Saints Cornelius, Pope, and Cyprian, Bishop, Martyrs

Let no man despise thy youth. That is, let thy behaviour be such that no one can have occasion to despise thee. He seems then about the age of forty. (Witham)

Attend to reading, &c. He recommends to him the reading of the Holy Scriptures; which says St. Ambrose, (lib. 3. de fid. chap. vii.) is the book of priests. (Witham)

Neglect not the grace. The Greek seems to imply the gifts of the Holy Ghost, given by the sacraments,[3] by prophecy; which may signify, when the gift of preaching or of expounding prophets was bestowed upon thee. --- With the imposition of the hands of the [4] priesthood. Some expound it, when thou didst receive the order of priesthood, or wast made bishop: but the sense rather seems to be, when the hands of priests of the first order (i.e. of bishops) were laid upon thee, according to St. John Chrysostom. (Witham) --- St. Augustine sayeth that no man can doubt whether holy orders be a sacrament; and that no one may argue that he uses the term improperly, and without due precision, he joineth this sacrament in nature and name with baptism (Cont. Ep. Parmen. lib. 2. chap. xiii.) St. Ambrose on this verse understands in the words imposition of hands, all the holy action and sacred words done and spoken over him when he was made a priest; whereby, says the saint, he was designed to the work, and received authority that he durst offer sacrifice in our Lord's stead unto God.

Gratiam, Greek: charismatos.

Presbyterii, Greek: tou presbuteriou. See Luke xxii. 26. and Acts xxii. 5. where Greek: presbuterion is taken for a number of Jewish priests.

6 If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained. 7 But refuse profane and old wives' fables, and exercise thyself rather unto godliness. 8 For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. 9 This is a faithful saying and worthy of all acceptation. 10 For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe. 11 These things command and teach. 12 Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. 13 Till I come, give attendance to reading, to exhortation, to doctrine. 14 Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. 15 Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all. 16 Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.

The apostle would have Timothy to instil into the minds of Christians such sentiments as might prevent their being seduced by the judaizing teachers. Observe, Those are good ministers of Jesus Christ who are diligent in their work; not that study to advance new notions, but that put the brethren in remembrance of those things which they have received and heard. Wherefore I will not be negligent to put you always in remembrance of these things, though you knew them, 2 Pet. i. 12 . And elsewhere, I stir up your pure minds by way of remembrance, 2 Pet. iii. 1 . And, says the apostle Jude, I will therefore put you in remembrance, Jude 5 . You see that the apostles and apostolical men reckoned it a main part of their work to put their hearers in remembrance; for we are apt to forget, and slow to learn and remember, the things of God.— Nourished up in the words of faith and good doctrine, whereunto thou hast attained. Observe, 1. Even ministers themselves have need to be growing and increasing in the knowledge of Christ and his doctrine: they must be nourished up in the words of faith. 2. The best way for ministers to grow in knowledge and faith is to put the brethren in remembrance; while we teach others, we teach ourselves. 3. Those whom ministers teach are brethren, and are to be treated like brethren; for ministers are not lords of God's heritage.

I. Godliness is here pressed upon him and others: Refuse profane and old wives' sayings, v. 7, 8 , The Jewish traditions, which some people fill their heads with, have nothing to do with them. But exercise thyself rather unto godliness; that is, mind practical religion. Those who would be godly must exercise themselves unto godliness; it requires a constant exercise. The reason is taken from the fain of godliness; bodily exercise profits little, or for a little time. Abstinence from meats and marriage, and the like, though they pass for acts of mortification and self-denial, yet profit little, they turn to little account. What will it avail us to mortify the body if we do not mortify sin? Observe, 1. There is a great deal to be got by godliness; it will be of use to us in the whole of our life, for it has the promise of the life that now is, and of that which is to come. 2. The gain of godliness lies much in the promise: and the promises made to godly people relate to the life that now is, but especially they relate to the life that is to come. Under the Old Testament the promises were mostly of temporal blessings, but under the New Testament of spiritual and eternal blessings. If godly people have but little of the good things of the life that now is, yet it shall be made up to them in the good things of the life that is to come. 3. There were profane and old wives' fables in the days of the apostles; and Timothy, though an excellent man, was not above such a word of advice, Refuse profane, &c. 4. It is not enough that we refuse profane and old wives' fables, but we must exercise ourselves to godliness; we must not only cease to do evil, but we must learn to do well ( Isa. i. 16, 17 ), and we must make a practice of exercising ourselves to godliness. And, 5. Those who are truly godly shall not be losers at last, whatever becomes of those who content themselves with bodily exercise, for godliness has the promise, &c.

II. The encouragement which we have to proceed in the ways of godliness, and to exercise ourselves to it, notwithstanding the difficulties and discouragements that we meet with in it. He had said ( v. 8 ) that it is profitable for all things, having the promise of the life which now is. But the question is, Will the profit balance the loss? For, if it will not, it is not profit. Yes, we are sure it will. Here is another of Paul's faithful sayings, worthy of all acceptation—that all our labours and losses in the service of God and the work of religion will be abundantly recompensed, so that though we lose for Christ we shall not lose by him. Therefore we labour and suffer reproach, because we trust in the living God, v. 10 . Observe,

1. Godly people must labour and expect reproach; they must do well, and yet expect at the same time to suffer ill: toil and trouble are to be expected by us in this world, not only as men, but as saints.

2. Those who labour and suffer reproach in the service of God and the work of religion may depend upon the living God that they shall not lose by it. Let this encourage them, We trust in the living God. The consideration of this, that the God who has undertaken to be our pay-master is the living God, who does himself live for ever and is the fountain of life to all who serve him, should encourage us in all our services and in all our sufferings for him, especially considering that he is the Saviour of all men. (1.) By his providences he protects the persons, and prolongs the lives, of the children of men. (2.) He has a general good-will to the eternal salvation of all men thus far that he is not willing that any should perish, but that all should come to repentance. He desires not the death of sinners; he is thus far the Saviour of all men that none are left in the same desperate condition that fallen angels are in. Now, if he be thus the Saviour of all men, we may hence infer that much more he will be the rewarder of those who seek and serve him; if he has such a good-will for all his creatures, much more will he provide well for those who are new creatures, who are born again. He is the Saviour of all men, but especially of those that believe; and the salvation he has in store for those that believe is sufficient to recompense them for all their services and sufferings. Here we see, [1.] The life of a Christian is a life of labour and suffering: We labour and suffer. [2.] The best we can expect to suffer in the present life is reproach for our well-doing, for our work of faith and labour of love. [3.] True Christians trust in the living God; for cursed is the man that trusts in man, or in any but the living God; and those that trust in him shall never be ashamed. Trust in him at all times. [4.] God is the general Saviour of all men, as he has put them into a salvable state; but he is in a particular manner the Saviour of true believers; there is then a general and a special redemption.

III. He concludes the chapter with an exhortation to Timothy,

1. To command and teach these things that he had now been teaching him. "Command them to exercise themselves unto godliness, teach them the profit of it, and that if they serve God they serve one who will be sure to bear them out."

2. To conduct himself with that gravity and prudence which might gain him respect, notwithstanding his youth: " Let no man despise thy youth; that is, give no man an occasion to despise thy youth." Men's youth will not be despised if they do not by youthful vanities and follies make themselves despicable; and this men may do who are old, who may therefore thank themselves if they be despised.

3. To confirm his doctrine by a good example: Be thou an example of the believers, &c. Observe, Those who teach by their doctrine must teach by their live, else they pull down with one hand what they build up with the other: they must be examples both in word and conversation. Their discourse must be edifying, and this will be a good example: their conversation must be strict, and this will be a good example: they must be examples in charity, or love to God and all good men, examples in spirit, that is, in spiritual-mindedness, in spiritual worship,— in faith, that is, in the profession of Christian faith,—and in purity or chastity.

4. He charges him to study hard: Till I come, give attendance to reading, to exhortation, to doctrine, to meditation upon these things, v. 13 . Though Timothy had extraordinary gifts, yet he must use ordinary means. Or it may be meant of the public reading of the scriptures; he must read and exhort, that is, read and expound, read and press what he read upon them; he must expound it both by way of exhortation and by way of doctrine; he must teach them both what to do and what to believe. Observe, (1.) Ministers must teach and command the things that they are themselves taught and commanded to do; they must teach people to observe all things whatsoever Christ has commanded, Matt. xxviii. 20 . (2.) The best way for ministers to avoid being despised is to teach and practise the things that are given them in charge. No wonder if ministers are despised who do not teach these things, or who, instead of being examples of good to believers, act directly contrary to the doctrines they preach; for ministers are to be ensamples of their flock. (3.) Those ministers that are the best accomplished for their work must yet mind their studies, that they may be improving in knowledge; and they must mind also their work; they are to give attendance to reading, to exhortation, to doctrine.

5. He charges him to beware of negligence: Neglect not the gift that is in thee, v. 14 . The gifts of God will wither if they be neglected. It may be understood either of the office to which he was advanced, or of his qualifications for that office; if of the former, it was ordination in an ordinary way; if of the latter, it was extraordinary. It seems to be the former, for it was by laying on of hands, &c. Here see the scripture-way of ordination: it was by the laying on of hands, and the laying on of the hands of the presbytery. Observe, Timothy was ordained by men in office. It was an extraordinary gift that we read of elsewhere as being conferred on him by the laying on of Paul's hands, but he was invested in the office of the ministry by the laying on of the hands of the presbytery. (1.) We may note, The office of the ministry is a gift, it is the gift of Christ; when he ascended on high, he received gifts for men, and he gave some apostles, and some pastors and teachers ( Eph. iv. 8 , 11 ), and this was a very kind gift to his church. (2.) Ministers ought not to neglect the gift bestowed upon them, whether by gift we are here to understand the office of the ministry or the qualifications for the office; neither the one nor the other must be neglected. (3.) Though there was a prophecy in the case of Timothy (the gift was given by prophecy), yet this was accompanied by the laying on of the hands of the presbytery, that is, a number of presbyters; the office was conveyed to him this way; and I should think here is a sufficient warrant for ordination by presbyters, since it does not appear that Paul was concerned in Timothy's ordination. It is true, extraordinary gifts were conferred on him by the laying on of the apostle's hands ( 2 Tim. i. 6 ), but, if he was concerned in his ordination, the presbytery was not excluded, for that is particularly mentioned, whence it seems pretty evident that the presbytery have the inherent power of ordination.

6. Having this work committed to him, he must give himself wholly to it: "Be wholly in those things, that thy profiting may appear. " He was a wise knowing man, and yet must still be profiting, and make it appear that he improved in knowledge. Observe, (1.) Ministers are to be much in meditation. They are to consider beforehand how and what they must speak. They are to meditate on the great trust committed to them, on the worth and value of immortal souls, and on the account they must give at the last. (2.) Ministers must be wholly in these things, they must mind these things as their principal work and business: Give thyself wholly to them. (3.) By this means their profiting will appear in all things, as well a to all persons; this is the way for them to profit in knowledge and grace, and also to profit others.

7. He presses it upon him to be very cautious: " Take heed to thyself and to the doctrine, consider what thou preachest; continue in them, in the truths that thou hast received; and this will be the way to save thyself, and those that hear thee. " Observe, (1.) Ministers are engaged in saving work, which makes it a good work. (2.) The care of ministers should be in the first place to save themselves: "Save thyself in the first place, so shalt thou be instrumental to save those that hear thee." (3.) Ministers in preaching should aim at the salvation of those that hear them, next to the salvation of their own souls. (4.) The best way to answer both these ends is to take heed to ourselves, &c.

