Matthew 26:13

Mat 26:13. Τὸ εὐαγγέλιον τοῦτο, this Gospel) i.e. which Christ preached.[1116]—λαληθήσεται, shall be spoken of) And so it is. This saving of our Lord was both heard and afterwards committed to writing by St Matthew. Its fulfilment furnishes a proof of the truth of Christianity. No earthly monarch can bestow immortality on any action, even though he employ all his wealth and power to do so.—μνημόσυνον, a memorial) The memory of the godly may flourish even though their names be unknown.[1117]

[1116] He speaks humbly and modestly.—V. g.

[1117] Comp., however, Joh 12:3 [from which it seems the name of the woman is known, viz. Mary], and footnote on Mat 26:6 above, extracted from the Harm. Ev.: and again, the Gnomon on Luk 24:18.—E. B.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_26:13. Τὸ εὐαγγ. τοῦτο] comp. on Mat_24:14. In this instance, however, the emphasis is not on τοῦτο (as in Mat_24:14), but on τὸ εὐαγγέλιον: this message of redemption, where τοῦτο points to the subject of the message just hinted at, Mat_26:11-12, viz. the death of Jesus; and although the allusion may be but slight, still it is an allusion in living connection with the thoughts of death that filled His soul, and one that naturally springs from the sorrowful emotion of His heart. The thing to which τοῦτο refers is, when put in explicit terms, identical with τὸ εὐαγγ. τῆς χάριτος τ. θεοῦ (Act_20:24), τὸ εὐαγγ. τῆς σωτηρίας ὑμ. (Eph_1:13), τὸ εὐαγγ. τῆς εἰρήνης. (Eph_6:15), ὁ λόγος τοῦ σταυροῦ (1Co_1:18).

ἐν ὅλῳ τῷ κόσμῳ] is not to be connected with λαληθ. (Fritzsche, Kuinoel), but with κηρυχθῇ. Comp. Mar_14:9; ὅπου denotes the locality in its special, ἐν ὅλῳ τῷ κόσμῳ in its most comprehensive sense.

εἰς μνημος. αὐτ.] belongs to λαληθ. She has actually been remembered, and her memory is blessed.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 26:13 . τὸ εὐ . τοῦτο , this gospel, the gospel of my death of love. ἐν ὅλῳ τῷ κόσμῳ : after ὅπου ἐὰν might seem superfluous; not so, however: it serves to indicate the range of the “wheresoever”: wide as the world, universality predicted for Christianity, and also for the heroine of the anointing. Chrysostom, illustrating Christ’s words, remarks: Even those dwelling in the British Isles ( Βρεττανικὰς νήσους ) speak of the deed done in a house in Judaea by a harlot ( Hom. lxxx.: Chrys. identifies the anointing here with that in Luk 7 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(13) Wheresoever this gospel shall be preached.—The prediction tended, of course assuming the extension of the gospel, to bring about its own fulfilment, but the prevision at such a moment of that universal extension may well take its place among the proofs of a foreknowledge not less than divine. Others saw victory only, and that immediate; He saw condemnation and shame and death, yet not these only, but through them a victory and dominion over the souls of men beyond their wildest dreams.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Verily I say unto you,.... The following words are prefaced in this manner, to excite attention, and command belief:

wheresoever this Gospel shall be preached in the whole world. The Syriac version reads it, "my Gospel"; and so the Persic version; and has respect chiefly to the doctrine of his death, burial, and resurrection, which this action of the woman had relation to; for though the incarnation of Christ, and all the actions of his life, and whatsoever he did for the good, and in the room and stead of his people, are good news and glad tidings to the sons of men, and so the Gospel; yet his dying for sin, and making atonement for it, thereby satisfying justice, fulfilling the law, destroying death, and him that had the power of it, and his lying in the grave, and leaving the sins of his people behind him, and rising again for their justification, which were the ends of his coming into the world, make up the most glorious and principal part of the Gospel: and these words of Christ show that "this" Gospel should be preached; for which purpose he gave a commission and gifts to his disciples, and has done so, more or less, to men, ever since, for the conversion of sinners, and the edification of saints, and the glory of his name; and that this Gospel shall be preached all over the world, as it was by the apostles, agreeably to the commission; and will be again, towards the close of time, when the earth shall be filled with the knowledge of the Lord and then

