St Mary of Egypt

In so speaking the Lord foreshadowed those by whose hand he would die. He does not mean here the death upon the cross as such, but that the Jews would deliver him up to the Gentiles, or, in other words, to the Romans. For Pilate was a Roman, and had been sent by the Romans into Judea as governor.

(interlin.) That is, He to whom suffering belongs; for the Godhead cannot suffer. Shall be delivered, that is, by Judas, unto the Chief Priests, and unto the Scribes, and they shall condemn him to death; judging Him to be guilty of death; and shall deliver him to the Gentiles, that is, to Pilate the Gentile.

Why does Jesus predict to the disciples what will happen to Him? To strengthen their spirit, so that having heard about it beforehand, they would bear it courageously when it came to pass, and not be struck by its suddenness; and at the same time they were to know that He suffers of His own will. For he who foresaw the sufferings could have avoided them, and if he did not flee, it is clear that he voluntarily gives himself over to suffering. But since it was fitting to reveal His suffering only to the closest disciples, He goes ahead of everyone on the road, wishing to separate the disciples from the crowd. Moreover, by going ahead of everyone and by His haste on the road, the Lord also shows that He hastens toward His suffering and does not flee from death for the sake of our salvation. Everything He says in this instance, though sorrowful, He consoles them for all of it by saying that "on the third day He will rise."

He did this to confirm the hearts of the disciples, that from hearing these things beforehand, they might the better bear them afterwards, and might not be alarmed at their suddenness, and also in order to show them that He suffered voluntarily; for he who foreknows a danger, and flies not, though flight is in his power, evidently of his own will gives himself up to suffering. But He takes His disciples apart, because it was fitting that He should reveal the mystery of His Passion to those who were more closely connected with Him.

(interlin.) And his soldiers shall mock him, and shall spit upon him, and scourge him, and put him to death.

(Hom. in Matt. 65) But that when they were saddened on account of His Passion and death, they should then also look for His resurrection, He adds, And the third day he shall rise again; for since He had not hid from them the sorrows and insults which happened, it was fitting that they should believe Him on other points.

He meant, of course, the cup of humility and suffering.

(ubi sup.) Then the Lord both according to Mark, and to Matthew, answered them rather than their mother. For it goes on, But Jesus said unto them, Ye know not what ye ask.

You know not what you ask. Can you drink of the cup that I drink of, or be baptized with the baptism wherewith I am baptized? And they said to him: We can. They know not what they ask, who seek from the Lord the seat of glory which they had not yet deserved. Indeed, the summit of honor was already pleasing to them, but first they had to traverse the path of labor. They desired to reign on high with Christ, but first they had to suffer humbly for Christ. For by the term of the cup or baptism, he designates the passion of martyrdom, through which it became fitting for both him and them to be perfected. Hence, elsewhere, he speaks of his passion: But I have a baptism to be baptized with, and how am I straitened until it be accomplished (Luke 12)? And as he approached his passion, he prayed, saying: Father, if thou wilt, remove this cup from me (Mark 14).

(ubi sup.) Or else, they know not what they ask, who seek from the Lord a seat of glory, which they do not yet merit.

There follows: "You are my friends." O how great is the mercy of our Creator! We are not worthy to be servants, and we are called friends. How great is the dignity of men to be friends of God! But you have heard the glory of this dignity; hear also the labor of the struggle: "If you do what I command you." "You are my friends, if you do what I command you." As if He were saying openly: You rejoice at the height; consider by what labors one arrives at the height. Surely when the sons of Zebedee, through the intervention of their mother, sought that one should sit at the right hand of God and the other at the left, they heard: "Can you drink the cup that I am about to drink?" They were already seeking the place of exaltation; the Truth calls them back to the way by which they might come to exaltation. As if it were said: The place of exaltation already delights you, but first let the way of labor exercise you. Through the cup one reaches majesty. If your mind desires what pleases, first drink what causes pain. Thus, thus through the bitter cup of affliction one arrives at the joy of salvation.

This is, he says, the great and ineffable mystery of the Samothracians, which it is allowable, he says, for us only who are initiated to know. For the Samothracians expressly hand down, in the mysteries that are celebrated among them, that (same) Adam as the primal man. And habitually there stand in the temple of the Samothracians two images of naked men, having both hands stretched aloft towards heaven, and their pudenda erecta, as with the statue of Mercury on Mount Cyllene. And the aforesaid images are figures of the primal man, and of that spiritual one that is born again, in every respect of the same substance with that man. This, he says, is what is spoken by the Saviour: "If ye do not drink my blood, and eat my flesh, ye will not enter into the kingdom of heaven; but even though," He says, "ye drink of the cup which I drink of, whither I go, ye cannot enter there." For He says He was aware of what sort of nature each of His disciples was, and that there was a necessity that each of them should attain unto His own peculiar nature. For He says He chose twelve disciples from the twelve tribes, and spoke by them to each tribe. On this account, He says, the preachings of the twelve disciples neither did all hear, nor, if they heard, could they receive. For the things that are not according to nature, are with them contrary to nature.

They maintain that those who have attained to perfect knowledge must of necessity be regenerated into that power which is above all. For it is otherwise impossible to find admittance within the Pleroma, since this [regeneration] it is which leads them down into the depths of Bythus. For the baptism instituted by the visible Jesus was for the remission of sins, but the redemption brought in by that Christ who descended upon Him, was for perfection; and they allege that the former is animal, but the latter spiritual. And the baptism of John was proclaimed with a view to repentance, but the redemption by Jesus was brought in for the sake of perfection. And to this He refers when He says, "And I have another baptism to be baptized with, and I hasten eagerly towards it." Moreover, they affirm that the Lord added this redemption to the sons of Zebedee, when their mother asked that they might sit, the one on His right hand, and the other on His left, in His kingdom, saying, "Can ye be baptized with the baptism which I shall be baptized with?" Paul, too, they declare, has often set forth, in express terms, the redemption which is in Christ Jesus; and this was the same which is handed down by them in so varied and discordant forms.