12. Let no man despise thy youth-- Act so as to be respected in spite of thy youth ( 1Co 16:11 ; Tit 2:15 ); compare "youthful" as to Timothy ( 2Ti 2:22 ). He was but a mere youth when he joined Paul ( Ac 16:1-3 ). Eleven years had elapsed since then to the time subsequent to Paul's first imprisonment. He was, therefore, still young; especially in comparison with Paul, whose place he was filling; also in relation to elderly presbyters whom he should "entreat as a father" ( 1Ti 5:1 ), and generally in respect to his duties in rebuking, exhorting, and ordaining ( 1Ti 3:1 ), which ordinarily accord best with an elderly person ( 1Ti 5:19 ).

be thou an example-- Greek, "become a pattern" ( Tit 2:7 ); the true way of making men not to despise (slight, or disregard) thy youth.

in word-- in all that thou sayest in public and private.

conversation-- that is, "behavior" the Old English sense of the word.

in charity ... faith-- the two cardinal principles of the Christian ( Ga 5:6 ). The oldest manuscripts omit, "in spirit."

in purity-- simplicity of holy motive followed out in consistency of holy action [Alford] ( 1Ti 5:22 ; 2Co 6:6 ; Jas 3:17 ; 4:8 ; 1Pe 1:22 ).

13. Till I come-- when Timothy's commission would be superseded for the time by the presence of the apostle himself ( 1Ti 1:3 ; 3:14 ).

reading-- especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church ( Lu 4:16-20 ; Ac 13:15 ; 15:21 ; 2Co 3:14 ). The New Testament Gospel and Epistles being recognized as inspired by those who had the gift of discerning spirits, were from the first, according as they were written, read along with the Old Testament in the Church ( 1Th 5:21 , 27 ; Col 4:16 ), [Justin Martyr, Apology, 1.67]. I think that while public reading is the prominent thought, the Spirit intended also to teach that Scripture reading in private should be "the fountain of all wisdom from which pastors ought to draw whatever they bring before their flock" [Alford].

exhortation-- addressed to the feelings and will with a view to the regulation of the conduct.

doctrine-- Greek (ministerial), "teaching" or instruction. Addressed to the understanding, so as to impart knowledge ( 1Ti 6:2 ; Ro 12:7 , 8 ). Whether in public or private, exhortation and instruction should be based on Scripture reading.

14. Neglect not the gift-- by letting it lie unused. In 2Ti 1:6 the gift is represented as a spark of the Spirit lying within him, and sure to smoulder by neglect, the stirring up or keeping in lively exercise of which depends on the will of him on whom it is bestowed ( Mt 25:18 , 25, 27 , 28 ). The charism or spiritual gift, is that of the Spirit which qualified him for "the work of an evangelist" ( Ep 4:11 ; 2Ti 4:5 ), or perhaps the gift of discerning spirits, specially needed in his function of ordaining, as overseer [Bishop Hinds].

given thee-- by God ( 1Co 12:4 , 6 ).

by prophecy-- that is, by the Holy Spirit, at his general ordination, or else consecration, to the special see of Ephesus, speaking through the prophets God's will to give him the graces needed to qualify him for his work ( 1Ti 1:18 ; Ac 13:1-3 ).

with ... laying on of ... hands-- So in Joshua's case ( Nu 27:18-20 ; De 34:9 ). The gift was connected with the symbolical act of laying on hands. But the Greek "with" implies that the presbyter's laying on hands was the mere accompaniment of the conferring of the gift. "By" ( 2Ti 1:6 ) implies that Paul's laying on his hands was the actual instrument of its being conferred.

of the presbytery-- In 2Ti 1:6 the apostle mentions only his own laying on of hands. But there his aim is to remind Timothy specially of the part he himself took in imparting to him the gift. Here he mentions the fact, quite consistent with the other, that the neighboring presbyters took part in the ordination or consecration, he, however, taking the foremost part. Paul, though having the general oversight of the elders everywhere, was an elder himself ( 1Pe 5:1 ; 2Jo 1). The Jewish council was composed of the elders of the Church (the presbytery, Lu 22:66 ; Ac 22:5 ), and a presiding rabbi; so the Christian Church was composed of apostles, elders, and a president ( Ac 15:16 ). As the president of the synagogue was of the same order as his presbyters, so the bishop was of the same order as his presbyters. At the ordination of the president of the synagogue there were always three presbyters present to lay on hands, so the early Church canons required three bishops to be present at the consecration of a bishop. As the president of the synagogue, so the bishop of the Church alone could ordain, he acting as the representative, and in the name of the whole presbytery [Vitringa]. So, in the Anglican Church, the bishop ordains, the presbyters or priests present joining with him in laying on hands.

15. Meditate-- Greek, "Meditate CAREFULLY upon" ( Psa 1:2 ; 119:15; compare "Isaac," Ge 24:63 ).

these things-- ( 1Ti 4:12-14 ). As food would not nourish without digestion, which assimilates the food to the substance of the body, so spiritual food, in order to benefit us, needs to be appropriated by prayerful meditation.

give thyself wholly to-- literally, "BE in these things"; let them engross thee wholly; be wholly absorbed in them. Entire self-dedication, as in other pursuits, so especially in religion, is the secret of proficiency. There are changes as to all other studies, fashionable to-day, out of fashion to-morrow; this study alone is never obsolete, and when made the all-engrossing aim sanctifies all other studies. The exercise of the ministry threatens the spirit of the ministry, unless it be sustained within. The minister must be first his own scholar before he can be another's teacher.

profiting-- Greek, "progress" towards perfection in the Christian life, and especially towards the fullest realization of the ideal of a Christian minister ( 1Ti 4:12 ).

may appear to all-- not for thy glory, but for the winning of souls ( Mt 5:16 ).

16. Take heed-- Give heed ( Ac 3:5 ).

thyself, and ... doctrine-- "and unto thy teaching." The two requisites of a good pastor: His teaching will be of no avail unless his own life accord with it; and his own purity of life is not enough unless he be diligent in teaching [Calvin]. This verse is a summary of 1Ti 4:12 .

continue in them-- ( 2Ti 3:14 ).

in doing this-- not "by doing this," as though he could save himself by works.

(ver. 7). Let verity be held by those who are judged here. Martyrs are here sentenced, and brought to the judgment-seat, that they may judge not only those by whom they have been judged, but even give judgment on angels, against whom was their struggle here, even when they seemed to be judged by men. Let not tribulation, distress, famine, nakedness, the sword, separate from Christ. For "all His commandments are true;" He deceiveth not, He giveth us what He promised. Yet we should not expect here what He promised; we should not hope for it: but "they stand fast for ever and ever, and are done in truth and equity"

(ver. 8). It is equitable and just that we should labour here and repose there; since "He sent redemption unto His people"

(ver. 9). But from what are they redeemed, save from the captivity of this pilgrimage? Let not therefore rest be sought, save in the heavenly country. God indeed gave the carnal Israelites an earthly Jerusalem, "which is in bondage with her children:" but this is the Old Covenant, pertaining unto the old man. But they who there understood the figure, even then were heirs of the New Covenant; for "Jerusalem which is above is free, which is our everlasting mother in heaven." But that transitory promises were given in that Old Testament is proved by the fact itself: however, "He hath commended His covenant for ever." But what, but the New? Whosoever dost wish to be heir of this, deceive not thyself, and think not of a land flowing with milk and honey, nor of pleasant farms, nor of gardens abounding in fruits and shade: desire not how to gain anything of this sort, such as the eye of covetousness is wont to lust for. For since "covetousness is the root of all evils," it must be cut off, that it may be consumed here; not be put off, that it may be satisfied there. First escape punishments, avoid hell; before thou longest for a God who promiseth, beware of one who threateneth. For "holy and reverend is His Name."

7. ..."The fear of the Lord," therefore, "is the beginning of wisdom." "Understanding is good"

(ver. 10). Who gainsayeth? But to understand, and not to do, is dangerous. It is "good," therefore, "to those that do thereafter." Nor let it lift up the mind unto pride; for, "the praise of Him," the fear of whom is the beginning of wisdom, "endureth for ever:" and this will be the reward, this the end, this the everlasting station and abode. There are found the true commandments, made fast for ever and ever; here is the very heritage of the New Covenant commanded for ever. "One thing," he saith, "I have desired of the Lord, which I will require: even that I may dwell in the house of the Lord all the days of my life." For, "blessed are they that dwell in the house" of the Lord: "they will be alway praising" Him; for "His praise endureth for ever."

PSALM CX. (CONFITEBOR TIBI DOMINE.)

God is to be praised for his graces, and benefits to his Church.

Gentiles. Under Josue, or rather in the days of the gospel. (Berthier) (1 Peter i. 3.) --- Judgment. He will perform his promises, and chastise the guilty. (Calmet)

Equity. Here we have the conditions of a just law. (Berthier) --- Those who keep God's commandments are justified. (Worthington)

Redemption. Under Moses, Cyrus, and Jesus Christ, of whose redemption the former were figures. (Calmet) --- Christ redeemed man, in order that he might be able to observe the law. (Worthington) --- Terrible. Holy to the just, and terrible to sinners. (St. Jerome) --- Most are lost by too much security. (St. Chrysostom, hom. xix.) --- The Hebrews treat the name of God with a respect, which might appear superstitious, (Calmet) as they will not blot it out, or lean upon the book where it is written, &c. (Schikard, Jus. ii.) (Theor. v. 6.) --- The Turks have nearly the same regard for the Koran, which should make Christians ashamed of their irreverence and want of faith.

Fear. Hebrew, "is the chief part of wisdom." (Jansenius) --- This fear intimates the virtue of religion, to which the Israelites gave the preference over prudence, &c. (Josephus, contra App. 2.) --- This distinguished them from other nations, Deuteronomy iv. 8. (Calmet) --- Fear is the beginning, charity the end of wisdom. (Eusebius) --- Beginning with fear, we ascend to true wisdom, which are the first and last of the gifts of the Holy Ghost. (Worthington) --- Do it. Act conformably to this fear. (Haydock) --- Speculative wisdom is good, but not sufficient, Romans xi. 13. (St. Chrysostom, &c.) --- Many read ea, "those things," with the Hebrew, while the Septuagint have eam, this wisdom. But Houbigant adheres to the Vulgate. (Berthier) --- His. God's, (St. Chrysostom) though some would refer ejus to intellectus. (Berthier) --- He shall be praised for ever who has been so well informed as to adopt the fear or wisdom of the Lord for his guide. (Haydock)

6 He hath showed his people the power of his works, that he may give them the heritage of the heathen. 7 The works of his hands are verity and judgment; all his commandments are sure. 8 They stand fast for ever and ever, and are done in truth and uprightness. 9 He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend is his name. 10 The fear of the Lord is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endureth for ever.

We are here taught to give glory to God,

I. For the great things he has done for his people, for his people Israel, of old and of late: He has shown his people the power of his works ( v. 6 ), in what he has wrought for them; many a time he has given proofs of his omnipotence, and shown them what he can do, and that there is nothing too hard for him to do. Two things are specified to show the power of his works: —1. The possession God gave to Israel in the land of Canaan, that he might give them, or in giving them, the heritage of the heathen. This he did in Joshua's time, when the seven nations were subdued, and in David's time, when the neighbouring nations were many of them brought into subjection to Israel and became tributaries to David. Herein God showed his sovereignty, in disposing of kingdoms as he pleases, and his might, in making good his disposals. If God will make the heritage of the heathen to be the heritage of Israel, who can either arraign his counsel or stay his hand? 2. The many deliverances which he wrought for his people when by their iniquities they had sold themselves into the hand of their enemies ( v. 9 ): He sent redemption unto his people, not only out of Egypt at first, but often afterwards; and these redemptions were typical of the great redemption which in the fulness of time was to be wrought out by the Lord Jesus, that redemption in Jerusalem which so many waited for.

