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| 1 And when he had completed all his words in the hearing of the people, he entered into Capernaum. |
When he had ended – Following the Sermon on the Mount. Matthew and
Luke, in thus arranging matters, show that he who had given the wonderful teachings on the mount was fully attested by the miraculous powers shown to reside in him. R3755:3
Capernaum – The home city of Peter and others, and now the home city of Jesus, since he had been spurned and rejected at Nazareth. R3755:3
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| 2 And a certain centurion's bondman who was dear to him was ill and about to die; |
Centurion's – In our judgment the circumstantial evidences are strong that this centurion was Cornelius. R1922:6, 2132:2
A captain of the Roman guard. R3755:3, 2620:2, 1922:1
All three of the centurions mentioned in the New Testament were evidently reverential: this one; the one who put Jesus to death and subsequently declared, "Surely this man was the Son of God"; and Cornelius, the first Gentile convert. (Matt. 27:54; Acts 10:1) R3755:4
Servant – One lesson connected with this subject which should especially commend itself to any of the Lord's people who are masters or employers is the lesson of kindness for servants. R2620:6
Masters and servants in olden times occupied a much closer relationship to each other than they do today, a relationship which took on more of paternal sentiment. R2620:1
The employer, under present conditions, feels no responsibility for the employee. All discern that this division between the interest of masters and servants stands closely related to the great time of trouble which now impends. R2620:1
Dear unto him – So loved, that he went to much trouble to secure his healing. R1922:3
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| 3 and having heard of Jesus, he sent to him elders of the Jews, begging him that he might come and save his bondman. |
He sent – The fact that it was not presented personally is presumed not to signify any lack of respect, but the very reverse, a realization on his part that Jews were not to having any dealings with Gentiles, except along strictly business lines. R2620:3
The elders – Not the elders of the Synagogue, but the chief men of the city. R3755:4
Of the Jews – Realizing that, as a Gentile, he could have no special claim upon this Jewish prophet. R3755:4
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| 4 But they, being come to Jesus, besought him diligently, saying, He is worthy to whom thou shouldest grant this, |
They – Jairus, the ruler of the synagogue in Capernaum, with others. R4588:3, 2620:3
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| 5 for he loves our nation, and himself has built the synagogue for us. |
He loveth our nation – Testifying that although he was not a Jew, he was a noble character, a lover of Israel. R3755:4
Built us a synagogue – Evidencing his feelings of reverence for God and love for righteousness and truth. R1922:3
Or, house of worship and Bible study. Its ruins described in detail in article. R2581:2
Evidently respecting the religion of the Jews. R2620:3
In which he himself could not engage, because a Gentile. R3755:4
The ruins of which are supposed to have been found recently and described in the article by Edersheim. R2620:3
The ruins of this synagogue show that great wealth was expended in its elaborate carvings of cornices, tablets, capitals and niches. R2620:2, 2581:2
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| 6 And Jesus went with them. But already, when he was not far from the house, the centurion sent to him friends, saying to him, Lord, do not trouble thyself, for I am not worthy that thou shouldest enter under my roof. |
Went with them – Possibly toward Caesarea, about 45 miles away, with Nain being on the way, about 20 miles from Capernaum. R1922:6
The centurion – Possibly Cornelius, "A devout man and one that feared God with all his house, which gave much alms to the people and prayed to God alway." (Acts 10:2) "Them that honor me, I will honor." (1 Sam. 2:30) R1922:6, 2620:6, 2123:3
Sent friends – Not servants. R2620:3
I am not worthy – He was like the Syro-Phoenician woman who desired a crumb from the children's table without claiming to be one of the children. R3755:4
We, too, should concede that we have nothing of right or of merit to demand, that we should approach the Lord from the standpoint of unworthy suppliants, seekers of grace and mercy, not justice, at his hands. R3755:5
That thou shouldest enter – According to Jewish custom, a certain measure of defilement would be implied. R3755:5, 2620:3
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| 7 Wherefore neither did I count myself worthy to come to thee. But say by a word and my servant shall be healed. |
Say in a word – Let all the Lord's people, instead of requiring signs and further evidences and assurances, rest content that he who has so graciously done for us in the past is equally faithful today and will fulfill to us all his good promises. R2620:4
Possibly he had heard of the healing of the son of the nobleman of his own city, Capernaum, when Jesus was at Cana and merely spoke the word. R3755:5
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| 8 For *I* also am a man placed under authority, having under myself soldiers, and I say to this one, Go, and he goes; and to another, Come, and he comes; and to my bondman, Do this, and he does it. |
Go, and he goeth – Recognizing Jesus, as the Lord's anointed, had control over the influences of nature as his servants, so that he could bid the disease go from the servant and he should be well. R3755:6, 2620:4
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| 9 And Jesus hearing this wondered at him, and turning to the crowd following him said, I say to you, Not even in Israel have I found so great faith.