Do you see? They did not understand what they were asking for when they were talking to him about crowns and rewards and the privilege of the first seats and honors even before the contest had begun. Christ was communicating with them on two levels when he said: "You do not know what you are asking for." One was that they were talking about an earthly kingdom and he had said nothing about this. There had been no announcement or promise about a visible kingdom on earth. The other was that, when they sought at this time the privilege of the first seats and the honors of heaven, when they wished to be seen as more illustrious and splendid than the others, they were not asking for these things at the right time. The timing was precisely wrong. For this was not the right time for crowns or prizes. It was the time for struggles, contests, toils, sweat, wrestling rings and battles.

This he calls a baptism, showing that from it the whole world would receive a great purification. Then they say to him: "We can." In the fervor of their spirit they promise immediately, not knowing what they said, but looking to obtain that which they were asking.… He foretold great things for them; that is, you shall be held worthy of martyrdom, you shall suffer the things I have suffered, you shall end your life with a death from violence, and in this also you shall be sharers with me.

For when we immerse our heads in the water, the old humanity is buried as in a tomb below, and wholly sunk forever. Then as we raise them again, the new humanity rises in its place. As it is easy for us to dip and to lift our heads again, so it is easy for God to bury the old humanity, and to lift up and display the new. And this is done three times, that you may learn that the power of the Father, the Son and the Holy Ghost fulfills all this.

Here Christ was calling his crucifixion a cup and his death a baptism. He called his cross a cup because he was coming to it with pleasure. He called his death a baptism because by it he cleansed the world. Not only on this account did he call his death a baptism but also because of the ease with which he would rise again. For just as one who is baptized in water easily rises up because the nature of the water poses no hindrance, so, too, Christ rose with greater ease because he had gone down into death. And this is why he calls his death a baptism.

Or sacrifice, and prepared to be an acceptable burnt-offering unto God, looked up to heaven, and said, "O Lord God Almighty, the Father of thy beloved and blessed Son Jesus Christ, by whom we have received the knowledge of Thee, the God of angels and powers, and of every creature, and of the whole race of the righteous who live before thee, I give Thee thanks that Thou hast counted me, worthy of this day and this hour, that I should have a part in the number of Thy martyrs, in the cup

They did not nail him then, but simply bound him. And he, placing his hands behind him, and being bound like a distinguished ram [taken] out of a great flock for sacrifice, and prepared to be an acceptable burnt-offering unto God, looked up to heaven, and said, "O Lord God Almighty, the Father of thy beloved and blessed Son Jesus Christ, by whom we have received the knowledge of Thee, the God of angels and powers, and of every creature, and of the whole race of the righteous who live before thee, I give Thee thanks that Thou hast counted me, worthy of this day and this hour, that I should have a part in the number of Thy martyrs, in the cup of thy Christ, to the resurrection of eternal life, both of soul and body, through the incorruption [imparted] by the Holy Ghost. Among whom may I be accepted this day before Thee as a fat and acceptable sacrifice, according as Thou, the ever-truthful God, hast fore-ordained, hast revealed beforehand to me, and now hast fulfilled. Wherefore also I praise Thee for all things, I bless Thee, I glorify Thee, along with the everlasting and heavenly Jesus Christ, Thy beloved Son, with whom, to Thee, and the Holy Ghost, be glory both now and to all coming ages. Amen."

Therefore the Lord also rebukes them as not understanding what they are asking: "You do not know," He says, "what you are asking." You think that My Kingdom will be an earthly one, and therefore you ask for an earthly seat; no, it is not so: this is beyond human comprehension, and to sit at My right hand is the greatest thing, surpassing even the angelic ranks. Moreover, you dream of glory, while I am calling you to death. He calls the Cross a Cup and a Baptism — a Cup because the Cross, like a cup of wine, was soon to bring Him to the sleep of death, and He was ready to accept the cup of sufferings as a sweet drink for Himself; and a Baptism because through the Cross He accomplished the cleansing of our sins. But the disciples, not having understood the Lord's words, give their promise on their part, thinking that He was speaking of a literal cup and of the kind of baptism that the Jews practiced, who washed themselves before partaking of food.

It will not be as ye think, that I am to reign as a temporal king in Jerusalem, but all these things, that is, these which belong to My kingdom, are beyond your understanding; for to sit on My right hand is so great a thing that it surpasses the Angelic orders.

But by the cup and baptism, He means the cross; the cup, that is, as being a potion by Him sweetly received, but baptism as the cause of the cleansing of our sins.

But Jesus said to them, "You shall indeed drink the cup that I drink of, and with the baptism with which I am baptized, you shall be baptized. The question arises, in what manner did the sons of Zebedee, that is, James and John, drink the cup of martyrdom, or how were they baptized with the baptism of the Lord, when Scripture narrates that only the Apostle James was beheaded by Herod; however, John ended his life by natural death. But if we read the ecclesiastical histories, in which it is reported that he too, for martyrdom, was cast into a cauldron of boiling oil, and then emerged as a champion to receive the crown of Christ and was immediately exiled to the island of Patmos, we will see that his spirit did not lack martyrdom, and that John drank the cup of confession, which the three youths drank in the fiery furnace, even though the persecutor did not shed his blood. But he adds:

(ubi sup.) A question is raised, however, how James and John drank the cup of martyrdom, or how they were baptized with the baptism of the Lord, when the Scripture relates, that only James the Apostle was beheaded by Herod whilst John finished his life by a natural death. But if we read ecclesiastical histories, in which it is related, that he also on account of the witness which he bore was cast into a cauldron of burning oil, and was immediately sent away to the island of Patmos, we shall then see that the spirit of martyrdom was in him, and that John drank the cup of confession, which the Three Children also drank in the furnace of fire, though the persecutor did not spill their blood. It goes on: But to sit on my right hand and on my left hand is not mine to give, but it shall be given to them for whom it is prepared.

