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King James Version
For in that she hath poured this ointment on my body, she did it for my burial.
American Standard Version
For in that she poured this ointment upon my body, she did it to prepare me for burial.
World English Bible Messianic
For in pouring this ointment on my body, she did it to prepare me for burial.
Young's Literal Translation
for she having put this ointment on my body--for my burial she did it .
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Origen of AlexandriaAD 253
COMMENTARY ON MATTHEW 77
The ointment with an agreeable odor represents what the faithful do for God. This very work of the faithful of God, which is ointment, becomes something else for the good of humanity—for instance, almsgiving, visits to the sick, welcoming strangers, humility, gentleness, pardon, and so forth. These are things that benefit human beings. He who does them to Christians anoints the Lord’s feet with ointment, for they are the Lord’s feet with which he will always walk.… This is the ointment which also anoints Christ’s head and flows down over his whole body, that is, it pours down on the whole church. This is the precious ointment that fills the whole house with its odor, that is, the church of Christ. This is the work that is proper not for penitents but for the preeminently holy people. Certainly the teaching necessary for people which feeds those who are poor in spiritually good things or those who are perhaps weak in avoiding sin—this is the plain ointment with which the Lord’s feet are anointed. However, the knowledge of the true faith which pertains to God alone—this is the precious ointment that anoints God, Christ’s head.
Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
In this woman is prefigured the people of the Gentiles, who gave glory to God in Christ's passion; for she anointed His head, but the head of Christ is God, and ointment is the fruit of good works. But the disciples, anxious for the salvation of Israel, say that this ought to have been sold for the use of the poor; designating by a prophetic instinct the Jews, who lacked faith, by the name of the poor. The Lord answers that there is abundant time in which they may show their care for the poor, but that salvation cannot be extended to the Gentiles but by obedience to His command, if, that is, by the pouring out of this woman's ointment they are buried together with Him, because regeneration can only be given to those who are dead in the profession of baptism. And this her work shall be told wherever this Gospel is preached, because when Israel draws back, the glory of the Gospel is preached by the belief of the Gentiles.
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
(in Luc. 7, 37.) It is possible therefore that they were different persons, and so all appearance of contradiction between the Evangelists is removed. Or it is possible that it was the same woman at two different times and two different stages of desert; first while yet a sinner, afterwards more advanced.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(Hom. lxxx.) And in this way it may be the same in the three Evangelists, Matthew, Mark, and Luke. And not without good reason does the Evangelist mention Simon's leprosy, to show what gave this woman confidence to come to Christ. The leprosy was an unclean disease; when then she saw that Jesus had healed the man with whom He now lodged, she trusted that He could also cleanse the uncleanness of her soul; and so whereas other women came to Christ to be healed in their bodies, she came only for the honour and the healing of her soul, having nothing diseased in her body; and for this she is worthy our highest admiration. But she in John is a different woman, the wonderful sister of Lazarus.
The disciples had heard their Master say, I will have mercy, and not sacrifice, (Matt. 9:13.) wherefore they thought among themselves, If He accepts not burnt-offerings, much less will He the application of such ointment as this.
The disciples then thought thus, but Jesus, who saw the thoughts of the woman, suffered it. For her piety was great, and her ardour unspeakable, wherefore He condescended to suffer her to pour the ointment on His head. As the Father admitted the smoke and odour of the slain victim, so also Christ admitted this votive anointing of His head, though the disciples, who saw not her heart, murmured.
And He says not merely, She hath wrought a good work, but says first, Why trouble ye the woman? to teach us that every good act that is wrought by any, even though it lack somewhat of exact propriety, yet we ought to receive, cherish, and cultivate it, and not to require strict correctness in a beginner. If He had been asked before this was done by the woman, He would not have directed its doing; but when it was done, the rebuke of the disciples had no longer any place, and He Himself to guard the woman from importunate attacks speaks these things for her comfort.
That this mention of His death and burial might not cause her to despond, He comforts her by what follows, Verily I say unto you, Wheresoever &c.