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He marvelled – Only in one other place do we read that Jesus "marvelled," and that was at the instance of the people of Nazareth. (Mark 6:6) R3755:6
Turned him about – Having already started toward the Centurion's house, he discontinued his journey and instantly granted the healing of the servant. R1922:6
So great faith – Nevertheless he could not and did not invite the centurion to become one of his disciples, because "the gifts and callings of God were not things to be repented of." (Rom. 11:29) R2620:5
It is certainly within the range of possibility that this centurion might have been removed from Capernaum to Caesarea, another fortress, and may have been the centurion named Cornelius, the first Gentile convert. R2620:5
No, not in Israel – Where he had much more reason to expect it. R1922:5
Indicating that the Lord's favor had been confined to Israel not merely because of worthiness and faith. R2620:5
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| 10 And they who had been sent returning to the house found the bondman, who was ill, in good health. |
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| 11 And it came to pass afterwards he went into a city called Nain, and many of his disciples and a great crowd went with him. |
The day after – Soon afterward (Revised Version). R3756:1
Nain – About 20 miles from Capernaum. R1922:6
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| 12 And as he drew near to the gate of the city, behold, a dead man was carried out, the only son of his mother, and she a widow, and a very considerable crowd of the city was with her. |
Dead man – In the great prison-house of death. R3755:1
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| 13 And the Lord, seeing her, was moved with compassion for her, and said to her, Weep not;
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Had compassion – We have an High Priest who can touched, was touched and is still touched with a feeling of our infirmities. (Heb. 4:15) R3530:3
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| 14 and coming up he touched the bier, and the bearers stopped. And he said, Youth, I say to thee, Wake up.
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They – The pall-bearers. R3756:1
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| 15 And the dead sat up and began to speak; and he gave him to his mother. |
He that was dead – Having died, paid the penalty, he was not free from death after Jesus restored life to him, but died again. R392:1
Foreshadowing the resurrection. R4603:4
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| 16 And fear seized on all, and they glorified God, saying, A great prophet has been raised up amongst us; and God has visited his people. |
A fear on all – A reverential fear. R1923:1
The very thought of the imminence of God is very sure to bring awe to mankind as they realize the holiness, the absolute perfection of the Almighty, and their own blemishes and imperfections in contrast. R3756:1
They glorified God – Not with loud hosannas, but with a reverent appreciation of the fact that a great Prophet, a great Teacher, was in their midst, and that God was thus with them. R3756:2
God hath visited – That, in him, God had visited his people to bless them with his love and grace. R1923:4
A realization that God was very near to them as represented in the power of Jesus. R3756:1
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| 17 And this report went out in all Judaea concerning him, and in all the surrounding country. |
Throughout all Judea – As the fame of Jesus increased, because of his miracles and teaching, the opposition to him became more and more pronounced, especially from the Chief Priests, Scribes and Pharisees, as they were brought into competition and unfavorable comparison with him as public teachers. R1735:3
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| 18 And the disciples of John brought him word concerning all these things: |
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| 19 and John, having called two of his disciples, sent to Jesus, saying, Art *thou* he that is coming, or are we to wait for another? |
John – Signifies "The favor of God." R4940:2
Then in prison, about 120 miles from where Jesus was laboring so successfully. R2620:6
We are to be copies of Jesus, not of John the Baptizer. R2621:5
To be shut up in a dark dungeon, and to have the Lord proceeding with his work, raising no voice of protest on his behalf and exercising none of his mighty power for his deliverance, probably seemed very strange to John. R2621:1
Notwithstanding the great disappointment he felt, his faith continued in its firm hold on the Lord, as is indicated in his sending of his disciples to Jesus. R2621:1