You, He says, will enter into the struggle of martyrdom and will die for the truth, "but to grant the seat is not for Me to give." But here two difficulties arise. The first: has this seat been prepared for anyone? The second: can it really be that the universal Master cannot give this seat? We answer: no one will sit either on the right or on the left. And if you hear that Scripture repeatedly speaks of such a seat, understand not a seat in the literal sense, but the highest dignity. And the words "it is not for Me to give" have this meaning: it is not fitting for Me, the righteous Judge, to give you such dignity solely out of love for you; otherwise I would not be just; but such an honor has been prepared only for those who struggle. This is similar to a case where a just king seated a certain champion above others, and his favorites came and said to him: "Give us crowns"; then the king would certainly reply: "It is not for me to give," but whoever shall struggle and conquer, for him the crown has been prepared. So then, you sons of Zebedee, you can be and will be martyrs for Me; but if someone, together with martyrdom, possesses every other virtue to a greater degree than you, that person will have precedence over you.

And they answer Him, without understanding what He had said; wherefore it goes on: And they said unto him, We can; for they thought that He spoke of a visible cup, and of the baptism of which the Jews made use, that is, the washings before their meals.

To sit at my right hand or at my left hand is not mine to give to you, but to those for whom it is prepared, is thus to be understood: The kingdom of heaven is not for the giver, but for the receiver. For there is no respect of persons with God (Romans II), but whoever presents himself worthy of the kingdom of heaven, he will receive what is prepared not for the person, but for the life. If therefore you are such as who will attain the kingdom of heaven, which my Father has prepared for those who triumph and are victorious, you too shall receive it. Likewise, it is not mine to give to you, but to those for whom it is prepared. It is not mine to give to the proud, for this is what you still are. But if you wish to receive it, cease to be what you are. It is prepared for others, and you be those others, and it shall be prepared for you. What does it mean, be others? First humble yourselves, who now wish to be exalted.

(ubi sup.) Or else, it is not mine to give to you, that is, to proud persons, for such as yet they were. It is prepared for other persons, and be ye other, that is, lowly, and it is prepared for you.

But Jesus, calling them, said to them: You know that those who are considered to rule over the Gentiles lord it over them, and their great ones exercise authority over them. But it is not so among you, etc. Humble and meek teacher, he neither reproaches the two asking with excessive greed, nor does he rebuke the remaining ten with indignation and envy, but he sets such an example, by which he teaches that he is greater who is lesser, and that he becomes the master who is the servant of all. Therefore, in vain do those ask immoderately, or do these ones grieve over the desire for greatness, since one comes to the pinnacle of virtues not by power, but by humility. Finally, he proposes his own example, so that if his words were lightly esteemed, they might blush at his deeds. And he says:

But now Christ heals them, first calming them and drawing them near to Himself — which is what is meant by the word "summoning." Then He shows that seizing honor from others and striving for preeminence is a matter of paganism. For pagan rulers forcibly subject others to their authority.

Christ however cures them; first indeed by drawing them to Himself in order to comfort them; and this is meant, when it is said, But Jesus called them to him; then by showing them that to usurp honour, and to desire the chief place, belongs to Gentiles. Wherefore there follows: And saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship; and their great ones exercise authority over them. The great ones of the Gentiles thrust themselves into the chief place tyrannically and as lords. It goes on: But so shall it not be among you.

(ubi sup.) In which He teaches, that he is the greater, who is the less, and that he becomes the lord, who is servant of all: vain, therefore, was it both for the one party to seek for immoderate things, and the other to be annoyed at their desiring greater things, since we are to arrive at the height of virtue not by power but by humility.

But My disciples, He says, are not so: rather, whoever among them wishes to be great, let him serve all, because this too is a mark of a great soul — to endure from all and to serve all.

And in another passage He says: "And whosoever of you is the greater, shall be your servant"

He erased the curse, he triumphed over death, he opened paradise. He struck down sin, he opened wide the vaults of the sky, he lifted our first fruits to heaven, he filled the whole world with godliness. He drove out error, he led back the truth, he made our firstfruits mount to the royal throne. He accomplished so many good deeds that neither I nor all humanity together could set them before your minds in words. Before he humbled himself, only the angels knew him. After he humbled himself, all human nature knew him. You see how his humbling of himself did not make him have less but produced countless benefits, countless deeds of virtue, and made his glory shine forth with greater brightness. God wants for nothing and has need of nothing. Yet, when he humbled himself, he produced such great good, increased his household, and extended his kingdom. Why, then, are you afraid that you will become less if you humble yourself?

It is profitable to me to know that for my sake Christ bore my infirmities, submitted to the affections of my body, that for me and for all he was made sin and a curse, that for me and in me was he humbled and made subject, that for me he is the lamb, the vine, the rock, the servant, the Son of a handmaid, knowing not the day of judgment, for my sake ignorant of the day and the hour.

He shared with us our punishment, but not our sin. Death is the punishment of sin. The Lord Jesus Christ came to die; he did not come to sin. By sharing with us the penalty without the sin, he canceled both the penalty and the sin.

For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many. Note what we have often said, that he who serves is called the Son of Man, and to give his life as a ransom for many; when he assumed the form of a servant, to shed his blood for the world. And he did not say, to give his life as a ransom for all, but for many, that is, for those who were willing to believe.

Then He proposes an example, that if they lightly regarded His words, His deeds might make them ashamed, saying, For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

(ubi sup.) He did not say, however, that He gave His life a ransom for all, but for many, that is, for those who would believe on Him.