Behold the accomplishment of this saying; to whatsoever part of the world you go, you will find this woman famous, and this has been wrought by the power of Him who spake this word. How many victories of kings and captains have passed into oblivion; how many who built cities and enslaved many nations are now known neither by report nor by name; but the deed of this woman pouring forth ointment in the house of a leper in the presence of twelve men, this resoimds throughout the world, and though so much time has elapsed, the memory of that which was done is not effaced. But why promised He no spiritual gift to this woman, but everlasting remembrance only? Because this He did promise made her confident of receiving the other also; whereas she wrought a good work, it is clear that she shall receive an adequate reward.
John ChrysostomAD 407
Homily on the Gospel of Matthew 80
This woman seems indeed to be one and the same with all the evangelists, yet she is not so; but though with the three she doth seem to me to be one and the same, yet not so with John, but another person, one much to be admired, the sister of Lazarus.
But not without purpose did the evangelist mention the leprosy of Simon, but in order that He might show whence the woman took confidence, and came unto Him. For inasmuch as the leprosy seemed a most unclean disease, and to be abhorred, and yet she saw Jesus had both healed the man (for else He would not have chosen to have tarried with a leper), and had gone into his house; she grew confident, that He would also easily wipe off the uncleanness of her soul. And not for nought doth He name the city also, Bethany, but that thou mightest learn, that of His own will He cometh to His passion. For He who before this was fleeing through the midst of them; then, at the time when their envy was most kindled, comes near within about fifteen furlongs; so completely was His former withdrawing Himself a part of a dispensation.
The woman therefore having seen Him, and having taken confidence from thence came unto Him. For if she that had the issue of blood, although conscious to herself of nothing like this, yet because of that natural seeming uncleanness, approached Him trembling and in fear; much more was it likely this woman should be slow, and shrink back because of her evil conscience. Wherefore also it is after many women, the Samaritan, the Canaanite, her that had the issue of blood, and other besides, that she cometh unto Him, being conscious to herself of much impurity; and then not publicly but in a house. And whereas all the others were coming unto Him for the healing of the body alone, she came unto Him by way of honor only, and for the amendment of the soul. For neither was she at all afflicted in body, so that for this most especially one might marvel at her.
And not as to a mere man did she come unto Him; for then she would not have wiped His feet with her hair, but as to one greater than man can be. Therefore that which is the most honorable member of the whole body, this she laid at Christ's feet, even her own head.
And whence had they this thought? They used to hear their Master saying, "I will have mercy, and not sacrifice," and blaming the Jews, because they omitted the weightier matters, judgment, and mercy, and faith, and discoursing much on the mount concerning almsgiving, and from these things they inferred with themselves, and reasoned, that if He accepts not whole burnt offerings, neither the ancient worship, much more will He not accept the anointing of oil.
But though they thus thought, He knowing her intention suffers her. For indeed great was her reverence, and unspeakable her zeal; wherefore of this exceeding condescension, He permitted the oil to be poured even on His head.
For if He refused not to become man, and to be borne in the womb, and to be fed at the breast, why marvellest thou, if He doth not utterly reject this? For like as the Father suffered a savor of meat, and smoke, even so did He the harlot, accepting, as I have already said, her intention. For Jacob too anointed a pillar to God, and oil was offered in the sacrifices, and the priests were anointed with ointment.
But the disciples not knowing her purpose found fault unseasonably, and by the things they laid to her charge, they show the woman's munificence. For saying, that it might have been sold for three hundred pence, they showed how much this woman had spent on the ointment, and how great generosity she had manifested. Wherefore He also rebuked them, saying, "Why trouble ye the woman?" And He adds a reason, as it was His will again to put them in mind of His passion, "For she did it," He said, "for my burial." And another reason. "For ye have the poor always with you, but me ye have not always;" and, "Wheresoever the gospel shall be preached, that shall be told also which this woman hath done."
Seest thou how again He declares beforehand the going forth unto the Gentiles, in this way also consoling them for His death, if after the cross His power was so to shine forth, that the Gospel should be spread abroad in every part of the earth.
