In Luke the sentence is a verse by itself, and the word "all" renders it probable that the sentiment has a bearing on the story that follows of the anointing of Jesus by a sinful woman. [53] Some such incident may have occurred, but the address to Simon the Pharisee making him to be the offender, and the woman one delivered from Dame Folly by her faith ("pleasing God") looks like a criticism on the "fling" at woman in Ecclesiastes, with a proverb taken for text. This rebuke of the Pharisee, who thought "the prophet" ought to abhor the "sinner," immediately precedes an account of the eminent women who supported Jesus by their means,--Mary, called Magdalene; Joanna, the wife of Herod's steward; Susanna, "and many others." They "ministered to him of their substance," and possibly the Pharisee and others might naturally suspect him of being among "the ensnared." The fact is strange enough to be genuine, and Luke thinks it important to say that Jesus had healed these ladies of bad spirits and infirmities. Of course it is necessary to divest Gospel anecdotes of much post-resurrectional vesture, and in this case it cannot be credited that Jesus said that the woman's sins were "many," which he could not have known, or that he gave her formal absolution. The indications of the study of Ecclesiasticus by Jesus are very remarkable. This book appears to have been a sort of nursery in which proverbs were trained for their fruitage in the last Solomon's religious testimonies. What those testimonies were we cannot easily gather, but it is useful for comparative study to remark the sentences in Ecclesiastictus which correspond, either in thought or phraseology, with those ascribed to Jesus. The broad and the narrow ways barely suggested in "Proverbs" are here developed (Ecclesiasticus iv. 17, 18). "Hide not thy wisdom" (iv. 23, xx. 30). "Say not, 'I have enough (goods) for my life'" (v. 1, xi. 24). "Extol not thyself" (vi. 2). We find the exhortation to judge not (vii. 6); rebuke of much speaking in prayer (14); warning against the lustful gaze (ix. 5, 8); the night cometh when no man can work (xiv. 16-19; cf. Eccles. ix. 10); the proud cast down, the humble exalted (x. 14, xi. 5); one only is good (xviii. 2); swear not (xxiii. 9); forgiven as we forgive (xxviii. 2); treasure rusting and treasure laid up according to the commandments of the Most High (xxix. 10, 11); "Judge of thy neighbor by thyself" (xxxi. 15); the altar-gift and the wronged brother (xxxiv. 18-20); he that seeks the law shall be filled (xxxii. 15); charity and not sacrifice (xxxv. 2).