The proper course of all God's servants when perplexed is the one followed by John, namely to go to the Lord with the perplexity--not doubtingly, but inquiringly--and be set at rest by his word. R2621:3
He that should come? – Seeking a sign that he was the true Messiah, then present. R712:4
For another – For a still greater Messiah of whom even you are but a forerunner. R2621:1
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| 20 But the men having come to him said, John the baptist has sent us to thee, saying, Art *thou* he that is coming, or are we to wait for another? |
Look we for another – Strictly speaking, this was exactly the case. Jesus, in the flesh, was indeed the forerunner and preparer of the way before the still greater glorified Christ of the second advent. R2621:1
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| 21 In that hour he healed many of diseases and plagues and evil spirits, and to many blind he granted sight. |
In that same hour – While John's messengers were with Jesus, a number of miracles were performed in their sight. R2621:2
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| 22 And Jesus answering said to them, Go, bring back word to John of what ye have seen and heard: that blind see, lame walk, lepers are cleansed, deaf hear, dead are raised, poor are evangelized;
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Jesus answering said – Calling attention to transpiring events, the fulfillment of their own Scriptures as proof that he was the Messiah. He might have said: "I am he." An imposter might have made the same claim. Jesus called their attention to evidence such as would convince them of the truth of his claim. R821:3*
And tell John – We may not always hear the Lord's words with our own ears, but we can receive it second-hand as did John--through the testimonies of the apostles and prophets, by whose writings God has provided in advance replies to all proper queries. R2621:4
What things ye have seen – Another pointed proof of his own identity with the predicted Messiah. R1736:3
Similar manifestations will accompany Jesus' second presence in this world. Since now he is a spiritual being, we might expect he would use human agencies as his channels and, in harmony with other parts of his plan, it is now on a higher plane R712:4.
The blind see – Are not eyes and ears long closed by prejudice, superstition and human tradition being opened? R712:4
It should not, and does not, surprise us that now both phases of healing, spiritual and physical, are in progress and being blessed, each to its class. Notice that physical healings now, as at the first advent, are not performed upon the saints, but upon those not consecrated to sacrifice. R712:2
The lame walk – Are not those who have long been lame, and who have halted between the service of God and the devil, been healed by the truth? R712:4
The gospel is preached – Is not the gospel, "good tidings," being preached to the poor and to them that have no money? R712:4
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| 23 and blessed is whosoever shall not be offended in me.
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Be offended – Made to stumble. R821:3*
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| 24 And the messengers of John having departed, he began to speak to the crowds concerning John: What went ye out into the wilderness to behold? a reed shaken by the wind?
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Were departed – So that his words could not be construed as a sop of flattery to hold John's confidence. R2622:1
Unto the people – The multitude who stood about must have heard the message which John's disciples brought to Jesus, and no doubt queried within themselves, if not audibly, Is John losing faith in Jesus as the Messiah? R2622:1
A reed – Because God spoke through him as a Prophet as the wind makes music through the reeds. R5031:1
Shaken with the wind – Pliable to those who would influence him. No, they found a rugged character, strong, independent in the advocacy of the truth. R4595:1, 2622:1
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| 25 But what went ye out to see? a man clothed in delicate garments? Behold, those who are in splendid clothing and live luxuriously are in the courts of kings.
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In soft raiment – Giving evidence of being related to the great, the wealthy, the noble of that time. No, he was simply clad, living in seclusion. R4595:1
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| 26 But what went ye out to see? a prophet? Yea, I say to you, and what is more excellent than a prophet.