Who then is so wretched as to set his face against so much truth? For lo! what He said is come to pass, and to whatever part of the earth thou mayest go, thou wilt see her celebrated.
And yet neither was the person that did it distinguished, nor had what was done many witnesses, neither was it in a theatre, but in a house, that it took place, the disciples only being present.
Who then proclaimed it, 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 of the Moors, and they that dwell in the British Islands, spread abroad that which was done secretly in a house by a woman that had been a harlot.
Great is the loving-kindness of the Lord. He endureth an harlot, an harlot kissing his feet, and moistening them with oil, and wiping them with her hair, and He receives her, and reproves them that blame her. For neither was it right that for so much zeal the woman should be driven to despair.
But mark thou this too, how far they were now raised up above the world, and forward in almsgiving. And why was it He did not merely say, "She hath wrought a good work," but before this, "Why trouble ye the woman?" That they might learn not at the beginning to require too high principles of the weaker sort. Therefore neither doth He examine the act merely itself by itself, but taking into account the person of the woman. And indeed if He had been making a law, He would not have brought in the woman, but that thou mightest learn that for her sake these things were said, that they might not mar her budding faith, but rather cherish it, therefore He saith it, teaching us whatever good thing may be done by any man, though it be not quite perfect, to receive it, and encourage it, and advance it, and not to seek all perfection at the beginning. For, that at least He Himself would rather have desired this, is manifest from the fact, that He required a bag to be borne, who had not where to lay His head. But then the time demanded not this, that He should correct the deed, but that He should accept it only. For even as, if any one asked Him, without the woman's having done it, He would not have approved this; so, after she had done it, He looks to one thing only, that she be not driven to perplexity by the reproof of the disciples, but that she should go from His care, having been made more cheerful and better. For indeed after the oil had been poured out, their rebuke had no seasonableness.
Do thou then likewise, if thou shouldest see any one provide sacred vessels and offer them, and loving to labor upon any other ornament of the church, about its walls or floor; do not command what has been made to be sold, or overthrown, lest thou spoil his zeal. But if, before he had provided them, he were to tell thee of it, command it to be given to the poor; forasmuch as He also did this not to spoil the spirit of the woman, and as many things as He says, He speaks for her comfort.
Then because He had said, "She hath done it for my burial;" that He might not seem to perplex the woman, by making mention of such a thing as this, His burial and death, I mean; see how by that which follows He recovers her, saying, "What she hath done shall be spoken of in the whole world."
And this was at once consolation to His disciples, and comfort and praise to her. For all men, He saith, shall celebrate her hereafter; and now too hath she announced beforehand my passion, by bringing unto me what was needed for a funeral, let not therefore any man reprove her. For I am so far from condemning her as having done amiss, or from blaming her as having not acted rightly, that I will not suffer what hath been done to lie hid, but the world shall know that which has been done in a house, and in secret. For in truth the deed came of a reverential mind, and fervent faith, and a contrite soul.
And wherefore did He promise the woman nothing spiritual; but the perpetual memory? From this He is causing her to feel a confidence about the other things also. For if she hath wrought a good work, it is quite evident she shall receive a due reward.
JeromeAD 420
Commentary on Matthew
(Verse 12-14) Truly I tell you, wherever this Gospel is proclaimed in the whole world, what she has done will be told in memory of her. Then one of the twelve, who was called Judas Iscariot, went to the chief priests. In the whole world, not so much this woman, as the Church is preached, that she has buried the Savior, that she has anointed his head. And pay attention to the knowledge of the future, that he will suffer in two days and die, and his Gospel will be celebrated in the whole world.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
Not that he was a leper yet, but having been so, and having been healed by the Saviour, he retained the appellation to show forth the power of Him who healed him.
Another Evangelist (John 12:3.) instead of 'alabastrum' has 'nardum pisticam,' that is, genuine, unadulterated.