II. For the stability both of his word and of his works, which assure us of the great things he will do for them. 1. What God has done shall never be undone. He will not undo it himself, and men and devils cannot ( v. 7 ): The works of his hand are verity and judgment ( v. 8 ), that is, they are done in truth and uprightness; all he does is consonant to the eternal rules and reasons of equity, all according to the counsel of his wisdom and the purpose of his will, all well done and therefore there is nothing to be altered or amended, but his works are firm and unchangeable. Upon the beginning of his works we may depend for the perfecting of them; work that is done properly will last, will neither go to decay nor sink under the stress that is laid upon it. 2. What God has said shall never be unsaid: All his commandments are sure, all straight and therefore all steady. His purposes, the rule of his actions, shall all have their accomplishment: Has he spoken, and will he not make it good? No doubt he will; whether he commands light or darkness, it is done as he commands. His precepts, the rule of our actions, are unquestionably just and good, and therefore unchangeable and not to be repealed; his promises and threatenings are all sure, and will be made good; nor shall the unbelief of man make either the one or the other of no effect. They are established, and therefore they stand fast for ever and ever, and the scripture cannot be broken. The wise God is never put upon new counsels, nor obliged to take new measures, either in his laws or in his providences. All is said, as all is done, in truth and uprightness, and therefore it is immutable. Men's folly and falsehood make them unstable in all their ways, but infinite wisdom and truth for ever exclude retraction and revocation: He has commanded his covenant for ever. God's covenant is commanded, for he has made it as one that has an incontestable authority to prescribe both what we must do and what we must expect, and an unquestionable ability to perform both what he has promised in the blessings of the covenant and what he has threatened in the curses of it, Ps. cv. 8 .

III. For the setting up and establishing of religion among men. Because holy and reverend is his name, and the fear of him is the beginning of wisdom, therefore his praise endureth for ever, that is, he is to be everlastingly praised. 1. Because the discoveries of religion tend so much to his honour. Review what he has made known of himself in his word and in his works, and you will see, and say, that God is great and greatly to be feared; for his name is holy, his infinite purity and rectitude appear in all that whereby he has made himself known, and because it is holy therefore it is reverend, and to be thought of and mentioned with a holy awe. Note, What is holy is reverend; the angels have an eye to God's holiness when they cover their faces before him, and nothing is more man's honour than his sanctification. It is in his holy places that God appears most terrible, Ps. lxviii. 35 ; Lev. x. 3 . 2. Because the dictates of religion tend so much to man's happiness. We have reason to praise God that the matter is so well contrived that our reverence of him and obedience to him are as much our interest as they are our duty. (1.) Our reverence of him is so: The fear of the Lord is the beginning of wisdom. It is not only reasonable that we should fear God, because his name is reverend and his nature is holy, but it is advantageous to us. It is wisdom; it will direct us to speak and act as becomes us, in a consistency with ourselves, and for our own benefit. It is the head of wisdom, that is (as we read it), it is the beginning of wisdom. Men can never begin to be wise till they begin to fear God; all true wisdom takes its rise from true religion, and has its foundation in it. Or, as some understand it, it is the chief wisdom, and the most excellent, the first in dignity. It is the principal wisdom, and the principal of wisdom, to worship God and give honour to him as our Father and Master. Those manage well who always act under the government of his holy fear. (2.) Our obedience to him is so: A good understanding have all those that do his commandments. Where the fear of the Lord rules in the heart there will be a constant conscientious care to keep his commandments, not to talk of them, but to do them; and such have a good understanding, that is, [1.] They are well understood; their obedience is graciously accepted as a plain indication of their mind that they do indeed fear God. Compare Prov. iii. 4 , So shalt thou find favour and good understanding. God and man will look upon those as meaning well, and approve of them, who make conscience of their duty, though they have their mistakes. What is honestly intended shall be well taken. [2.] They understand well. First, It is a sign that they do understand well. The most obedient are accepted as the most intelligent; those understand themselves and their interest best that make God's law their rule and are in every thing ruled by it. A great understanding those have that know God's commandments and can discourse learnedly of them, but a good understanding have those that do them and walk according to them. Secondly, It is the way to understand better: A good understanding are they to all that do them; the fear of the Lord and the laws of that give men a good understanding, and are able to make them wise unto salvation. If any man will do his will, he shall know more and more clearly of the doctrine of Christ, John vii. 17 . Good success have all those that do them (so the margin), according to what was promised to Joshua if he would observe to do according to the law. Josh. i. 8 , Then thou shalt make thy way prosperous and shalt have good success. We have reason to praise God, to praise him for ever, for putting man into such a fair way to happiness. Some apply the last words rather to the good man who fears the Lord than to the good God: His praise endures for ever. It is not of men perhaps, but it is of God ( Rom. ii. 29 ), and that praise which is of God endures for ever when the praise of men is withered and gone.

6-8. His power was shown especially in giving them the promised land, and His faithfulness and justice thus displayed are, like His precepts, reliable and of permanent obligation.

9. The deliverance He provided accorded to His established covenant. Thus He manifested Himself in the sum of His perfections ( Psa 20:1 , 7 ; 22:3 ) worthy of reverence.

10. And hence love and fear of such a God is the chief element of true wisdom (compare Pr 1:7 ; 9:10 ).

CHAPTER 7

Ver. 36.And one of the Pharisees desired that he would eat with him, and He went into the Pharisee's house and sat down to meat.

Ver. 37.And behold a woman in the city. Behold, a wonderful thing, and a wonderful example of penitence. A woman called Mary Magdalene. S. Luk_8:2. It is questioned whether this is the same woman who is mentioned by the two other Evangelists.  S. Chrysostom thinks there were two; Origen, Theophylact, and Euthymius, three who thus anointed our Lord, and that each Evangelist wrote of a different person. S. Mat_26:7;  S. Joh_12:3.

But I hold that it was one and the same womanMary Magdalene, the sister of Martha and of Lazarus, who anointed our Lord, as we read in the Gospels, on two but not three occasions; and this is clear,

1. Because this is the general interpretation of the Church, who in her Offices accepts what is here written by S. Luke as referring to the Magdalene alone.

2. Because S. John (Joh_11:2) writes, "It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick," thus plainly alluding to this passage of S. Luke, and signifying that only one woman anointed the Lord. For if there had been more than one, the words just quoted would have insufficiently described her. But the meaning is, "when I say Mary, I mean the penitent who anointed the feet of the Lord, as recounted by S. Luke, whom all know to be Mary Magdalene."

3. Because the Mary mentioned by S. John (Joh_12:2-3) is clearly the same Mary Magdalene, the sister of Martha and of Lazarus, who anointed Christ here, as described by S. Luke, and again at Bethany, six days before the passover. For S. Matthew (Mat_26:6) and S. John (Jn 12:i) both refer to the same event, as is evident if the two accounts are compared together. Therefore it was Mary Magdalene who anointed Christ, not three times, as Origen would have us believe, but twice only, once as is recorded by S. Luke, and again six days before His death.

4 The same thing is testified to by Church history and tradition, and also by the inscription on the tomb of the Magdalene, which Maximus, one of the seventy disciples, is said to have built.

5. And this is also the opinion of S. Augustine, S. Cyprian, and many other interpreters of scripture.

But it may be objected that this Magdalene followed Jesus from Galilee (S. Mat_27:55), and was a Galilean, and cannot have been the same as Mary the sister of Martha, who lived at Bethany, and was therefore of Judæa. I answer that she was of Judæa by descent, but seems to have lived in Galilee, it may be in the castle called Magdala, either because she had married the lord of that place, or because it had been allotted her as her share of the family property. Hence she was called Magdalene from the name of the place, Magdala. So Jansenius and others.

In the city. Some think in Jerusalem. But Jerusalem was in Judæa, and these things seem to have been done in Galilee where Christ was preaching. Hence it is very probable that the city was Nain, the scene of Christ's miracle, as Toletus and others conjecture; but some think that it was the town of Magdala in which she lived, an idea which Adricomius on the word Magdalum supports.

A sinner. Some recent writers, to honour the Magdalene, think that she was not unchaste, but only conceited and vain, and for this reason called a sinner. But in proportion as they thus honour the Magdalene, they detract from the grace of God and that penitence which enabled her to live a holy life. For by the word sinner we generally understand one who not only sins, but leads others also to sin. The word sinner therefore here signifies a harlot, i.e. one who has many lovers although she may not make a public market of her charms, and this interpretation is accepted by S. Augustine, S. Jerome, Isidore of Pelusium,  S. Ambrose, Gregory, Bede, and S. Chrysostom, who holds (Hom. 62 ad Pop.) that to her refer the words of our Lord, "Verily, I say unto you, that the publicans and harlots go into the kingdom of God before you." S. Mat_22:31. Hence the Church hymn:

So she, who hath so many sins committed,

Now from the very jaws of hell returns;

E'en to the threshold of a Life eternal,

After her fitful life of guilt and shame.

She, from a seething caldron of offences,

A fair and perfumed vase is now become;

From an uncomely vessel of dishonour

Translated to a vessel full of grace.

Doubtlessly Christ permitted her to be entangled in all the filth of a wanton life, that He might show the power of His grace in winning her back to purity again, for the worse the disease the greater the skill of the physician in curing it. Nor does this detract from the honour due to the Magdalene, for the greater her sins, the more admirable her penitence, and the stronger her resolution to forsake them.

God willed that she should be an example of penitence, that none should despair of pardon because or the heinousness of their offences, but trust to the infinite compassion of God, mindful of the saying of S. Paul, "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on Him to life everlasting." 1Ti_1:15-16.

"Truly," says S. Gregory, "a life anxious to atone for faults committed is oftentimes more pleasing to God than that innocence which rests in a torpid security."

Great, indeed, is the gift of innocence by which we are preserved from sin, but greater is the grace of penitence and remission of sin, and this grace is the greater in proportion to the greatness of the sin, for thus forgiveness is granted to the more unworthy, and so the grade becomes to him the greater, as S. Thomas teaches. Hence sinners who truly repent excel their brethren in humility, and in austerity and holiness of life, and often perform acts of heroism which those who have sinned less deeply are unable to do. As may be seen in the case of many saints, and especially in that of one who from a robber became the very mirror of monks. For the baseness of his former life, the baseness of his sin, the punishment due to his offences, and the pardoning love of God, are to the penitent so many incentives to a better and a holier life.

So the pearl is the emblem of penitence. For as the sun by its rays was said to convert the substance of the oyster into a precious jewel, so Christ by his transforming grace changed the woman that was a sinner into a pearla penitent saint.

When she knew that Jesus sat at meat in the Pharisee's house. It was not fitting that the Magdalene, whose sinful life was known to all, should anoint Christ in her own house, but rather in the house of another, so that there might be no suspicion of evil. Hence she was not ashamed to act as she did in the house of the Pharisee; for, as S. Gregory says (Hom. 33), Being filled with shame within, she did not think there was any cause for the show of shame without. And S. Augustine (Hom. 58 de Temp.) writes, The sinner who washed the feet of the Lord with her tears, and dried them with the hairs of her head, when she knew that the heavenly physician had come, entered the house an uninvited guest; and thus she, who had been shameless in sin, became yet more bold in seeking salvation, and so deserved to hear that her sins were forgiven. And again (Hom. 23), Thou hast seen how a woman of notoriously evil repute entered, uninvited, the house where her Physician sat at meat, and although little fitted for a feast, was fitted for the blessing which she thus boldly (piâ impudentiâ) sought to obtain. For she knew how great was her need, and that He to whom she had come, could grant her relief. For Christ accepted the invitation of the Pharisee, in order to provide those who sat at meat with the spiritual feast of the repentant Magdalene. Hence S. Chrysostom (Serm. 93):Christ sat at the feast, not to drink cups of wine flavoured with honey and perfumed with flowers, but the bitter tears of repentance; because God longs for the tears of the sinner. For, as S. Bernard says, the tears of penitence are the wine of angels, and yield them unbounded delight. And again (Serm. 30 in Cant.),Tears are an earnest of repentance, and a return to the blessing and favour of God, and therefore of sweet savour to His angels.

An alabaster box of ointment. See S. Mat_26:6.

Ver. 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.

At His feet. The ancients at their feasts reclined on couches, their heads resting on their hands, their feet turned away from the table, so that there might be room for others on the same couch. Hence it was easy for the Magdalene to fulfil her pious purpose, for tradition represents her as a woman of lofty stature.

She stood. Standing indicates not the posture, but the presence of any one.

She stood, i.e. she came, and fell on her knees, at the feet of Christ. For kneeling is the posture of penitence.