And now, what was the purpose of it all? What did he come to do? Well, to teach, of course; but as soon as you look into the New Testament or any other Christian writing you will find they are constantly talking about something different—about His death and His coming to life again. It is obvious that Christians think the chief point of the story lies there. They think the main thing He came to earth to do was to suffer and be killed.

Such is our Instructor, righteously good. "I came not," He says, "to be ministered unto, but to minister." Wherefore He is introduced in the Gospel "wearied," because toiling for us, and promising "to give His life a ransom for many." For him alone who does so He owns to be the good shepherd. Generous, therefore, is He who gives for us the greatest of all gifts, His own life; and beneficent exceedingly, and loving to men, in that, when He might have been Lord, He wished to be a brother man; and so good was He that He died for us.

He is our sanctification, as himself being purity, that the pure may be encompassed by his purity. He is our redemption, because he sets us free who were held captive under sin, giving himself as a ransom for us, the sacrifice to make expiation for the world. He is our resurrection, because he raises up, and brings to life again, those who were slain by sin.

And there is an example of this close at hand: "For even the Son of Man did not come to be served, but to serve and to give His soul as a ransom for many." And this is more than service. Indeed, not only to serve but also to die for the one whom you serve — what could be higher and more wondrous than this? But such service and humility of the Lord was exaltation and glory both for Himself and for all. For before the Incarnation He was known to Angels alone, but having become man and endured the Crucifixion, He not only has that glory (the heavenly one) but also received another, and reigns over the whole universe.

Which is a greater thing than to minister. For what can be greater or more wonderful than that a man should die for him to whom he ministers? Nevertheless, this serving and condescension of humility was His glory, and that of all; for before He was made man, He was known only to the Angels; but now that He has become man and has been crucified, He not only has glory Himself, but also has taken up others to a participation in His glory, and ruled by faith over the whole world.

And Jesus answering said, etc. After the kind reception of the one approaching, here is added the still kinder approbation of the one loving. The Lord approves this loving sinful woman and her love, first by seeking out a general judgment; second by taking up a special proposition; and third by concluding the principal intent. In seeking out the general judgment, he proceeds in this order. For he arouses the Pharisee's attention, introduces the question, and approves the response.

First, therefore, he arouses the attention of the Pharisee, so that he may be recalled from falsehood, when he says: Jesus answering said to him: Simon, I have something to say to you: by which he rouses him to pay attention. And note that he is said to answer the Pharisee, although it is not said that he had asked anything of Christ, so that it may be shown that he himself was hearing his thoughts, so that his judgment, by which he believed Christ to be ignorant, might be refuted, according to what is said in the Psalm: "Understand, you senseless among the people, and you fools, at length be wise. He who planted the ear, shall he not hear? Or he who formed the eye, shall he not observe"? In this, that he addresses him as if answering, he arouses him to consider the wisdom of Christ; but in this, that he promises he will say something, he arouses him to receive the teaching, just as he also said to the disciples in John chapter sixteen: "I have many things to say to you, but you cannot bear them now."

And since he effectively aroused him, therefore his attentiveness is added, when it is said: And he said: Master, speak. In which response he acknowledges knowledge and seeks teaching, according to the counsel of the wise man, Sirach chapter six: "Son, if you attend to me, you will learn wisdom, and if you apply your mind, you will be wise; if you incline your ear, you will receive instruction, and if you love to listen, you will be wise." And it follows after: "And if you see a man of understanding, go to him early." This is Christ the Lord, whom he rightly calls Master, according to that passage in Matthew chapter twenty-three: "One is your Master, Christ"; and John chapter thirteen: "You call me Master and Lord, and you say well, for so I am."

(non occ. v. Lyra in loc.) And this indeed He spake in answer to his thoughts; and the Pharisee was made more attentive by these words of our Lord, as it is said, And he saith, Master, say on.

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 unto him, Simon, I have something to say unto thee.

Who are these two debtors, if not two peoples: one from the Jews, the other from the nations, both subject to that heavenly treasurer, the moneylender? One, he says, owed five hundred denarii, the other fifty. This denarius is not insignificant, for on it the image of the king is formed, who bears the trophy of the emperor. We owe this moneylender not material wealth, but the scales of merits, the weight of virtues: the value of which is measured by the gravity of merit, the appearance of justice, and the sound of confession. Woe is me if I do not have what I have received: either because it is difficult for anyone to be able to repay this whole debt to the lender, woe is me if I do not ask: Grant me the debt (Matthew 6:12)! For the Lord did not teach us to pray in such a way that we ask to have our debts forgiven, unless he knew that there would be some suitable debtors who find it difficult.

And therefore, since there is nothing that we can offer to God worthily, (for what can we offer for the injury of the assumed flesh? what for the beatings? what for the cross, death, burial?) woe is me if I do not love! I dare to say: Peter did not repay, and therefore he loved more. Did Paul not repay? He did indeed repay death for death, but he did not repay other things; because he owed much. Hear him saying himself that he did not repay: Who has first given to him and will be repaid (Rom. XI, 34)? We give back the cross for the cross, the funeral for the funeral. Do we not also give back what we have through it, and by it, and in it, all things? Therefore, let us give back love for the debt, charity for the gift, grace for the price of blood; for he loves more who is given more.

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.