For let no one think that she who anointed His head and she who anointed His feet were one and the same; for the latter washed His feet with her tears, and wiped them with her hair, and is plainly said to have been a harlot. But of this woman nothing of this kind is recorded, and indeed a harlot could not have at once been made deserving of the Lord's head.
I know that some raise a cavil here, because John says that Judas alone was grieved because he had the bag, and was a thief from the beginning; but Matthew, that all the disciples were sorrowful. These know not the figure syllepsis, by which one name is put for many, and many for one; as Paul in the Epistle to the Hebrews says, They were sawn asunder, when it is thought that one only, Esaias namely, was so. (Heb. 11:37.)
Here a question arises how the Lord should have said elsewhere to His disciples, Lo, I am with you always, even to the end of the world; but here, Me ye shall not have always. (Matt. 28:20.) I suppose that in this place He speaks of His bodily presence, which shall not be with them after the resurrection in daily intercourse and friendship, as it is now.
Note His knowledge of things to come, how though about to suffer death within two days, He knows that His Gospel will be preached throughout the whole world.
Mystically; The Lord, about to suffer for the whole world, sojourns in Bethany, in the house of obedience, which once was that of Simon the leper. Simon also is interpreted 'obedient,' or, according to another interpretation, 'the world,' in whose house the Church is healed.
JeromeAD 420
Commentary on Matthew
(Verse 12.) For she has poured this ointment on my body, to bury me. What you perceive as a waste of ointment is actually a burial ritual. It is not surprising that she has given me the sweet smell of her faith, as I am about to shed my blood for her.
Leo the Great (as quoted by Aquinas, AD 1274)AD 461
Catena Aurea by Aquinas
(Serm. 58, 1.) We recognise here a providential arrangement whereby the chief men of the Jews, who had often sought occasion of effecting their cruel purposes against Christ, could never yet succeed till the days of the paschal celebration. For it behoved that the things which had long been promised in symbol and mystery should be accomplished in manifest reality, that the typical lamb should be displaced by the true, and one sacrifice embrace the whole catalogue of the varied victims. That shadows should give way to substance, and copies to the presence of the original; victim is commuted for victim, blood is abolished by blood, and the festival of the Law is at once fulfilled and changed.
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
He clearly shows that the Apostles had uttered something harsh against her, when He says, Why trouble ye the woman? And beautifully He adds, She hath wrought a good work in me; as much as to say, It is not a waste of ointment, as ye say, but a good work, that is, a service of piety and devotion.
For the poor ye have ever with you. The Lord shows in these words as of set purpose, that they were not to be blamed who ministered of their substance to Him while He dwelt in a mortal body; forasmuch as the poor were ever in the Church, to whom the believers might do good whensoever they would, but He would abide in the body with them but a very short time; whence it follows, But me ye shall not have always.
Or, it is to be explained by supposing this spoken to Judas only; and He said not, Ye have not, but Ye shall not have, because this was spoken in the person of Judas to all his followers. And He says, Not always, though they have it at no time, because the wicked seem to have Christ in this present world, while they mix among His members and approach His table, but they shall not always so have Him when He shall say to His elect, Come, ye blessed of my Father. (Matt. 25:34.) It was the custom among this people to embalm the bodies of (Matt. 25:34.) the dead with divers spices, to the end that they might be kept from corruption as long as possible. And as this woman was desirous of embalming the Lord's dead Body, and would not be able because she would be anticipated by His resurrection, it was therefore arranged by Divine Providence that she should anoint the Lord's living Body. This then is what He says, In that she hath poured, that is, By anointing My living Body she shows forth My death and burial.
Gregory the Dialogist (as quoted by Aquinas, AD 1274)AD 604
Catena Aurea by Aquinas
(Hom. in Ev. xxxiii. 1.) Or, we may think that this is the same woman whom Luke calls a sinner, and John names Mary.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
Alabaster is a kind of marble, white but marked with veins of different colours, which was in use for vessels to hold ointment, because it was said to preserve it from corruption.
From the Greek πίστις, faith, whence 'pisticus,' faithful. For this ointment was pure, unadulterated.
