Luke 7:36–8:3

When and where this passage of story happened does not appear; this evangelist does not observe order of time in his narrative so much as the other evangelists do; but it comes in here, upon occasion of Christ's being reproached as a friend to publicans and sinners, to show that it was only for their good, and to bring them to repentance, that he conversed with them; and that those whom he admitted hear him were reformed, or in a hopeful way to be so. Who this woman was that here testified so great an affection to Christ does not appear; it is commonly said to be Mary Magdalene, but I find no ground in scripture for it: she is described (Luk 8:2 and Mar 16:9) to be one out of whom Christ had cast seven devils; but that is not mentioned here, and therefore it is probable that it was not she. Now observe here, I. The civil entertainment which a Pharisee gave to Christ, and his gracious acceptance of that entertainment (Luk 7:36): One of the Pharisees desired him that he would eat with him, either because he thought it would be a reputation to him to have such a guest at his table or because his company would be an entertainment to him and his family and friends. It appears that this Pharisee did not believe in Christ, for he will not own him to be a prophet (Luk 7:39), and yet our Lord Jesus accepted his invitation, went into his house, and sat down to meat, that they might see he took the same liberty with Pharisees that he did with publicans, in hopes of doing them good. And those may venture further into the society of such as are prejudiced against Christ, and his religion, who have wisdom and grace sufficient to instruct and argue with them, than others may. II. The great respect which a poor penitent sinner showed him, when he was at meat in the Pharisee's house. It was a woman in the city that was a sinner, a Gentile, a harlot, I doubt, known to be so, and infamous. She knew that Jesus sat at meat in the Pharisee's house, and, having been converted from her wicked course of life by his preaching, she came to acknowledge her obligations to him, having no opportunity of doing it in any other way than by washing his feet, and anointing them with some sweet ointment that she brought with her for that purpose. The way of sitting at table then was such that their feet were partly behind them. Now this woman did not look Christ in the face, but came behind him, and did the part of a maid-servant, whose office it was to wash the feet of the guests (Sa1 25:41) and to prepare the ointments. Now in what this good woman did, we may observe, 1. Her deep humiliation for sin. She stood behind him weeping; her eyes had been the inlets and outlets of sin, and now she makes them fountains of tears. Her face is now foul with weeping, which perhaps used to be covered with paints. Her hair now made a towel of, which before had been plaited and adorned. We have reason to think that she had before sorrowed for sin; but, now that she had an opportunity of coming into the presence of Christ, the wound bled afresh and her sorrow was renewed. Note, It well becomes penitents, upon all their approaches to Christ, to renew their godly sorrow and shame for sin, when he is pacified, Eze 16:63. 2. Her strong affection to the Lord Jesus. This was what our Lord Jesus took special notice of, that she loved much, Luk 7:42, Luk 7:47. She washed his feet, in token of her ready submission to the meanest office in which she might do him honour. Nay, she washed them with her tears, tears of joy; she was in a transport, to find herself so near her Saviour, whom her soul loved. She kissed his feet, as one unworthy of the kisses of his mouth, which the spouse coveted, Sol 1:2. It was a kiss of adoration as well as affection. She wiped them with her hair, as one entirely devoted to his honour. Her eyes shall yield water to wash them, and her hair be a towel to wipe them; and she anointed his feet with the ointment, owning him hereby to be the Messiah, the Anointed. She anointed his feet in token of her consent to God's design in anointing his head with the oil of gladness. Note, All true penitents have a dear love to the Lord Jesus. III. The offence which the Pharisee took at Christ, for admitting the respect which this poor penitent paid him (Luk 7:39): He said within himself (little thinking that Christ knew what he thought), This man, if he were a prophet, would then have so much knowledge as to perceive that this woman is a sinner, is a Gentile, is a woman of ill fame, and so much sanctity as therefore not to suffer her to come so near him; for can one of such a character approach a prophet, and his heart not rise at it? See how apt proud and narrow souls are to think that others should be as haughty and censorious as themselves. Simon, if she had touched him, would have said, Stand by thyself, come not near me, for I am holier than thou (Isa 65:5); and he thought Christ should say so too. IV. Christ's justification of the woman in what she did to him, and of himself in admitting it. Christ knew what the Pharisee spoke within himself, and made answer to it: Simon, I have something to say unto thee, Luk 7:40. Though he was kindly entertained at his table, yet even there he reproved him for what he saw amiss in him, and would not suffer sin upon him. Those whom Christ hath something against he hath something to say to, for his Spirit shall reprove. Simon is willing to give him the hearing: He saith, Master, say on. Though he could not believe him to be a prophet (because he was not so nice and precise as he was), yet he can compliment him with the title of Master, among those that cry Lord, Lord, but do not the things which he saith. Now Christ, in his answer to the Pharisee, reasons thus: - It is true this woman has been a sinner: he knows it; but she is a pardoned sinner, which supposes her to be a penitent sinner. What she did to him was an expression of her great love to her Saviour, by whom her sins were forgiven. If she was pardoned, who had been so great a sinner, it might reasonably be expected that she should love her Saviour more than others, and should give greater proofs of it than others; and if this was the fruit of her love, and flowing from a sense of the pardon of her sin, it became him to accept of it, and it ill became the Pharisee to be offended at it. Now Christ has a further intention in this. The Pharisee doubted whether he was a prophet or no, nay, he did in effect deny it; but Christ shows that he was more than a prophet, for he is one that has power on earth to forgive sins, and to whom are due the affections and thankful acknowledgments of penitent pardoned sinners. Now, in his answer, 1. He by a parable forces Simon to acknowledge that the greater sinner this woman had been the greater love she ought to show to Jesus Christ when her sins were pardoned, Luk 7:41-43. A man had two debtors that were both insolvent, but one of them owed him ten times more than the other. He very freely forgave them both, and did not take the advantage of the law against them, did not order them and their children to be sold, or deliver them to the tormentors. Now they were both sensible of the great kindness they had received; but which of them will love him most? Certainly, saith the Pharisee, he to whom he forgave most; and herein he rightly judged. Now we, being obliged to forgive, as we are and hope to be forgiven, may hence learn the duty between debtor and creditor. (1.) The debtor, if he have any thing to pay, ought to make satisfaction to his creditor. No man can reckon any thing his own or have any comfortable enjoyment of it, but that which is so when all his debts are paid. (2.) If God in his providence have disabled the debtor to pay his debt, the creditor ought not to be severe with him, nor to go to the utmost rigour of the law with him, but freely to forgive him. Summum jus est summa injuria - The law stretched into rigour becomes unjust. Let the unmerciful creditor read that parable, Mat 18:23, etc., and tremble; for they shall have judgment without mercy that show no mercy. (3.) The debtor that has found his creditors merciful ought to be very grateful to them; and, if he cannot otherwise recompense them, ought to love them. Some insolvent debtors, instead of being grateful, are spiteful, to their creditors that lose by them, and cannot give them a good word, only because they complain, whereas losers may have leave to speak. But this parable speaks of God as the Creator (or rather of the Lord Jesus himself, for he it is that forgives, and is beloved by, the debtor) and sinners are the debtors: and so we may learn here, [1.] That sin is a debt, and sinners are debtors to God Almighty. As creatures, we owe a debt, a debt of obedience to the precept of the law, and, for non-payment of that, as sinners, we become liable to the penalty. We have not paid our rent; nay, we have wasted our Lord's goods, and so we become debtors. God has an action against us for the injury we have done him, and the omission of our duty to him. [2.] That some are deeper in debt to God, by reason of sin, than others are: One owed five hundred pence and the other fifty. The Pharisee was the less debtor, yet he a debtor too, which was more than he thought himself, but rather that God was his debtor, Luk 18:10, Luk 18:11. This woman, that had been a scandalous notorious sinner, was the greater debtor. Some sinners are in themselves greater debtors than others, and some sinners, by reason of divers aggravating circumstances, greater debtors; as those that have sinned most openly and scandalously, that have sinned against greater light and knowledge, more convictions and warnings, and more mercies and means. [3.] That, whether our debt be more or less, it is more than we are able to pay: They had nothing to pay, nothing at all to make a composition with; for the debt is great, and we have nothing at all to pay it with. Silver and gold will not pay our debt, nor will sacrifice and offering, no, not thousands of rams. No righteousness of our own will pay it, no, not our repentance and obedience for the future; for it is what we are already bound to, and it is God that works it within us. [4.] That the God of heaven is ready to forgive, frankly to forgive, poor sinners, upon gospel terms, though their debt be ever so great. If we repent, and believe in Christ, our iniquity shall not be our ruin, it shall not be laid to our charge. God has proclaimed his name gracious and merciful, and ready to forgive sin; and, his Son having purchased pardon for penitent believers, his gospel promises it to them, and his Spirit seals it and gives them the comfort of it. [5.] That those who have their sins pardoned are obliged to love him that pardoned them; and the more is forgiven them, the more they should love him. The greater sinners any have been before their conversion, the greater saints they should be after, the more they should study to do for God, and the more their hearts should be enlarged in obedience. When a persecuting Saul became a preaching Paul he laboured more abundantly. 2. He applies this parable to the different temper and conduct of the Pharisee and the sinner towards Christ. Though the Pharisee would not allow Christ to be a prophet, Christ seems ready to allow him to be in a justified state, and that he was one forgiven, though to him less was forgiven. He did indeed show some love to Christ, in inviting him to his house, but nothing to what this poor woman showed. "Observe," saith Christ to him, "she is one that has much forgiven her, and therefore, according to thine own judgment, it might be expected that she should love much more than thou dost, and so it appears. Seest thou this woman? Luk 7:44. Thou lookest upon her with contempt, but consider how much kinder a friend she is to me than thou art; should I then accept thy kindness, and refuse hers?" (1.) "Thou didst not so much as order a basin of water to…

