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Updated: June 21, 2025
Events and discourses found in Luke ix. 51 to xviii. 14, which probably belong after the confession of Peter, and very likely to some stage of the journey to Jerusalem: Woes against the Pharisees, uttered at a Pharisee's table Luke xi. 37-54. Warnings against the spirit of pharisaism Luke xii. 1-59. Comment on the slaughter of Galileans by Pilate Luke xiii. 1-9.
Without being pharisaical in her estimation of herself, she had all a Pharisee's dread of publicans and sinners, and all a child's cowardliness that cowardliness which prompts it to shut its eyes against the object of terror, rather than acknowledge its existence with brave faith. Her father's often reiterated speeches had not been without their effect.
Our Saviour's visit to the Pharisee is related for the sake of the incident and discourse with which it was connected, and which are given in the following words: Behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment, and stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.
"I will stay till then," replied Rachel, with a smile, and climbed again upon her chair. "I am not much afraid. My uncle says things sometimes fit to make a Pharisee's hair stand on his head, but somehow they make my heart burn inside me. May I stop, uncle? I should like so much!" "Certainly, my child, if Mr. Wingfold will not feel your presence a restraint." "Not in the least," said the curate.
The cure of an infirm woman on the Sabbath Luke xiii. 10-17. The parable of the rich fool Luke xii. 13-21. Cure on a Sabbath and teaching at a Pharisee's table Luke xiv. 1-24. Five parables Luke xv. 1 to xvi. 31. Certain disconnected teachings Luke xvii. 1-4. The Ministry In Galilee its Aim And Method
And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment, And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.
The Pharisee's notion of righteousness was primarily negative, as consisting in abstinence from flagrant sins, and, in so far as it was positive, it dealt entirely with ceremonial acts. Such a starved and surface conception of righteousness is essential to self-righteousness, for no man who sees the law of duty in its depth and inwardness can flatter himself that he has kept it.
All that men have to do now is just to accept of the work of Jesus Christ. There is no hope for man or woman so long as they are trying to work out salvation for themselves. I can imagine there are some people who will say, as Nicodemus possibly did, "This is a very mysterious thing." I see the scowl on that Pharisee's brow as he says, "How can these things be?" It sounds very strange to his ear.
A woman of notoriously bad character had somehow come in contact with Jesus Christ, and had by Him been aroused from her sensuality and degradation, and calmed by the assurance of forgiveness. So, when she heard that He was in her own town, what could she do but hasten to the Pharisee's house, and brave the cruel, scornful eyes of the eminently respectable people that would meet her there?
And he hath said, "My glory will I not give to another." Thou wilt not trust wholly to God's grace in Christ for justification; and God will not take thy stinking righteousness in, as a partner in thy acquitment from sin, death, wrath, and hell. Now the question is, who shall prevail? God, or the Pharisee? And whose word shall stand? His, or the Pharisee's? Alas!
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