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[Which was a sinner.] It is a common remark, that the Greek words so translated, mean "which used to be, in time past, a sinner." I confess it appears to me doubtful, whether the Greek word for "was," will bear so strong a meaning. How lately this woman had been living in sin, we do not know, but it is highly probable, almost up to the very day when the events here related took place. In short, she "was" even then, by common report, a sinner. But it is evident that she had already repented of her sin, and was already ashamed of it, and this in consequence of our Lord Jesus Christ's teaching and preaching.-If this was not so there would be no meaning in the fact that "when she knew that Jesus sat at meat in the Pharisee's house," she brought her box of ointment, and anointed Him. In short, however recent her conversion, she came to the Pharisee's house a penitent and a believer.

[Sat at meat.] The Greek word here, differs from the one in the preceding verse. It means literally, "is lying down at

meat."

38.-[Stood at his feet behind him.] To understand this we must remember that in the country where our Lord Jesus ministered, people did not sit down at meals, as we do in modern times, but reclined, or lay at full length on couches, with their feet stretched out behind them. It would thus be easy for this woman to do what she did to our Lord's feet.

In addition to this, we must remember that houses in the hot climate, where our Lord was, were very different from houses among ourselves. It was common to have large openings down to the floor, and almost to live, as it were, under a veranda, for the sake of coolness. This necessarily entailed great publicity in the entertainment given, and accounts for the ease with which this woman seems to have found her way into the place where our Lord was.

[Anointed them.] Ointments and oils were used in eastern countries, to an extent we can hardly understand. The ex

cessive heat of the climate made it almost necessary, to preserve the skin from cracking. See Psalm civ. 15.

39.-[This man.] There is probably something contemptuous and scornful in this expression. It is much the same as " this fellow," like Acts xviii. 13.

[Would have known.] Burgon remarks, "The discernment of spirits was accounted the mark of a true prophet; and such knowledge was recognized as the very note of Messiah, as the confession of Nathanael, and the woman of Samaria show." Messiah was to be “ of quick understanding." See Isai. xi. 3, 4. John i. 49, and iv. 29.

40.-[Jesus answering said.] This expression shows the divine

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knowledge of hearts and thoughts which our Lord possessed. He taught Simon that He not only knew who the woman behind Him was, but that He also knew what was going on in Simon's mind. He was a prophet," and in the highest sense. 42.-[He frankly forgave them both.] Let us observe that the debt was not forgiven because the debtors loved their creditor, but out of free grace, mercy and compassion. And the love of the debtors was the consequence of their debts being forgiven. A right understanding of this, is the clue to the whole passage.

47.—[Her sins,...are forgiven; for she loved much.] To explain these words as meaning that the woman's sins were forgiven, because she loved much, is to contradict flatly the whole lesson of the six preceding verses. "For" must be taken as "wherefore," and, according to Pearce and Hammond, may fairly be so taken. Our Lord's meaning must manifestly be: "Her love is a proof of her forgiveness. She is a person whose many sins are forgiven.

The proof of it is, that she shows much love, and the lesson of my parable, according to thine own confession, is this, that much forgiveness produces much love."-Even Stella, the Spanish Commentator, Roman Catholic as he is, allows that this is the true sense of the passage.

Lightfoot remarks, that our Lord does not say, "She hath washed my feet and anointed them, and therefore her sins are forgiven," but, "therefore I say unto thee,” or “for this cause I declare unto thee that her sins are forgiven." Her sins were forgiven before, but now, after this love that she has shown, I publicly declare unto thee her forgiveness.

48.-[Thy sins are forgiven.] We are not, of course, to suppose that these words mean that the woman's sins were now forgiven for the first time. Such an interpretation would overthrow again all the doctrine of the story of the two debtors. The woman was really forgiven before she came to Christ. But she now received a public and authoritative declaration of it before many witnesses, as a reward for her open expression of love and gratitude. Before, she had hope through grace. Now, she received the assurance of hope.

49.-[Who is this that forgiveth sins?] Let it be noted once more, that this expression is the language that would naturally be used by persons who were strangers to our Lord, and heard and saw Him for the first time. It is exceedingly unlikely that such an expression would have been used at Bethany, a few days before His crucifixion, in the company of Mary, and Martha, and Lazarus.