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More than a prophet – A special ambassador and messenger of God at this present time. R2622:1
God's chosen servant for heralding the Messiah to Israel. R4594:3
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| 27 This is he concerning whom it is written, Behold, *I* send my messenger before thy face, who shall prepare thy way before thee;
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My messenger – His message was that the kingdom of heaven was about to be offered to them, and that only the holy would be ready to receive it. R5031:1
Neither John nor his hearers fully realized in what way the kingdom would be offered, namely, that it would be an offer, first of a place or share in the kingdom, and that the terms would be full consecration to the Lord. R5031:1
Prepare thy way – For those able to appreciate the matter, John the Baptist did a work which was in full accord with the prophecy which declared Elijah must first come and do a reformatory work before Messiah would come. R5030:6
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| 28 for I say unto you, Among them that are born of women a greater prophet is no one than John the baptist; but he who is a little one in the kingdom of God is greater than he.
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Not a greater – It would be difficult to express in words a higher tribute to John the Baptist. R5030:2
Attesting that John the Baptist was the last of the ancient worthies, the last prophet, the last of the faithful under the Jewish dispensation. R5859:2, 4940:2, 4595:4
Because none of them was entrusted with a more important service of the Lord. R4112:6
A great holy man; he will have a great reward of being one of the glorious princes on the earthly plane. R5069:2
Prophet – Proclaimer. R4112:3
He was supernaturally guided in the course he took. R2621:5
He was also a special ambassador of God to do an introductory work related to the Kingdom. R2622:1, 1737:4
John the Baptist-- John's mission was pre-eminently that of a reformer. R2621:5
The last of the prophets, he introduced Jesus as the Head of the kingdom class. R5030:6
He that is least – To have the humblest position in the Church class, in the Bride class being selected during this age, is a higher honor than that which belongs to the very noblest of the previous dispensations. SM251:2
John does not belong to the kingdom class at all, but to the previous dispensation. R2622:2
The kingdom of God – God had promised a Messianic kingdom, and Jesus had come that he might be the Head of that kingdom. "To him that overcometh will I grant to sit with me in my throne, even as I overcame and am set down with my Father in his throne" (Rev. 3:21). These would be followers in his footsteps, none could precede him. R5030:3
The spiritual phase of the Kingdom. A288; R1737:4
Greater than he – John could not be of the Kingdom class. His grand work terminated before the Redeemer's sacrifice was finished. R4940:2, 4653:5
This applies to the entire class of ancient worthies. It refers not merely to the earthly status of the Gospel church as being superior, but also marks the church as a superior class in the future. R4653:1
In God's providence their reward will be different from that of the Church--theirs will be an earthly reward. R5030:3
They will come forth as perfect human beings as a reward of their faithfulness. God promised them the earthly perfection, while he has promised the bride of Christ the heavenly perfection. R5030:5
This does not imply that the ancient worthies will be disappointed; their cup of blessing, being full, and never having been begotten to a spirit nature, they will not be able to comprehend or appreciate any blessings higher than their own. R5030:6
None, prior to Jesus' time, manifestly, could have been invited to "follow in his steps." (1Pet. 2:21) R5774:6
Therefore greater also than Enoch, Abraham, etc.; not because they were more worthy than these, but that the opportunity of becoming members of the house of sons has been granted only since Pentecost. R5775:1, 5030:3
While we draw lessons from the experiences of the noble characters of the past, our patterns are Jesus and his apostles, whom we are to copy--walking in their footsteps in the narrow way of self-sacrifice even unto death. R3248:5
The least one in the house of sons is on a higher plane than the greatest one in the house of servants. R2562:3, 5775:1, 2, 2622:2
Greater than the entire class of Ancient Worthies. R4653:1
We are not to infer that those glorious characters who lived before Christ were less faithful than the Gospel Church. R5030:3
In justice God could not show any preference; but by grace he may do what he will with his own. R5069:4
Because only from the time of Christ has the prize of joint-heirship with the Lord been open. T108
"God having provided some better thing for us." (Heb. 11:40) F86; R5030:5, 4595:4, 3248:5
As Christ was to have the pre-eminence in the Kingdom, it was necessary that he should be the first member of it. F86; R5030:2
Only those justified to life could be invited to the high calling, and John died before the sacrifice of the atonement had been completed. D625; F112; R4653:5, 4940:2, 5774:6
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| 29 (And all the people who heard it, and the tax-gatherers, justified God, having been baptised with the baptism of John; |
And the publicans – Being cast off from the sympathies and friendship of the Jews in general, they were naturally less influenced by their prejudices and hence more ready to receive the truth. R1783:3
Justified God – Making manifest his justice. R1246:3
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| 30 but the Pharisees and the lawyers rendered null as to themselves the counsel of God, not having been baptised by him.) |
Rejected – Jesus testified, "If ye had received John ye would have received me." R5031:4
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| 31 To whom therefore shall I liken the men of this generation, and to whom are they like?