That is, To whatsoever place throughout the whole world the Church shall be propagated, there this also that she hath done shall be told. That also that is added signifies, that as Judas by his reproof of her has earned evil character of treachery, so has she also earned the glory of pious devotedness.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(non occ.) Having set before us the counsels of the chief of the Jews concerning the death of Christ, the Evangelist would proceed to follow out their execution, and to relate the bargain of Judas with the Jews to deliver Him up, but he first shows the cause of this betrayal. He was grieved that the ointment which the woman poured upon Christ's head had not been sold that he might have carried off something out of the price it brought, and to make up this loss he was willing to betray his Master. And therefore he proceeds, Now when Jesus was in Bethany, in the house of Simon the leper.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In Matthew 26:12, Jesus defends the seemingly extravagant act of a woman anointing Him with costly ointment, declaring that her action was a prophetic preparation for His impending burial. This statement reveals Jesus' profound awareness of His destiny, underscores the spiritual significance of the woman's devotion, and highlights the divine orchestration of events leading to His crucifixion and resurrection.
CONTEXT
Literary Context: This verse is situated within the Passion narrative, specifically the account of Jesus' anointing at Bethany, which occurs just two days before the Passover and the Feast of Unleavened Bread (Matthew 26:1-2). The immediate preceding verses describe the chief priests and elders conspiring to arrest and kill Jesus (Matthew 26:3-5). The anointing story (Matthew 26:6-13) serves as a poignant contrast to the betrayal that follows, as Judas Iscariot's decision to betray Jesus for thirty pieces of silver is recounted immediately after Jesus' defense of the woman (Matthew 26:14-16). This juxtaposition emphasizes themes of selfless devotion versus avarice and highlights Jesus' acceptance of His divinely appointed path to suffering and death.
Historical & Cultural Context: Anointing with oil was a common practice in ancient Israel, used for various purposes including hospitality, healing, and consecration. More specifically, anointing bodies with perfumed oils and spices was a customary part of preparing the deceased for burial, often performed by women. The ointment used by the woman in Bethany, described as "very expensive" (Matthew 26:7), was likely nard, a precious perfume imported from India, which could represent a year's wages or more. This high value underscores the immense sacrifice and profound devotion of the woman. The disciples' objection, particularly Judas's, that the ointment could have been sold for the poor (Matthew 26:8-9), reflects a common concern for stewardship, yet Jesus' response reorients their perspective to the unique, eschatological significance of His impending death.
Key Themes: The anointing at Bethany, and specifically Jesus' interpretation in Matthew 26:12, contributes to several key themes within Matthew's Gospel and the broader biblical narrative. Firstly, it powerfully illustrates prophetic fulfillment and Jesus' divine foreknowledge of His suffering and death, a theme reiterated throughout the Gospel as Jesus repeatedly predicts His passion (e.g., Matthew 16:21, Matthew 17:22-23, Matthew 20:17-19). Secondly, it highlights the theme of costly devotion and selfless worship, contrasting the woman's lavish offering with the disciples' pragmatic, and in Judas's case, deceitful, concerns. Her act becomes a paradigm of giving one's best to Christ, regardless of perceived worldly value. Finally, the verse underscores the sovereignty of God in orchestrating the events leading to Christ's atoning sacrifice, framing even an unexpected act of devotion as part of His ultimate plan for redemption.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 26:12 employs several potent literary devices. Symbolism is paramount, as the costly ointment and the act of anointing transcend a simple gesture of hospitality to become a profound symbol of preparation for death. The woman's act, though perhaps not fully understood by her at the time, becomes a prophetic act, foreshadowing Jesus' imminent death and burial. This serves as powerful foreshadowing within the narrative, building tension and anticipation for the crucifixion. Furthermore, there is a subtle irony in the disciples' pragmatic, worldly objection contrasting with Jesus' spiritual, eschatological interpretation. What they perceive as wasteful, Jesus declares to be essential and divinely significant, highlighting the chasm between human and divine understanding.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 26:12 profoundly connects to the overarching biblical narrative of redemption, particularly the centrality of Christ's death and resurrection. It highlights the divine sovereignty over all events, demonstrating that even seemingly spontaneous acts of devotion are woven into God's perfect plan. The woman's act, interpreted by Jesus, becomes a testament to the fact that Christ's death was not an accident but a preordained event, prepared for and accepted by Him. It also emphasizes the beauty of wholehearted, sacrificial worship, where the value of the offering is measured not by its material cost but by the devotion of the heart. This anointing serves as a poignant reminder that Jesus' body was consecrated for the ultimate sacrifice, fulfilling the ancient prophecies and inaugurating the new covenant through His shed blood.