She drew nigh, says S. Augustine (Hom. 23), to the feet of the Lord, and she who for long had taken to evil ways, now seeks to direct her steps aright. For humble contrition she weeps, and washes the feet of Christ, and in the devotion with which she wiped and anointed them, although silent, she speaks.

In the Magdalene therefore was fulfilled that which is written: "Tell me, 0 thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon;" also, "While the King sitteth at his table, my spikenard sendeth forth the smell thereof," (Son_1:7-12); and further, "I will rise now and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth" (Son_3:2), which see.

Note here:1. The reverence and modesty of the Magdalene, which is the grace of youth and of penitence. She drew nigh to Christ, not in front of Him, for she considered that she was, on account of her past misdeeds, unworthy of His holy presence, but at His feet. Therefore, S. Bernard accounts reverence or modesty (Serm. 86, in Song)to be the foundation of all virtues. "How great," he says, "is the grace and the beauty which a modest blush lends to the cheek!"

2. S. Mary Magdalene, as S. Chrysostom (Hom. 11, on S. Matt.)observes, was the first who came to Jesus for pardon and forgiveness. Those before her had sought restoration to bodily health alone. Therefore, wounded like a deer, she, wounded by the dart of Christ's love, runs to Him for succour. Christ had showed her her wretchedness; hence, overcome with sorrow and remorse, she could not bear for one moment longer the burden of her sins, but at once sought of Him pardon and release. Therefore, without waiting until Christ had left the Pharisee's house, she burst in uninvited to the feast. So foul and loathsome is even one mortal sin alone. As S. Anselm asserts (De Similit. cap. cxc.), "If of necessity I had to choose between sin and the torments of hell, I had rather plunge headlong into hell, than give sin the mastery over me;" and he adds, "I had rather enter hell pure from the stain of sin, than reign in heaven a prey to its pollutions."

3. The act of S. Mary Magdalene seems as if prompted by the words of the Baptist, "Behold the Lamb of God, which taketh away the sin of the world," S. Joh_1:29; or by the invitation of Christ, "Come unto Me, all ye that labour and are heavy laden, and I will give you rest," S. Mat_11:28. Moreover, she was persuaded that He, who had delivered her from the possession of the seven devils (S. Luk_8:2), would deliver her also from the bondage of sin. Therefore, in deepest contrition she draws nigh to Christ, acknowledging Him to he a prophet sent from God with power to forgive sins, and in full hope that He would pardon the guilt which she had contracted; for, S. Gregory says, Christ drew her to Himself by inward grace, and received her outwardly with pity and compassion.

And began to wash His feet with her tears. Observe how abundant were the tears of the penitent, inasmuch as they were able to wash and cleanse the dust-stained feet of the Lord. See S. Mat_10:10. On their power and efficacy, S. Chrysostom has written (Serm. de Pœnitentia),and S. Ambrose, "Christ washed not His own feet, in order that we might wash them with our tears. Blessed tears, not only because they are able to wash away our guilt, but because they besprinkle the firstfruits of the heavenly Word, and incline His steps towards us."

Blessed tears, for they not only obtain pardon for the sinner, but strength and refreshment for the just. For truly is it written "My tears have been my meat day and night," Psa_43:3. And S. Gregory (Hom. 33): "As I ponder over the penitence of the Magdalene, I long to keep silent and weep. For what heart so hard, as not to be softened by the tears of this penitent sinner, who considered what she had done, and was careless of what she would dowho entered unbidden to the feast, and wept amongst those who were feasting. Learn then how great must have been the compunction and sorrow which impelled her on such an occasion to weep."

And did wipe them with the hairs of her head. Other means were at hand, but in her deep penitence, the Magdalen would dedicate to the service of Christ the very hair which once she took such pride in adorning. Hence S. Cyprian (De Ablutione),She used her hair for a napkin, her eyes for a pitcher, and her tears for water. Her contrition showed itself by her tears; her faith washed the feet of the Lord, her love anointed them. She made her head to be a foot-stool, and wiped the sacred feet with her unloosened hair. Without reserve, she gave herself to Christ, and He, regarding the intention rather than the act, anointed the anointer, cleansed her who was cleansing, and wiped away her sins.

S. Euthymius assigns the cause, "He makes instruments of sin, instruments of righteousness." And more particularly S. Gregory (Hom. 33),"That which she had given up to the service of sin, now she offers for the glory of God. Her eyes, which had lusted after earthly things, she wears away with the tears of repentance. Her hair, which once added to the comeliness of her face, she now used to dry up her tears. With her mouth, which was wont to speak proudly, she now kisses the ground on which the feet of the Lord trod. All her sinful indulgences she sacrifices for the love of Christ, and making her former vices give place to virtues, wherewith she offended therewith she now serves God."

Hear also S. Chrysostom (Hom. 6, on S. Matt.): "So the woman which was a sinner, inflamed with the fires of love, and purged by her flood of tears from the stains and defilement of sin, exceeded even the virtue of virgins. For in the warmth of her penitence she exulted in her longings for Christ; washing His feet with her tears, wiping them with the hairs of her head, and anointing them with ointment of price. Thus she acted outwardly, but how much more fervent were the thoughts of her heart, which were known only to God."

And kissed his feet. She who once delighted in the kisses of unchaste desire, now chastely kisses the feet of Christ, and seeks thereby the pardon and forgiveness of her sins. For a kiss is a sign of forgiveness, as well as of kindness and of love. S. Ambrose.

Mystically. The two feet of Christ, says S. Peter Damian, are mercy and judgment. To kiss one without the other is productive of rash security, or of an evil despair. Publicly, at a public feast, in presence of all the guests, the Magdalene performed her act of penitence, that her openly avowed repentance might atone for the public scandal of her former life.

And anointed them with the ointment. The ancients made frequent use of ointments or perfumes. See Eccles. ix. 8. And these were generally prepared by women. 1Sa_8:13.

The Magdalene boldly entered the house of Simon her friend at the time of the feast, that thus she might show the warmth of her love for Christ. Titus. For, as S. Paulinus says (Epist. 4, ad Severum),The Lord regarded not the ointment, but the love which impelled her, fearless of reproach or rejection, to enter uninvited the house of the Pharisee, and with that violence by which the kingdom of heaven is taken by force, she ran to the feet of Christ, and made them to be, if I may so express myself, her sanctuary and her altar. There she consecrated her tearsmade offering of a sweet-smelling savour, and made sacrifice of her affections and passions; a broken and contrite heart, a sacrifice with which God is well-pleased. Therefore she not only obtained the forgiveness, of her sins, but wheresoever the Gospel is preached, there what she hath done shall be told for a memorial of her.

Mystically. S. Peter Damian explains, that this ointment was made out of our sins; for she, mixed and macerated in the mortar of repentance, sprinkled with the oil of discernment, and softened in the caldron of discipline by the fires of remorse, is applied a precious and acceptable ointment to the Saviour's feet. He adds also that this ointment was fourfold, inasmuch as it was composed 1. of devotion; 2. many virtues; 3. piety; and 4. Pity.

Note what a noble example of penitence and of virtue the Magdalene presents.

1. Her remarkable faith in believing that Christ was able to forgive sins, a power which the Scribes and Pharisees denied Him, and which no other prophet possessed. Hence if we may credit S. Augustine (Hom. 33), she believed that He who had power to forgive sins, was more than man, and was led by divine illumination to acknowledge Christ to be God; for, as S. Augustine goes on to say, to believe that Christ can forgive sins, is to believe that He is God; and he adds, "She drew nigh unto the Lord impure, to return pure; sick, to return sound; a confessor of sin, to return a disciple of Christ."

2. Her wonderful devotion in continuing to kiss the feet of Jesus, and wash them with her tears until she heard Him say, "Thy sins are forgiven: go in peace."

3. Her great wisdom in not seeking pardon by the words of her mouth, but rather by the deep yearnings of her heart.

4. The depth of her penitence, in that for thirty years, after thus publicly showing her contrition, she lived in the desert a life given up to austerities and the practice of good works. Hence Petrarch writes:

"Love and hope deep seated in the heart made cold and hunger sweet, and turned the hard rock into a pleasant couch;" and adds, "Here, unseen by men, but surrounded by bands of angels, and supported by the daily Offices, thou wast permitted to hear the responsive chantings of the angelic choirs." And so Christ revealed to S. Bridget that there were three saints specially pleasing to Him: the Blessed Virgin, John the Baptist, and Mary Magdalene, of whom He spake thus:When Mary Magdalene was converted, the devils said, 'How shall we gain power over her again, for we have lost a goodly prey? We cannot look at her because of her tears; so covered and protected is she by good works, that no spot or soil of sin can stain her soul; so holy is her life, so fervent her love for God, that we dare not draw nigh her.'"

Figuratively, S. Ambrose (lib. de Tobia, cap. xii.), says, "Whoso hath pity on the poor anoints the feet of Christ. For the poor are His feet, and on them He harmlessly walks."

Ver. 39.Now when the Pharisee which had bidden Him saw it, he spake within himself, saying, this man, if He were a prophet, would have known who and what manner of woman this is that toucheth Him: for she is a sinner, and therefore unfit to touch a holy prophet. This Pharisee was, as S. Augustine says (Serm. 23), one of those self-righteous men, of whom Isaiah wrote, chap. lii. II.

But Simon's reasoning was false, for the unclean touched Christ that they might be cleansed by Him. For this cause He came into the world, that as the good physician, He might heal all manner of diseases, whether of the body or of the soul. He was offended, therefore, because, as Euthymius says, he knew not that Christ, although very God, was made man to save sinners. And, again, the Magdalene was not now unclean, for she had been cleansed by contrition, as Christ proceeded to show. Simon was deceived, because he judged of the past, and not of the present. For Mary was the same, yet another. Another, yet her very self, says Chrysologus (Serm. 74).Wherefore the humble penitent was holier than the proud Pharisee, who, if he had not already sinned as deeply as the Magdalene, was liable from his spiritual pride to fall into as great a sin. S. Augustine (in loc. cit.). Hence in many things the Pharisee offended, as Toletus shows. Therefore, S. Gregory (Hom. 33), concludes thus: "We should in another's fall lament our own sin; for perhaps, under similar circumstances, we should in like manner offend, and although punishment should always follow on sin, we ought to make a distinction, to be harsh and severe in our treatment of vice, but to be compassionate to the weakness of human nature. For though the sinner must be punished, he must be gently dealt with, as our neighbour."

Ver. 40.And Jesus answering (the secret thoughts of his heart) said unto him, Simon, I have somewhat to say unto thee.

S. Augustine, Theophylact, Bede and others, think that this Simon was not Simon, the leper, in whose house the Magdalene again anointed the feet of Jesus.  S. Joh_12:2,  S. Mat_26:6. Others are of a contrary opinion, because the name is the same, and because the circumstances of the second anointing are so similar. It seems, however, that this Simon was converted when Christ was on his way from Galilee to Judaæ (S. Mat_19:1); and that he followed Jesus, and settled at Bethany, near S. Mary Magdalene, who was known to him, in order to enjoy with her the presence and teaching of Christ.

I have somewhat to say unto thee. See how wisely Christ reproves Simon with these gentle but meaning words, which appealed to his better feelings, and at once arrested his attention. For, as S. Augustine says, Christ desired to correct the error of his thoughts, in return for the entertainment which he had provided. And S. Luke implies that Simon at once recognised his fault, for he answered modestly, Master, say on. As Thy disciple, I will gladly accept Thy words as the teaching of my Master.

Ver. 41.There was a certain creditor which had two debtors. The debtors, says S. Ambrose, are those who owe God, the heavenly creditor, not actual money, but a return of good works and of virtue. Our debts, therefore, are our sins, by which we do despite to God, and for which we should make atonement. But we cannot make atonement unto God, and therefore are in danger of hell fire. For the Syriac creditor implies the same as usurer, and the Greek word δανειστὴζ answers to the Hebrew נשה, nosche, and signifies one who gives, either outright, or on usury. Deu_15:6, Deu_28:12; Ecclus 29:1-2.

