God as a prophet, he supposed he would have known entirely the character of the woman, and would have rebuked her. ¶ Would have known, &c. Because Jesus did not rebuke her, and drive her from his presence, he inferred that he could not be acquainted with her charac ter. The Pharisees considered it improper to hold communion with those who were notorious sinners. They judged our Saviour by their own rules, and supposed he would act in the same way. And Simon therefore concluded that he did not know her character, and could not be a prophet. Jesus did not refuse the society of the guilty. He came to save the lost. And no person ever came to him so sure of finding him a friend, as those who came conscious that they were deeply depraved, and mourning on account of their crimes. That toucheth him. The touch of a Gentile, or a person, singularly wicked, they supposed, to be polluting, and the Pharisees avoided it. See Mat. ix. 11. 41. A certain creditor. A man who had lent money, or sold property, the pay.. ment for which was yet due. T Five hundred pence. About $69 26. ty. About $7. truth of his threatenings; the good order of his house; and the maintenance of his authority. So our sins against God, though they are called debts, are called so figuratively. It is not an affair of money and God cannot forgive us, without maintaining his word, the honor of his government, and law-in other words, without an atonement. It is clear that by the creditor here, our Saviour meant to designate GOD-and by the debtors, sinners, and the woman present. Simon, whose life had been comparatively upright, was denoted by the one that owed fifty pence-the woman, who had been an open and shameless sinner, was represented by the one that owed five hundred. Yet neither could pay. Both must be forgiven, or perish. So, however much difference there is among men, yet all need the pardoning mercy of God, and all, without that, must perish. 43. I suppose, &c. He saw not the point of our Lord's parable. By thus saying, therefore, he condemned himself, and prepared the way for our Lord's reproof. You see 44. Seest thou this woman? what this woman has done to me, com¶ Fif-pared with what you have done. She has shown to me expressions of regard, which you, in your own house, have not shown." TI entered into thine house. I came at your invitation, where I might expect all the usual rites of hospitality. T Thou gavest me no water, &c. Among eastern people it was customary, before eating, to wash the feet, and to do this, or to bring water for it, was one of the rites of hospitality. See Gen. xviii. 4. Judges xix. 41. The reasons for this were that they wore sandals which covered only the bottom of the feet, and that when they ate they reclined on couches or sofas. It became therefore necessary that the feet should be often washed. 42. Frankly forgave. Freely forgave, or forgave entirely, without any compensation. This is not designed to express any thing about the way in which God forgives sinners. He forgives, forgives freely, but it is in connexion with the atonement made by the Lord Jesus. If it was a mere debt which we owed to God, he might forgive as this creditor did, without any equivalent. But it is crime which he forgives. He pardons as a moral governor. A parent might forgive a debt without any equivalent-but he cannot pardon an offending child, without regarding his character as a parent; the 45 Thou gavest me no kiss: but | this woman, since the time I can e in, hath not ceased to kiss my feet. a 46 My head with oil thou didst not anoint: but this woman hath a Ps.23.5. anointed my feet with ointment. 47 Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. 45. No kiss. The kiss was a token been as great a sinner as you affirm, and of affection, or a very common mode of even grant that if she had continued so, salutation, and Simon had even neglected it might be improper to suffer her to touch this mark of welcoming him to his house. It me, yet her conduct shows that her sins was often used among men as a sign of salu- have been forgiven. She has evinced tation. Compare Gen. xxxiii. 4. Ex. xviii. much love for me, which is an evidence 7. Mat. xxvi. 49. Hath not ceased to that she is no longer such a sinner as you kiss my feet. How striking the difference suppose, and it is not therefore improper between the conduct of Simon and this that she should be suffered to come near woman. Simon, with all the richness of me.' For she loved much. In our a splendid preparation, had omitted the translation this would seem to be given as common marks of regard and affection. a reason why her sins had been forgiven She, in humility, had bowed at his feet--that she had loved much before they had watered them with tears and not ceased to kiss them. The most splendid entertainments do not always express the most welcome. There may be much insincerity—much seeking of popularity, or some other motive-but no such motive could have operated in inducing a broken hearted sinner to wash the Saviour's feet with tears. 