April 10, 2016 ADULT SUNDAY SCHOOL LESSON ONLY GOD CAN FORGIVE SINS MINISTRY INVOCATION O God: We give thanks to You for the manifold blessings to us. You did not have to bless us but You did. We shall remain eternally grateful. Amen. WHAT YOU SHOULD KNOW AND UNDERSTAND St. Luke alone relates this touching story. We can conceive the joy of Paul when this memory of the Master came across him. It so admirably illustrates what this great teacher felt was his Master s mind on the all-important subject the freeness and universality of salvation. THE APPLIED FULL GOSPEL DISTINCTIVE We believe in the indwelling of the Holy Ghost for all believers and that the Holy Ghost verifies and validates the Believer as part of the Body of Christ. TEXT: Background Scripture Key Verse Lesson Scripture Luke 7:36-50 (NKJV) A Woman Anoints Jesus Feet 36 Then one of the Pharisees asked Him to eat with him. And He went to the Pharisee s house, and sat down to eat. 37 And behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Pharisee s house, brought an alabaster flask of fragrant oil, 38 and stood at His feet behind Him weeping; and she began to wash His feet with her tears, and wiped them with the hair of her head; and she kissed His feet and anointed them with the fragrant oil. 39 Now when the Pharisee who had invited Him saw this, he spoke to himself, saying, This man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner. The Parable of the Two Debtors 40 And Jesus answered and said to him, Simon, I have something to say to you. So he said, Teacher, say it. 41 There was a certain creditor who had two debtors. One owed five hundred denarii, and the other fifty. 42 And when they had nothing with which to repay, he freely forgave them both. Tell Me, therefore, which of them will love him more? 43 Simon answered and said, I suppose the one whom he forgave more. 1
And He said to him, You have rightly judged. 44 Then He turned to the woman and said to Simon, Do you see this woman? I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wiped them with the hair of her head. 45 You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in. 46 You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil. 47 Therefore 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 Then He said to her, Your sins are forgiven. 49 And those who sat at the table with Him began to say to themselves, Who is this who even forgives sins? 50 Then He said to the woman, Your faith has saved you. Go in peace. COMMENTARY Verses. 36 50. The nameless woman who was a sinner, and Simon the Pharisee. As regards the incident about to be told, some commentators have believed that the anointing was identical with that related by St. John as having taken place at Bethany very shortly before the Crucifixion. Without detailing the several points of difference in the two recitals, it will be sufficient to call attention to the character of the Bethany family, Lazarus, and his sisters, the intimate friends of Jesus, to show how monstrous it would be to attempt to connect the poor soul who followed the Master to Simon s house with the sweet Mary of Bethany. Out of Mary Magdalene, we learn, had been cast seven devils. This, however, gives us no clue to identify the two; rather the contrary. It is scarcely likely that the apparently well-known courtesan of the touching story was a demoniac. Verse 36. And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee s house. Up to this period, the relations between our Lord and the dominant parties in the capital had not reached a state of positive hostility. The Pharisees, as the chief among these parties in the state, had taken the initiative, and were sharply watching One whose influence among the people they more than suspected was hostile to them; but they had not as yet declared him a public enemy and blasphemer. This wealthy Pharisee, Simon, was evidently, like others of his sect at this time, wavering in his estimate of Jesus. On the one hand, he was naturally influenced by the hostile views entertained at headquarters concerning the Galilæan Teacher; on the other, personal intercourse with the Master, the acts he had witnessed, and the words he had heard, disposed him to a reverential admiration. Simon evidently had not made up his mind whether or not Jesus was a Prophet. His soul had received some great spiritual good from his intercourse with the Master. He invited Him to be a guest at his house, and evidently loved him a little, still he received his Divine Guest with but a chilling and coldly courteous reception. Simon, the 2
Pharisee, knew he was watched that day, and that among his guests were men who would report every action of his on that occasion to the leaders of his party in Jerusalem. His cold courtesy, almost lack of courtesy, towards the Master was probably the result of his fear of man and of man s judgment. And sat down to meat; literally, reclined. The Jews at that time followed in their repasts the Greek (or Roman) custom of reclining on couches; the guest lay with his elbows on the table, and his feet, stretched out on the couch. Verse 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. The text in the older authorities is more forcible: a woman which was a sinner in that city. Her miserable way of life would be well known to Simon and other of the guests. This sad detail would serve to bring out the contrast in more vivid colors. In these Oriental feasts, the houses were often left open, and uninvited strangers frequently passed in through the open courtyard into the guest-chamber, and looked on. She had heard Jesus already, perhaps often, and had drunk in his pleading words, begging sinners to turn and to come to him for peace. Perhaps