there shall also this, that this woman hath done, be told for a memorial of her; of her faith, love, and gratitude; for the memory of the just is blessed, and the righteous are had in everlasting remembrance. Christ suggests, that, though the disciples blamed this action, it should be spoken of by others to her praise and commendation, in all succeeding ages, throughout the world: "a good name", the wise man says, "is better than precious ointment", Ecc 7:1. This woman got a good name, and obtained a good report by her precious ointment; and if this woman's action was to be told for a memorial of her, much more what Christ has done and suffered should be told as a memorial of him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.

Ver. 13. Be told for a memorial of her] Though now she be sharply censured by the traitor for a waster of goods. "Do well and hear ill is written upon heaven gates," said that martyr. But God will both right his wronged and honour his disparaged. Mary’s name now smells as sweet in all God’s house as ever her ointment did; when Judas’ name rots, and shall do to all posterity. Yea, in the next world, Mary and such, we shall look upon, likely, with thoughts of extraordinary love and sweetness throughout all eternity: as Judas and such, with execrable and everlasting detestation.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

That also which she had done. The exploits of kings and emperors are no longer remembered. The actions of those who have built cities, raised fortresses, carried on wars, and erected trophies of their victories; who have subdued nations, dictated laws to thousands, and raised statues to their own honour, have passed into oblivion; and many of their names are long ago forgotten. But when a poor simple woman, in the house of a leper, in the presence of twelve men, pours out her ointment; her good work is rehearsed after the lapse of so many ages, in every place of the habitable globe. (St. John Chrysostom, hom. lxxxi.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

13. This gospel shall be preached — That is, the Gospel of the dying Saviour, which he subsequently (Mar_16:15) commanded them to preach in all the world, and to every creature. The words here show that our Lord expected his Gospel to be diffused throughout the world. The fact that the mention of this deed of Mary was to be a memorial, shows that our Lord did not expect, as some say, that the world would soon terminate, but that the Gospel should be preached through future ages and to distant generations. So clearly was our Lord master of the great future that, while great deeds have been done and yet forgotten in all the world, this simple act of tender premonition is to be told through the world and through the lapse of time, and will be celebrated while the world lasts. In that Gospel history many an unhappy character and odious name would be transmitted to posterity; but this deed of Mary should be a precious memorial; and the very name of MARY should be sweet in the ears of mankind.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Wheresoever this gospel shall be preached. This weighty promise and prediction is introduced by the emphasizing formula, Verily I say unto you. The gospel is the story of the incarnation of Jesus his life, teaching, death, resurrection, which implies written documents as well as oral exposition. Our Lord had already (Mat_24:14) intimated that the gospel of the kingdom should be published throughout the world; he here affirms that Mary"s deed shall be enshrined therein for all time. There shall also this, that this woman hath done (lalhyhsetai kai o epoihsen auth , that also which this woman did) be told for a memorial of her. The history which records the grudging remonstrance of the disciples contains this remarkable approval of Mary"s act, associating her forever with the Passion of the Lord. We may here quote the eloquent comment of Chrysostom, who, however, unreasonably identifies Mary with the sinner who previously anointed Jesus. "Who then proclaimed if, and caused it to be spread abroad? It was the power of him who is speaking these words. And while of countless kings and generals the noble exploits, even of those whose memorials remain, have sunk into silence; and having overthrown cities, and encompassed them with walls, and set up trophies, and enslaved many nations, they are not known so much as by hearsay, nor by name, though they have both set up statues, and established laws; yet that a woman who was a harlot poured out oil in the house of some leper, in the presence of ten men, this all men celebrate throughout the world; and so great a time has passed, and yet the memory of that which was done hath not faded away, but alike Persians and Indians, Scythians and Thracians, and Sarmatians, and the race or the Moors, and they that inhabit the British Islands, spread abroad that which was done secretly in a house by a woman" ("Ham. 80. in Matthew").

