(37) A woman in the city, which was a sinner.--The word is clearly used as pointing to the special sin of unchastity. The woman was known in the city as plying there her sinful and hateful calling. The question who she was must be left unanswered. Two answers have, however, been given. (1) The widespread belief that she was Mary Magdalene--shown in the popular application of the term "Magdalen" to a penitent of this class--has absolutely not a single jot or tittle of evidence in Scripture. Nor can there be said to be anything like even a tradition in its favour. The earliest Fathers of the Church are silent. Origen discusses and rejects it. Ambrose, Jerome, and Augustine are doubtful. It first gained general acceptance through the authority of Gregory the Great. The choice of this narrative in the Gospel for the Feast of St. Mary Magdalene stamped it as with the sanction of the Western Church. The omission of that feast from the calendar of the Prayer Book of 1552 shows that the English Reformers at least hesitated, if they did not decide against it. We may note further (a) that if the popular belief were true we should have expected some hint of it on the occurrence of the name of Mary Magdalene in Luke 8:3; (b) that the description given of that Mary, as one out of whom had been cast "seven devils," though not incompatible with a life of impurity, does not naturally suggest it; (c) that, on the assumption of identity, it is difficult to say when the "devils" had been cast out. Was it before she came with the ointment, or when our Lord spake the words, "Thy sins are forgiven thee?" It is obvious that the conduct of the woman in the Pharisee's house was very different from the wild frenzy of a demoniac. (2) The belief adopted by some interpreters, and more or less generally received in the Church of Rome, that the woman was none other than Mary the sister of Lazarus, who, on this hypothesis, is identified also with Mary Magdalene, is even more baseless. The inference that when St. John speaks of Mary of Bethany as "that Mary which anointed the Lord with ointment," must refer to the previous anointing which St. Luke narrates, and not to that which St. John himself records (John 12:3), is almost fantastic in its arbitrariness; and it will seem to most minds inconceivable that such a one as the sister of Lazarus, who appears in Luke 10:42 as "having chosen the good part," could so shortly before have been leading the life of a harlot of the streets. Occurring as the narrative does in St. Luke only, it is probable enough that the "woman which was a sinner" became known to the company of devout women named in Luke 8:1-3, and that the Evangelist derived his knowledge of the facts from them. His reticence--possibly their reticence--as to the name was, under the circumstances, at once natural and considerate.

When she knew that Jesus . . .--The words imply that she had heard of Him--perhaps had listened to Him. She may have heard of His compassion for the widow of Nain in her sorrow. She might have been drawn by the ineffable pity and tenderness of His words and looks. She would show her reverence as she could.

Brought an alabaster box of ointment.--See Note on Matthew 26:7. There is not the same stress laid here, as in the anointing by Mary of Bethany, on the preciousness of the ointment; but we may believe that it was relatively as costly. Passages like Proverbs 7:17, Isaiah 3:24, suggest the thought that then, as perhaps in all ages, the lavish and luxurious use of perfumes characterised the unhappy class to which the woman belonged. The ointment may have been purchased for far other uses than that to which it was now applied.

Verse 37. - And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house. The text in the older authorities is more forcible: "a woman which was a sinner in that city." Her miserable way of life would thus be well known to Simon and other of the guests. This sad detail would serve to bring out the contrast in more vivid colours. In these Oriental feasts the houses were often left open, and uninvited strangers frequently passed in through the open courtyard into the guest-chamber, and looked on. She had heard Jesus already, perhaps often, and had drunk in his pleading words, begging sinners to turn and to come to him for peace. Perhaps what had decided her to take this step of boldly seeking out the Master were words apparently spoken about this time (in St. Matthew's Gospel they follow directly after the discourse respecting the Baptist just related), "Come unto me, all ye that labour and are heavy laden, and I will give you rest," etc. (Matthew 11:28-30). It was a bold step for one like her to press uninvited, in broad daylight, into the house of a rigid purist like Simon; but the knowledge that Jesus (though personally, as she thought, she was unknown to him) was there, gave her courage; she felt no one would dare to thrust her out of the presence of the strange loving Master, who so earnestly had bidden the sin-weary come to him, and he would give them rest! Brought an alabaster box of ointment. Pliny mentions alabaster as the best material for pots or vessels intended for these precious ointments. It was softer than marble, and easily scooped into pots or bottles. These costly unguents and cosmetics were much used by the wealthy Roman ladies. The precious ointment poured over the Redeemer's feet had probably been originally procured for a very different purpose. The word μύρον, translated "ointment," was used for any kind of sweet-smelling vegetable essence, especially that of the myrtle.

7:36-50 None can truly perceive how precious Christ is, and the glory of the gospel, except the broken-hearted. But while they feel they cannot enough express self-abhorrence on account of sin, and admiration of his mercy, the self-sufficient will be disgusted, because the gospel encourages such repenting sinners. The Pharisee, instead of rejoicing in the tokens of the woman's repentance, confined his thoughts to her former bad character. But without free forgiveness none of us can escape the wrath to come; this our gracious Saviour has purchased with his blood, that he may freely bestow it on every one that believes in him. Christ, by a parable, forced Simon to acknowledge that the greater sinner this woman had been, the greater love she ought to show to Him when her sins were pardoned. Learn here, that sin is a debt; and all are sinners, are debtors to Almighty God. Some sinners are greater debtors; but whether our debt be more or less, it is more than we are able to pay. God is ready to forgive; and his Son having purchased pardon for those who believe in him, his gospel promises it to them, and his Spirit seals it to repenting sinners, and gives them the comfort. Let us keep far from the proud spirit of the Pharisee, simply depending upon and rejoicing in Christ alone, and so be prepared to obey him more zealously, and more strongly to recommend him unto all around us. The more we express our sorrow for sin, and our love to Christ, the clearer evidence we have of the forgiveness of our sins. What a wonderful change does grace make upon a sinner's heart and life, as well as upon his state before God, by the full remission of all his sins through faith in the Lord Jesus!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.