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| 32 They are like children sitting in the market-place, and calling one to another and saying, We have piped to you, and ye have not danced; we have mourned to you, and ye have not wept.
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Like unto children – Having no interest in what was going on. R1737:1
Market-place – Greek, agora, root of agorazo, to redeem. E429
Ye have not wept – No matter what kind of evidence was produced, they were so out of harmony with the truth, that they objected to everything which our Lord did. R1737:1
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| 33 For John the baptist has come neither eating bread nor drinking wine, and ye say, He has a demon.
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Neither eating nor drinking – John lived a very abstemious life. R2621:5
Wine – The word is oinos, and signifies grape wine of the usual sort, which always intoxicates when used to excess. R509:4
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| 34 The Son of man has come eating and drinking, and ye say, Behold an eater and wine-drinker, a friend of tax-gatherers and sinners;
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Eating and drinking – He attended wedding feasts and banquets made in his honor. R2621:5
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| 35 and wisdom has been justified of all her children.
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Wisdom – The divine wisdom, divine truth. R1737:1
Is justified – Proved right, accepted. R1737:1
Of all her children – Those who have the spirit or disposition of the truth are not slow to understand the evidences nor to accept the facts. R1737:1
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| 36 But one of the Pharisees begged him that he would eat with him. And entering into the house of the Pharisee he took his place at table; |
One of the Pharisees – Who believed on Jesus, but did not confess the Lord lest he should be put out of the synagogue, for he "loved the praise of men more than the praise of God." (John 12:43) R2201:1
Desired him – Evidently considerably impressed with our Lord's character and teachings, and more favorably inclined toward him than the majority. R2625:6
Our Lord's strict observance of the Law no doubt made him at first a favorite with the Pharisees. R1459:6
Not that Simon was a disciple and believer, but rather that, as a prominent man, he posed as a liberal one also. R3761:1
But when they found that he received sinners and ate with them, they realized that his righteousness was different from theirs, and they hated him. R1460:1
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| 37 and behold, a woman in the city, who was a sinner, and knew that he was sitting at meat in the house of the Pharisee, having taken an alabaster box of myrrh, |
A woman – Possibly Mary of Magdala, but surely not Mary of Bethany. R3761:2, 2200:3
Scholars are generally coming to the opinion that it is a mistake to suppose that Mary Magdalene had ever been an unchaste woman--a mistake to identify her with this woman at the house of the Pharisee. R2797:4
Of the city – Evidently a common character, widely known to the people of the city, though she might not be known to Jesus and the disciples, who were not residents. R2626:2
Which was a sinner – A harlot, deeply penitent. R5032:5
The Gospel of Christ is the message of divine compassion toward sinners. The Bible, of all the religious books we know, alone tells of a God touched with the feeling of human infirmities and with sympathy toward sinners. R5032:1
An alabaster box – Our alabaster boxes of perfume, our daily endeavors to serve and please him who has done so much for us. R3762:4
It was about a year and a half after the incident here related before the other anointing of Jesus by Mary, the sister of Lazarus, took place in the house of Simon the Leper. (Compare Matt. 26:6-13.) R2625:3
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| 38 and standing at his feet behind him weeping, began to wash his feet with tears; and she wiped them with the hairs of her head, and kissed his feet, and anointed them with the myrrh. |
Stood at his feet – Privacy in the home is still unusual in the East. Neighbors, friends and visitors feel at liberty to come and go as they please, sometimes coming in to converse with the guests while dinner is being served. R3761:2