One owed five hundred pence and the other fifty. The Roman denarius or penny, originally of the value of ten asses, was worth about eight pence of our modern money. In this parable we are to understand by the two debtors, Mary Magdalene, and Simon the Pharisee; who is not mentioned by name, lest he should be offended or disheartened. This is clear from the following verses wherein the Magdalene is thrice, by antithesis, brought into comparison with Simon, and preferred to him. She, therefore, is the debtor who owed five hundred pence, who considered that she owed God much more because of her sins than Simon; and therefore, that she might obtain forgiveness, she loved more and showed greater proofs of her love. But Simon owed only fifty pence, his sins were but venial, and therefore he considered that he owed little to God. He was self-righteous, and thought that he had little or no need of repentance.

But S. Augustine rightly observes, for this very reason he ought all the more to acknowledge that he was a debtor to God, who had preserved him from committing greater offences. Thou wast not an adulterer (as the Magdalene) in that past life of thine which thou dost ignore. But it was God who kept thee from sinning, preserved thee from temptation, and from the power of the tempter. Acknowledge then what thou owest to Him who has kept thee from evil. For there is no sin which one man has committed that another man may not commit, if God withdraw His guidance from him.

Ver. 42.And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? (loves him most, Vulg.) i.e. "in verity," or "ought" to love him most. For a similar Hebraism, see Amo_5:13. The prudent shall keep silence in that time, i.e. they were being silent or it behoved them to be silent.

The meaning is, As he who has been forgiven much, is accounted to have received forgiveness because of his deserts, so debtors who owe much, are wont to show the utmost deference to their creditors, in order to obtain from them, if not forgiveness of their debt, at least favourable terms of payment. In like manner, Simon, thou shouldest have known that the Magdalene loved me with a greater love than thine. For she showed greater proofs of her love, and therefore her sins, which are many, are forgiven, because she loved much. Wherefore, she is no longer a sinner, nor, as thou thinkest, unworthy to touch my feet; but holier than thou, and more worthy to be touched by me. The parable, therefore, plainly teaches us, that the more we love, the more we shall be forgiven.

So S. Augustine (Hom. 23), "The more she loved Me, and shows her love, the more do I forgive." But if we take the Greek rendering α̉γαπήσει, and translate according to the English version, the argument is inverted. For although the love of the creditor, as shown in the forgiveness of the debt, excites in return the love of the debtor, yet at the same time it is the love of the debtor, in seeking to make payment of the debt, which causes the creditor to forgive. So De Lyra, Francis Lucas, and others. Hence the parable in one sense teaches us, that as the debtor who has been forgiven the most, loves his creditor the more, so Christ because he had forgiven the many sins of the Magdalene, will be the more beloved by her. But Christ desired also to show, not only that her sins were forgiven, but the reason, and the manner of their forgiveness, i.e. on account, of her love, so that we, taking example by her, may, in like manner obtain forgiveness.

Another explanation is given by S. Ambrose (De Tobia, cap. xxii.). Christ forgave the sins of the Magdalene, which increased her love and gratitude to Him; but, Christ foresaw this increase of love, and therefore from the very first forgave her. Again, S. Gregory (lib. vi. epist. 22), and after him Toletus: The greater the debt, which is forgiven the greater the gratitude of the debtor. When, therefore, 0 Simon, thou sawest in the Magdalene such great signs of love, thou shouldest have inferred how much had been forgiven her. For as the cause may be inferred from the effect, so her love wasthe result of her forgiveness. See then how rashly thou hast condemned this woman, when thou shouldest have known, from the abundant signs of love and gratitude which she had shown, that all her sins, however great their number, had been forgiven. But this interpretation is at variance with the 47th verse, "Her sins, which are many, are forgiven, for she loved much." The word "for" or "because" shows that her love was not the effect but the cause of her forgiveness. See infra, v.47.

Ver. 43.Simon answered and said, I suppose that he to whom he forgave most. And He said unto him, Thou hast rightly judged. Christ praises the answer, in order that Simon might the more readily accept the reproof and the lessons to be drawn therefrom.

Ver. 44.And He turned unto the woman, and said unto Simon, seest thou this woman? He turned, because the Magdalene stood behind Him, for from consciousness of her guilt, she did not dare to meet His sight. Seest thou this woman? no longer, as thou thinkest, a sinner, but a penitent reconciled with God.

I entered into thine house, but thou gavest Me no water for My feet. It was the custom in those days to wash the feet of one's guests before they sat down to meat, both for purposes of cleansing and refreshment. Thus Abraham washed the feet of the Angels, Gen. xviii. 4, and Lot, Gen_19:2. See also Jdg_19:21. Whence S. Paul considers that a widow may be set apart for the service of God, "if she have washed the saints' feet," 1Ti_5:10.

Christ had come as a guest to the house, and therefore Simon should have washed His feet. Christ therefore reproached him for his want of consideration and care, and contrasts his conduct with the love of the Magdalene. For Titus says, "It is an easy matter to provide water, but difficult to supply such an abundance of tears."

Ver. 45.Thou gavest Me no kiss, but this woman, since the time I came in, hath not ceased to kiss My feet, "with reverence and godly fear." Titus. Guests were in old times received with a kiss in sign of affection and welcome. But Simon omitted this salutation. Hence "It was thy duty, 0 Simon, to receive Me, thy invited guest, with a kiss of welcome, but the Magdalene has more than made up for thy neglect, for she hath continued to kiss, not My face, but My feet, from the moment I entered Thy house."

Ver. 46.My head with oil thou didst not anoint: but this woman hath anointed My feet with ointment. The more valued the guest, the more precious the perfumes wherewith He was anointed. Thou didst not anoint My head, but she hath anointed My feet with very precious ointment. See again how she excelleth thee in love and devotion. "Not that the Lord," as Ambrose says, "valued the ointment, but rather the love, the faith, and the humility." Hence Christ concludes,

Ver. 47.Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much. Greek, α̉φέωνται, have been forgiven. At what time, we may ask, were her sins forgiven?

1. Francis Lucas thinks at the time when the Lord said unto her, "Thy sins ate forgiven," v. 48.

2. Others are of opinion that her sins were forgiven when our Lord in this present verse declared unto Simon the fact of her pardon.

3. But it seems more probable that her sins were forgiven at some time antecedent, i.e. when she felt true contrition for her offences. Because when by the grace of God she had been led to see the heinousness of her sin, so deep was her contrition and sorrow, that she thereby regained the divine favour, and so her love for God and her sorrow for her sins impelled her to show openly the reality of her repentance, and therefore before Christ could say unto her, "Thy sins are forgiven," she had obtained forgiveness by reason of her complete penitence.

We may, however, take the words "her sins are forgiven" as spoken in the same sense in which the priest pronounces absolution over a penitent, who is already reconciled to God by his perfect repentance. The priest absolves him who is already absolved, and this absolution is so effectual as to do away with any sin which might still attach itself to the penitent. Further, a sin often repeated may be often forgiven, if the penitent confesses his fault as often as he commits it, and seeks absolution at the hands of the Church. Hence Christ for the third time forgives the sins of the Magdalene. Wherefore He freed her not only from the guilt but from the punishment of sin, and granted her free release.

This is what the angel said to a certain Bishop of the Church: Penitence and confession restore the penitent to the number of the elect." Again, "The tears of a penitent may well bear the name of a baptism." Barlaam. And Palladius tells us, that a certain virgin who had fallen into sin "was more pleasing to God in her penitence, than in her former purity." See also S. Jerome (De pœnitentia Fabiolæ); and Climacus (De pœnitentia.)

For she loved much. Toletus and some others think that the word "for" signifies not the cause but rather affords the proof of her forgiveness. "Thou mightest have known, 0 Simon, that her sins were forgiven, for these open signs of love are bestowed on Me in gratitude for my forgiveness of her sins."

But this explanation is faulty, because the Magdalene knew not that she had been forgiven, until she heard Christ pronounce the pardon of her sins. And Christ does not say, Learn from her acts of love that her sins have been forgiven, but on the contrary, Her sins are forgiven because of her love.

Hence the cause of the Magdalene's forgiveness was her great love for God, which led her to hate and abhor her former sins. For love is the death of sin, and the life of righteousness.  S. Augustine (De laudibus charitatis.) Hence all theologians hold with him, that the act or perfect contrition which includes the entire surrender of the heart to God, precedes, but at once brings with it justification and forgiveness of sin as its final result, in the same way as a certain amount of heat (calor ut octo) applied to wood, as a result produces actual fire in that wood.

So the Council of Trent (Sess. xiv. cap.iv.), distinguishig between the attrition caused by fear of punishment and the contrition which follows on the love of God, decides that the latter, in conjunction with the sacrament of penance, reconciles the sinner with God, which the former is in no wise able to do; for "a broken and a contrite heart, 0 God, thou wilt not despise," Ps. li. 17. Hence S. Gregory (Hom. 33) explains, "Her sins, which are many, are forgiven, for she loved much, i.e. she burnt off the corruptions of sin, because she was inflamed with the fire of love. For the more the heart of the sinner burns with the love of God the wore is he purified from the lust and corruption of sin."

But to whom little is forgiven, the same loveth little. This refers to the Pharisee, because he obtained no forgiveness, inasmuch as he showed no signs of penitence or of love for God. Our Lord, under reserve, saith little or "less," as the Vulgate renders it, is forgiven, though he might have said "nothing" is forgiven. But by the words "to whom little is forgiven, the same loveth little," we may understand:

1. That, according to the principles on which God forgives sins, "one mortal sin, even though it be the least, cannot be forgiven without its accompanying sins being forgiven also, and whensoever one is forgiven, the others are forgiven as far as the guilt is concerned, but more or less of punishment is meted out, according to the degree of love which fills the heart of the penitent."

2. That he who has no love for God, or only that natural love which well nigh all men possess, loves God less than one whose love is divinely inspired. Hence to the one many, i.e. all his sins, are pardoned; to the other less, i.e. nothing, is forgiven. All was forgiven the Magdalene because she was truly contrite, and sought forgiveness by every means in her power; but the Pharisee received no forgiveness, because he felt no sorrow for sin, and had not even given the feast with any desire of obtaining mercy from Christ..

For Christ designed the parable to apply to S. Mary Magdalene and also to the Pharisee, and willed from it to show why the one was forgiven but the other not.  S. Augustine adds, "The parable was spoken because the Pharisee thought he had few, if any sins, not because he had no love, for he showed some love in that he invited our Lord." And again, "0 Pharisee, thou lovest little, not because little is forgiven thee, but because thou thoughtest that there was little which needed forgiveness." Toletus remarks, "Little was forgiven Simon, because by the grace of God he had been preserved from committing sin, for he had entertained Christ, and not persecuted him as the other Pharisees. Hence it is very probable that afterwards this Pharisee became a true follower of Christ." See further Suarez, Parte iii., de Gratia, lib. viii. cap. x.

Ver. 48.And He said unto her, Thy sins are forgiven. FrancisLucas thinks that the Magdalene's sins were at this time and by these words forgiven. See preceding verse. Christ now turns to the Magdalene, and repeats that which He had said just before to Simon, in order to comfort her grief, to confirm her pardon, and show that He had power and authority to forgive sins, and that He therefore was the Messiah, and God. Euthymius.

Ver. 49.And they that sat at meat with Him began to say within themselves, i.e. to reason in their hearts, for they did not dare to express their thoughts lest they should be put to rebuke.

Who is this that forgiveth sins also? Is it the Messiah? Is it God, for God alone can forgive sins! Christ leaves them a prey to wonder and to doubt, in order that they might be led to inquire into His life, doctrine and miracles, and see in Him the Son of God.

Ver. 50.And He saith to the woman, Thy faith hath saved thee; go in peace. Faith, not alone, as, the innovators hold, but fruitful in good works, such as the Magdalene had displayed, and love. For a little before, v. 47, Christ had ascribed her forgiveness to her love. We must here understand, therefore, not a barren faith, but a faith which showed itself in her acts of contrition and love.

Hath saved thee, i.e. hath freed thee from sin, and made thee meet for salvation. Thy loving faith hath placed thee in the way of salvation, and if thou continuest therein, thou wilt lay hold upon eternal life, for a readiness to serve God is the way to glory.

