(38) And stood at his feet behind him.--The common usage of the East left the court-yard of the house open while such a feast as that described was going on, and there was nothing to hinder one who had not been invited from coming even into the guest-chamber. It is possible, indeed, that the feast may have been intentionally open to all comers. Our Lord's position has to be remembered as we read the narrative.
To wash his feet with tears.--Many different emotions may have mingled in the woman's soul. Shame, penitence, gratitude, joy, love, all find the same natural relief. The word for "wash" should be noted as implying a "shower" of tears. It may be noted that while the tenses for this and the "wiping" imply a momentary act, those that follow for the kissing and anointing involve the idea of continuance. The act, the sobs, the fragrance of the ointment, of course attracted notice.
Verse 38. - 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. It had been, no doubt, with her a settled purpose for days, this presenting herself to the pitiful Master. She had been one of his listeners, without doubt, for some time previously, and that morning probably she made up her mind to approach him. He was a great public Teacher, and his movements would be well known in the city. She heard he was to be present at a feast in the house of the rich Pharisee Simon. It would be easier, she thought, to get close to him there than in the crowd in the marketplace or in the synagogue; so taking with her a flask of perfumed ointment, she passed into the courtyard with others, and so made her way unnoticed into the guest-chamber. As she stood behind him, and the sweet words of forgiveness and reconciliation, the pleading invitation to all heavy-laden, sin-burdened ones to come to him for peace, which she in the past days bad listened to so eagerly, came into her mind, unbidden tears rose into her eyes and fell on the Master's feet as he lay on his couch; and, after the manner of slaves with their masters, she wiped the tear-wet feet with her long hair, which she evidently loosed for this loving purpose, and then quietly poured the fragrant ointment on the feet where her tears had fallen. It was the perfume of the ointment which called the host's attention to this scene of sorrow and heartfelt penitence.
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 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.
To wash his feet with tears.--Many different emotions may have mingled in the woman's soul. Shame, penitence, gratitude, joy, love, all find the same natural relief. The word for "wash" should be noted as implying a "shower" of tears. It may be noted that while the tenses for this and the "wiping" imply a momentary act, those that follow for the kissing and anointing involve the idea of continuance. The act, the sobs, the fragrance of the ointment, of course attracted notice.
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.