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

This Gospel - That is, this part of the Gospel history.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Our Saviour having defended this holy woman from the calumny of Judas in the foregoing verses, in this he declares, that she should be rewarded with an honourable memorial in all ages of the church: Wheresoever this gospel is preached, this shall be spoken of her. O what care doth Christ take to have the good deeds of his children not buried in the dust with them, but be had in everlasting remembrance. Though sin causes men to rot above ground, to stink alive, and, when they are dead, leave an inglorious memory upon their graves; yet will the actions of the just smell sweet, and blossom in the dust.

Learn hence, That we may laudably prosecute that which will procure us a good name, and spread our reputation to future ages.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

13. Wheresoever this gospel. The gospel of a crucified Savior. In all the world. A prophecy that its preaching will be world-wide. A memorial of her. Mary's loving deed has never been forgotten, but is to-day told in every quarter of the earth.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

13. εἰς μνημόσυνον qualifies λαληθήσεται (not ἐποίησεν) as a final or consecutive clause. So either (1) ‘to be a record or memorial of her’—something by which she will be remembered. Cp. Hdt. II. 135, τοῦτο ἀναθεῖναι ἐς Δελφοὺς μνημόσυνον ἑωυτῆς. Or (2) with a sacrificial sense, ‘for her memorial offering,’ a meaning which μνημόσυνον bears in the only other passage where (with the exception of the parallel Mar 14:9) the word occurs in N.T., Act 10:4, αἱ προσευχαί σου καὶ αἱ ἐλεημοσύναι σου ἀνέβησαν εἰς μνημόσυνον ἔμπροσθεν τοῦ θεοῦ. In the LXX. μνημόσυνον is used of the portion of the minchah, or flour-offering, which was burnt upon the altar: ἐπιθήσει ὁ ἱερεὺς τὸ μνημόσυνον αὐτῆς ἐπὶ τὸ θυσιαστήριον· θυσία ὀσμὴ εὐωδίας τῷ Κυρίῳ, Lev 2:2. Cp. the expression in Joh 12:3, ἡ δὲ οἰκία ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ μύρου, where, though the word μνημόσυνον does not occur, ὀσμὴ suggests the odour of sacrificial incense. See Lev 24:7. ‘Thou shalt put pure frankincense upon each row that it may be upon the bread for a memorial (ἀνάμνησιν, LXX.), even an offering by fire unto the Lord;’ and Php 4:18. τὰ παρʼ ὑμῶν ὀσμὴν εὐωδίας θυσίαν δεκτήν, ἐυάρεστον τῷ θεῷ.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

13.] The only case in which our Lord has made such a promise. We cannot but be struck with the majesty of this prophetic announcement; introduced with the peculiar and weighty ἀμὴν λέγω ὑμῖν,—conveying, by implication, the whole mystery of the εὐαγγέλιον which should go forth from His Death as its source,—looking forward to the end of time, when it shall have been preached in the whole world,—and specifying the fact that this deed should be recorded wherever it is preached. We may notice (1) that this announcement is a distinct prophetic recognition by our Lord of the existence of written records, in which the deed should be related; for in no other conceivable way could the universality of mention be brought about: (2) that we have here (if indeed we needed it) a convincing argument against that view of our three first Gospels which supposes them to have been compiled from an original document: for if there had been such a document, it must have contained this narrative, and no one using such a Gospel could have failed to insert this narrative, accompanied by such a promise, in his own work; which St. Luke has failed to do: (3) that the same consideration is equally decisive against Luke having used, or even seen, our present Gospels of Matthew and Mark. (See the English translation of Schleiermacher’s Essay on Luke, p. 121.) (4) As regards the practical use of the announcement, we see that though the honourable mention of a noble deed is thereby recognized by our Lord as a legitimate source of joy to us, yet by the very nature of the case all regard to such mention as a motive is excluded. The motive was Love alone.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(M) 13. Verily I say to you, wheresoever this gospel is preached in all the world, there shall be told also what she did, for a memorial of her.] Mk. has: “And verily I say to you, Wheresoever this gospel is preached into all the world, also what she did shall be told for a memorial of her.”—ἐν] Mk has εἰς; cf. a similar change in 24:14.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.