REFLECTION AND APPLICATION
Matthew 26:12 calls believers to a deeper understanding of true devotion and the nature of God's purposes. The woman's act, though criticized by others, was affirmed by Jesus because it flowed from a heart of extravagant love and was aligned with God's sovereign plan. This challenges us to consider if our own acts of worship and service are truly sacrificial, given without reservation, and focused on Christ's glory rather than human approval or pragmatic concerns. It also encourages us to trust in God's perfect timing and purpose, recognizing that even seemingly small or misunderstood actions can have profound spiritual significance when offered in faith. Just as the woman prepared Jesus for His burial, we are called to prepare our hearts for His coming, living lives of faithful devotion that anticipate and honor His ultimate sacrifice and triumphant return.
Questions for Reflection
FAQ
Who was the woman who poured the ointment on Jesus?
Answer: While Matthew's Gospel does not explicitly name the woman, the parallel account in John 12:3 identifies her as Mary, the sister of Martha and Lazarus, from Bethany. This identification adds a layer of personal connection, as Jesus had a close relationship with this family, having previously raised Lazarus from the dead (John 11:1-44). Her act is therefore seen as a deep expression of gratitude and love.
Why was the ointment considered so expensive, and why did the disciples object?
Answer: The ointment was likely pure nard, a very costly perfumed oil imported from distant lands, often valued at 300 denarii or more (Mark 14:5). This sum represented a significant amount, possibly a year's wages for a common laborer. The disciples, particularly Judas Iscariot, objected because they believed such a valuable substance should have been sold and the money given to the poor (Matthew 26:8-9). John's Gospel reveals Judas's true motive was not concern for the poor, but his own greed, as he was the treasurer and would often steal from the money bag (John 12:4-6).
What is the significance of Jesus saying the anointing was "for my burial"?
Answer: Jesus' statement transforms a seemingly ordinary act of honor into a profound prophetic declaration. In Jewish custom, bodies were typically anointed with spices and oils as part of the burial preparation. Given the hurried nature of Jesus' actual burial after His crucifixion (John 19:38-42), this anointing by the woman served as a pre-burial ritual, fulfilling what would otherwise be incomplete. It underscores Jesus' full awareness of His impending death and His acceptance of it as part of God's redemptive plan. It also highlights the unique and singular importance of His death, setting it apart as a sacred, divinely orchestrated event.
CHRIST-CENTERED FULFILLMENT
The anointing of Jesus for His burial in Matthew 26:12 finds its ultimate Christ-centered fulfillment in the profound reality of His atoning death and glorious resurrection. This act, interpreted by Jesus Himself, points directly to His identity as the Christ, the Messiah, whose purpose was to lay down His life as a ransom for many (Matthew 20:28). The costly ointment symbolizes the immeasurable value of Jesus' sacrifice, a "perfumed offering and sacrifice to God" (Ephesians 5:2). Just as the woman's act prepared His body for the tomb, Jesus' death was the necessary prelude to His triumph over death and sin, culminating in His resurrection on the third day (1 Corinthians 15:3-4). The anointing, therefore, is not merely a historical event but a powerful foreshadowing of the Lamb of God, whose perfect sacrifice provides eternal life and true spiritual cleansing for all who believe (John 1:29). It underscores that Jesus' death was not a tragic end, but the climactic fulfillment of God's redemptive plan, through which He secured our reconciliation and future hope (Romans 5:8-10).