desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat. 37 And, behold, a woman in the city, which was a sinner, 1 when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster-box of ointment, 38 And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe Ver. 34. Ch. v. 32. 1 Tim. i. 15. known of him. It is not improbable, however, from what follows, ver. 40-47, that he had been healed by the Saviour of some afflictive disease, and made this feast to show his gratitude. ¶ Sat down to meat. The original word here means only that he placed himself, or reclined at the table. The notion of sitting at meals, is taken from modern customs, and was not practised by the Jews. See Note on Matt. xxiii. 6. Meat. Supper. Food of any kind. Sat down to eat. 37. In the city. What city is meant is unknown. Some have supposed it was Nain, some Capernaum, and some Jerusalem. Which was a sinner. Who was depraved, or wicked. This woman, it seems, was known to be a sinner, perhaps an abandoned woman, or a prostitute. It is certain that she had much to be forgiven; and she had probably passed her life in crime. An alabaster-box, &c. See Note, Mark xiv. 3. 33. Stood at his feet. They reclined, at their meals, on their left side, and their feet therefore were extended from the table, so that persons could easily approach them. See Note, Matt. xxiii. 6. Began to wash his feet. The Jews wore sandals. These were taken off when they entered a house. It was an act of hospitality and kindness to wash the feet of a guest. The woman therefore, began to show her love for him, and at the same time her humility and penitence, by pouring forth a flood of tears, and washing his feet, in the manner of a servant. Kissed his feet. The kiss was an emblem of love and affection. In this manner she testified her love for the Lord Jesus, and at the same time her humility, and sense of sin, by kissing his feet. There could be few them with the hairs of her head, and kissed his feet, and anointed them with the ointment. 39 Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner. 3 40 And Jesus answering said 2 John ix. 24. 3 Ch. xv. 2. expressions of penitence more deep and tender than were these. A sense of all her sins rushed over her mind; her heart burst at the remembrance of them, and at the presence of the pure Redeemer; with deep sorrow she humbled herself, and sought forgiveness. She showed her love for him by a kiss of affection; her humility, by bathing his feet; her veneration, by breaking a costly box-perhaps procured by a guilty life and anointing his feet. In this way we should all come, embracing him as the loved Redeemer, humbled at his feet, and offering all we have, all that we have gained in lives of sin, in our professions, and merchandise, and toil, while we were sinners, offering all to his service. Thus shall we show the sincerity of our repentance, and thus shall we hear his gracious voice pronounce our sins forgiven. 39. He spake within himself. Thought. If he were a prophet. The word prophet here means not one who predicts future events, but one who knows the hearts of men. If Jesus had been sent of God as a prophet, he supposed he would have known entirely the character of the woman and would have rebuked her. Would have known, &c. Because Jesus did not rebuke her, and drive her from his presence, Simon inferred that he could not be acquainted with her character. The Pharisees considered it improper to hold communion with those who were notorious sinners. They judged our Saviour by their own rules, and supposed he would act in the same way; and Simon therefore concluded that he did not know her character, and could not be a prophet. Jesus did not refuse the society of the guilty. He came to save the lost. And no person ever came to him so sure of finding him a friend, as those who came conscious that they were deeply depraved, and mourning on account of their crimes. That toucheth him. The touch of a Gentile, or a person singularly wicked, they supposed to be polluting, and the Pharisees avoided it. See Matt. ix. 11. 41. A certain creditor. A man who had lent money, or sold property, the payment for which was yet due. Five hundred pence. Nearly fifteen pounds. Fifty. Not quite thirty shillings. most And he said unto him, Thou hast rightly judged. 44 And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. 45 Thou gavest me no kiss: 5 but this woman since the time I came in hath not ceased to kiss my feet. 4 Psa. exvi. 16-18. 1 Cor. xv. 9. 2 Cor. v. 2 Sam. xv. 5. Rom the debtors, sinners, and the woman present. Simon, whose life had been comparatively upright, was denoted by the one that owed fifty pence, the woman, who had been an open and shameless sinner, was represented by the one that owed five hundred. Yet neither could pay. Both must be forgiven, or perish. So, however much difference there is among men, yet all need the pardoning mercy of God, and all, without that, must perish. 43. I suppose, &c. He saw not the point of our Lord's parable. By thus saying, therefore, he condemned himself, and prepared the way for our Lord's reproof. 