Luke 7:36-50 Luke 7:36-50 36. And one of the Pharisees requested him to take food with him; and he entered into the house of the Pharisee, and sat down at table. 37. And, lo, a woman in the city, who was a sinner, when she knew that he sat at table in the house of the Pharisee, brought an alabaster box of ointment: [236] 38. And sitting at his feet behind him, and weeping, she began to wash his feet with tears, and wiped them with the hairs of her head, and kissed his feet, and anointed them with ointment. [237] 39. And the Pharisee, who had invited him, seeing it, said, speaking within himself, If this man were a Prophet, he would certainly know who and what sort of woman this is that toucheth him; for she is a sinner. [238] 40. And Jesus answering, said to him, Simon, I have something to say to thee. And he said, Master, say on. 41. A certain creditor had two debtors: one owed five hundred pence, and another fifty. 42. And when they had nothing to pay, he forgave them both. Tell me then, which of them will love him more? 43. Simon answering said, I suppose that it will be he to whom he forgave more. And he said to him, Thou hast decided aright. 44. And turning to the woman, he said to Simon, Seest thou this woman? I entered into thy house, thou gavest not water for my feet; but she hath moistened my feet with tears, and wiped them with the hairs of her head. 45. Thou gavest me not a kiss; but she, since the time that I entered, hath not ceased to kiss my feet. 47. For which reason I say to thee, Her many sins are forgiven, for she hath loved much; but he to whom less is forgiven loveth less. 48. And he said to her, Thy sins are forgiven thee. 49. And those who sat at table with him began to say within themselves, Who is this that even forgiveth sins? 50. And he said to the woman, Thy faith hath saved thee; go in peace. 36. And one of the Pharisees requested him. This narrative shows the captious disposition, not only to take, but to seek out, offenses, which was manifested by those who did not know the office of Christ. A Pharisee invites Christ; from which we infer, that he was not one of those who furiously and violently opposed, nor of those who haughtily despised his doctrine. But whatever might be his mildness, he is presently offended when he sees Christ bestow a gracious reception on a woman who, in his opinion, ought not to have been permitted to approach or to converse with him; and, accordingly, disowns him as a prophet, because he does not acknowledge him to be the Mediator, whose peculiar office it was to bring miserable sinners into a state of reconciliation with God. It was something, no doubt, to bestow on Christ the honor due to a prophet; but he ought also to have inquired for what purpose he was sent, what he brought, and what commission he had received from the Father. Overlooking the grace of reconciliation, which was the main feature to be looked for in Christ, the Pharisee concluded that he was not a prophet And, certainly, had it not been that through the grace of Christ this woman had obtained the forgiveness of her sins, and a new righteousness, she ought to have been rejected. Simon's mistake lies only in this: Not considering that Christ came to save what was lost, he rashly concludes that Christ does not distinguish between the worthy and the unworthy. That we may not share in this dislike, let us learn, first, that Christ was given as a Deliverer to miserable and lost men, [239] and to restore them from death to life. Secondly, let every man examine himself and his life, and then we will not wonder that others are admitted along with us, for no one will dare to place himself above others. It is hypocrisy alone that leads men to be careless about themselves, [240] and haughtily to despise others. 37. A woman who was a sinner The words stand literally as I have translated them,(hetis hen hamaztolos.) Erasmus has chosen to take the pluperfect tense, who Had Been a sinner, [241] lest any one should suppose that at that time she still was a sinner But by so doing, he departed from the natural meaning; for Luke intended to express the place which the woman held in society, and the opinion universally entertained respecting her. Though her sudden conversion had rendered her a different person in the sight of God from what she had previously been, yet among men the disgrace attaching to her former life had not yet been effaced. She was, therefore, in the general estimation of men a sinner, that is, a woman of wicked and infamous life; and this led Simon to conclude, though erroneously, that Christ had not the Spirit of discernment, since he was unacquainted with that infamy which was generally known. [242] 40. And Jesus answering said. By this reply Christ shows how egregiously Simon was mistaken. Exposing to public view his silent and concealed thought, he proves himself to possess something more excellent than what belonged to the Prophets; for he does not reply to his words, but refutes the sentiment which he kept hidden within his breast. Nor was it only on Simon's account that this was done, but in order to assure every one of us, that we have no reason to fear lest any sinner be rejected by him, who not only gives them kind and friendly invitations, but is prepared with equal liberality, and--as we might say--with outstretched arms, to receive them all. 41. A certain creditor had two debtors The scope of this parable is to demonstrate, that Simon is wrong in condemning the woman who is acquitted by the heavenly judge. He proves that she is righteous, not because she pleased God, but because her sins were forgiven; for otherwise her case would not correspond to the parable, in which Christ expressly states, that the creditor freely forgave the debtors who were not able to pay. We cannot avoid wondering, therefore, that the greater part of commentators have fallen into so gross a blunder as to imagine that this woman, by her tears, and her anointing, and her kissing his feet, deserved the pardon of her sins. The argument which Christ employs was taken, not from the cause, but from the effect; for, until a favor has been received, it cannot awaken gratitude, [243] and the cause of reciprocal love is here declared to be a free forgiveness. In a word, Christ argues from the fruits or effects that follow it, that this woman has been reconciled to God. 44. And turning to the woman. The Lord appears to compare Simon with the woman, in such a manner as to make him chargeable with nothing more than light offenses. But this is spoken only in the way of concession. "Suppose now, Simon," he says, "that the guilt from which God discharges thee was light, [244] and that this woman has been guilty of many and very heinous offenses. Yet you see how she proves by the effect that she has obtained pardon. For what mean those profuse tears, those frequent kisses of the feet, that precious ointment? What mean they but to acknowledge, that she had been weighed down by an enormous burden of condemnation? And now she regards the mercy of God with fervor of love proportioned to her conviction that her necessity had been great." From the words of Christ, therefore, we are not at liberty to infer, that Simon had been a debtor to a small amount, or that he was absolved from guilt. [245] It is more probable that, as he was a blind hypocrite, he was still plunged in the filth of his sins. But Christ insists on this single point, that, however wicked the woman may have been, she gave undoubted proofs of her righteousness, by leaving no kind of duty undone to testify her gratitude, and by acknowledging, in every possible way, her vast obligations to God. At the same time, Christ reminds Simon, that he has no right to flatter himself, as if he were free from all blame; for that he too needed mercy; and that if even he does not obtain the favor of God without pardon, he ought to look upon this woman's gifts, whatever might have been her former sins, as evidences of repentance and gratitude. We must attend to the points of contrast, in which the woman is preferred to Simon. She moistened his feet with tears, and wiped them with the hairs of her head; while he did not even order water to be given, according to custom. She did not cease to kiss his feet, while he did not deign to receive Christ with the kiss of hospitality. [246] She poured precious ointment on his feet, while he did not even anoint his head with oil. But why did our Lord, who was a model of frugality and economy, permit the expense of the ointment? It was because, in this way, the wretched sinner testified that she owed all to him. He had no desire of such luxuries, was not gratified by the sweet odor, and did not approve of gaudy dress. But he looked only at her extraordinary zeal to testify her repentance, which is also held out to us by Luke as an example; for her sorrow, which is the commencement of repentance, was proved by her tears. By placing herself at Christ's feet behind him, and there lying on the ground, she discovered her modesty and humility. By the ointment, she declared that she offered, as a sacrifice to Christ, herself and all that she possessed. Every one of these things it is our duty to imitate; but the pouring of the ointment was an extraordinary act, which it would be improper to consider as a rule. [247] 47. Her many sins are forgiven Some interpret the verb differently, may her many sins be forgiven, and bring out the following meaning: -- "As this woman evinces by remarkable actions, that she is full of ardent love to Christ, it would be improper for the Church to act harshly and severely towards her; but, on the contrary, she ought to be treated with gentleness, whatever may have been the aggravations of her offenses." But as apheontai is used, in accordance with the Athic dialect, for apheintai, we must dispense with that subtlety of exposition which is disapproved by the context; for a little after, Christ uses the same words in his address to the woman, where the imperative mood would not apply. Here, too is added a corresponding clause, that he to whom less is forgiven loveth less The verb, which is in the present tense, must, no doubt, be resolved into a preterite. [248] From the eager desire which she had manifested to discharge all the duties of piety, Christ infers that, although this woman might have been guilty of many sins, the mercy of God was so abundant towards her, that she ought no longer to be regarded as a sinner. Again, loving is not here said to be the cause of pardon, [249] but a subsequent manifestation, as I have formerly mentioned; for the meaning of the words is this: -- "They who perceive the display of deep piety in the woman form an erroneous judgment, if they do not conclude that God is already reconciled to her;" so that the free pardon of sins comes first in order. Christ does not inquire at what price men may purchase the favor of God, but argues that God has already forgiven this wretched sinner, and that, therefore, a mortal man ought not to treat her with severity. 48. Thy sins are forgiven. It may be asked, why does Christ now promise to her the pardon which she had obtained, and of which she had been assured? Some reply that these words were uttered, not so much on her own account, as for the sake of others. For my own part, I have no doubt that it was chiefly on her own account; and this appears more clearly from the words that follow. Nor ought we to wonder, that the voice of Christ again pronounces an absolution of the woman, who had already tasted his grace, and who was even convinced that he was her only refuge of salvation. Thus, at the present day, faith is previously necessary, when we pray that the Lord would forgive our sins; and yet this is not a useless or superfluous prayer, but the object of it is, that the heavenly Judge may more and more seal his mercy on our hearts, and in this manner may give us peace. Though this woman had broug…