Go in peace. Be no longer downcast and distressed by reason of thy sins: they have now no power to hurt thee, nor to make thy conscience afraid. Euthymius. The fruit of repentance, forgiveness, and of a conscience void of offence, is peace and spiritual joys, which far exceed those which the world can give, as it is written, "Being justified by faith, we have peace with God." Rom. v. 1; and again, "The peace of God, which passeth all understanding, shall keep your hearts and minds through Jesus Christ," Phil. iv. 7. So also, "He that is of a merry heart hath a continual feast," Pro_15:15.

S. Bernard, in his sermon on the Magdalene, very fitly remarks, "The joy which a perfect heart looks for from an untroubled conscience is a lasting happiness. For the heart which is cleansed from this world's corruptions, and whose desires are fixed on God, joys only in the Lord, and rejoices only in God its Saviour. The soul of such an one despises the threats of the enemy, casts away fear, is not a prey to false hopes, but, secure against all evil, rests in perfect peace."

This perfect peace Christ gave to the Magdalene, for God's work is perfect (Deu_32:4), and therefore those whom Christ cleansed were made perfectly whole. He therefore,

1. Uprooted from the Magdalene's heart all vicious habits, all evil recollections and fleshly lusts, and restored to her true peace of mind.

2. Endued her, not only with chastity, humility and penitence, but also with,

3. A contempt for earthly things, and a love for heavenly; and

4. Kindled in her heart an ardent love, which caused her to dedicate herself and all she had to His service.

Hence she followed Christ as He went about the villages preaching, and ministered unto Him of her substance, resigning the cares of the family to her sister Martha, that she might wholly devote herself to the teaching of the Lord.

Hence she heard from His lips the words, "Mary hath chosen that good part, which shall not be taken away from her," S. Luk_11:42. Hence also she stood at the foot of the Cross, and beheld Christ washing away, by His blood, those sins which she had washed with her tears, and afterwards, with a yet more fervent love, withdrawing into the desert she gave herself up to the contemplation of His life, His passion and His resurrection, and, wholly devoted to His service, lived henceforth for heaven and not for earth.

Such also was the conversion of S. Paul, and therefore he was endued with all Christian and Apostolic virtues. See Acts ix. A similar conversion of heart and mind, we are told, was experienced by S Cyprian at his baptism (Lib. ii. Epist. 2, ad Donat.); and by S. Augustine (Confess. lib. ix. cap. i., lib. viii. cap. ii.)

Wherefore Origen, in his noble Homily on the Magdalene, figuratively says, "We may follow the example of this woman, in order to obtain a similar blessing. For we way confidently draw nigh unto Jesus, since He did not withdraw Himself from the sinner who sought Him. Learn then from her, 0 sinner, to mourn over the absence of God from thy soul, and to seek His presence again. Learn from Mary to love Jesus, to hope in Jesus, and by seeking Jesus to find Him. Learn from her to fear no opposition, to refuse to be comforted without Him, and to count all things but loss for His sake. Hence see the power of grace, and of the love of Christ."

"Love conquers all things." "Love can control the savage lion, and love alone has power to 1ead captive the hearts of men," for "love is strong as death," Son_8:6.

And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee’s house, and sat down to meat.37. 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,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.39. Now when the Pharisee which had bidden him saw it, he spoke within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that touches him: for she is a sinner.40. And Jesus answering said to him, Simon, I have somewhat to say to you. And he said, Master, say on.41. There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.42. And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?43. Simon answered and said, I suppose that he, to whom he forgave most. And he said to him, you have rightly judged.44. And he turned to the woman, and said to Simon, See you this woman? I entered into your house, you gave me no water for my feet: but she has washed my feet with tears, and wiped them with the hairs of her head.45. You gave me no kiss: but this woman since the time I came in has not ceased to kiss my feet.46. My head with oil you did not anoint: but this woman has anointed my feet with ointment.47. Wherefore I say to you, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loves little.48. And he said to her, Your sins are forgiven.49. And they that sat at meat with him began to say within themselves, Who is this that forgives sins also?50. And he said to the woman, Your faith has saved you: go in peace.

Having said just before, And the people that heard him justified God, being baptized with the baptism of John the same Evangelist builds up in deed what he had proposed in word, namely, wisdom justified by the righteous and the penitent, saying, And one of the Pharisees desired him, etc.

This account is full of precious instruction. For there are very many who justify themselves, being puffed up with the dreamings of an idle fancy, who before the time of Judgment comes, separate themselves as lambs from the herds, not willing even to join in eating with the many, and hardly with those who go not to extremes, but keep the middle path in life. St. Luke, the physician of souls rather than of bodies, represents therefore our Lord and Savior most mercifully visiting others, as it follows, And he went into the Pharisees’ house, and sat down to meat. Not that He should share any of his faults, but might impart somewhat of His own righteousness.

A woman of corrupt life, but testifying her faithful affection, comes to Christ, as having power to release her from every fault, and to grant her pardon for the crimes she had committed. For it follows, And behold a woman in the city which was a sinner brought an alabaster box of ointment.

Alabaster is a kind of white marble tinged with various colors, which is generally used for vessels holding ointment, because it is said to be the best sort for preserving the ointment sweet.

For this woman, beholding the spots of her shame, ran to wash them at the fountain of mercy, and blushed not at seeing the guests, for since she was courageously ashamed of herself within, she thought there was nothing which could shame her from without. Observe with what sorrow she is wrung who is not ashamed to weep even in the midst of a feast!

But to mark her own unworthiness, she stands behind with downcast eyes, and with her hair thrown about embraces His feet, and washing them with her tears, betokened a mind distressed at her state, and imploring pardon. For it follows, And standing behind, she began to wash his feet with her tears.

For her eyes which once coveted after earthly things, she was now wearing out with penitential weeping. She once displayed her hair for the setting off of her face, she now wiped her tears with her hair. As it follows, And she wiped them with the hairs of her head. She once uttered proud things with her mouth, but kissing the feet of the Lord, she impressed her lips on the footsteps of her Redeemer. She once used ointment for the perfume of her body; what she had unworthily applied to herself, she now laudably offered to God. As it follows, And she anointed with ointment. As many enjoyments as she had in herself, so many offerings did she devise out of herself. She converts the number of her faults into the same number of virtues, that as much of her might wholly serve God in her penitence, as had despised God in her sin.

Thus the harlot became then more honorable than the virgins. For no sooner was she inflamed with penitence, than she burst forth in love for Christ. And these things indeed which have been spoken of were done outwardly, but those which her mind pondered within itself, were much more fervent. God alone beheld them.

But the Pharisee beholding these things despises them, and finds fault, not only with the woman who was a sinner, but with the Lord who received her, as it follows, Now when the Pharisee who had bidden him saw it, he spoke within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is which touches him. We see the Pharisee really proud in himself, and hypocritically righteous, blaming the sick woman for her sickness, the physician for his aid. The woman surely if she had come to the feet of the Pharisee would have departed with the heel lifted up against her. For he would have thought that he was polluted by another’s sin, not having sufficient of his own real righteousness to fill him. So also some gifted with the priests’ office, if perchance they have done any just thing outwardly or slightly, forthwith despise those who are put under them, and look with disdain on sinners who are of the people. But when we behold sinners, we must first bewail ourselves for their calamity, since we perhaps have had and are certainly liable to a similar fall. But it is necessary that we should carefully distinguish, for we are bound to make distinction in vices, but to have compassion on nature. For if we must punish the sinner, we must cherish a brother. But when by penance he has himself punished his own deed, our brother is no more a sinner, for he punished in himself what Divine justice condemned. The Physician was between two sick persons, but the one preserved her faculties in the fever, the other lost his mental perception. For she wept at what she had done; but the Pharisee, elated with a false sense of righteousness, overrated the vigor of his own health.

But the Lord not hearing his words, but perceiving his thoughts, showed Himself to be the Lord of Prophets, as it follows, And Jesus answering said to him, Simon, I have something to say to you.

And this indeed He spoke in answer to his thoughts; and the Pharisee was made more attentive by these words of our Lord, as it is said, And he said, Master, say on.

A parable concerning two debtors is opposed to him, of whom the one owed more, the other less; as it follows, There was a certain creditor which had two debtors , etc.

As if He said, Nor are you without debts. What then! If you are involved in fewer debts, boast not thyself, for you art still in need of pardon. Then He goes on to speak of pardon, And when they had nothing to pay, he freely forgave them both.

For no one can of himself escape the debt of sin, but only by obtaining pardon through the grace of God.

But both debtors being forgiven, the Pharisee is asked which most loved the forgiver of the debts. For it follows, Who then will love him most? To which he at once answers, I suppose, that be to whom he forgave most. And here we must remark, that while the Pharisee is convicted upon his own grounds, the madman carries the rope by which he will be bound; as it follows, But he said to him, you have rightly judged.

The good deeds of the sinful woman are enumerated to him, and the evils of the pretended righteous; as it follows, And he turned to the woman, and said to Simon, See you this woman? I entered into your house, you gave me no water for my feet, but she has washed my feet with her tears.

As if He said, To provide water is easy, to pour forth tears is not easy. You have not provided even what was at hand, she has poured forth what was not at hand; for washing my feet with her tears, she washed away her own stains.

She wiped them with her hair, that so she might draw to herself the sacred moisture, and by that by which she once enticed youth to sin, might now attract to herself holiness.

But as after the breaking of a violent storm there comes a calm,, so when tears have burst forth, there is peace, and gloomy thoughts vanish; and as by water and the Spirit, so by tears and confession we are again made clean. Hence it follows, Wherefore I say to you, Her sins which are many are forgiven, for she loves much. For those who have violently plunged into evil, will in time also eagerly follow after good, being conscious to what debts they have made themselves responsible.

The more then the heart of the sinner is burnt up by the great fire of charity, so much the more is the rust of sin consumed. Titus of Bostra: But it more frequently happens that he who has sinned much is purified by confession, but he who has sinned little, refuses from pride to come to be healed thereby. Hence it follows, But to whom little is forgiven, the same loves little.

We have need then of a fervent spirit, for nothing hinders a man from becoming great. Let then no sinner despair, no virtuous man fall asleep; neither let the one be self-confident, for often the harlot shall go before him, nor the other distrustful, for he may even surpass the foremost. Hence it is also here added, But he said to her, Your sins are forgiven you.

Behold she who had come sick to the Physician was healed, but because of her safety others are still sick; for it follows, And they that sat at meat began to say within themselves, Who is this that forgives sins also. But the heavenly Physician regards not those sick, whom He sees to be made still worse by His remedy, but her whom He had healed He encourages by making mention of her own piety; as it follows, But he said to the woman, Your faith has made you whole; for in truth she doubted not that she would receive what she sought for.

But after having forgiven her sins, He stops not at the forgiveness of sins, but adds good works, as it follows, Go in peace, i.e. in righteousness, for righteousness is the reconciliation of man to God, as sin is the enmity between God and man; as if He said, Do all things which lead you to the peace of God.

Now in this place many seem to be perplexed with the question, whether the Evangelists do not appear to have differed concerning the faith.

For since the four Evangelists relate that Christ was anointed with ointment by a woman, I think that there were three women, differing according to the quality of each, their mode of action, and the difference of times. John, for example, relates that Mary, the sister of Lazarus, six days before the Passover, anointed the feet of Jesus in her own house; but Matthew, after that the Lord had said, You know that after two days will be the Passover, adds, that in Bethany, at the house of Simon the leper, a woman poured ointment upon the head of our Lord, but did not anoint His feet as Mary. Mark also says the same as Matthew; but Luke gives the account not near the time of the Passover, but in the middle of the Gospel. Chrysostom explains it that there were two different women, one indeed who is described in John, another who is mentioned by the three.

Matthew has introduced this woman as pouring ointment upon the head of Christ, and was therefore unwilling to call her a sinner, for the sinner, according to Luke, poured ointment upon the feet of Christ. She cannot then be the same, lest the Evangelists should seem to be at variance with one another. The difficulty may be also solved by the difference of merit and of time, so that the former woman may have been yet a sinner, the latter now more perfect.

