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