Weeping – Without our recognition of our sins and of his forgiveness we could bring nothing acceptable to him. R3762:4
To wash his feet – As was sometimes done with dignitaries of that time. R5032:5
It is not our privilege or opportunity to anoint the Head of the body, the Lord Jesus. With us the privilege remains of anointing the feet members of the body of Christ, and day by day we are tested along this very line. R3762:6
With tears – By her tears he should know, more eloquently that she could voice her sentiments in words, what were the true longings of her heart for forgiveness and for reconciliation. R2626:3
How merciful and considerate of our needs is the Lord's provision that when we come penitently to his feet for forgiveness, he can read our hearts and accepts our tears and even our humblest efforts to make amends. R2626:3
Kind words and looks, a little assistance, may be the tears or the perfume, as circumstances may permit. R3762:6
Many, who would resent well-meant efforts to wash their feet as interferences with their private business, would be very amenable if approached by such evidences of true devotion and loving interest as would be symbolized by tears. R2202:4
With the hairs – Her tears having fallen quite contrary to her intention, and dishonoring the very feet she intended to honor, she loosened her hair, using it as a towel, entirely regardless of the fact that for a woman at that time it was considered dishornorable to let down her hair in public. R5032:5
Kissed his feet – Repeatedly, so implied in the Greek text. R3761:2
Anointed them – As an honor to the One from whom she had heard "wonderful words of life," words of divine compassion and pity for sinners, words of hope for herself. R5032:5
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| 39 And the Pharisee who had invited him, seeing it, spoke with himself saying, This person if he were a prophet would have known who and what the woman is who touches him, for she is a sinner. |
When the Pharisee – A holiness professor. R3762:3
We see Simon indifferent because he felt his sin was less, the woman repentant because she felt her sin was great. R3761:5
Would have known – Thinking that Jesus evidently did not know her character and therefore is permitting her to anoint his feet. This seems a proof that he is not a prophet. R2626:3
The Pharisee seems to have entertained no thought of impurity on the part of our Lord, or that there was any acquaintance between him and the sinful woman who did him honor. R3761:3
Although Jesus recognized the woman as a sinner, he had compassion upon her, especially in view of the evidence she gave of shame, contrition and reformation. R3761:3
She is a sinner – When the Pharisees found that he received sinners, they began to realize that his righteousness was of a different sort from theirs, and, as darkness is opposed to light, they hated him. R1460:1
Some noble characters, like Simon the Pharisee, know not how much they miss; they realize not that some of their more blemished neighbors receive forgiveness, which they lack, not sufficiently humble in heart to make the request. R3761:6
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| 40 And Jesus answering said to him, Simon, I have somewhat to say to thee.
And he says, Teacher, say it. |
Simon – A Pharisee. R2625:6
A very common name amongst the Jews. Hence it is not remarkable that there were two Simons at whose home Jesus was entertained. It is a little peculiar that at both of them our Lord's feet were anointed. (Matt. 26:6-13) R2625:3
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| 41 There were two debtors of a certain creditor: one owed five hundred denarii and the other fifty;
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The one 500 – Representing the woman, living in open violation of the Law. R2626:5, 3761:4
And the other 50 – Representing Simon, trying to keep the Law. R2626:5, 3761:4
Not that Mary was ten times as guilty before the divine law as was Simon. Strictly speaking, both owed the same amount, the lives of both were forfeited because of sin. The ratio does not represent Jesus' view of the situation, but illustrates the sentiments of Mary and Simon. R2200:3
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| 42 but as they had nothing to pay, he forgave both of them their debt: say, which of them therefore will love him most?