CHRIST'S FEET WASHED WITH TEARS. (Luk 7:36-50) a sinner--one who had led a profligate life. Note.--There is no ground whatever for the popular notion that this woman was Mary Magdalene, nor do we know what her name was. (See on Luk 8:2.) an alabaster box of ointment--a perfume vessel, in some cases very costly (Joh 12:5). "The ointment has here a peculiar interest, as the offering by a penitent of what had been an accessory in her unhallowed work of sin" [ALFORD].

at his feet behind him--the posture at meals being a reclining one, with the feet out behind. began to wash, &c.--to "water with a shower." The tears, which were quite involuntary, poured down in a flood upon His naked feet, as she bent down to kiss them; and deeming them rather fouled than washed by this, she hastened to wipe them off with the only towel she had, the long tresses of her own hair, "with which slaves were wont to wash their masters' feet" [STIER]. kissed--The word signifies "to kiss fondly, to caress," or to "kiss again and again," which Luk 7:45 shows is meant here. What prompted this? Much love, springing from a sense of much forgiveness. So says He who knew her heart (Luk 7:47). Where she had met with Christ before, or what words of His had brought life to her dead heart and a sense of divine pardon to her guilty soul, we know not. But probably she was of the crowd of "publicans and sinners" whom Incarnate Compassion drew so often around Him, and heard from His lips some of those words such as never man spake, "Come unto Me, all ye that labour," &c. No personal interview had up to this time taken place between them; but she could keep her feelings no longer to herself, and having found her way to Him (and entered along with him, Luk 7:45), they burst forth in this surpassing yet most artless style, as if her whole soul would go out to Him.

the Pharisee--who had formed no definite opinion of our Lord, and invited Him apparently to obtain materials for a judgment. spake within himself, &c.--"Ha! I have Him now; He plainly knows nothing of the person He allows to touch Him; and so, He can be no prophet." Not so fast, Simon; thou hast not seen through thy Guest yet, but He hath seen through thee.

Like Nathan with David, our Lord conceals His home thrust under the veil of a parable, and makes His host himself pronounce upon the case. The two debtors are the woman and Simon; the criminality of the one was ten times that of the other (in the proportion of "five hundred" to "fifty"); but both being equally insolvent, both are with equal frankness forgiven; and Simon is made to own that the greatest debtor to forgiving mercy will cling to her Divine Benefactor with the deepest gratitude. Does our Lord then admit that Simon was a forgiving man? Let us see.

with oil . . . not anoint--even common olive oil in contrast with the woman's "ointment" or aromatic balsam. What evidence was thus afforded of any feeling which forgiveness prompts? Our Lord speaks this with delicate politeness, as if hurt at these inattentions of His host, which though not invariably shown to guests, were the customary marks of studied respect and regard. The inference is plain--only one of the debtors was really forgiven, though in the first instance, to give room for the play of withheld feelings, the forgiveness of both is supposed in the parable.

Her sins which are many--"Those many sins of hers," our Lord, who admitted how much more she owed than the Pharisee, now proclaims in naked terms the forgiveness of her guilt. for--not because, as if love were the cause of forgiveness, but "inasmuch as," or "in proof of which." The latter clause of the verse, and the whole structure of the parable, plainly show this to be the meaning. little forgiven . . . loveth little--delicately ironical intimation of no love and no forgiveness in the present case.

said unto her, &c.--an unsought assurance, usually springing up unexpected in the midst of active duty and warm affections, while often it flies from those who mope and are paralyzed for want of it.

they that sat . . . Who is this, &c.--No wonder they were startled to hear One who was reclining at the same couch, and partaking of the same hospitalities with themselves, assume the awful prerogative of "even forgiving sins." But so far from receding from this claim, or softening it down, our Lord only repeats it, with two precious additions: one, announcing what was the one secret of the "forgiveness" she had experienced, and which carried "salvation" in its bosom; the other, a glorious dismissal of her in that "peace" which she had already felt, but is now assured she has His full warrant to enjoy! This wonderful scene teaches two very weighty truths: (1) Though there be degrees of guilt, insolvency, or inability to wipe out the dishonor done to God, is common to all sinners. (2) As Christ is the Great Creditor to whom all debt, whether great or small, contracted by sinners is owing, so to Him belongs the prerogative of forgiving it. This latter truth is brought out in the structure and application of the present parable as it is nowhere else. Either then Jesus was a blaspheming deceiver, or He is God manifest in the flesh. Next: Luke Chapter 8

Sermon XLIX. [XCIX. Ben.] On the words of the Gospel, Luke vii. 37, “And behold, a woman who was in the city, a sinner,” etc. On the remission of sins, against the Donatists. 1. Since I believe that it is the will of God that I should speak to you on the subject whereof we are now reminded by the words of the Lord out of the Holy Scriptures, I will by His assistance deliver to you, Beloved, a Sermon touching the remission of sins. For when the Gospel was being read, ye gave most earnest heed, and the story was reported, and represented before the eyes of your heart. For ye saw, not with the body, but with the mind, the Lord Jesus Christ “sitting at meat in the Pharisee’s house,” Luke vii. 36. 2. So then because she touched the Lord, in watering, kissing, washing, anointing His feet; the Pharisee who had invited the Lord Jesus Christ, seeing He was of that kind of proud men of whom the Prophet Isaiah says, “Who say, Depart far from me, touch me not, for I am clean;” Isa. lxv. 5, Sept. 3. For the Lord heard the thoughts of the Pharisee. Let now the Pharisee understand even by this, whether He was not able to see her sins, who could hear his thoughts. So then He put forth to the man a parable concerning two men, who owed to the same creditor. For He was desirous to heal the Pharisee also, that He might not eat bread at his house for nought; He hungered after him who was feeding Him, He wished to reform him, to slay, to eat him, to pass him over into His Own Body; just as to that woman of Samaria, He said, “I thirst.” What is, “I thirst”? I long for thy faith. Therefore are the words of the Lord in this parable John iv. 7. Luke vii. 41, etc. 4. Here arises a difficulty which must in real truth be resolved, and which requires your fixed attention, Beloved, lest haply my words may not be equal to the removing and clearing of the whole obscurity of it by reason of the stress of time; especially as this flesh of mine exhausted by its heat, now longs to be recruited, and demanding its due, and clogging the eagerness of the soul gives proof of that which is said, “The spirit indeed is willing, but the flesh is weak.” Matt. xxvi. 41. that good may come.” Rom. iii. 8. 5. Accept then a few words. If I shall not do justice to the magnitude of the question, lay up for a time Interim.

6. This was spoken on account of that Pharisee who thought that he had either no sins, or but few. Now unless he had had some love, he would not have invited the Lord. But how little was it! He gave Him no kiss, not so much as water for His Feet, much less tears; he did not honour Him with any of those offices of respect, with which that woman did, who well knew what need she had of being cured, and by whom she might be cured. O Pharisee, therefore dost thou love but little, because thou dost fondly think that but little is forgiven thee; not because little really is forgiven thee, but because thou thinkest that that which is forgiven is but little. “What then?” he says; “Am I who have never committed murder, to be reckoned a murderer? Am I who have never been guilty of adultery, to be punished for adultery? Or are these things to be forgiven me, which I have never committed?” See: once more suppose two persons, and let us speak to them. One comes with supplication, a sinner covered over with thorns as a hedgehog, and timid exceedingly as a hare. But the rock is the hedgehog’s and the hare’s refuge. Ps. ciii. 18, χοιρογρυλλίοις, Sept. (civ. English version). not commit adultery, no enticers were near thee; that no enticers were near thee, was My doing. Place and time were wanting; that they were wanting again, was My doing. Or enticers were nigh thee, and neither place nor time was wanting; that thou mightest not consent, it was I who alarmed thee. Acknowledge then His grace, to whom thou also owest it, that thou hast not committed the sin. The other owes me what was done, and thou hast seen forgiven him; and thou owest to me what thou hast not done.” For there is no sin which one man commits, which another man may not commit also, if He be wanting as a Director, by whom man was made.

7. Now then seeing I have resolved this profound difficulty, as best I could in so short a space of time (or if I have not resolved it yet, let me be held, as I have already said, a debtor for the rest); let us now rather consider briefly that question of the remission of sins. Christ was supposed to be but a man both by him who invited Him, and by them who sat as guests at the table with Him. But that woman who was a sinner had seen something more than this in the Lord. For why did she all those things, but that her sins might be forgiven her? She knew then that He was able to forgive sins; and they knew that no man was able to forgive them. And we must believe that they all, they who were at the table, that is, and that woman who approached to the Feet of the Lord, all knew that no man could forgive sins. Forasmuch then as they all knew this; she who believed that He could forgive sins, understood Him to be more than man. So when He had said to the woman, “Thy sins are forgiven thee;” they immediately said, “Who is this that forgiveth sins also?” Who is this, whom the woman who was a sinner already knew? Thou who sittest at the table as if in sound health, knowest not thy Physician; because it may be through a stronger fever thou hast even lost thy reason. For thus the frantic patient as he laughs is bewailed by those who are in health. Nevertheless, ye do well to know, and hold fast that truth; yea, hold it fast, that no man is able to forgive sins. This woman who believed that she could be forgiven by Christ, believed Christ not to be man only, but God also. “Who,” say they, “is this that forgiveth sins also?” And the Lord did not tell them as they said, “Who is this?” “It is the Son of God, the Word of God;” He did not tell them this, but suffering them to abide for a while still in their former opinion, He really solved the question which had excited them. For He who saw them at the table, heard their thoughts, and turning to the woman, He said, “Thy faith hath made thee whole.” Let these who say, “Who is this that forgiveth sins also?” who think me to be but a man, think me but a man. For thee “thy faith hath made thee whole.”