what had decided her to take this step of boldly seeking out the Master were words apparently spoken about this time (in St. Matthew s Gospel they follow directly after the discourse respecting the Baptist just related), Come unto me, all ye that labor and are heavy laden, and I will give you rest, etc. It was a bold step for one like her to press uninvited, in broad daylight, into the house of a rigid purist like Simon; but the knowledge that Jesus (though personally, as she thought, she was unknown to him) was there, gave her courage; she felt no one would dare to thrust her out of the presence of the strange loving Master, who so earnestly had bidden the sin-weary come to him, and he would give them rest! Brought an alabaster box of ointment. These costly unguents and cosmetics were much used by the wealthy Roman ladies. The precious ointment poured over the Redeemer s feet had probably been originally procured for a very different purpose. The word ointment, was used for any kind of sweetsmelling vegetable essence, especially that of the myrtle. Verse 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. It had been, no doubt, with her a settled purpose for days, this presenting herself to the pitiful Master. She had been one of his listeners, without doubt, for some time previously, and that morning probably she made up her mind to approach him. He was a great public Teacher, and his movements would be well known in the city. She heard he was to be present at a feast in the house of the rich Pharisee Simon. It would be easier, she thought, to get close to him there than in the crowd in the market place or in the synagogue; so taking with her a flask of perfumed ointment, she passed into 3
the courtyard with others, and so made her way unnoticed into the guestchamber. As she stood behind him, and the sweet words of forgiveness and reconciliation, the pleading invitation to all heavy-laden, sin-burdened ones to come to him for peace, which she in the past days had listened to so eagerly, came into her mind, unbidden tears rose into her eyes and fell on the Master s feet as he lay on his couch; and, after the manner of slaves with their masters, she wiped the tear wet feet with her long hair, which she evidently loosed for this loving purpose, and then quietly poured the fragrant ointment on the feet where her tears had fallen. It was the perfume of the ointment which called the host s attention to this scene of sorrow and heartfelt penitence. Verse 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. It is clear that it was no mere curiosity, which prompted his asking the Master to be his Guest. Respect and love for the Galilean Teacher alternated with dread of what the Pharisee order to which he belonged would think of his conduct. As we have said, he compromised the matter with his heart, by inviting Jesus publicly, but then only receiving him with the coldest formality. He seems half-glad of this incident, for it seemed in some measure to excuse his haughty unfriendly reception of One from whom he had undoubtedly received rich spiritual benefit, as we shall see further on. Hardly a great Prophet, then, after all, else he would have known all about her. This was what at once occurred to Simon. For she is a sinner. Yes, in Simon s mind, and in the world s estimation, but before the throne of God she was differently viewed. She had heard the Master s loving call to repentance, and a new life and a change had taken place in her whole being since she had listened to his voice. Verse 40. And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on. How accurately did the Master read Simon s heart. Not a real Prophet because he was in ignorance of the character and life of the woman whom he suffered without rebuke to pour the fragrant ointment over him! We almost see the half-sad smile flickering on the Teacher s lips as he turned and spoke to his host. Such a parable-story as Jesus was about to give utterance to was no uncommon form of teaching on such an occasion when a well-known Rabbi like Jesus was Guest at a festal gathering. Verses 41, 42. There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both. The illustration was from the everyday life of the people. This lending and borrowing was ever a prominent feature in the common life of the Jews. Pointed warnings against greed and covetousness, and the habit of usury, and the love of perpetual trafficking, we find in all the Old 4
Testament books, notably in Deuteronomy, and then centuries later in the Proverbs, besides repeated instances in the prophetic writings and historical books. The character of the Jews in this respect has never changed from the days of their nomad life from the times of their slavery under the Pharaohs to our own day. In this particular instance the two debtors were of the common folk, the sums in question being comparatively small; but in both cases the debtors could never hope to pay their creditors. They were alike hopelessly insolvent, both helplessly bankrupt. The two received from their creditor a free, generous acquaintance of the debt which would have hopelessly ruined them. In the mind of Jesus, the larger debt pictured the terrible catalogue of sins which the penitent woman acknowledged she had committed; the smaller, the few transgressions which even the Pharisee confessed to having been guilty of. They were both sinners before God, both equally insolvent in his eyes; whether the debt was much or little was to the almighty Verse 43. Thou hast rightly judged. Come, now, I will show thee what I meant by my little story, in thine answer. Thou hast judged thyself. Thou art the man with the little debt of sin, as thou thinkest, and the little love given in return for the cancelled debt; for see how thou hast treated me thy Guest, and how she has made up for thy lack of friendship and courtesy. The following contrasts are adduced by the Master: Thou didst not provide me with that which is so usual to offer guests I entered into thine house, thou gavest me no water for my feet (in those hot dusty countries, after walking, water to wash the feet was scarcely a luxury, it was rather a necessity); in thy house the only water which has touched my feet was the warm rain of this sad woman s tears. Verse 45. Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. Thou gayest me no kiss of respect on entering, to which as a Rabbi I was surely entitled; she hath repeatedly kissed my feet. Verse 46. My head with oil thou didst not anoint; but this woman bath anointed my feet with ointment. It never entered thy thoughts to pay me the homage and yet I had helped thee, too, a little of pouring oil on my head (this was by no means an unusual mark of respect in the case of an honoured guest; to one who, under the burning sun of Palestine, had walked, perhaps, some distance, this pouring oil over the head was a great comfort and refreshment); but she hath anointed, not my head, she shrank, poor soul! from doing this; but my feet. And, too, it was no common oil which she used, but precious, fragrant ointment. A cold, loveless welcome, indeed, my Pharisee friend, was thine! Thou think it honor enough the mere admitting the carpenter s Son to thy table; no need of these special tokens of friendship for thy Guest the water for the feet, the kiss for the face, the oil for the head. It were a pity, surely, 5
for the great world at Jerusalem to look on thee as the friend of the Nazareth Teacher, as on the one Pharisee who loved to honor the Galilean Reformer. Verse 47. Wherefore I say unto thee; Her sins, which are many, are forgiven. Again, as in the synagogue, and no doubt on many other occasions, when these words were uttered, a thrill would run through the company present. Who was this, then, one would ask the other, who with this voice and mien dared to utter such things? Only One could forgive sins! Was, then, the Nazareth Rabbi, the great Physician, the Worker of awful miracles was he the One whose Name was lost, but the echo of whose voice still lingered, they hoped, in that desecrated Holy Land? For she loved much. Are we, then, to understand by this that her love for Jesus was the cause of forgiveness? Had love been the cause of a forgiveness of either or both of the debts, the question should have run, Which of the two loved him most? not will love him most. In addition to which the Master guards against any view of this kind being entertained, by his concluding words (ver. 50), Thy faith hath saved thee; go in peace. The principle on which forgiveness was granted to the woman was faith, not love. But to whom little is forgiven, the same loveth little. This saying refers to Simon the Pharisee; the first saying (in the former part of the verse) which we have been considering refers to the woman. The same principle exactly is presented as in the first instance, and viewed from the other side the less forgiveness, the less love results. Our Lord is very tender in all this to Simon and men like Simon. This Pharisee had evidently tried to live up to his light, though his life was disfigured with censoriousness, narrowness, harshness, and pride the many faults of his class. He too had heard Jesus, and had been moved and struck by his words, and, after a fashion, loved him; only the world his world came between him and his love, so that it was only a poor, pale reflection of the real feeling after all. Our Lord gives him full credit for that little love. He even excuses its poverty by saying that he, Simon, had only received a little forgiveness, and therefore only a little love was the result. Though the Lord implies in his sad irony that the little forgiveness, which he had received was Simon s own fault, for he did not think, in his self-righteousness, that be had any need to be forgiven. If faith is maintained and grows, this forgiveness will gradually extend to all the sins of a man s life, just as they will then become more thoroughly known and acknowledged. The first forgiveness is the pledge of all the rest. In the contrary case, the forgiveness already granted will be withdrawn, just as represented in the parable of the wicked debtor (Matt. 18); and the work of grace, instead of becoming complete, will prove abortive. Verse 48. And he said unto her, Thy sins are forgiven. Then, turning again to the woman, in her deep penitence, and at the same time in her deep joy joy springing from her newly found peace he formally renews to her the assurance 6
of that pardon which she already was conscious of; but in renewing it the Lord mentioned no more her many sins, as in the first place (ver. 47), but simply, thy sins, thus reducing, as Stier remarks, at last both her and Simon to a common level. Verse 50. And he said to the woman, Thy faith hath saved thee; go in peace. Then, with just one solemn word reminding the people assembled in that guest-chamber of faith, that firm trust in the goodness and mercy of God upon which her forgiveness rested, He dismissed the woman, rousing her at once from her dreamy ecstasy, sending her from His Presence again into the ordinary life of the busy world, but bearing along with her now His mighty priceless gift of a peace which passes understanding. RELATED DISCUSSION TOPICS CLOSING PRAYER My God: I am grateful to have found You and kept You in the forefront of my being. Bless us continually with Your grace and mercy. They represent bountiful blessings for all of us. Amen. 7