42. Frankly forgave. Freely forgave, or forgave entirely, without any compensation. This is not designed to express any thing about the way in which God 44. Seest thou this woman? You see forgives sinners. He forgives, forgives what this woman has done to me, comfreely, but it is in connexion with the pared with what you have done. She has atonement made by the Lord Jesus. If shown to me expressions of regard, which it was a mere debt which we owed to God, you, in your own house, have not shown. he might forgive as this creditor did, with-¶ I entered into thine house. I came at out any equivalent. But it is crime which your invitation, where I might expect all ne forgives. He pardons as a moral gover- the usual rites of hospitality. Thou nor. A parent might forgive a debt with-gavest me no water, &c. Among eastern out any equivalent; but he cannot pardon people it was customary, before eating, to an offending child without regarding his wash the feet, and to do this, or to bring character as a parent, the truth of his water for it, was one of the rites of hos threatenings, the good order of his house, pitality. See Gen. xviii. 4. Judg. xix. and the maintenance of his authority. 21. The reasons for this were, that they So our sins against God, though they are wore sandals which covered only the botcalled debts, are called so figuratively. tom of the feet, and that when they ate It is not an affair of money, and God they reclined on couches or sofas. It becannot forgive us, without maintaining his came therefore necessary that the feet word, the honour of his government, and should be often washed. Jaw; in other words, without an atonement. It is clear that by the creditor here, our Saviour meant to designate God; and by 45. No kiss. The kiss was a token of affection, or a very common mode of salutation, and Simon had even neglected this 46 My head with oil thou didst | Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. not anoint: but this woman hath anointed my feet with ointment. 47 Wherefore I say unto thee, 1 Paa. xxiii. 5; eiv. 15. Amos vi. 6. mark of welcoming him to his house. It was often used among men as a sign of salutation. Comp. Gen. xxxiii. 4. Exod. xviii. 7. Matt. xxvi. 49. ¶ Hath not ceased to kiss my feet. How striking the difference between the conduct of Simon and this woman! Simon, with all the richness of a splendid preparation, had omitted the common marks of regard and affection. She, in humility, had bowed at his feet, had watered them with tears, and had not ceased to kiss them. The most splendid entertainments do not always express the most welcome. There may be much insincerity, much seeking of popularity, or some other motive, but no such motive could have operated in inducing a broken-hearted sinner to wash the Saviour's feet with tears. 46. My head with oil. The custom of pouring oil upon the head was universal among the Jews. The oil used was sweet oil, or oil of olives, prepared in such a way as to give an agreeable smell. It was also used to render the hair inore smooth and elegant. See 2 Sam. xii. 20; xiv. 2. Ruth iii. 3. Psa. xxiii. 5. ¶ With ointment. This ointment was a mixture of various aromatics, and was therefore far more costly and precious than the oil commonly used for anointing the head. Her conduct, compared with that of Simon, was therefore more striking. He did not give even the common oil for his head, used on such occasions. She had applied to his feet a far more precious and valuable unguent. He, therefore, showed comparatively little love. She showed much. 47. Wherefore I say unto thee. As the result of this, or because she has done this; meaning by this, that she had given evidence that her sins had been forgiven. The inquiry with Simon was, whether it was proper for Jesus to touch her, or to allow her to touch him, because she was such a sinner, ver. 39. Jesus said, in substance, to Simon, grant that she has been as great a sinner as you affirm, and even grant that if she had continued so, it might be improper to suffer her to touch 2 Ch. v. 20-26. Exod. xxxiv. 6, 7. Isa, i. 18; lv. 7. Ezek. xvi. 63; xxxvi. 31, 32. me, yet her conduct shows that her sins have been forgiven. She has evinced much love for me, which is an evidence that she is no longer such a sinner as you suppose, and it is not therefore improper that she should be suffered to come near me. For she loved much. In our translation this would seem to be given as a reason why her sins had been forgiven, that she had loved much before they were pardoned. But this is clearly not the meaning. This would be contrary to the whole New Testament, which supposes that love follows forgiveness, not precedes it; and which nowhere supposes that sins are forgiven because we love God. It would be also contrary to the design of the Saviour here. It was not to show why her sins had been forgiven, but to show that she had given evidence that they actually had been pardoned, that it was proper, so that she should come near to him, and manifest this love. The meaning may be thus expressed. That her sins, so many and aggravated, have been forgiven; that she is no longer such a sinner as you suppose, is manifest from her conduct. She loves much. She shows deep gratitude, penitence, love. Her conduct is the proper expression of that love. While you have shown comparatively little evidence that you felt that your sins were great, and comparatively little love at their being forgiven, she has shown that she felt hers to be great, and has loved much. To whom little is forgiven. He who feels that little has been forgiven, that his sins were not as great as those of others. A man's love to God will be in proportion to the obligation he feels to Him for forgiveness. God is to be loved for his perfections, apart from what he has done for us. But still it is proper that our love should be increased by a consideration of his goodness; and they who feel, as Christians do, that they are the chief of sinners, will regard themselves as under infinite obligation to love God and their Redeemer. No expression of love to