8. The Good Physician not only cured the sick then present, but provided also for them who were to be hereafter. There were to be men in after times, who should say, “It is I The Donatists, holding the validity of Baptism to depend on the holiness of the minister, made it, in fact, man’s act, man’s gift. St. Augustin answers, Baptism is Christ’s, not man’s, and that “as His, it availeth equally to whom, however unequal they through whom, it is given.” Ep. 93, ad Vinc. Don § 47. See other passages, Tract. 67, on Holy Baptism, p. 192 sqq. Isa. lxv. 5. The Collatio Carthag. of which part of the acts remain. See also St. Augustin, Brev. Coll. c. Don. and Ad Don. post Collat. In it the Donatists being entirely confuted by St. Augustin, larger numbers than before joined the Church. Poss. Vit. c. 13. Cognitore. Marcellinus, see Serm. xiii. (lxiii. Ben) 18 (xii.) note. Ps. xxvi. 4, Sept. O woman, I will make thee whole.” Whereas when I was thought to be but a man, I said, “Go, woman, thy faith hath made thee whole.” 9. They answer, “knowing not,” as the Apostle says, “either what they speak, or whereof they affirm:” 1 Tim. i. 7. Matt. xviii. 18. John xx. 22. John xx. 23. 1 Cor. iii. 16. 1 Cor. vi. 19. 10. But He who remitteth by man, can also remit even without man. For He who is able to give by another, hath no less the power to give by Himself. To some He gave by the ministry of John. By whom did He give to John himself? With good reason, as God wished to show this, and to attest this truth, when certain in Samaria had had the Gospel preached to them, Acts viii. 5. Acts viii. 14. Acts viii. 17. Acts viii. 19–21. 11. Now why I have wished to bring this subject before you, give heed, Dearly Beloved. It was meet that God should first show that He worketh by the ministry of men; but afterwards by Himself, lest men should think, as Simon thought, that it was man’s gift, and not God’s. Though the disciples themselves knew this well already. For there were one hundred and twenty Acts i. 15. Acts viii. 28. Acts viii. 29. Acts viii. 36, etc. St. Augustin probably conceives of the presence of the Holy Ghost, which “caught away Philip,” as sanctifying the Eunich. “He went on his way rejoicing,” his Baptism being perfected. St Augustine is followed by the Gloss Ord. 12. Again, another more wonderful example. Peter came to Cornelius the centurion, Acts x. 25. Acts x. 44.

And one of the Pharisees,.... Whose name was Simon, Luke 7:40 Desired that he would eat with him; take a meal with him, either a dinner or a supper: this he did under a disguise of respect, and show of affection to him; though very likely with a design upon him to ensnare him, or take some advantage against him if he could; for it is certain, that he did not treat him with those civilities and ceremonies commonly used to guests; see Luke 7:44. And he went into the Pharisee's house, and sat down to meat: he made no hesitation about it, but at once accepted of his invitation, though he knew both the man and his intentions; having nothing to fear from him, and being willing to carry it courteously to all men, and give proof of what he had just now said of himself, Luke 7:34.

And behold, a woman in the city,.... Not Mary Magdalene, spoken of in Luke 8:2 under another character; and is a different person, who had not been taken notice of by the evangelist before; nor Mary the sister of Lazarus, who is said to anoint the feet of Christ, and wipe them with her hair, John 12:3. The character given of this woman, does not seem so well to agree with her; at least, the fact here recorded, cannot be the same with that; for this was in Galilee, and that in Bethany; this in the house of Simon the Pharisee, that in the house of Lazarus; this was some time before Christ's death, and after this he went a circuit through every city and village, that was but six days before his death, and after which he never went from those parts; nor is this account the same with the history, recorded in Matthew 26:6 for that fact was done in Bethany also, this in Galilee; that in the house of Simon: the leper, this in the house of Simon the Pharisee; that was but two days before the death of Christ, this a considerable time before; the ointment that woman poured, was poured upon his head, this upon his feet: who this woman was, is not certain, nor in what city she dwelt; it seems to be the same in which the Pharisee's house was; and was no doubt one of the cities of Galilee, as Naim, Capernaum, or some other at no great distance from these: which was a sinner; a notorious sinner, one that was known by all to have been a person of a wicked, life and conversation; a lewd woman, a vile prostitute, an harlot, commonly reputed so: the Arabic word here used, signifies both a sinner and a whore (k); and so the word, sinners, seems to be used elsewhere by Luke; see Luke 15:1 compared with Matthew 21:31. Some think she was a Gentile, Gentiles being reckoned by the Jews sinners, and the worst of sinners; but this does not appear: when she knew that Jesus sat at meat in the Pharisee's house; having observed it herself, that he was invited by him, and went with him, or being informed of it by others, brought an alabaster box of ointment: ointment was used to be put in vessels made of "alabaster", which kept it pure and incorrupt; and this stone was found about Damascus, (l) so that there might be plenty of it in Judea; at least it might be easily had, and such boxes might be common; and as this woman appears to have been a lewd person, she might have this box of ointment by her to anoint herself with, that she might recommend herself to her gallants. The historian (m) reports, that "Venus gave to Phaon an alabaster box with ointment, with which Phaon, being anointed, became the most beautiful of men, and the women of Mitylene were taken with the love of him.'' If this box had been provided with such a view; it was now used to another and different purpose. (k) Vid. Castell. Lex. Heptaglott. col. 1195. (l) Plin. Nat. Hist. l. 36. c. 8. (m) Aelian. var. Hist. l. 12. c. 8.

And stood at his feet behind him,.... Christ lay upon a bed, or couch, as was the custom of the ancients, both Jews and others, at meals, with his feet put out behind; and between the couches and the walls of the room, there was a space for servants to wait and serve, and such are therefore said to "stand at the feet"; and the phrase is used, as descriptive of servants in waiting (n); and in such a situation this woman put herself, as being also ashamed and afraid to come before Christ, and look him in the face; and here she stood weeping for her sins, and melted down with the love of Christ to her soul, and at his discourse: and began to wash his feet with tears: which fell from her eyes in such abundance upon his feet, as she stood by him that they were like a shower of rain, as the word signifies, with which his feet were as it were bathed and washed; his shoes or sandals being off, as was the custom at eating so to do, lest they should daub the couch or bed, on which they lay (o). Her tears she used instead of water; for it was the custom first to wash the feet before they were anointed with oil, which she intended to do; and for which purpose she had brought with her an alabaster box of ointment: it is said (p) of one, "when he came home, that his maid brought him a pot of hot water, and he washed his hands and his feet in it; then she brought him a golden basin full of oil, and he dipped his hands and his feet in it, to fulfil what is said, Deuteronomy 33:24 and after they had eaten and drank, he measured out oil, &c.'' And it is: a general rule with the Jews (q), "that whoever anoints his feet, is obliged to washing or dipping.'' And did wipe them with the hairs of her head; which were long, and hung loose about her shoulders, it being usual and comely for women to wear long hair, 1 Corinthians 11:15. That which was her ornament and pride, and which she took great care of to nourish and put in proper form, to, render her desirable, she uses instead of a towel to wipe her Lord's feet, and her tears off of them. A like phrase is used of one by Apuleius, "his verbis & amplexibus mollibus decantatus maritus, lachrymasque ejus suis crinibus detergens, &c. (r):'' "and kissed his feet". This was no unusual practice with the Jews; we often read of it (s): "R. Jonathan and R. Jannai were sitting together, there came a certain man, , "and kissed the feet" of R. Jonathan.'' Again (t). "R. Meir stood up, and Bar Chama, , "kissed his knees", or "feet".'' This custom was also used by the Greeks and Romans among their civilities, and in their salutations (u): and anointed them with the ointment; which she brought with her. (n) Vid Alstorphium de lectis veterum, p. 106, 107. (o) Ib. p. 123, 124. (p) T. Bab. Meuachot, fol. 85. 2.((q) T. Bab. Zebachim, fol. 26. 2. Maimon. Hilchot Biath Harnikdash, c. 5. sect. 5. (r) Metamorph. l. 5. (s) T. Hieros. Peah, fol. 15. 4. & Kiddushin, fol. 61. 3. T. Bab. Cetubot, fol. 49. 2. Vid. ib. fol. 63. 1.((t) T. Bab. Sanhedrin, fol 27. 2.((u) Vid. Aristophanem in vespis, p. 473. Arvian Epictet. l. 3. c. 26. & Alex. ab. Alex. Gen. Dier. l. 2. c. 19.