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Forgave them – Greek, karazomai; nearly the same meaning as pardon, signifying to forgive freely. E462; R1058:5, 324:4
It is not Jehovah, but Christ and the disciples who do the free forgiving. R324:4, 1058:6; E463
Love him most – Zeal is the measure of love. R3830:4
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| 43 And Simon answering said, I suppose he to whom he forgave the most. And he said to him, Thou hast rightly judged.
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I suppose that he – Up to this moment not realizing the bearing of the parable upon his own case and that of the woman--that he represented the debtor owing fifty pence and the woman, the greater sinner, owing five hundred. R3761:4, 2626:4
To whom he forgave – Greek, karazomai, pardoned. E462; R324:4, 1058:6
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| 44 And turning to the woman he said to Simon, Seest thou this woman? I entered into thy house; thou gavest me not water on my feet, but *she* has washed my feet with tears, and wiped them with her hair.
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Unto Simon – From God's standpoint, undoubtedly Simon was in a better attitude than this sinful woman--he was nearer to God and to righteousness; but he also must depend for divine mercy for forgiveness, as had the woman. R3761:5, 2626:5
This woman – Her greater love was developed by a greater realization of sin and a greater desire to be relieved from it. R2626:4
I entered into thine house – Simon treated him kindly and politely, but did not go to any extreme of politeness in his entertainment; perhaps thinking of him as not being used to special attentions. R2625:6
Gavest me no water – As is customary in that land to those one desired to honor. R5032:6, 3762:2
For the washing of the guest's feet, uncomfortable by reason of travel along the dusty roads of that time. R2200:6
Nor send his servant to take off the Master's sandals, and wash his feet. R2626:1
It could not be that Simon had accidentally omitted these courtesies, for all Pharisees were punctilious on the subject of washings; nor need we suppose that it was an intentional slight put on our Lord. R2201:1
To prevent the thought that he had anything more than a general interest and curiosity respecting Christ, and to maintain the good opinion of his co-religionists, he entertained Jesus as an inferior. R2201:1
Simon, as a wealthy and prominent man, knew all this, and would doubtless have followed the ordinary custom had his guest been one in high social standing; but his invitation had been of a patronizing sort. R3762:2
But she hath – The still greater attentions of the woman, and the still greater marks of respect which she showed, were evidences that, while they both loved, the woman loved the more. R2626:4
Mary, at this time, had no knowledge of the extent to which the Master would go on her behalf and ours, to redeem us from sin and its sentence of death--Calvary was then still in the future. R2201:2
Washed my feet – It is still possible to wash and to anoint the Lord's feet. The Lord is still in the flesh, representatively; his faithful are to be esteemed "members of his body." (Eph. 5:30; Col. 1:24) R2201:2
As members of the feet class, many are weary, discouraged, needing rest, refreshment and comfort, such as was bestowed upon the literal feet of the Master. R2201:3
With tears – It is the sympathetic ones that are most successful in helping the various members of the Body of Christ out of the difficulties, besetments and defilements which will always be theirs so long as they are in the world. R2202:4
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| 45 Thou gavest me not a kiss, but *she* from the time I came in has not ceased kissing my feet.
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Gavest me no kiss – As is customary amongst friends, as it is now our custom to shake hands. R2200:6, 5032:6, 3762:2
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| 46 My head with oil thou didst not anoint, but *she* has anointed my feet with myrrh.
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Thou didst not anoint – With special guests, sometimes perfumed ointments for the hair and toilet were provided. R2201:1
Anointed my feet – How few pour upon one another the spikenard ointment of comforting words, helpful suggestions and encouragements. R2201:4
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| 47 For which cause I say to thee, Her many sins are forgiven; for she loved much; but he to whom little is forgiven loves little.