Two debtors, he said, were to a certain creditor. One owed five hundred denarii, the other fifty. Not having them from where they could repay, he forgave both. Which of them therefore loves him more? Simon answering, said: I suppose the one to whom he forgave more. In which matter it is to be noted that while the Pharisee is convicted by his own judgment, as if a madman, he carries the rope by which he is bound. The goods of the sinful woman are enumerated, the evils of the false righteous are enumerated, when it is said:

Second, he presents a question to the Pharisee, so that he may be directed to the truth, when it is added: Two debtors owed a certain creditor, etc. He proposes the case in general terms, understanding by these debtors, and giving to be understood thereby, sinners, who are bound by great debts, according to that passage in Matthew chapter six: "Forgive us our debts," that is, our sins, "as we also forgive our debtors," etc. By the creditor we understand Christ, according to that passage in Matthew chapter twenty-five: "You wicked and slothful servant, ought you not to have put my money to the bankers, and at my coming I would have exacted what is mine with interest?" And because not all sin equally nor are equally obligated, therefore it is added: One owed five hundred denarii: in which is shown the full obligation on account of the fivefold transgression of evangelical perfection, for completeness is understood by the hundred. And the other fifty: this is said with regard to the half-full obligation, which consists in the fivefold transgression of the Decalogue itself.

Our Lord devised a statement that was like an arrow. He put conciliation at its tip and anointed it with love to soothe the parts of the body. He no sooner shot it at the one who was filled with conflict, than conflict turned to harmony. Directly following the humble statement of our Lord, who said, "Simon, I have something to say to you," he who had secretly withdrawn responded, "Speak, my Lord." A sweet saying penetrated a bitter mind and brought out fragrant fruit. He who was a secret detractor before the saying gave public praise after the saying. Humility with a sweet tongue subdues even its enemies to do it honor. Humility does not put its power to the test among its friends but among those who hate its display of its trophies.

She, through her love, brought into the open the tears that were hidden in the depths of her eyes, and the Lord, because of her courage, brought into the open the thoughts that were hidden in the Pharisee.… Our Lord, standing in the middle, worked out a parable between the two of them, so that the sinful woman might be encouraged through his pronouncing the parable and the Pharisee may be denounced through the explanation of the parable.

But let us now hear by what judgment this proud and arrogant man is convicted. For a parable is set before him concerning two debtors, of whom one owes less and the other more; when the debt of both is forgiven, he is asked which one loves the forgiver of the debt more. To these words he immediately replied: He loves more to whom more is forgiven. In this matter it should be noted that while the Pharisee is convicted by his own judgment, like a madman he carries the rope by which he will be bound.

(ubi sup.) 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, &c.

Let us inquire, further, why there are one hundred and fifty psalms. That the number fifty is sacred, is manifest from the days of the celebrated festival of Pentecost, which indicates release from labours, and (the possession of) joy. For which reason neither fasting nor bending the knee is decreed for those days. For this is a symbol of the great assembly that is reserved for future times. Of which times there was a shadow in the land of Israel in the year called among the Hebrews "Jobel" (Jubilee). which is the fiftieth year in number, and brings with it liberty for the slave, and release from debt, and the like. And the holy Gospel knows also the remission of the number fifty, and of that number which is cognate with it, and stands by it, viz., five hundred; for it is not without a purpose that we have given us there the remission of fifty pence and of five hundred. Thus, then, it was also meet that the hymns to God on account of the destruction of enemies, and in thanksgiving for the goodness of God, should contain not simply one set of fifty, but three such, for the name of Father, and Son, and Holy Spirit.

As if He said, Nor art thou without debts. What then! If thou art involved in fewer debts, boast not thyself, for thou 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.

But because God has mercy on every kind of sinner who turns to him, therefore it is added: When they had nothing wherewith to pay, he forgave them both, namely out of pardoning mercy, as is said in Matthew 18: "The lord, having compassion on that servant, released him and forgave him the debt"; and this out of compassion for the misery by which we are unable to pay. For all things that we have, we owe to God apart from the obligation of sin: 1 Corinthians 4: "What hast thou that thou hast not received?" and 1 Chronicles 29: "All things are thine, O Lord, and what we have received from thy hand we have given to thee." If therefore sins are remitted, it is necessary that they be remitted freely and mercifully, because we can repay no benefit. Yet we are bound to the affection of love, which he requires on account of the benefit conferred. — Whence he adds: Who therefore loves him more? since both are bound to love. Thus the Lord asked Peter after the pardon of his sin, John 21: "Simon, son of John, dost thou love me more than these?" And he asks reasonably, because inequality of benefits ought to be followed by inequality of affections, according to what Gregory says: "When gifts are increased, the accounts of gifts also grow. Therefore everyone ought to be the more humble and the more ready to serve God from the gift, the more he sees himself to be obligated in rendering an account."

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

But let us now hear by what judgment this proud and arrogant man is convicted. For a parable is set before him concerning two debtors, of whom one owes less and the other more; when the debt of both is forgiven, he is asked which one loves the forgiver of the debt more. To these words he immediately replied: He loves more to whom more is forgiven. In this matter it should be noted that while the Pharisee is convicted by his own judgment, like a madman he carries the rope by which he will be bound.

(ubi sup.) 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 he 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 unto him, Thou hast rightly judged.

Thirdly, he approves the Pharisee's response, so that it may be confirmed in truth; for which reason it is added: Simon answered and said: I judge that it is the one to whom he forgave more, namely that he loves more, so that the saying in Romans 5 may be verified: "Where sin abounded, grace did more abound." — And since, as is said in Sirach 21, "whatever wise word a knowing man hears, he will praise it and apply it to himself"; therefore it is added: And he said to him: Thou hast judged rightly. For Christ the Truth approves only this judgment, according to that saying in John 7: "Judge not according to appearance, but judge just judgment." Whence he who had made a false judgment from his own estimation now pronounces a right one by divine guidance, and he who had previously judged badly within himself now judges rightly against himself. Whence Gregory: "The Pharisee is convicted by his own sentence, because like a madman he carries the rope with which he is bound." — And note that here the Pharisee's judgment is commended; yet he who had sinned more is not thereby more approved, but it is shown that insofar as the reason of obligation which comes from what was forgiven is concerned, he is more obligated. Whence this statement is to be understood with reduplication and with respect to obligation, and presupposing grace and rectitude in the will; because many are bound to great acts of gratitude who render few or none. Whence Bede: "In the judgment of all, he offends more who owed more; but through mercy every case is changed, so that he loves more who owed more, if indeed he obtains grace."