Now when the Pharisee, which had bidden him, saw it,.... Simon, who had invited Christ to eat with him, when he saw what was done by the woman, how she stood at his feet, and washed them with her tears, and wiped them with her hairs, and then kissed and anointed them: he spoke within himself; not openly and publicly, being in good manners, though not in real respect to Christ, unwilling to affront his guest; but turned these things over in his mind, and reasoned upon them within himself: saying, this man, if he were a prophet; as he was said, and believed to be by many, but questioned by this Pharisee: would have known who and what manner of woman this is, that toucheth him; he took it for granted that Christ did not know this woman personally, that she was one of the city; nor her character, or "what" was "her fame", as the Syriac version renders it, which was very ill; or "her condition", as the Arabic version, she being not a religious person, but a notorious lewd one: this he concluded, from his admitting her to such nearness to him, and familiarity with him; and from hence argues within himself, that he could not be a prophet; since, according to his notion of a prophet, he must know persons and their characters; though this was not always requisite in a prophet, nor did the prophetic gift at all times show itself in this way: however, this man reasoned upon the commonly received notions of the Pharisees, both of the Messiah, the prophet that Moses said should come, and of their own conduct, and of all religious men: their notion with respect to the Messiah was, that he should be of so quick an understanding, or smell, as in Isaiah 11:3 that he should know at once who was a wicked person, and who not. "Bar Coziba (they say (w)) reigned two years and a half; he said to, the Rabbans, I am the Messiah; they replied to him, it is written of the Messiah, Isaiah 11:3 that he smells, or is of quick understanding and judges (the gloss on it is, he smells on a man, and judges and knows, , "who is a wicked man"): let us see whether he smells and judges; and when they saw that he did not smell and judge, they killed him.'' But Jesus, the true Messiah, could do so; he knew who were sinners, he knew this woman to be one, as the following account shows: and their notion with respect to the conduct of religious persons towards the common people, and those of a bad character, and which the Pharisee here suggests, was, that the touch of such persons was defiling, and therefore to be avoided: for they say (x), that "the Pharisees, if they touched the garments of the common people, they were defiled.'' And therefore when they walked in the streets, "they walked in the sides (of the ways), that they might not be defiled, "by the touch" of the common people (y)'' For she is a sinner; a notorious one; or "that she is a sinner"; and the sense is, Christ, had he been a prophet, the Pharisee intimates, would have known that this woman was a vile creature; and he would have shown it; by his abhorrence and rejection of her; or as the Persic version adds, "would have declared her sins". (w) T. Bab. Sanhedrin, fol. 93. 9. (x) Maimon. in Misn. Chagiga, c. 2. sect. 7. (y) Ib. Hilchot Abot Hatumaot, c. 13. sect. 8.

And Jesus answering said unto him,.... Christ being God omniscient, knew not only the character and conversation of this woman, which were publicly known by all, that knew any thing of her, but also the secret thoughts and reasonings of the Pharisee, and makes answer to them; which shows, that he was a prophet, in the sense of this man; yea, more than a prophet: Simon, I have somewhat to say to thee; this could not be Simon Peter, Christ spoke to, as some have suggested; for the answer is made unto the Pharisee, and he is the person addressed by the name of Simon; even he, into whose house Christ entered, and now was, as appears from Luke 7:44. And he saith, Master; or teacher, or doctor; or as the Syriac version, "Rabbi"; which was the common salutation of doctors: say on. This was a way of speaking in use with the Jews, giving leave to proceed in a discourse; and as Christ was now a guest in this man's house, he asks leave of him, and he grants him it: so we read of R. Simeon ben Gamaliel (z) that he said to R. Ishmael ben Elishah, "is it thy pleasure that I should say before thee one thing? he said unto him, "say on".'' Again, R. Jochanan ben Zaccai said (a) to a certain governor, "suffer me to say one thing to thee: he replied to him, "say on".'' (z) Abot R. Nathan, c. 38. fol. 9. 2.((a) Bemidbar Rabba, sect. 4. fol. 183. 1.

There was a certain creditor,.... All the Oriental versions premise something to this. The Syriac version reads, "Jesus said unto him". The Arabic version, "then he said". The Persic version, "Jesus said"; and the Ethiopic version, "and he said to him"; and something of this kind is understood, and to be supplied in the text: which had two debtors, the one owed five hundred pence, and the other fifty; these were, as the word shows, Roman "denarii" or "pence"; the former of these sums, reckoning a Roman penny at seven pence halfpenny of our money, amounted to fifteen pounds and twelve shillings and six pence; and the latter, to one pound eleven shillings and three pence; the one of these sums was ten times larger, than the other. This is a parable: by "the creditor", God is meant, to whom men owe their beings, and the preservation of them, and all the mercies of life; and are under obligation to obedience and thankfulness: hence: no man can merit any thing of God, or pay off any old debt, by a new act of obedience, since all is due to him: by the "two debtors" are meant, greater and lesser sinners: all sins are debts, and all sinners are debtors; not debtors to sin, for then it would not be criminal, but lawful to commit sin, and God must be pleased with it, which he is not, and men might promise themselves impunity, which they cannot; but they are debtors to fulfil the law, and in case of failure, are bound to the debt of punishment: and of these debtors and debts, some are greater, and others less; not but that they, are all equally sinners in Adam, and equally guilty and corrupted by his transgression; and the same seeds of sin are in the hearts of all men, and all sin is committed against God, and is a breach of his law, and is mortal, or deserving of death, even death eternal; but then as some commands are greater, and others less, so must their transgressions be: sin more immediately committed against God, is greater than that which is committed against our neighbour; and besides, the circumstances of persons and things differ, which more or less aggravate the offence.

And when they had nothing to pay,.... Neither the lesser nor greater debtor; for though not alike in debt, yet both insolvent: man has run out his whole stock, which the God of nature gave him, in his original creation and primitive state; and is become a bankrupt and a beggar, is poor, wretched, and miserable; he has no money, he has nothing to offer for a composition, much less for payment; he has no righteousness, and if he had, it would be nothing to pay with; since that itself, even in perfection, is due to God, and cannot discharge a former debt: sin being committed against an infinite being, is in some sense an infinite debt, and requires an infinite satisfaction, which a finite creature can never give; and he is therefore liable to a prison, and that for ever: but behold the wonderful grace of God, the creditor! he frankly forgave them both: their whole debts, without regard to any merits of theirs, which they could not have, or any motives in them, or any conditions to be performed by them, but purely of his sovereign will, free grace, and rich mercy, though not without regard to the satisfaction of his Son; which by no means hinders the frankness of the pardon, or obscures the grace of it, but increases and illustrates it; seeing this satisfaction is of God's own finding out, providing, and accepting; and is at his own expense, and without money and price, to the debtors: tell me therefore, which of them will love him most; or "ought to love him most", as the Ethiopic version. The Vulgate Latin, and all the Oriental versions, leave out the first part of this clause, "tell me".

Simon answered and said,.... Very readily, without any hesitation, not being aware of the application of it, to the instance he had been pondering in his mind: I suppose, that he to whom he forgave most; it was his opinion, and to him a plain case, that he that owed the largest debt, and that being forgiven him fully, and freely, as he was under the greatest obligation, so as he ought, he would show the greatest love and affection to his kind and gracious creditor: and he said unto him; that is, Jesus said, as the Syriac and Persic versions express it: thou hast rightly judged; this is a right and true judgment of the case; it is according to the nature and truth of things, and what is obvious and clear at first sight, and which every one must agree to.

And he turned to the woman,.... That stood behind him at his feet, and said to Simon, seest thou this woman? and what she has done? pointing to her, and comparing him, and her, and their actions together, whereby he might judge of the preceding parable, and how fitly it might be applied to the present case: I entered into thine house; not of his own accord, but by the invitation of Simon, and therefore might have expected the usual civilities: thou gavest me no water for my feet: to wash them with, no, not so much as water; a civility very common in those hot countries, where walking without stockings, and only with sandals, they needed often washing; and which was very refreshing, and was not only used to travellers and strangers, but to guests, and was usually done by the servants of the house; See Gill on Luke 7:38. but she hath washed my feet with tears. The Persic version reads, "with the tears of her eyes"; which made a bath for his feet; and wiped them with the hairs of her head. The Vulgate Latin, Syriac, Persic, and Ethiopic versions read only, "with her hair", which she used instead of a towel, when Simon neither gave him water to wash with, nor a towel to wipe with.

Thou gavest me no kiss,.... A token of civility among friends, when they met together on any occasion. The Jews have a saying (b), that "all kisses are foolish, excepting three; the kiss of grandeur or dignity, as in 1 Samuel 10:1 and the kiss at parting, as in Ruth 1:14 and the kiss at meeting, as in Exodus 4:27 (of which sort this kiss may be thought to be), to which some add the kiss of consanguinity (or that used by relations to one another), as in Genesis 29:11' but this woman, since the time I came in. The Vulgate Latin and Syriac versions read, "since she came in"; and so two of Stephens's copies; which seems to be the more agreeable reading, seeing Christ was in Simon's house before this woman came; for she knowing that he was there, came thither after him: hath not ceased to kiss my feet; which shows, that this action was repeated by her times without number, even ever since she came into the house. (b) Shemot Rabba, sect. 6. fol. 91. 3, 4.