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Which are many – A sin is a sin, a violation of divine law, whether in a great or lesser matter. We are not to understand that in God's sight there is any difference as to enormities of sin, but that some are more deeply involved in it than others. R3761:4
Are forgiven – Not that our Lord loves less those who are more moral, but when the moralist spurns divine favor and ignores his own blemishes, and when the degraded, realizing their sins, cry out for mercy, the contrite heart is more acceptable to God than the other. R3762:1
Although Jesus knew what was in man he was very charitable, which leads us to suppose that if we were perfect we would be all the more charitable towards sinners, though not at all sympathetic with sin. R5032:4
She loved much – Her greater love was developed by a greater realization of sin and a greater desire to be relieved from it. R2626:4
Those who are helpful to one another will be found filled with a genuine love for the "Head," the "body," and even the "feet." The secret of their love, as in Mary's case, will be found in a large appreciation of their own imperfections and of the Lord's mercy and grace toward them in the forgiveness of their sins. R2201:4
The majority of those who love the Lord most are such as realize their own sinful and fallen condition most. R5032:6
Loveth little – The secret of the difference of sentiment lay in the fact that Simon loved him little, and that Mary loved him much. R2201:1
Having less to be forgiven, he had been less appreciative of the privilege of forgiveness. R3762:3
Those who are most moral, and therefore might be said to have less to be forgiven, have correspondingly less love. But this should not be the case. The less degraded ought naturally to be more able to love and appreciate divine goodness. R5032:6
Little is forgiven – Frequently we see people living moral lives, evidently seeking to walk in the paths of righteousness, much less prepared to accept forgiveness through the Lord Jesus Christ than are some others who have been living more carelessly. R2626:6
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| 48 And he said to her, Thy sins are forgiven.
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Thy sins are forgiven – The woman was justified, her sins forgiven, while the Pharisee, with really fewer sins, was unforgiven because he had not appealed for forgiveness, nor appreciated properly his need therefor. R3761:5
On the strength of his covenant and sacrifice he had authority to tell the woman that her sins were forgiven, because he was making the Atonement which would be applicable to her. R5033:4
It was one of his unostentatious methods of calling attention to the fact that he was the Messiah, and that as such, and in view of this work which he has yet to do, all power to forgive sins was in his hands. R2627:1
Every other hope, every other blessing, is based upon this one--the forgiveness of our sins. R3762:4
Her prayer was answered; all the past was treated as forever blotted out. R2626:5
As the Messiah, and in view of the work he was yet to do, all power to forgive sins was in his hands. R2627:1, 2583:6
The ransom price for the sins of the whole world was already on the altar. R1921:3
A blessed illustration of the Lord's sympathy for those who come to him accepting his mercy, love and forgiveness, however unworthy they may be. R3761:3
Forgiveness must be the first message to each one of us; otherwise we could have no peace, joy, or hope of a glorious future. R3762:3
The broken and contrite heart is more acceptable to God and justified rather than the other. R3762:1
Jesus was in the very act of paying the ransom-price. R324:4; E463; 4981:2, 3730:5, 1058:6
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| 49 And they that were with them at table began to say within themselves, Who is this who forgives also sins? |
Who is this – The only satisfactory answer is that he is the one he professes to be, the Son of God, the Redeemer of the world. R5033:1
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| 50 And he said to the woman, Thy faith has saved thee; go in peace.
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Thy faith – It was not the woman's works that saved her, nor the ointment, nor the tears, nor the kiss--it was the faith. But faith must work. If it does not work, it is a sure sign that it is dead. R3762:5, 2627:1
Tears and offerings could avail us nothing except as we present to the Lord our faith, accepting him as the one who has power to forgive sins and to cleanse us from all unrighteousness. R2627:4
True faith produces worship and praise. These conditions will surely manifest themselves, as did the woman's, by tears, by services to the feet of the Master, by an anointing of the most precious perfume that we can bring. R3762:5
Go in peace – None but the forgiven know the peace of God. Their peace will be in proportion to their faith, and their faith in proportion to their knowledge. R3762:5
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