For I think we must understand that the same Mary did this twice, once indeed as Luke has related, when at first coming with humility and weeping, she was thought worthy to receive forgiveness of sins. Hence John, when he began to speak of the resurrection of Lazarus, before he came to Bethany, says, But it was Mary who anointed our Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick. Mary therefore had already done this; but what she again did in Bethany is another occurrence, which belongs not to the relation of Luke, but is equally told by the other three.

Now in a mystical sense the Pharisee, presuming upon his pretended righteousness, is the Jewish people; the woman who was a sinner, but who came and wept at our Lord’s feet, represents the conversion of the Gentiles.

Or, the leper, is the prince of this world; the house of Simon the leper, is the earth. The Lord therefore descended from the higher parts to this earth; for this woman could not have been healed, who bears the figure of a soul or the Church, had not Christ come upon earth. But rightly does she receive the figure of a sinner, for Christ also took the form of a sinner. If then you make your soul approach in faith to God, it not with foul and shameful sins, but piously obeying the word of God, and in the confidence of unspotted purity, ascends to the very head of Christ. But the head of Christ is God. But let him who holds not the head of Christ, hold the feet, the sinner at the feet, the just at the head; nevertheless she also who sinned, has ointment.

What else is expressed by the ointment, but the sweet savor of a good report? If then we do good works by which we may sprinkle the Church with the sweet odor of a good report, what else do we but pour ointment upon the body of our Lord. But the woman stood by His feet, for we stood over against the feet of the Lord, when yet in our sins we resisted His ways. But if we are converted from our sins to true repentance, we now again stand by His feet, for we follow His footsteps whom we before opposed.

Bring you also repentance after sin. Wherever you hear the name of Christ, speed thither; into whatever house you know that Jesus has entered, thither hasten; when you find wisdom, when you find justice sitting in any inner chamber, run to its feet, that is, seek even the lowest part of wisdom; confess your sins with tears. Perhaps Christ washed not His own feet, that we might wash them with our tears. Blessed tears, which can not only wash away our own sin, but also water the footsteps of the heavenly Word, that His goings may abound in us. Blessed tears, in which there is not only the redemption of sinners, but the refreshing of the righteous.

For we water the feet of our Lord with tears if we are moved with compassion to any even the lowest members of our Lord. We wipe our Lord’s feet with our hair, when we show pity to His saints (with whom we suffer in love) by the sacrifice of those things with which we abound.

Throw about your hair, scatter before Him all the graces of your body. The hair is not to be despised which can wash the feet of Christ.

The woman kisses the feet which she has wiped. This also we fully do when we ardently love those whom we maintain by our bounty. By the feet also may be understood tile mystery itself of the Incarnation. We then kiss the feet of the Redeemer when we love with our whole heart the mystery of the Incarnation. We anoint the feet with ointment, when we proclaim the power of His humanity with the good tidings of holy eloquence. But this also the Pharisee sees and grudges, for when the Jewish people perceives that the Gentiles preach God, it consumes away by its own malice. But the Pharisee is thus repulsed, that as it were through Him that false people might be made manifest, for in truth that unbelieving people never offered to the Lord even those things which were without them; but the Gentiles being converted, poured forth not only their substance but their blood. Hence He says to the Pharisee, You gave me no water for my feet, but she has washed my feet with her tears; for water is without us, the moisture of tears is within us. That unfaithful people also gave no kiss to the Lord, for it was unwilling to embrace Him from love whom it obeyed from fear, (for the kiss is the sign of love,) but the Gentiles being called cease not to kiss the feet of their Redeemer, for they ever breathe in His love.

But it is said to the Pharisee, My head with oil you did not anoint, for the very power even of Divinity on which the Jewish people professed to believe, he neglects to celebrate with due praise. But she has anointed my feet with ointment. For while the Gentile people believed the mystery of His incarnation, it proclaimed also His lowest powers with the highest praise.

Blessed is he even who can anoint with oil the feet of Christ, but more blessed is he who anoints with ointment, for the essence of many flowers blended into one, scatters the sweets of various odors. And perhaps no other than the Church alone can bring that ointment which has innumerable flowers of different perfumes, and therefore no one can love so much as she who loves in many individuals. But in the Pharisee’s house, that is, in the house of the Law and the Prophets, not the Pharisee, but the Church is justified. For the Pharisee believed not, the Church believed. The Law has no mystery by which secret faults are cleansed, and therefore that which is wanting in the Law is made up in the Gospel.

But the two debtors are the two nations who are responsible for payment to the usurer of the heavenly treasury. But we do not owe to this usurer material money, but the balance of our good deeds, the coin of our virtues, the merits of which are estimated by the weight of sorrow, the stamp of righteousness, the sound of confession. But that denarius is of no slight value on which the image of the king is found. Woe to me if I shall not have what I received. Or because there is hardly any one who can pay the whole debt to the usurer, woe to me if I shall not seek the debt to be forgiven me.

But what nation is it that owes most, if not we to whom most is lent? To them were entrusted the oracles of God, to us is entrusted the Virgin’s offspring, Immanuel, i. e. God with us, the cross of our Lord, His death, His resurrection. It cannot then be doubted that he owes most who receives most. Among men he perhaps offends most who is most in debt. By the mercy of the Lord the case is reversed, so that he loves most who owes most, if so be that he obtains grace. And therefore since there is nothing which we can worthily return to the Lord, woe be to me also if I shall not have loved. Let us then offer our love for the debt, for he loves most to whom most is given.

A woman in the city, who was a sinner. Some say she had only been of a vain airy carriage; on that loved to be admired from her beauty and wit; but the common exposition and more conformable to the text, is, that she had been of a lewd, debauched life and conversation. (Witham) --- Mary Magdalene.

Jesus Christ was then at table, after the manner of the Orientals, reclined at length on a couch, a little raised from the ground, having his face turned towards the table, and his feet extended. He had quitted his sandals, according to the custom of the country, before he had laid himself on the couch. (Bible de Vence)

The Pharisee was egregiously deceived. 1. In thinking that Christ was ignorant of the character of the woman, when he not only clearly saw the past bad conduct of the woman, but the present unjust thoughts of the Pharisee; 2. in his erroneous inference that Christ could not be a prophet; for all things are not necessarily revealed by God to his prophets; 3. by judging of Christ, after his own and the other Pharisees' treatment of sinners; who, elated with pride, and thinking themselves just, kept all public sinners at a respectful distance; whereas not those who are well, but such as are sick, need the physician. (Menochius)

Which will live him most? as we read in the Protestant version, and in the Greek, agapesei. But Christ, seeming to require love as a previous disposition to the remission of sins, as appears from ver. 47 below, the Catholic Church has adopted the version of St. Augustine, hom. xxiii. in the present tense: quis ergo plus eum diligit? (Jansenius, Comment. in Evang.)

In proportion to our sins, should be our grief, says St. Cyprian: ut pœnitentia non sit minor crimine. (lib. de lapsis.)

Many sins are forgiven her, because she hath loved much. In the Scripture, an effect sometimes seems attributed to one only cause, when there are divers other concurring dispositions; the sins of this woman, in this verse, are said to be forgiven, because she loved much; but (ver. 50,) Christ tells her, thy faith hath saved thee. In a true conversion are joined faith, hope, love, sorrow, and other pious dispositions. (Witham)

This is one of those places upon which modern sectaries lay so much stress, in order to prove that faith alone can save us. But if they will attentively consider the different parts of this history, they will easily discover that fallacy of their argument. Because Christ spoke these words: thy faith, &c. he had said to Magdalene: many sins are forgiven her, because she hath loved much. Therefore she was justified not so much through her faith, as her charity: still she had faith, or she would not have come to Jesus, to be delivered from her sins. It was therefore her faith, working by charity, that justified her: and this is the doctrine of the Catholic Church. Nevertheless, she had not that faith, which modern sectaries affirm to be necessary for their justification, viz. a belief that they are already justified, and that their sins are forgiven: this faith the woman here mentioned had not before Christ spoke those words to her; for it was to obtain the remission of her sins, that she performed so many offices of charity, washing his feet with her tears, &c. But is may be asked, why then does Christ attribute her salvation to her faith? The answer is easy, and has often been given, viz. that faith is the beginning of salvation; for it was her faith that brought her to Christ: for had not the woman believed in him, she never would have come to him to obtain the remission of her sins. (Maldonatus)

36 And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat. 37 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, 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. 39 Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner. 40 And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on. 41 There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. 42 And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? 43 Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged. 44 And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. 45 Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. 46 My head with oil thou didst not anoint: but this woman hath 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. 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? 50 And he said to the woman, Thy faith hath saved thee; go in peace.

When and where this passage of story happened does not appear; this evangelist does not observe order of time in his narrative so much as the other evangelists do; but it comes in here, upon occasion of Christ's being reproached as a friend to publicans and sinners, to show that it was only for their good, and to bring them to repentance, that he conversed with them; and that those whom he admitted hear him were reformed, or in a hopeful way to be so. Who this woman was that here testified so great an affection to Christ does not appear; it is commonly said to be Mary Magdalene, but I find no ground in scripture for it: she is described ( ch. viii. 2 and Mark xvi. 9 ) to be one out of whom Christ had cast seven devils; but that is not mentioned here, and therefore it is probable that it was not she. Now observe here,

I. The civil entertainment which a Pharisee gave to Christ, and his gracious acceptance of that entertainment ( v. 36 ): One of the Pharisees desired him that he would eat with him, either because he thought it would be a reputation to him to have such a guest at his table or because his company would be an entertainment to him and his family and friends. It appears that this Pharisee did not believe in Christ, for he will not own him to be a prophet ( v. 39 ), and yet our Lord Jesus accepted his invitation, went into his house, and sat down to meat, that they might see he took the same liberty with Pharisees that he did with publicans, in hopes of doing them good. And those may venture further into the society of such as are prejudiced against Christ, and his religion, who have wisdom and grace sufficient to instruct and argue with them, than others may.

II. The great respect which a poor penitent sinner showed him, when he was at meat in the Pharisee's house. It was a woman in the city that was a sinner, a Gentile, a harlot, I doubt, known to be so, and infamous. She knew that Jesus sat at meat in the Pharisee's house, and, having been converted from her wicked course of life by his preaching, she came to acknowledge her obligations to him, having no opportunity of doing it in any other way than by washing his feet, and anointing them with some sweet ointment that she brought with her for that purpose. The way of sitting at table then was such that their feet were partly behind them. Now this woman did not look Christ in the face, but came behind him, and did the part of a maid-servant, whose office it was to wash the feet of the guests ( 1 Sam. xxv. 41 ) and to prepare the ointments.

Now in what this good woman did, we may observe,

1. Her deep humiliation for sin. She stood behind him weeping; her eyes had been the inlets and outlets of sin, and now she makes them fountains of tears. Her face is now foul with weeping, which perhaps used to be covered with paints. Her hair now made a towel of, which before had been plaited and adorned. We have reason to think that she had before sorrowed for sin; but, now that she had an opportunity of coming into the presence of Christ, the wound bled afresh and her sorrow was renewed. Note, It well becomes penitents, upon all their approaches to Christ, to renew their godly sorrow and shame for sin, when he is pacified, Ezek. xvi. 63 .

2. Her strong affection to the Lord Jesus. This was what our Lord Jesus took special notice of, that she loved much, v. 42 , 47 . She washed his feet, in token of her ready submission to the meanest office in which she might do him honour. Nay, she washed them with her tears, tears of joy; she was in a transport, to find herself so near her Saviour, whom her soul loved. She kissed his feet, as one unworthy of the kisses of his mouth, which the spouse coveted, Cant. i. 2 . It was a kiss of adoration as well as affection. She wiped them with her hair, as one entirely devoted to his honour. Her eyes shall yield water to wash them, and her hair be a towel to wipe them; and she anointed his feet with the ointment, owning him hereby to be the Messiah, the Anointed. She anointed his feet in token of her consent to God's design in anointing his head with the oil of gladness. Note, All true penitents have a dear love to the Lord Jesus.