Mine head with oil thou didst not anoint,.... No not with common oil, so usually done at feasts, see Psalm 23:5 but this woman hath anointed my feet with ointment; even "with ointment" "of spices", as the Syriac version renders it. There is, throughout the whole account, an opposition between the conduct of Simon, and this woman: he gave him no common water to wash his feet with, she shed floods of tears, and with them bathed his feet, and then wiped them clean with the hairs of her head; he gave him not the usual salutation by kissing his head or lips, but she kissed his feet, and that over and over again; he did not so much as anoint his head with common oil, when she anointed his feet with costly ointment brought in an alabaster box. These several ceremonies to guests were used by their hosts, in other nations, such as washing, anointing, and kissing (c). (c) Vid. Apuleii Metamorph. i. 1. prope finem.

Wherefore I say unto thee,.... Not "for this that she hath done", as the Persic version very wrongly renders it; not because she had washed Christ's feet with tears, and wiped them with her hairs, and kissed and anointed them, therefore her sins were forgiven; nor upon this account, and for those reasons did Christ say, or declare, that they were forgiven; but , "for this cause", or reason, he said this to Simon the Pharisee, to remove his objections, to rectify his mistakes, and stop his murmuring and complaining, by observing, that though she had been a great sinner, yet she was now not such an one as he took her to be; she was a pardoned sinner, and not that guilty and filthy creature he imagined; the guilt of all her sins was removed, and she was cleansed from all her filthiness: her sins, which are many, are forgiven; though she was like the largest debtor in the parable, which owed five hundred pence, yet the whole score was cleared; though her sins were numerous, and attended with very aggravating circumstances, which denominated her a sinner in a very emphatic sense, a notorious one, yet they were all fully, and freely forgiven: for she loved much; or "therefore she loved much": her great love was not the cause of the remission of her sins, but the full and free remission of her many sins, which had been, manifested to her, was the cause of her great love, and of her showing it in the manner she had done: that this is the sense of the words, is clear from the parable, and the accommodation of it to the present case, otherwise there would be no agreement. Upon relating the parable of the two debtors, Christ puts the question to Simon, which of the two it was most reasonable to think would love most? his answer is and which Christ approved of, he to whom most was forgiven; where, it is plain, that according to our Lord's sense, and even Simon's opinion of the case, that forgiveness is the cause, and love the effect; and that according as the forgiveness is of more or less, love is proportionate; and which is applied to the case in hand: this poor woman had been a great sinner; her many sins were pardoned; and therefore she expressed much love to him, from whom she had received her pardon by the above actions, and much more than Simon had done: but to whom little is forgiven, the same loveth little; this is an accommodation of the other part of the parable, and has a very special respect to Simon, the Pharisee, whose debts, in his own opinion, were few or none, at least ten times less than this woman's; and he had little or no sense of the forgiveness of them, or of any obligation to Christ on that account; and therefore was very sparing of his love and respect, and even of common civilities to him.

And he saith unto her,.... Directing his discourse to the woman that now stood before him: thy sins are forgiven; which was said, partly on account of the Pharisee, to let him see, that he knew this woman, what she was, and had been; that she had been a sinner, a great sinner, one that owed five hundred pence, but was now forgiven, washed, cleansed, sanctified, and justified, and therefore not to be shunned and avoided; and partly on the woman's account, that she might have a fresh discovery of the forgiveness of her sins, for her comfort under the severe censure of the Pharisee, and that her faith in it might be strengthened; as also on his own account, to show that he was not only a prophet that had extraordinary knowledge of persons, and their characters, but that he was the most high God, to whom belonged the prerogative of pardoning sin.

And they that sat at meat with him,.... Other Pharisees that sat at Simon's table with Christ, whom he had invited as guests, on this occasion of seeing and conversing with Jesus; or some of Simon's family, that sat down to eat with him; began to say within themselves; that is, either thought and reasoned in their own minds, or whispered among themselves: who is this that forgiveth sins also? who not content to transgress the traditions of the elders, by admitting a sinful woman to touch him, but assumes that to himself which is peculiar to God, to forgive sin: this they said, not as wondering at him, what manner of person he must be, that with such authority pronounced the forgiveness of sin, as Grotius thinks; but rather as offended with him, and filled with indignation against him, and so censuring and reproaching him for wickedness and blasphemy.

And he said to the woman,.... Notwithstanding the Pharisee's censure, both of him and her: thy faith hath saved thee; meaning either the object of her faith, himself, who was the author of eternal salvation to her; or that she, through faith in him, had received the blessings of salvation, pardon, righteousness, and life from him, and the joys and comfort of it; and had both a right unto, and a meetness for eternal glory and happiness: go in peace; of conscience, and serenity of mind; let nothing disturb thee; not the remembrance of past sins, which are all forgiven, nor the suggestions of Satan, who may, at one time or another, present them to view; nor the troubles and afflictions of this present life; which are all in love; nor the reproaches and censures of men of a "pharisaic" spirit: go home to thy house, and about thy business, and cheerfully perform thy duty both to God and men; and when thou hast done thy generation work, thou shalt enter into eternal peace and joy.

I entered . . . no water--a compliment to guests. Was this "much love?" Was it any?

no kiss--of salutation. How much love was here? Any at all?

We are here told, I. What Christ made the constant business of his life - it was preaching; in that work he was indefatigable, and went about doing good (Luk 8:1), afterward - en tō kathexēs - ordine, in the proper time or method. Christ took his work before him and went about it regularly. He observed a series or order of business, so that the end of one good work was the beginning of another. Now observe here, 1. Where he preached: He went about - diōdeue - peragrabat. He was an itinerant preacher, did not confine himself to one place, but diffused the beams of his light. Circumibat - He went his circuit, as a judge, having found his preaching perhaps most acceptable where it was new. He went about through every city, that none might plead ignorance. Hereby he set an example to his disciples; they must traverse the nations of the earth, as he did the cities of Israel. Nor did he confine himself to the cities, but went into the villages, among the plain country-people, to preach to the inhabitants of the villages, Jdg 5:11. 2. What he preached: He showed the glad tidings of the kingdom of God, that it was now to be set up among them. Tidings of the kingdom of God are glad tidings, and those Jesus Christ came to bring; to tell the children of men that God was willing to take all those under his protection that were willing to return to their allegiance. It was glad tidings to the world that there was hope of its being reformed and reconciled. 3. Who were his attendants: The twelve were with him, not to preach if he were present, but to learn from him what and how to preach hereafter, and, if occasion were, to be sent to places where he could not go. Happy were these his servants that heard his wisdom. II. Whence he had the necessary supports of life: He lived upon the kindness of his friends. There were certain women, who frequently attended his ministry, that ministered to him of their substance, Luk 8:2, Luk 8:3. Some of them are named; but there were many others, who were zealously affected to the doctrine of Christ, and thought themselves bound in justice to encourage it, having themselves found benefit, and in charity, hoping that many others might find benefit by it too. 1. They were such, for the most part, as had been Christ's patients, and were the monuments of his power and mercy; they had been healed by him of evil spirits and infirmities. Some of them had been troubled in mind, had been melancholy, others of them afflicted in body, and he had been to them a powerful healer. He is the physician both of body and soul, and those who have been healed by him ought to study what they shall render to him. We are bound in interest to attend him, that we may be ready to apply ourselves to him for help in case of a relapse; and we are bound in gratitude to serve him and his gospel, who hath saved us, and saved us by it. 2. One of them was Mary Magdalene, out of whom had been cast seven devils; a certain number for an uncertain. Some think that she was one that had been very wicked, and then we may suppose her to be the woman that was a sinner mentioned just before, Luk 7:37. Dr. Lightfoot, finding in some of the Talmudists' writings that Mary Magdalene signified Mary the plaiter of hair, thinks it applicable to her, she having been noted, in the days of her iniquity and infamy, for that plaiting of hair which is opposed to modest apparel, Ti1 2:9. But, though she had been an immodest woman, upon her repentance and reformation she found mercy, and became a zealous disciple of Christ. Note, The greatest of sinners must not despair of pardon; and the worse any have been before their conversion the more they should study to do for Christ after. Or, rather, she was one that had been very melancholy, and then, probably, it was Mary the sister of Lazarus, who was a woman of a sorrowful spirit, who might have been originally of Magdala, but removed to Bethany. This Mary Magdalene was attending on Christ's cross and his sepulchre, and, if she was not Mary the sister of Lazarus, either that particular friend and favourite of Christ's did not attend then, or the evangelists did not take notice of her, neither of which we can suppose; thus Dr. Lightfoot argues. Yet there is this to be objected against it that Mary Magdalene is reckoned among the women that followed Jesus from Galilee (Mat 27:55, Mat 27:56); whereas Mary the sister of Lazarus had her residence in Bethany. 3. Another of them was Joanna the wife of Chuza, Herod's steward. She had been his wife (so some), but was now a widow, and left in good circumstances. If she was now his wife, we have reason to think that her husband, though preferred in Herod's court, had received the gospel, and was very willing that his wife should be both a hearer of Christ and a contributor to him. 4. There were many of them that ministered to Christ of their substance. It was an instance of the meanness of that condition to which our Saviour humbled himself that he needed it, and of his great humility and condescension that he accepted it. Though he was rich, yet for our sakes he became poor, and lived upon alms. Let none say that they scorn to be beholden to the charity of their neighbours, when Providence has brought them into straits; but let them ask and be thankful for it as a favour. Christ would rather be beholden to his known friends for a maintenance for himself and his disciples than be burdensome to strangers in the cities and villages whither he came to preach. Note, It is the duty of those who are taught in the word to communicate to them who teach them in all good things; and those who are herein liberal and cheerful honour the Lord with their substance, and bring a blessing upon it.