30.—[Thy faith hath saved thee.] Let said, "thy love hath saved thee." of the New Testament, faith is put

it be observed, that it is not Here, as in every other part forward as the key to salva

tion. By faith, the woman received our Lord's invitation, "come unto me and I will give you rest." By faith, she embraced that invitation, and embracing it, cast off the sins under which she had been so long labouring and heavy-laden. By faith, she boldly came to the Pharisee's house, and confessed by her conduct that she had found rest in Christ. Her faith worked by love, and bore precious fruit. But it was not love but faith that saved her soul.

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[Go in peace.] This was a phrase which was a common valediction among the Jews, like our "goodbye" or "God be with you." Pool thinks that our Lord specially referred to that peace" which is the fruit of faith, described in Rom. v. 1. He paraphrases the expression thus: "Go thy way, a blessed and happy woman, and in the view and sense of thine own blessedness, be not troubled at the censures and reflections of supercilious persons, who may despise and overlook thee because thou hast been a great sinner"

LUKE VIII. 1—3.

1 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 certain women, which had been healed of evil spirits and infir

mities, Mary called Magdalene, out of whom went seven devils,

3 And Joanna the wife of Chuza, Herod's steward, and Susanna, and many others, which ministered unto him of their substance.

LET us mark, in these verses, our Lord Jesus Christ's unwearied diligence in doing good. We read that "He went throughout every city and village, preaching and showing the glad tidings of the kingdom of God." We know the reception that He met with in many places. We know that while some believed, many believed not. But man's unbelief did not move our Lord, or hinder His working. He was always "about His Father's business." Short as His earthly ministry was in point of duration, it was long when we consider the work that it comprised.

Let the diligence of Christ be an example to all Christians. Let us follow in His steps, however far we may

come short of His perfection. Like Him, let us labour to do good in our day and generation, and to leave the world a better world than we found it. It is not for nothing that the Scripture says expressly: "He that abideth in him ought himself also so to walk even as he walked." (1 John ii. 6.)

Time is undoubtedly short. But much is to be done with time, if it is well economised and properly arranged. Few have an idea how much can be done in twelve hours, if men will stick to their business and avoid idleness and frivolity. Then let us, like our Lord,

be diligent, and "redeem the

time.”

Time is undoubtedly short. But it is the only season in which Christians can do any active work of mercy. In the world to come there will be no ignorant to instruct, no mourners to comfort, no spiritual darkness to enlighten, no distress to relieve, no sorrow to make less. Whatever work we do of this kind must be done on this side of the grave. of our individual responsibility. time is flying. Let us resolve, by God's grace, to do something for God's glory before we die. Once more let us remember our Lord's example, and, like Him, be diligent, and "redeem the time."

Let us awake to a sense
Souls are perishing, and

Let us mark, secondly, in these verses, the power of the grace of God, and the constraining influence of the love of Christ. We read that among those who followed our Lord in His journeyings, were "certain women which had been healed of evil spirits and infirmities.'

We can well imagine that the difficulties these holy women had to face in becoming Christ's disciples were

neither few nor small. They had their full share of the contempt and scorn which was poured on all followers of Jesus by the Scribes and Pharisees. They had, besides, many a trial from the hard speeches and hard usage which any Jewish woman who thought for herself about religion would probably have to undergo. But none of these things moved them. Grateful for mercies received at our Lord's hands, they were willing to endure much for His sake. Strengthened inwardly by the renewing power of the Holy Ghost, they were enabled to cleave to Jesus and not give way.-And nobly they did cleave to Him to the very end! It was not a woman who sold the Lord for thirty pieces of silver. They were not women who forsook the Lord in the garden and fled. It was not a woman who denied Him three times in the high priest's house.-But they were women who wailed and lamented when Jesus was led forth to be crucified. They were women who stood to the last by the cross. And they were women who were first to visit the grave "where the Lord lay." Great indeed is the power of the grace of God!

Let the recollection of these women encourage all the daughters of Adam who read of them, to take up the cross and to follow Christ. Let no sense of weakness, or fear of falling away, keep them back from a decided profession of religion. The mother of a large family, with limited means, may tell us that she has no time for religion. The wife of an ungodly husband may tell us that she dares not take up religion. The young daughter of worldly parents may tell us that it is impossible for her to have any religion.-The maid-servant in the midst

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