III. The offence which the Pharisee took at Christ, for admitting the respect which this poor penitent paid him ( v. 39 ): He said within himself (little thinking that Christ knew what he thought), This man, if he were a prophet, would then have so much knowledge as to perceive that this woman is a sinner, is a Gentile, is a woman of ill fame, and so much sanctity as therefore not to suffer her to come so near him; for can one of such a character approach a prophet, and his heart not rise at it? See how apt proud and narrow souls are to think that others should be as haughty and censorious as themselves. Simon, if she had touched him, would have said, Stand by thyself, come not near me, for I am holier than thou ( Isa. lxv. 5 ); and he thought Christ should say so too.

IV. Christ's justification of the woman in what she did to him, and of himself in admitting it. Christ knew what the Pharisee spoke within himself, and made answer to it: Simon, I have something to say unto thee, v. 40 . Though he was kindly entertained at his table, yet even there he reproved him for what he saw amiss in him, and would not suffer sin upon him. Those whom Christ hath something against he hath something to say to, for his Spirit shall reprove. Simon is willing to give him the hearing: He saith, Master, say on. Though he could not believe him to be a prophet (because he was not so nice and precise as he was), yet he can compliment him with the title of Master, among those that cry Lord, Lord, but do not the things which he saith. Now Christ, in his answer to the Pharisee, reasons thus:—It is true this woman has been a sinner: he knows it; but she is a pardoned sinner, which supposes her to be a penitent sinner. What she did to him was an expression of her great love to her Saviour, by whom her sins were forgiven. If she was pardoned, who had been so great a sinner, it might reasonably be expected that she should love her Saviour more than others, and should give greater proofs of it than others; and if this was the fruit of her love, and flowing from a sense of the pardon of her sin, it became him to accept of it, and it ill became the Pharisee to be offended at it. Now Christ has a further intention in this. The Pharisee doubted whether he was a prophet or no, nay, he did in effect deny it; but Christ shows that he was more than a prophet, for he is one that has power on earth to forgive sins, and to whom are due the affections and thankful acknowledgments of penitent pardoned sinners. Now, in his answer,

1. He by a parable forces Simon to acknowledge that the greater sinner this woman had been the greater love she ought to show to Jesus Christ when her sins were pardoned, v. 41-43 . A man had two debtors that were both insolvent, but one of them owed him ten times more than the other. He very freely forgave them both, and did not take the advantage of the law against them, did not order them and their children to be sold, or deliver them to the tormentors. Now they were both sensible of the great kindness they had received; but which of them will love him most? Certainly, saith the Pharisee, he to whom he forgave most; and herein he rightly judged. Now we, being obliged to forgive, as we are and hope to be forgiven, may hence learn the duty between debtor and creditor.

(1.) The debtor, if he have any thing to pay, ought to make satisfaction to his creditor. No man can reckon any thing his own or have any comfortable enjoyment of it, but that which is so when all his debts are paid.

(2.) If God in his providence have disabled the debtor to pay his debt, the creditor ought not to be severe with him, nor to go to the utmost rigour of the law with him, but freely to forgive him. Summum jus est summa injuria—The law stretched into rigour becomes unjust. Let the unmerciful creditor read that parable, Matt. xviii. 23 , &c., and tremble; for they shall have judgment without mercy that show no mercy.

(3.) The debtor that has found his creditors merciful ought to be very grateful to them; and, if he cannot otherwise recompense them, ought to love them. Some insolvent debtors, instead of being grateful, are spiteful, to their creditors that lose by them, and cannot give them a good word, only because they complain, whereas losers may have leave to speak. But this parable speaks of God as the Creator (or rather of the Lord Jesus himself, for he it is that forgives, and is beloved by, the debtor) and sinners are the debtors: and so we may learn here, [1.] That sin is a debt, and sinners are debtors to God Almighty. As creatures, we owe a debt, a debt of obedience to the precept of the law, and, for non-payment of that, as sinners, we become liable to the penalty. We have not paid our rent; nay, we have wasted our Lord's goods, and so we become debtors. God has an action against us for the injury we have done him, and the omission of our duty to him. [2.] That some are deeper in debt to God, by reason of sin, than others are: One owed five hundred pence and the other fifty. The Pharisee was the less debtor, yet he a debtor too, which was more than he thought himself, but rather that God was his debtor, Luke xviii. 10, 11 . This woman, that had been a scandalous notorious sinner, was the greater debtor. Some sinners are in themselves greater debtors than others, and some sinners, by reason of divers aggravating circumstances, greater debtors; as those that have sinned most openly and scandalously, that have sinned against greater light and knowledge, more convictions and warnings, and more mercies and means. [3.] That, whether our debt be more or less, it is more than we are able to pay: They had nothing to pay, nothing at all to make a composition with; for the debt is great, and we have nothing at all to pay it with. Silver and gold will not pay our debt, nor will sacrifice and offering, no, not thousands of rams. No righteousness of our own will pay it, no, not our repentance and obedience for the future; for it is what we are already bound to, and it is God that works it within us. [4.] That the God of heaven is ready to forgive, frankly to forgive, poor sinners, upon gospel terms, though their debt be ever so great. If we repent, and believe in Christ, our iniquity shall not be our ruin, it shall not be laid to our charge. God has proclaimed his name gracious and merciful, and ready to forgive sin; and, his Son having purchased pardon for penitent believers, his gospel promises it to them, and his Spirit seals it and gives them the comfort of it. [5.] That those who have their sins pardoned are obliged to love him that pardoned them; and the more is forgiven them, the more they should love him. The greater sinners any have been before their conversion, the greater saints they should be after, the more they should study to do for God, and the more their hearts should be enlarged in obedience. When a persecuting Saul became a preaching Paul he laboured more abundantly.

2. He applies this parable to the different temper and conduct of the Pharisee and the sinner towards Christ. Though the Pharisee would not allow Christ to be a prophet, Christ seems ready to allow him to be in a justified state, and that he was one forgiven, though to him less was forgiven. He did indeed show some love to Christ, in inviting him to his house, but nothing to what this poor woman showed. "Observe," saith Christ to him, "she is one that has much forgiven her, and therefore, according to thine own judgment, it might be expected that she should love much more than thou dost, and so it appears. Seest thou this woman? v. 44 . Thou lookest upon her with contempt, but consider how much kinder a friend she is to me than thou art; should I then accept thy kindness, and refuse hers?" (1.) "Thou didst not so much as order a basin of water to be brought, to wash my feet in, when I came in, wearied and dirtied with my walk, which would have been some refreshment to me; but she has done much more: she has washed my feet with tears, tears of affection to me, tears of affliction for sin, and has wiped them with the hairs of her head, in token of her great love to me." (2.) "Thou didst not so much as kiss my cheek" (which was a usual expression of a hearty and affectionate welcome to a friend); "but this woman has not ceased to kiss my feet ( v. 45 ), thereby expressing both a humble and an affectionate love." (3.) "Thou didst not provide me a little common oil, as usual, to anoint my head with; but she has bestowed a box of precious ointment upon my feet ( v. 46 ), so far has she outdone thee." The reason why some people blame the pains and expense of zealous Christians, in religion, is because they are not willing themselves to come up to it, but resolve to rest in a cheap and easy religion.

3. He silenced the Pharisee's cavil: I say unto thee, Simon, her sins, which are many, are forgiven, v. 47 . He owns that she had been guilty of many sins: "But they are forgiven her, and therefore it is no way unbecoming in me to accept her kindness. They are forgiven, for she loved much. " It should be rendered, therefore she loved much; for it is plain, by the tenour of Christ's discourse, that the loving much was not the cause, but the effect, of her pardon, and of her comfortable sense of it; for we love God because he first loved us; he did not forgive us because we first loved him. "But to whom little is forgiven, as is to thee, the same loveth little, as thou dost." Hereby he intimates to the Pharisee that his love to Christ was so little that he had reason to question whether he loved him at all in sincerity; and, consequently, whether indeed his sin, though comparatively little, were forgiven him. Instead of grudging greater sinners the mercy they find with Christ, upon their repentance, we should be stirred up by their example to examine ourselves whether we be indeed forgiven, and do love Christ.

4. He silenced her fears, who probably was discouraged by the Pharisee's conduct, and yet would not so far yield to the discouragement as to fly off. (1.) Christ said unto her, Thy sins are forgiven, v. 48 . Note, The more we express our sorrow for sin, and our love to Christ, the clearer evidence we have of the forgiveness of our sins; for it is by the experience of a work of grace wrought in us that we obtain the assurance of an act of grace wrought for us. How well was she paid for her pains and cost, when she was dismissed with this word from Christ, Thy sins are forgiven! and what an effectual prevention would this be of her return to sin again! (2.) Though there were those present who quarrelled with Christ, in their own minds, for presuming to forgive sin, and to pronounce sinners absolved ( v. 49 ), as those had done ( Matt. ix. 3 ), yet he stood to what he had said; for as he had there proved that he had power to forgive sin, by curing the man sick of the palsy, and therefore would not here take notice of the cavil, so he would now show that he had pleasure in forgiving sin, and it was his delight; he loves to speak pardon and peace to penitents: He said to the woman, Thy faith hath saved thee, v. 50 . This would confirm and double her comfort in the forgiveness of her sin, that she was justified by her faith. All these expressions of sorrow for sin, and love to Christ, were the effects and products of faith; and therefore, as faith of all graces doth most honour God, so Christ doth of all graces put most honour upon faith. Note, They who know that their faith hath saved them may go in peace, may go on their way rejoicing.

37-38. a sinner-- one who had led a profligate life. Note.--There is no ground whatever for the popular notion that this woman was Mary Magdalene, nor do we know what her name was. (See on Lu 8:2 .)

an alabaster box of ointment-- a perfume vessel, in some cases very costly ( Joh 12:5 ). "The ointment has here a peculiar interest, as the offering by a penitent of what had been an accessory in her unhallowed work of sin" [Alford].

39. the Pharisee-- who had formed no definite opinion of our Lord, and invited Him apparently to obtain materials for a judgment.

spake within himself, &c.-- "Ha! I have Him now; He plainly knows nothing of the person He allows to touch Him; and so, He can be no prophet." Not so fast, Simon; thou hast not seen through thy Guest yet, but He hath seen through thee.

40-43. Like Nathan with David, our Lord conceals His home thrust under the veil of a parable, and makes His host himself pronounce upon the case. The two debtors are the woman and Simon; the criminality of the one was ten times that of the other (in the proportion of "five hundred" to "fifty"); but both being equally insolvent, both are with equal frankness forgiven; and Simon is made to own that the greatest debtor to forgiving mercy will cling to her Divine Benefactor with the deepest gratitude. Does our Lord then admit that Simon was a forgiving man? Let us see.

44-47. I entered ... no water-- a compliment to guests. Was this "much love?" Was it any?

48. said unto her, &c.-- an unsought assurance, usually springing up unexpected in the midst of active duty and warm affections, while often it flies from those who mope and are paralyzed for want of it.

49-50. they that sat ... Who is this, &c.-- No wonder they were startled to hear One who was reclining at the same couch, and partaking of the same hospitalities with themselves, assume the awful prerogative of "even forgiving sins." But so far from receding from this claim, or softening it down, our Lord only repeats it, with two precious additions: one, announcing what was the one secret of the "forgiveness" she had experienced, and which carried "salvation" in its bosom; the other, a glorious dismissal of her in that "peace" which she had already felt, but is now assured she has His full warrant to enjoy! This wonderful scene teaches two very weighty truths: (1) Though there be degrees of guilt, insolvency, or inability to wipe out the dishonor done to God, is common to all sinners. (2) As Christ is the Great Creditor to whom all debt, whether great or small, contracted by sinners is owing, so to Him belongs the prerogative of forgiving it. This latter truth is brought out in the structure and application of the present parable as it is nowhere else. Either then Jesus was a blaspheming deceiver, or He is God manifest in the flesh.