Luke 8:1-10, 18 Matthew 13:1-17 Mark 4:1-12, 24-25 Luke 8:1-10, 18 1. And on the same day Jesus went out of the house, and sat down near the sea. 2. And great multitudes were gathered to him, so that he entered into a ship, and sat down, and the whole multitude was standing on the shore. 3. And he said many things to them by parables, saying, Lo, one who was sowing, some seeds fell near the road, and the birds came and devoured them. 5. And some fell on stony places, where they had not much earth, and immediately they sprang up, because they had not depth of earth. 6. But when the sun rose, they were burnt up, and because they had not a root, they withered away. 7. Others again fell on thorns, and the thorns grew up, and choked them. 8. And others fell on good soil, and yielded fruit: some a hundred-fold, some sixty-fold, some thirty-fold. 9. He that hath ears to hear, let him hear. 10. And the disciples approaching said to him, Why dost thou speak to them by parables? 11. But he answering, said to them, To you it is given to know the mysteries [168] of the kingdom of heaven, but to them it is not given, 12. For whosoever hath, it shall be given to him, and he shall be rendered more wealthy; [169] and whosoever hath not, even that which he hath shall be taken from him. 13. For this reason I speak to them in parables, because seeing, they do not see, and hearing, they do not hear nor understand. 14. And in them is fulfilled the prophecy of Isaiah, which saith, With the ears you shall hear, and shall not understand, and seeing, you shall see, and shall not perceive. 15. For the heart of this people hath become gross, and with their ears they have heard heavily, and their eyes they have shut, lest at any time they should see with their eyes, and hear with their ears, and understand with the heart, and be converted, and I should heal them. 16. But your eyes are blessed for they see; and your ears, for they hear. 17. Verily, I say to you, That many prophets and righteous men have desired to see the things which you see, and have not seen them, and to hear the things which you hear, and have not heard them. 1. And again he began to teach near the sea, and a great multitude was gathered to him, so that, entering into a ship, he sat on the sea, and the whole multitude was near the sea on land. 2. And he taught them many things by parables, and said to them in his doctrine: 3. Hear, lo, a sower went out to sow. 4. And it happened while he was sowing, some fell closer to the road; and the fowls of heaven came and ate them up. 5. And some fell on stony places, where it had not much earth, and immediately it sprang up, because it had not depth of earth. 6. And when the sun had risen, it was scorched; and because it had not a root, it withered. 7. And some fell among thorns; and the thorns grew, and choked it, and it did not yield fruit. 8. And some fell on good soil, and yielded fruit springing up and growing, and produced some thirty, and some sixty, and some a hundred. 9. And he said to them, He that hath ears to hear, let him hear. 10. And when he began to be alone, those who were around him, with the twelve, asked him about the parable. 11. And he said to them, To you it is given to know the mystery [170] of the kingdom of God, but to those who are without all things are done by parables: 12. That seeing, they may see and may not perceive, and hearing, they may hear and may not understand, lest at any time they may be converted, and their sins may be forgiven them. -- (A little after,) 24. And he said to them, Observe what you hear: with what measure, the same admeasurement shall be made to you, and it shall be added to you who shall hear. 25. For to him who hath it shall be given; and he that hath not, even that which he hath shall be taken away from him. 1. And it happened afterwards, and he was traveling through each city and village, [171] preaching and proclaiming the glad tidings of the kingdom of God; and the twelve were with him, 2. And likewise some women, who had been cured of evil spirits and diseases, Mary, who is called Magdalene, out of whom had gone seven devils, 3. And Joanna, the wife of Chuza, Herod's steward, and Susanna, and many others, who assisted him out of their property 4. And while a very great multitude was assembling, and while they were crowding to him out of each city, he said by a parable: 5. One who sowed went out to sow his seed, and while he was sowing, some fell near the road, and the fowls of heaven ate it up. 6. And some fell on a rock, and when it was sprung up, it withered, because it hath not moisture. 7. And some fell among thorns, and the thorns springing up along with it, choked it. 8. And some fell on a good soil, and, springing up, produced fruit a hundred-fold. Saying these things, he exclaimed, He that hath ears to hear, let him hear. 9. And his disciples asked him, saying, What was this parable? [172] 10. But he said, To you it is given to know the mysteries [173] of the kingdom of God, but to the rest by parables; that seeing, they may not see, and hearing, they may not understand. -- (A little after,) 18. Consider then how you hear. For whosoever hath, it shall be given to him; and whosoever hath not, even that which he thinketh that he hath shall be taken from him. Luke 10:23-24. 23. And turning to his disciples, he said to them privately, Blessed are the eyes that see the things which you see. 24. For I say to you, That many prophets and kings have desired to see the things which you see, and have not seen them; and to hear the things which you hear, and have not heard them. What I have here introduced from Luke belongs, perhaps, to another time; but I saw no necessity for separating what he has placed in immediate connection. First, he says that the twelve apostles preached the kingdom of God along with Christ; from which we infer that, though the ordinary office of teaching had not yet been committed to them, they constantly attended as heralds to procure an audience for their Master; and, therefore, though they held an inferior rank, they are said to have been Christ's assistants. Next, he adds, that among those who accompanied Christ were certain women, who had been cured of evil spirits and diseases, such as Mary Magdalene, who had been tormented by seven devils To be associated with such persons might be thought dishonorable; for what could be more unworthy of the Son of God than to lead about with him women who were marked with infamy? But this enables us more clearly to perceive that the crimes with which we were loaded before we believed, are so far from diminishing the glory of Christ, that they tend rather to raise it to a higher pitch. And, certainly, it is not said, that the Church which he elected was found by him to be without spot and blemish, but that he cleansed it with his blood, and made it pure and fair. The wretched and disgraceful condition of those women, now that they had been delivered from it, redounded greatly to the glory of Christ, by holding out public manifestations of his power and grace. At the same time, Luke applauds their gratitude in following their Deliverer, and disregarding the ridicule of the world. [174] Beyond all question, they were pointed at with the finger on every side, and the presence of Christ served for a platform to exhibit them; but they do not refuse to have their own shame made generally known, provided that the grace of Christ be not concealed. On the contrary, they willingly endure to be humbled, in order to become a mirror, by which he may be illustriously displayed. In Mary, the boundless goodness of Christ was displayed in an astonishing manner. A woman, who had been possessed by seven devils, and might be said to have been the meanest slave of Satan, was not merely honored to be his disciple, but admitted to enjoy his society. Luke adds the surname Magdalene, to distinguish her from the sister of Martha, and other persons of the name of Mary, who are mentioned in other passages, (John 11:1; John 19:25.) Luke 8:3. Joanna, the wife of Chuza It is uncertain whether or not Luke intended his statement to be applied to those women in the same manner as to Mary To me it appears probable that she is placed first in order, as a person in whom Christ had given a signal display of his power; and that the wife of Chuza, and Susanna, matrons of respectability and of spotless reputation, are mentioned afterwards, because they had only been cured of ordinary diseases. Those matrons being wealthy and of high rank, it reflects higher commendation on their pious zeal, that they supply Christ's expenses out of their own property, and, not satisfied with so doing, leave the care of their household affairs, and choose to follow him, attended by reproach and many other inconveniences, through various and uncertain habitations, instead of living quietly and at ease in their own houses. It is even possible, that Chuza, Herod's steward, being too like his master, was strongly opposed to what his wife did in this matter, but that the pious woman overcame this opposition by the ardor and constancy of her zeal. Matthew 13:2. And great multitudes were gathered together to him. It is not without good reason that the Evangelists begin with informing us that, a vast multitude had assembled, and that when Christ beheld them, he was led to compare his doctrine to seed That multitude had been collected from various places: all were held in suspense; all were alike eager to hear, but not equally desirous to receive instruction. The design of the parable was to inform them, that the seed of doctrine, which is scattered far and wide, is not everywhere productive; because it does not always find a fertile and well cultivated soil. Christ declared that he was there in the capacity of a husbandman, who was going out to sow seed, but that many of his hearers resembled an uncultivated and parched soil, while others resembled a thorny soil; so that the labor and the very seed were thrown away. I forbear to make any farther inquiry into the meaning of the parable, till we come to the explanation of it; which, as we shall find, is shortly afterwards given by our Lord. It may only be necessary, for the present, to remind the reader, that if those who ran from distant places to Christ, like hungry persons, are compared to an unproductive and barren soil, we need not wonder if, in our own day, the Gospel does not yield fruit in many, of whom some are lazy and sluggish, others hear with indifference, and others are scarcely drawn even to hear. 9. He that hath ears to hear, let him hear. These words were intended partly to show that all were not endued with true understanding to comprehend what he said, and partly to arouse his disciples to consider attentively that doctrine which is not readily and easily understood by all. Indeed, he makes a distinction among the hearers, by pronouncing some to have ears, and others to be deaf. If it is next inquired, how it comes to pass that the former have ears, Scripture testifies in other passages, that it is the Lord who pierces the ears, (Psalm 40:7,)and that no man obtains or accomplishes this by his own industry. 10. The disciples approaching said to him. From the words of Matthew it is evident, that the disciples did not merely look to themselves, but wished also to consult the benefit of others. Being unable to comprehend the parable, they concluded that it would be as little understood by the people; and, therefore, they complain that Christ employed language from which his hearers could derive no profit. Now though parables are generally found to illustrate the subject of which they treat, yet the uninterrupted course of a metaphor may lead to obscurity. [175] So then Christ, in delivering this parable, intended to wrap up, in an allegory, what he might have said more plainly and fully, without a figure. [176] But now that the exposition is added, the figurative dis…

certain women . . . healed, &c.--on whom He had the double claim of having brought healing to their bodies and new life to their souls. Drawn to Him by an attraction more than magnetic, they accompany Him on this tour as His almoners--ministering unto Him of their substance. Blessed Saviour! It melts us to see Thee living upon the love of Thy ransomed people. That they bring Thee their poor offerings we wonder not. Thou hast sown unto them spiritual things, and they think it, as well they might, a small thing that Thou shouldst reap their material things (Co1 9:11). But dost Thou take it at their hand, and subsist upon it? "Oh, the depth of the riches" (Rom 11:33) --of this poverty of His! Mary Magdalene--that is, probably, of Magdala (on which see Mat 15:39; see on Mar 8:10). went--rather, "had gone." seven devils-- (Mar 16:9). It is a great wrong to this honored woman to identify her with the once profligate woman of Luk 7:37, and to call all such penitents Magdalenes. The mistake has arisen from confounding unhappy demoniacal possession with the conscious entertainment of diabolic impurity, or supposing the one to have been afflicted as a punishment for the other--for which there is not the least scriptural ground.