But let us now hear by what judgment this proud and arrogant man is convicted. For a parable is set before him concerning two debtors, of whom one owes less and the other more; when the debt of both is forgiven, he is asked which one loves the forgiver of the debt more. To these words he immediately replied: He loves more to whom more is forgiven. In this matter it should be noted that while the Pharisee is convicted by his own judgment, like a madman he carries the rope by which he will be bound.

(ubi sup.) 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 he 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 unto him, Thou hast rightly judged.

The church washes the feet of Christ, wipes them with her hair, anoints them with oil, and pours ointment on them. She not only cares for the wounded and caresses the weary, but she also moistens them with the sweet perfume of grace. She pours this grace not only on the rich and powerful but also on those of lowly birth. She weighs all in an equal balance. She receives all into the same bosom. She caresses all in the same embrace.Christ died once. He was buried once. Nevertheless he wants ointment to be poured on his feet each day. What are the feet of Christ on which we pour ointment? They are the feet of Christ of whom he himself says, "What you have done for one of the least of these, you have done to me." The woman in the Gospel refreshes these feet. She moistens them with her tears when sin is forgiven of the lowest of persons, guilt is washed away, and pardon is granted. The one who loves even the least of God's people kisses these feet. The one who makes known the favor of his gentleness to those who are frail anoints these feet with ointment. The Lord Jesus himself declares that he is honored in these martyrs and apostles.

I entered your house, you did not give water for my feet. But she has washed my feet with her tears, and wiped them with her hair. You did not give me a kiss. But she, since she entered, has not ceased to kiss my feet. You did not anoint my head with oil, but she anointed my feet with ointment. After the enumeration, the sentence is added:

And turning to the woman etc. Here, after the general judgment, he takes up a special purpose, in which he shows that the sinful woman had greater affection toward Christ than the Pharisee, by setting forth a threefold sign of love, namely weeping, a kiss, and the washing of feet, in which the woman surpasses the Pharisee.

First, therefore, he sets the sinful woman above Simon on account of her weeping, which was an express sign of contrition; and he notes this when it is said: And turning to the woman, on account of her contrition and penance, according to that passage of Zechariah 1: "Turn to me, and I will turn to you." This moreover happens when we love and are loved in return, according to that passage of Song of Songs 2: "My beloved is mine, and I am his"; and Song of Songs 7: "I am my beloved's, and his turning is toward me."

He therefore turned bodily toward the woman so that through her he might instruct Simon, to whom he was speaking; and therefore it is added: He said to Simon: Do you see this woman? He therefore asks whether he saw her, because, although he saw her bodily, he did not approve her deeds but rejected her merits; and although he saw the sinful woman's weeping, he did not attend to her affection. And therefore he is admonished by the Lord and reproved by comparison with her, in what follows: I entered your house, you gave no water for my feet: on account of which you are blameworthy, because you were not an imitator of Abraham: Genesis 18: "He spoke to the men passing by: Let your feet be washed, and rest under the tree." But on the contrary, she is commendable, whence it is added: But she has washed my feet with tears and wiped them with her hair, that is, she poured out tears in such abundance after the manner of a fountain and stream, according to what is said in Jeremiah 9: "Who will give water to my head and a fountain of tears to my eyes?" And in this is signified the wondrous affection of the woman and her interior grace, which so flowed forth outwardly in tears that there was fulfilled that passage of the Psalm: "He turned the desert into pools of water"; and Isaiah 35: "And what was dry became a pool, and the thirsty land springs of water." And in this she is set above the Pharisee with regard to mourning, in which there is an express sign of compunction.

Healing the sick is a physician's glory. Our Lord did this to increase the disgrace of the Pharisee, who discredited the glory of our Physician. He worked signs in the streets, worked even greater signs once he entered the Pharisee's house than those that he had worked outside. In the streets, he healed sick bodies, but inside, he healed sick souls. Outside, he had given life to the death of Lazarus. Inside, he gave life to the death of the sinful woman. He restored the living soul to a dead body that it had left, and he drove off the deadly sin from a sinful woman in whom it dwelt. That blind Pharisee, for whom wonders were not enough, discredited the common things he saw because of the wondrous things he failed to see.

The good deeds of the sinful woman are enumerated to the Pharisee, the evil deeds of the false righteous man are enumerated, when it is said: "I entered your house, you gave no water for my feet; but she has washed my feet with tears and wiped them with her hair."

In a mystical sense, our Redeemer enumerates the deeds of this woman as if they were the good deeds of the Gentiles, so that the Jewish people might recognize in what evil they lie. For thus the Pharisee is rebuked, so that through him, as we have said, that faithless people might be shown. "I entered your house, you gave no water for my feet, but she has washed my feet with tears." Water indeed is outside us, but the moisture of tears is within us, because that faithless people never gave even those things that were outside themselves for the Lord; but the converted Gentiles poured out not only the substance of their possessions but even their blood for him.

(ubi sup.) 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 unto Simon, Seest thou this woman? I entered into thy house, thou gavest me no water for my feet, but she hath washed my feet with her tears.

(ubi sup.) 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, Thou gavest me no water for my feet, but she hath washed my feet with her tears; for water is without us, the moisture of tears is within us.

As if He said, To provide water is easy, to pour forth tears is not easy. Thou hast not provided even what was at hand, she hath 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.

A kiss is a mark of love.…He truly kisses Christ's feet who, in reading the Gospel, recognizes the acts of the Lord Jesus and admires them with holy affection. With a reverent kiss, he caresses the footprints of the Lord as he walks. We kiss Christ, therefore, in the kiss of Communion: "Let him who reads understand." … The church does not cease to kiss Christ's feet and demands not one but many kisses in the Song of Songs. Since like blessed Mary she listens to his every saying, she receives his every word when the Gospel or the Prophets are read, and she keeps all these words in her heart. The church alone has kisses, like a bride. A kiss is a pledge of nuptials and the privilege of wedlock.