46. Mine head with oil. The custom of pouring upon the head oil was universal among the Jews. The oil used was sweet oil, or oil of olives, prepared in such a way as to give an agreeable smell. It was also used to render the hair more smooth and elegant. See Ruth iii. 3. 2 Sam. xii. 20; xiv. 2. Ps.. xxiii. 5. ¶ With ointment. This ointment was a mixture of various aromatics, and was therefore far more costly and precious, than the oil, commonly used for anointing the head. Her conduct, compared with that of Simon, was therefore more striking. He did not give even the common oil for his head, used on such occasions. She had applied to his feet a far more precious and valuable unguent. He, therefore, showed comparatively little love. She showed much. 47. Wherefore, I say unto thee. As the result of this, or because she has done this; meaning by this, that she had given evidence that her sins had been forgiven. The argument with Simon was whether it was proper for Jesus to touch her, or to allow her to touch him, because she was such a sinner, (v. 39.) Jesus said, in substance, to Simon, "grant that she has were pardoned. But this is clearly not that his sins were not as great as those of others. A man's love to God will be in proportion to the obligation he feels to Him for forgiveness. God is to be loved for his perfections, apart from what he has done for us. But still it is proper that our love should be increased by a consideration of his goodness; and they who feel-as Christians do-that they are the chief of sinners, will feel under infinite obligation to love God their Re 45 Thou gavest me no kiss: but this woman, since the time I can e in, hath not ceased to kiss my feet. a 46 My head with oil thou didst not anoint: but this woman hath a Ps.23.5. 45. No kiss. The kiss was a token of affection, or a very common mode of salutation, and Simon had even neglected this mark of welcoming him to his house. It was often used among men as a sign of salutation. Compare Gen. xxxiii. 4. Ex. xviii. 7. Mat. xxvi. 49. ¶ Hath not ceased to kiss my feet. How striking the difference between the conduct of Simon and this woman. Simon, with all the richness of a splendid preparation, had omitted the common marks of regard and affection. She, in humility, had bowed at his feethad watered them with tears and not ceased to kiss them. The most splendid entertainments do not always express the most welcome. There may be much insincerity-much seeking of popularity, or some other motive-but no such motive could have operated in inducing a broken hearted sinner to wash the Saviour's feet with tears. 46. Mine head with oil. The custom of pouring upon the head oil was universal among the Jews. The oil used was sweet oil, or oil of olives, prepared in such a way as to give an agreeable smell. It was also used to render the hair more smooth and elegant. See Ruth iii. 3. 2 Sam. xii. 20; xiv. 2. Ps.. xxiii. 5. ¶ With ointment. This ointment was a mixture of various aromatics, and was therefore far more costly and precious, than the oil, commonly used for anointing the head. Her conduct, compared with that of Simon, was therefore more striking. He did not give even the common oil for his head, used on such occasions. She had applied to his feet a far more precious and valuable unguent. He, therefore, showed comparatively little love. She showed much. 47. Wherefore, I say unto thee. As the result of this, or because she has done this; meaning by this, that she had given evidence that her sins had been forgiven. The argument with Simon was whether it was proper for Jesus to touch her, or to allow her to touch him, because she was such a sinner, (v. 39.) Jesus said, in substance, to Simon, "grant that she has anointed my feet with ointment. 47 Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. been as great a sinner as you affirm, and even grant that if she had continued so, it might be improper to suffer her to touch me, yet her conduct shows that her sins have been forgiven. She has evinced much love for me, which is an evidence that she is no longer such a sinner as you suppose, and it is not therefore improper that she should be suffered to come near me." ¶ For she loved much. In our translation this would seem to be given as a reason why her sins had been forgiven -that she had loved much before they were pardoned. But this is clearly not the meaning. This would be contrary to the whole New Testament, which supposes that love succeeds, not precedes forgiveness; and which nowhere supposes that sins are forgiven because we love God. It would be also contrary to the design of the Saviour here. It was not to show why her sins had been forgiven, but to