him can be beyond what is due. 48. Thy sins are forgiven. What a gracious assurance to the weeping, loving penitent! How that voice, spoken to the troubled sinner, stills his anguish, allays his troubled feelings, and produces peace to the soul! And how manifest is it, that he that could say thus must be God! No man has a right to forgive sin. No man can speak peace to the soul, and give assurance that its transgressions are pardoned. Here, then, Jesus gave indubitable proof that he was God, as well as man, that he was Lord of the conscience, as well as the pitying friend; and that he was as able to read the heart, and give peace there, as to witness the external expression of sorrow for him. The storm on the lake stilled, 22-25. The demoniac of Gadara, 26-40. The daughter of Jairus, and the woman's issue, 41-56. AND it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him, 2 And 3certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, 3 And Joanna the wife of Chuza Herod's steward, and Susanna, and 3 Matt. xxvii. 55. Ver. 30. Mark xvi. 9. By the power of Jesus. Seven devils. The word seven is often used for an indefinite number, and may signify merely many devils. The expression is used to signify that she was grievously tormented, and rendered, doubtless, insane by the power of evil spirits. See Matt. iv. 24. It has been commonly supposed that Mary Magdalene was a woman of abandoned character. But of this there is not the least evidence. All that we know of her is, that she was formerly grievously afflicted by the presence of those evil spirits; that she was probably cured by Jesus; and that afterward she became one of his most faithful and humble followers. She was present at his crucifixion, John xix. 25, and burial, Mark xv. 47, and she was among those who had prepared the materials to embalm him, Mark xvi. 1, and was the first to go to the sepulchre 49. Who is this? &c. A very pertinent question. Who could he be but God? Man could not do it, and there is no wonder that they were amazed. 50. Thy faith hath saved thee, go in after the resurrection; and, what is par peace. See Mark v. 34. CHAPTER VIII. ticularly interesting in her history, she was also the first to whom the risen Redeemer appeared, Mark xvi. 9; and his conversation with her is exceeded in interest and pathos by no passage of history, sacred or profane. John xx. 11-18. 3. Herod's steward. Herod Antipas, who reigned in Galilee. He was a son of Herod the Great. The word steward, here, means one who has charge of the domestic affairs of a family, to provide for it. This office was generally held by a slave who was esteemed the most faithful, and was often conferred as a reward many others, which ministered unto | out of their hearts, lest they should him of their substance.. believe and be saved. 4¶ And when much people were gathered together, and were come to him out of every city, he spake by a parable: 5 A 2 sower went out to sow his seed: and as he sowed, some fell by the way-side; and it was trodden 3 down, and the fowls of the air devoured it. 4 6 And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. 7 And some fell among thorns; 5 and the thorns sprang up with it, and choked it. 8 And other fell on good ground, and sprang up, and bare fruit an hundred-fold. And when he had said these things, he cried, He that hath ears to hear, let him hear. 7 9 And his disciples asked him, saying, What might this parable be? 10 And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing & they might not see, and hearing they might not understand. 8 11 Now 9 the parable is this: The 10 seed is the word of God. 12 Those by the way-side are they that hear; then cometh the devil, and taketh away " the word 13 They on the rock are they, which, when they hear, receive a the word with joy; and these have no root,13 which for a while believe, and in time of temptation fall away. 14 And that which fell amoug thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit 15 to perfection. 14 15 But that on the good ground are they, which in an honest and good heart, 16 having heard the word, keep it, and bring forth fruit with 17 patience 16 No 18 man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light. 17 For 19 nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad. 18 Take 20 heed therefore how ye hear for 2 whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth 22 to have. 12 Pea. cvi. 12, 13. 1.4; iv. 15. Isa. lviii. 2. Prov. xii. 3. Gal. iii. Hos. vi. 4. 2 Tim. iv. 10. 1 John ii. 16 Jer. xxxii. 39. 141 Tim. vi. 9, 10. 12 Cor. viii. 9. 2 Matt. xii. 3-8. Mark iv. 15-17. 15 John xv. 6. 3-8. 3 Psa. cxix. 118. Matt. v. 13. 4 Jer. 17 Heb. x. 36. Jas. i. 4. 18 Ch. xi. 33. Matt. 5 Jer. iv. 3. Gen. xxvi. 12. 7 Prov. v. 15. Mark iv. 21. 19 Ch. xii. 2. Ecc. xii. Jer. xiii. 15; xxv. 4. Isa. vi. 9. 14. Matt. x. 26. 1 Cor. iv. 5. 20 Jas. i 21Matt. xiii. 18. Mark iv. 14-20. 101 Pet. 25. 21 Ch. xix. 26. Matt. xiii. 12; xxv. i. 23. 11 Prov. iv. 5. Isa. lxv. 11. Jas. i. 23, 24. 29. 22 Or, thinketh that he hath. v. 3. xx. 12. of fidelity. Ministered. Imparted for his support. ¶Of their substance. Their property; their possessions. Christians then believed, when they professed to follow Christ, that it was proper to give all up to him, their property, as well as their hearts. And the same thing is still re quired, that is, to commit all that we have to his disposal; to be willing to part with it for the promotion of his glory; and to leave it when he calls us away from it. 4-15. See the parable of the sower explained in Matt. xiii. I-23. 16-18. See Mark iv. 21-25. |