But she is of no slight merit of whom it is said, From the time that she entered has not ceased to kiss my feet, so that she knew not to speak aught but wisdom, to love aught but justice, to touch aught but chastity, to kiss aught but modesty.

Second, he sets her above him with regard to the kiss, which was a sign of love, when it is added: You gave me no kiss, as a sign of love, according to the Apostle in the last chapter of Romans: "Greet one another with a holy kiss"; and the disciples kissed Paul, Acts 20. But on the contrary concerning this woman: whence is added: But she, from the time she entered, has not ceased to kiss my feet: in which is signified fervent love and persevering love. Therefore she did not cease from kissing, because she did not cease from interior desire. For concerning her Gregory says that "kindled by the fire of his love, that is, of Christ, she burned with desire." For as is said in the last chapter of the Song of Songs: "Love is strong as death"; and afterwards: "Its lamps are lamps of fire and flames." Whence just as fire always burns, so charity unceasingly inflames: for as Gregory says: "The love of God is never idle."

"You gave me no kiss; but she, from the time she entered, has not ceased to kiss my feet." A kiss is indeed a sign of love. And that faithless people did not give God a kiss, because they did not wish to love him out of charity, whom they served out of fear. But the Gentiles, once called, do not cease to kiss the footsteps of their Redeemer, because they continually sigh in love for him. Hence also in the voice of the bride concerning this same Redeemer it is said in the Song of Songs: "Let him kiss me with the kiss of his mouth." Rightly does she desire the kiss of her Creator, who prepares herself to serve him through love.

(ubi sup.) 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.

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 odours. 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.

Third, he sets her above him with respect to the anointing of the feet, which was a sign of devotion, when he adds: You did not anoint my head with oil: which was the custom at that time as a sign of gladness and exultation, according to that passage in Matthew chapter six: "But you, when you fast, anoint your head and wash your face." But she has anointed my feet with ointment, which is more precious than oil. Whence this woman offered more precious things to Christ, according to that passage in John chapter twelve: "Mary therefore took a pound of ointment of pure nard, very precious, and anointed the feet of Jesus." In these three evidences of love, therefore, the Lord proves that the sinful woman loved more truly and more fervently.

"You did not anoint my head with oil." If we understand the feet of the Lord as the mystery of his incarnation, fittingly his divinity is designated by his head. Hence also through Paul it is said: "The head of Christ is God." For the Jewish people professed to believe in God, and not in him as if in a man. But it is said to the Pharisee, "You did not anoint my head with oil," because he neglected to proclaim with worthy praise even that very power of his divinity, in which the Jewish people pledged to believe. "But she has anointed my feet with ointment," because when the Gentiles believed the mystery of his incarnation, they proclaimed even his lowliness with the highest praise.

(ubi sup.) But it is said to the Pharisee, My head with oil thou didst 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 hath 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.

Him do those provoke to anger who do not receive the penitent. For He was not ashamed of me, Matthew, who had been formerly a publican; and admitted of Peter, when he had through fear denied Him three times, but had appeased Him by repentance, and had wept bitterly; nay, He made him a shepherd to His own lambs. Moreover, He ordained Paul, our fellow-apostle, to be of a persecutor an apostle, and declared him a chosen vessel, even when he had heaped many mischiefs upon us before, and had blasphemed His sacred name. He says also to another, a woman that was a sinner: "Thy sins, which are many, are forgiven, for thou lovest much." And when the elders had set another woman which had sinned before Him, and had left the sentence to Him, and were gone out, our Lord, the Searcher of the hearts, inquiring of her whether the elders had condemned her, and being answered No, He said unto her: "Go thy way therefore, for neither do I condemn thee." This Jesus, O ye bishops, our Saviour, our King, and our God, ought to be set before you as your pattern.

Therefore I say to you, her many sins are forgiven, for she loved much. What do we believe love to be, if not fire? And what are faults, if not rust? Hence it is said: Her many sins are forgiven, because she loved much. As if it were openly said: She completely burned off the rust of sin, because she burns strongly with the fire of love. For as much as the rust of sin is consumed, as much as the sinner's heart is thoroughly burned with the great fire of charity. Behold, the one who came sick to the physician is healed, but concerning her health others still fall ill; for it follows:

For which reason I say to you etc. Here, after the general judgment and the specific proposition, he concludes the principal intent, which is the commendation of the woman following from the foregoing. Now this sinful woman is commended by the Lord with a full commendation: as purged from sin on account of the affection of her love, as perfected in merit on account of the effect of her love, as set above the Pharisee on account of the excess of her love.

Whence the Lord here approves her love first because love purged her from sin: which he indicates when he says: For which reason I say to you, that is, on account of the now-stated evidences of love I declare to you: Her many sins are forgiven her etc. And thus she ought no longer to be condemned by you, but rather to be called blessed, because in the Psalm it is written: "Blessed are those whose iniquities are forgiven and whose sins are covered"; and in Romans chapter four: "And to the one who does not work but believes in him who justifies the ungodly, his faith is reckoned as righteousness according to the purpose of the grace of God. As David also declares the blessedness of the man to whom God reckons righteousness apart from works" of the Law. Whence in this woman was fulfilled that verse of the Psalm: "I said, I will confess my injustice against myself to the Lord: and you forgave the wickedness of my sin."

Second, because love perfected in merit: on account of which he adds: Because she loved much. For the greatness of love amplifies merit and expels sin: First Peter 4: "Charity covers a multitude of sins"; and Proverbs 10: "Hatred stirs up strife, and charity covers all offenses." Hence also in the Gloss it is said: "The ardor of charity in her consumed the rust of sins." Nor does it only purge from sin, but also preserves in merit, according to that passage in Colossians 3: "Above all these things have charity, which is the bond of perfection."