Joanna, wife of Chuza, Herod's steward--If the steward of such a godless, cruel, and licentious wretch as Herod Antipas (see on Mar 6:14, &c.) differed greatly from himself, his post would be no easy or enviable one. That he was a disciple of Christ is very improbable, though he might be favorably disposed towards Him. But what we know not of him, and may fear he lacked, we are sure his wife possessed. Healed either of "evil spirits" or of some one of the "infirmities" here referred to--the ordinary diseases of humanity--she joins in the Saviour's train of grateful, clinging followers. Of "Susanna," next mentioned, we know nothing but the name, and that here only. But her services on this memorable occasion have immortalized her name. "Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done," in ministering to the Lord of her substance on His Galilean tour, "shall be spoken of as a memorial of her" (Mar 14:9). many others--that is, many other healed women. What a train! and all ministering unto Him of their substance, and He allowing them to do it and subsisting upon it! "He who was the support of the spiritual life of His people disdained not to be supported by them in the body. He was not ashamed to penetrate so far into the depths of poverty as to live upon the alms of love. He only fed others miraculously; for Himself, He lived upon the love of His people. He gave all things to men, His brethren, and received all things from them, enjoying thereby the pure blessing of love: which is then only perfect when it is at the same time both giving and receiving. Who could invent such things as these? It was necessary to live in this manner that it might be so recorded" [OLSHAUSEN].

And it came to pass afterwards, After Christ had healed the centurion's servant at Capernaum, and had raised a widow's son that was dead, to life, at Naim; after John's disciples had been with and he had dismissed them, and had said many things in commendation of John, and in vindication both of him, and of himself: and after he had taken a meal in a Pharisee's house, where he met with a woman that had been a notorious sinner, who showed great affection for him, which occasioned much course between him and the Pharisee: that he went throughout every city and village: that is, in Galilee, where he now was, as is clear from the foregoing chapter, and from what follows in this, Luke 8:26 and besides, it was by the sea of Galilee that he delivered the following parable concerning the sower; see Matthew 13:1 preaching, and showing the glad tidings of the kingdom of God; of the Gospel dispensation, which was now taking place, and had been long expected; publishing the doctrines and mysteries of it, such as free and full remission of sins for his own sake, justification by his righteousness, acceptance in him the beloved Son of God, and complete salvation by him as the Saviour of his people, than which nothing could be more welcome news, or better tidings; pointing out the ordinances of that dispensation, and showing who were the proper subjects of them, and directing and encouraging such to submit unto them; as also signifying what the kingdom of grace lies in, not in meats and drinks, or any outward things, but in inward holiness, peace, and joy; and what is a meetness for entrance into the kingdom of glory, namely, regenerating grace; and what gives a right unto it, even a better righteousness than that of the Scribes and Pharisees, and which was no other than his own: and the twelve were with him; the twelve apostles, whom Christ had chose, and ordained as such: these attended him wherever he went, that they might be witnesses of his miracles, and learn his doctrines; that so they might be thoroughly furnished for their future ministry, both in Judea, and among the Gentiles.

And certain women which had been healed of evil spirits,.... Of devils, who had possessed them, and were healed by Christ, dispossessing them; See Gill on Luke 7:21. and infirmities: various diseases of body: some were dispossessed of devils, and others freed from bodily disorders; of the first sort was Mary Magdalene, out of whom went seven devils: by the order of Christ, for he cast them out, Mark 16:9 and which shows, that this is to be understood, in a literal sense, of devils, and the dispossession of them by Christ; and not in a figurative sense, of vices, and the expulsion of them by the power of divine grace; for this same phrase is used where real dispossessions are intended: nor need it be thought strange that seven devils should be in one person, when, in this same chapter, we read of a legion in one man, and which also Christ cast out, Luke 8:30. This woman seems to be a different person from her spoken of in the latter part of the preceding chapter, seeing this looks as if it was the first time of her being taken notice of by this evangelist, and is described by a different character. She is called "Magdalene", to distinguish her from others of the same name; the reason of which See Gill on Matthew 27:56. She is said (d) to be a widow, and so not being bound to an husband, was at leisure to follow Christ. (d) Jerom in Mark 15.40.

And Joanna, the wife of Chuza, Herod's steward,.... Joanna, or Juchan, as the Syriac version calls her, was a name, among the Jews, for a woman, as Jochanan, or John, was for a man. In the Talmud (e) we read of one Jochani, or Joanni, the daughter of Retibi, the same name with this. Her husband's name was Chuza. Dr. Lightfoot observes, from a Talmudic treatise (f), such a name in the genealogy of Haman, who is called the son of Chuza; and Haman being an Edomite, and this man being in the family of Herod, who was of that race, suggests it to be an Idumean name. But in my edition of that treatise, Haman is not called the son of Chuza, but , "the son of Ciza"; and besides, Chuza is a Jewish name, and the name of a family of note among the Jews: hence we read (g) of R. Broka the Chuzite; where the gloss is, "for he was", , "of the family of Chuzai". And elsewhere (h) mention is made of two sons of Chuzai; and both the gloss, and Piske Harosh upon the place, say, "they were Jews": so Abimi is said to be of the family of Chuzai, or the Chuzites (i); and the same is said of R. Acha (k). This man, here mentioned, was Herod's steward; a steward of Herod the "tetrarch", of Galilee. The Arabic version calls him his "treasurer"; and the Vulgate Latin, and the Ethiopic versions, his "procurator"; and some have thought him to be a deputy governor of the province under him; but he seems rather to be a governor, or "chief of his house", as the Syriac version renders it: he was one that presided in his family, and managed his domestic affairs; was an overseer of them, as Joseph was in Potiphar's house; and the same Greek word that is here used, is adopted by the Jews into their language, and used of Joseph (l): and who moreover say (m), "let not a man appoint a steward in his house; for if Potiphar had not appointed Joseph, "a steward" in his house, he had not come into that matter,'' of calumny and reproach. It was common for kings, princes, and great men, to have such an officer in their families. We read (n) of a steward of king Agrippa's, who was of this same family. The Persic version is very foreign to the purpose, making Chuza to be "of the family of Herod". This man might be either dead, as some have conjectured; or, if living, might be secretly a friend of Christ, and so willing that his wife should follow him; or, if an enemy, such was her zeal for Christ, that she cheerfully exposed herself to all his resentments; and chose rather meanness, contempt, and persecution with Christ, and for his sake, than to enjoy all the pleasures of Herod's court without him. And Susannah; this also was a name for a woman with the, Jews, as appears from the history of one of this name with them, which stands among the apocryphal writings. She, as well as Joanna, and perhaps also Mary Magdalene, were rich, and persons of substance, as well as note, as should seem by what follows: "and many others"; that is, many other women; for the words, are of the feminine gender: which ministered unto him of their substance; four ancient copies of Beza's, and five of Stephens's, and the Syriac version read, "which ministered unto them"; that is, to Christ, and his disciples, as the Persic version expresses it. This shows the gratitude of these women, who having received favours from Christ, both for their souls and bodies, make returns to him out of their worldly substance, in a way of thankfulness; and also the low estate of Christ, and his disciples, who stood in need of such ministrations; and may be an instruction to the churches of Christ to take care of their ministers, and to communicate in all good things to them, of whose spiritual things they partake; and may be a direction to them to minister to them of what is their own substance, and not another's; and to minister a proper part, and not the whole, as these women ministered to Christ, and his apostles, of substance which was their own, and that not all of it, but out of it. (e) T. Bab. Sota, fol. 22. 1.((f) Massechet Sopherim, c. 13. sect. 6. (g) T. Bab. Tasnith, fol. 22. 1.((h) T. Bab. Nedarim, fol. 22. 1.((i) Juchasin, fol. 75. 1.((k) Juchasin, fol. 78. 1.((l) Targum Jon. & Jerus. in Genesis 39.4. (m) T. Bab. Beracot, fol 63. 1. & Maimon lssure Bia, c. 22. sect. 15. & Maggid Misn. in ib. (n) T. Bab. Sacca, fol. 27. 1.