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44.And turning to the woman. The Lord appears to compare Simon with the woman, in such a manner as to make him chargeable with nothing more than light offenses. But this is spoken only in the way of concession. “ now, Simon,” he says, “ the guilt from which God discharges thee was light, (244) and that this woman has been guilty of many and very heinous offenses. Yet you see how she proves by the effect that she has obtained pardon. For what mean those profuse tears, those frequent kisses of the feet, that precious ointment? What mean they but to acknowledge, that she had been weighed down by an enormous burden of condemnation? And now she regards the mercy of God with fervor of love proportioned to her conviction that her necessity had been great.”
From the words of Christ, therefore, we are not at liberty to infer, that Simon had been a debtor to a small amount, or that he was absolved from guilt. (245) It is more probable that, as he was a blind hypocrite, he was still plunged in the filth of his sins. But Christ insists on this single point, that, however wicked the woman may have been, she gave undoubted proofs of her righteousness, by leaving no kind of duty undone to testify her gratitude, and by acknowledging, in every possible way, her vast obligations to God. At the same time, Christ reminds Simon, that he has no right to flatter himself, as if he were free from all blame; for that he too needed mercy; and that if even he does not obtain the favor of God without pardon, he ought to look upon this woman’ gifts, whatever might have been her former sins, as evidences of repentance and gratitude.
We must attend to the points of contrast, in which the woman is preferred to Simon. She moistened his feet with tears, and wiped them with the hairs of her head; while he did not even order water to be given, according to custom. She did not cease to kiss his feet, while he did not deign to receive Christ with the kiss of hospitality. (246) She poured preciousointment on his feet, while he did not even anoint his head with oil. But why did our Lord, who was a model of frugality and economy, permit the expense of the ointment? It was because, in this way, the wretched sinner testified that she owed all to him. He had no desire of such luxuries, was not gratified by the sweet odor, and did not approve of gaudy dress. But he looked only at her extraordinary zeal to testify her repentance, which is also held out to us by Luke as an example; for her sorrow, which is the commencement of repentance, was proved by her tears. By placing herself at Christ’ feet behind him, and there lying on the ground, she discovered her modesty and humility. By the ointment, she declared that she offered, as a sacrifice to Christ, herself and all that she possessed. Every one of these things it is our duty to imitate; but the pouring of the ointment was an extraordinary act, which it would be improper to consider as a rule. (247)
(244) “Mettons le cas, Simon, que le fardeau des pechez, desquels Dieu t’ descharge fust petit;” — “ us put the case, Simon, that the burden of the sins, from which God has discharged thee, was small.”
(245) “Et s’ avoit este absous de la condamnation qu’ avoit encourue;” —” if he had been absolved from the condemnation which he had incurred.”
(246) “En lieu que l’ n’ pas mesme daigne le baiser par une facon commune de civilite;” — “ the other did not even deign to kiss him, according to an ordinary custom of civility.”
(247) “A este un acte special et extraordinaire, duquel si on vouloit faire une reigle generale, ce seroit un abus;” — “ a special and extraordinary act, of which, if we wished to make a general rule, it would be a mistake.”