The third rule is that it is the custom of the Evangelists to put the plural number for the singular through synecdoche; and therefore the others said that the disciples were indignant, but John expresses specifically who it was.
12. Question II. Likewise it is asked concerning what the Evangelist says, 1. that Judas said this, not because the care of the poor pertained to him.
But to the contrary: He was the steward: therefore it did pertain to him.
2. Likewise he says that he was a thief and had the money box: whence is it that the Lord wished to entrust the money box to a thief?
It seems that he gave him an occasion of sinning.
3. Likewise, why did the Lord not correct him, since he knew that he was in sin?
4. Likewise, since the Lord was in extreme poverty and had commanded the disciples not to receive money, how is it that he had money bags?
1. I say to the first that "to pertain" can be taken in two ways: either with respect to affection, or with respect to office; in the first way it did not pertain to him, in the second way it did.
2. To the second I say that there was a twofold reason, namely the dispensation of divine judgment and our instruction: the dispensation of divine judgment in this, that the Lord was satisfying his evil desire, just as he enriches the avaricious in the present life: so that Judas also would not have the excuse that he betrayed the Lord on account of want. Our instruction, because the Lord showed that he places little weight on the riches of the Churches, but great weight on the treasure of souls.
3. To the other it must be said that he did not correct him, because he knew that he would not be made better, but would become worse; nor did he take away his office, lest he reveal the crime and incite him to a greater crime.
4. To the other it must be said that, as Jerome says, the Lord had money bags not for his own use, but rather for the use of the poor. Hence when he paid the didrachma, he sent Peter to the sea, Matthew 17, where he found the coin in the mouth of the fish; because he did not wish to convert to his own use those things which had been given to the poor.
Another reason was so that it might be made known against heretics that it was lawful for his Church to possess riches.
13. Question III. Likewise, there is a question about what it says in the text: Let her alone, that she may keep it for the day of my burial. For if she had poured it over his head, how could she keep it for the day of burial?
To this there is a threefold response: in one way the text is expounded thus, that she may keep it, that is, a part of it. But that does not hold, because Mary did not anoint the body of the Lord on the day of burial.
Therefore Victor expounds it: let her keep it, that is, the devotion concerning it, namely the devotion of anointing, because she wished to anoint the body of the Lord, although she did not anoint it.
In another way thus, so that the force may be placed on the word "keeping": "to keep" is said in contrast to "to lose": ointment that is poured out on the ground is lost, but that with which the bodies of the dead are prepared is not said to be lost, but to be kept. Now the Lord wished to say against Judas that there was no loss of the ointment, but rather a preservation for the day of burial by anticipation: hence it is said in Mark 14:
She has anticipated anointing my body for burial. And thus it is to be understood.
14. A great multitude therefore knew. The conspiracy and the strengthening of the conspiracy have been predetermined; here in the third place the amplification of the conspiracy is touched upon. For previously they had planned to kill Jesus; here not only Jesus, but also the resurrected Lazarus. And the reason was: because many on account of him believed in Jesus. Two things therefore are noted here, namely the multitude of believers and the amplification of the perversity of the Jews.
(Verse 9). The multitude of believers came about on the occasion of the raising of Lazarus; on account of which he says: A great multitude therefore of the Jews knew that he was there, namely in Bethany: and they came, not for Jesus only, but that they might see Lazarus, whom he raised from the dead. They were still weak, because their eyes were not delighted solely by the sight of the Author, but also by his works: whence they were among those of whom it is said above in chapter two, "Many believed in him, seeing the signs which he did"; whence they wished to see miracles, above in chapter six: "A great multitude followed Jesus, because they saw the signs."
15. (Verse 10). But the chief priests thought. Here the second point is touched upon, namely the amplification of the conspiracy and perversity against the Author, because they raged not only against the Lord, but against others on account of him; whence he says: But the chief priests thought to kill Lazarus also, not only Jesus; Isaiah chapter one: "Your hands are full of blood"; and the reason is added:
16. (Verse 11). Because many on account of him went away from the Jews and believed in Jesus: and therefore they wished to kill him. Augustine: "Foolish thought!
Could not the Lord, who was able to raise the dead, also raise one who had been slain? When you were bringing death upon Lazarus, were you taking away the Lord's power? If a dead man seems one thing and a slain man another: behold, the Lord did both: he raised both Lazarus who was dead and himself who was slain." They wished to close the way of salvation: Matthew chapter twenty-three: "You yourselves did not enter in, and those who were entering in you hindered."
17. On the next day etc. The amplification of the conspiracy has been determined; here in the fourth and last place is determined the consummation of malice through obstinacy. And this obstinacy had its occasion from the honor shown to the Lord, on account of which they leapt forth into wondrous envy; and the procedure is as follows. First is determined the honoring of Christ; second, the approval of that honor through Scripture: third, the reason for honoring him: fourth, the most malevolent obstinacy of the Pharisees.
(Verse 12). Now the honor is described in three ways: first with respect to the manner of meeting him, because it was with joy; on account of which he says: On the next day a great multitude, when they had heard that Jesus was coming to Jerusalem, went out to meet him with joy; as a sign of which:
18. (Vers. 13.). They took branches of palms and went forth to meet him: they had this custom from the Law: whence it is said in the eighth chapter of Second Esdras: "Go forth to the mountain and bring branches of olive and branches of the most beautiful tree and branches of palms" etc.