillis suis: et domus impleta est ex odore unguenti. [n. 1596]
12:3 Mary took a pound of costly ointment of pure nard and anointed the feet of Jesus, and wiped his feet with her hair; and the house was filled with the fragrance of the ointment. [n. 1596]
12:4 Dixit ergo unus ex discipulis eius Iudas Iscariotis, qui erat eum traditurus: [n. 1600]
12:4 Then one of his disciples, Judas Iscariot, who was about to betray him, said: [n. 1600]
12:5 quare hoc unguentum non veniit trecentis denariis, et datum est egenis? [n. 1602]
12:5 why was this ointment not sold for three hundred denarii and given to the poor? [n. 1602]
12:6 Dixit autem hoc, non quia de egenis pertinebat ad eum, sed quia fur erat, et loculos habens, ea quae mittebantur portabat. [n. 1603]
12:6 Now he said this, not because he cared for the poor, but because he was a thief, and having the money-box, took what was put into it. [n. 1603]
1589. In praecedentibus Evangelista ostendit divinitatis Christi virtutem per ea quae in vita fecit et docuit; hic autem incipit ostendere virtutem divinitatis ipsius quantum ad passionem et mortem eius: et
1589. So far the Evangelist has been showing the power of Christ’s divinity by what he did and taught during his public life. Now he begins to show the power of his divinity as manifested in his passion and death.
primo agit de passione et morte eius;
First, he treats of Christ’s passion and death;
secundo de resurrectione ipsius, XX capitulo, ibi una autem sabbati etc.
second, of his resurrection: and on the first day of the week (John 20:1).
Prima pars dividitur in tres.
The first is divided into three parts:
In prima ostendit causas sive occasiones passionis et mortis eius;
in the first he states what caused or occasioned Christ’s passion and death;
in secunda ponitur praeparatio discipulorum, a quibus per mortem erat corporaliter recessurus, XIII capitulo, ibi ante diem festum Paschae etc.;
in the second, how Christ prepared his disciples, since his death involved his physical separation from them, before the festival day of the Pasch (John 13:1).
in tertia agitur de ipsa passione et morte eius, XVIII capit., ibi haec cum dixisset Iesus, egressus est etc.
in the third, he describes his passion and death, when Jesus had said these things, he went forth (John 18:1).
Causa autem, sive occasio passionis Christi fuit duplex: scilicet gloria ipsius Christi, quae invidiam excitavit, et infidelitas Iudaeorum, quae ipsos excaecavit.
Now there were two things which caused or occasioned the passion of Christ: the glory of Christ, which aroused the envy of the Jews, and their disbelief, which blinded them.
Primo agit de gloria Christi;
So first, he treats of the glory Christ received;
secundo de infidelitate Iudaeorum, ibi cum autem tanta signa fecisset coram eis, non credebant in eum.
second, of the unbelief of the Jews; and whereas he done so many miracles before them, they believed not in him (John 12:37).
Circa primum tria facit.
In regard to the first he does two things:
Primo ostendit quomodo Christus glorificatus est ab hominibus;
first, he shows how Christ received glory from other people;
secundo quomodo glorificatus est a Deo, ibi nunc anima mea turbata est etc.
second, how he received glory from God: now is my soul troubled (John 12:27).
Circa primum tria facit.
Concerning the first he does three things:
Primo ostendit quomodo glorificatus est a familiaribus et domesticis;
first, he shows how Christ received glory from his intimate friends;
secundo quomodo glorificatus est a turbis Iudaeorum, ibi cognovit ergo turba multa etc.;
second, from the crowd of the Jewish people; a great multitude (John 12:9);
tertio quomodo glorificatus est a gentilibus, ibi erant autem gentiles etc.
third, from the gentiles; now there were certain gentiles among them (John 12:20).
Circa primum duo facit.
Concerning the first he does two things:
Primo proponit gloriam Christi in ministerio sibi a familiaribus exhibito;
first, he shows the glory Christ received by being ministered to by his friends;
secundo zelum proditoris ex hoc concitatum, ibi dixit ergo unus ex discipulis etc.
second, how this kindled the indignation of the one who was to betray him; then one of his disciples, Judas Iscariot.
Circa primum tria facit.
In regard to the first he does three things:
Primo describit tempus;
first, he describes the time;
secundo locum, ibi venit Iesus in Bethaniam etc.;
second, the place; Jesus therefore.
tertio obsequium Christo exhibitum, ibi fecerunt autem ei coenam etc.
and third, the kindness shown to Christ: and they made him a supper there.
1590. Dicit ergo primo: dictum est, quod Christus ante festum Paschae abiit in regionem iuxta desertum, et quod imminente solemnitate Paschali quaerebatur a Iudaeis. Ergo imminente paschali tempore, quo agnus typicus immolabatur, ipse tamquam Verus Agnus ad locum passionis accessit, pro salute mundi voluntarie immolandus: secundum illud Is. LIII, 7: oblatus est, quia ipse voluit.
1590. He says first, what we have already stated: that before the Passover Christ went into a region near the wilderness, and since the feast was drawing near, the Jews began to look for him. Thus, when the Paschal season was at hand, during which the symbolic lamb was immolated, he, as the True Lamb, came to the place where he would suffer and of his own free will be immolated for the salvation of the world: he was offered because it was his own will (Isa 53:7).
Dicit autem ante sex dies Paschae, ut intelligas diem Paschae non quidem quartum decimum diem primi mensis, in qua ad vesperam immolabatur paschalis agnus, ut habetur Ex. XII, sed potius hic dicitur Pascha decimaquinta dies, quae tota erat festiva, et illo anno occurrit feria sexta in qua passus est Dominus; ita quod sextus dies ante Pascha, fuit prima feria, id est dies Dominicus, in qua Dominus ramis palmarum Ierosolymam intravit, et in die praecedenti, scilicet Sabbato, Christus venit in Bethaniam: et hoc est quod dicitur ante sex dies Paschae.
The Evangelist says Christ came there six days before the Pasch, to inform us that by the day of the Passover he did not mean the fourteenth day of the first month, when the Passover lamb was slain in the evening (Exod 12), but the fifteenth day. This entire day was festive, and that year it fell on the Friday our Lord suffered. Thus the sixth day before the Passover was the first day of the week, i.e., the Palm Sunday on which our Lord entered Jerusalem. Consequently, Christ came to Bethany on the previous day, that is, on the Sabbath. This is what he means by the phrase, six days before the Pasch.