show that she had given evidence that they actually had been, and that it was proper therefore that she should come near to him, and manifest this love. The meaning may be thus expressed. "That her sins, so many, and aggravated, have been forgiven; that she is no longer such a sinner as you suppose, is manifest from her conduct. She loves much. She shows deep gratitude, penitence, love. Her conduct is the proper expression of that love. While you have shown comparatively little evidence that you felt that your sins were great, and comparatively little love at their being forgiven, she has shown that she felt hers to be great, and has loved much." ¶ To whom little is forgiven. He who feels that little has been forgiven that his sins were not as great as those of others. A man's love to God will be in proportion to the obligation he feels to Him for forgiveness. God is to be loved for his perfections, apart from what he has done for us. But still it is proper that our love should be increased by a consideration of his goodness; and they who feel-as Christians do-that they are the chief of sinners, will feel under infinite obligation to love God their Re 48 And he said unto her, Thy sins are forgiven. 49 And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? b 50 And he said to the woman, Thy faith hath saved thee; go in peace. CHAPTER VIII. A ND 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 a Mat.9.2,3. Mar.2.7. b Ha.2.4. Mat.9.22. Mar. 5.34. 10.52. c.8.48. 18,42. Ep.2.8. c Mat.27.55. deemer, and that no expressions of love to him can be beyond what is due. 48. Thy sins are forgiven. What a gracious assurance to the weeping, loving, penitent! How that voice, spoken to the troubled sinner, stills his anguish, allays the troubled feelings, and produces peace to the soul! And how manifest is it, that he that could say thus, must be God! No man has a right to forgive sin. No man can speak peace to the soul, and give assurance that its transgressions are pardoned. Here, then, Jesus gave indubitable proof that he was God, as well as man -that he was Lord of the conscience, as well as the pitying friend; and that he was as able to read the heart, and give peace there, as to witness the external expression of sorrow for him. 49. Who is this, &c. A very pertinent question. Who could he be but God? Man could not do it, and there is no wonder that they were amazed. 50. Thy faith hath saved thee, go in peace. See Mark v. 34. CHAPTER VIII. 1. Every city and village. Of Galilee. The glad tidings of the kingdom of God. That the kingdom of God was about to come, or his reign in the gospel about to be set up over men. The twelve. The twelve apostles. 2. Infirmities. Sickness. Mary called Magdalene. So called from Magdala, the place of her residence. It was situated on the sea of Galilee, south of Capernaum. To this place Jesus retired after feeling the four thousand. See Mat. had been healed of evil spirits and infirmities, 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. 4 And when much people were gathered together, and were come to him out of every city, he spake by a parable: 5 Af sower went out to sow his seed: and as he sowed, some fell by the way-side; and it was trodden down, and fowls of the air devoured it. h 6 And some fell upon a rock; d Mar.16.9. ver.30. e 2Cor.8.9. ƒ Mat.13.3,&c. Mar.4.3,&c. g Ps.119.118. Mat.5.13. hJer.5.3 xv. 39. ¶ Out of whom went. By the power of Jesus. T Seven devils. The word seven is often used for an indefinite number, and may signify merely many devils. The expression is used to signify that she was grievously tormented, and rendered, doubtless, insane by the power of evil spirits. See Mat. iv. 24. It has been commonly supposed that Mary Magdalene was a woman of abandoned character. But of this there is not the least evidence. All that we know of her is that she was formerly grievously afflicted by the presence of those evil spirits; that she was probably cured by Jesus; and that afterward she became one of his most faithful and humble followers. 3. Herod's steward. Herod Antipas, who reigned in Galilee. He was a son of Herod the Great. The word steward, here, means one who has charge of the domestic affairs of a family, to provide for it. This office was generally held by a slave who was esteemed the most faithful, and was often conferred as a reward of fidelity. Ministered. Imparted for his support. ¶ Of their substance. Their property; their possessions. Christians then believed that when they professed to follow Christ, it was proper to give all up to him-their property, as well as their hearts. And the same thing is still required-that is, to commit all that we have to his disposal; to be willing to part with it for the promotion of his glory; and to leave it when he calls us away from it. 4-15. See the Parable of the Sower explained in Mat. xiii. 1—23. |