Third, he approves, because love set her above the Pharisee: on account of which he adds: But he to whom less is forgiven, namely the Pharisee, loves less than this woman to whom many things were forgiven. And thus from this it is concluded that she loved the Lord far more than the Pharisee, and therefore was more acceptable to God: and on this account "her husband praised her," as if saying to her that word from the last chapter of Proverbs: "Many daughters have gathered riches, but you have surpassed them all"; because "charm is deceitful, and beauty is vain: the woman who fears the Lord, she shall be praised."

It is clear, therefore, how in this conclusion there is contained a perfect commendation and approbation of the one who loves, against the judgment of the Pharisee who despised her, because he regarded her as full of sins and empty of merits, and thus as worthless in the sight of the heavenly Judge. All of which has been refuted in this conclusion, since she is shown to be justified from sin and multiplied in merit and set above the Pharisee. And note that in this conclusion there is inferred a commendation of the love of Christ with respect to the remission of sin by way of cause and by way of effect. Hence the remission of sin is placed first, and the remission of sin is placed after, and love is placed between. For there is remission with regard to punishment, and this is caused by love; and with regard to guilt, and this induces love. And again there is love of affection, and the remission of sin induces this, as was shown above in the judgment of the Pharisee. And there is love of effect, and this induces the remission of sin with regard to punishment, as is gathered from the threefold indication of love. Moreover, Christ's wisdom in approving the sinful woman, whom the Pharisee had condemned, should also be noted here. He approves her from what was granted by the Pharisee and from what was conceded, then from manifest indications: first as if by syllogism, second as if by induction; first in general, second in particular; first parabolically, second expressly.

The idolatry I speak of can be seen in the popular misinterpretation of Our Lord's words "Her sins, which are many, are forgiven her, for she loved much" (Luke 7:47). From the context, and especially from the preceding parable of the debtors, it is clear that this must mean: "The greatness of her love for Me is evidence of the greatness of the sins I have forgiven her." (The "for" here is like the "for" in "He can't have gone out, for his hat is still hanging in the hall"; the presence of the hat is not the cause of his being in the house but a probable proof that he is). But thousands of people take it quite differently. They first assume, with no evidence, that her sins were sins against chastity, though, for all we know, they may have been usury, dishonest shopkeeping, or cruelty to children. And they then take Our Lord to be saying, "I forgive her unchastity because she was so much in love." The implication is that a great Eros extenuates—almost sanctions—almost sanctifies—any actions it leads to.

I know that the woman brought to the sacred supper "an alabaster box of ointment," and anointed the feet of the Lord, and refreshed Him; and I know that the ancient kings of the Hebrews were crowned with gold and precious stones. But the woman not having yet received the Word (for she was still a sinner), honoured the Lord with what she thought the most precious thing in her possession-the ointment; and with the ornament of her person, with her hair, she wiped off the superfluous ointment, while she expended on the Lord tears of repentance: "wherefore her sins are forgiven."

That God is more loved by him who has had many sins forgiven in baptism. In the Gospel according to Luke: "To whom much is forgiven, he loveth much; and to whom little is forgiven, the same loveth little."

Mary Magdalene, who had been a sinner in the city, by loving the truth, washed away the stains of her sin with tears: and the voice of Truth is fulfilled, by which it is said: "Many sins are forgiven her, because she loved much." For she who had previously remained cold through sinning, afterward burned ardently through loving.

After this enumeration, the judgment is added: "Therefore I say to you: Her many sins are forgiven, because she loved much." What, my brothers, do we believe love to be, if not fire? And what is sin, if not rust? Hence it is now said: "Her many sins are forgiven, because she loved much." As if it were openly said: She has fully burned away the rust of sin, because she burns intensely with the fire of love. For the rust of sin is consumed all the more, the more the sinner's heart is set ablaze with the great fire of charity.

But now our Redeemer concludes the good deeds he has enumerated, when he adds through his verdict: "Therefore I say to you: Her many sins are forgiven, because she has loved much." As if he were saying openly: Even if what is being refined is very hard, nevertheless the fire of love abounds, by which even hard things are consumed.

(Hom. 33. in Evan.) 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.

(Hom. 6. in Matt.) 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 unto you, Her sins which are many are forgiven, for she loveth 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.

A first forgiveness is the one by which we are baptized "for the remission of sins." A second remission is in the suffering of martyrdom. The third is the one that is given through alms. The Savior says, "But nevertheless, give what you have and, behold, all things are clean for you." A fourth forgiveness of sins is given for us through the fact that we also forgive the sins of our brothers. The Lord and Savior says, "If you will forgive from the heart your brothers' sins, your Father will also forgive you your sins. But if you will not forgive your brothers from the heart, neither will your Father forgive you." He taught us to say in prayer, "Forgive us our debts as we forgive our debtors." A fifth forgiveness of sins is when "someone will convert a sinner from the error of his way." Divine Scripture says, "Whoever will make a sinner turn from the error of his way will save a soul from death and cover a multitude of sins." A sixth forgiveness comes through the abundance of love. The Lord himself says, "Truly I say to you, her many sins are forgiven because she loved much." The apostle says, "Because love will cover a multitude of sins." There is still a seventh forgiveness of sins through penance, although admittedly it is difficult and toilsome. The sinner washes "his couch in tears," and his "tears" become his "bread day and night."

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 loveth little.

But he said to her. After the benign reception of the one approaching and the more benign approval of the one loving, there is subjoined here a third point: the most benign absolution of the one confessing. Concerning which there is first introduced the plenary gift of divine generosity; second, the perverse judgment of human impiety; third, the perfect merit of devout faith.

First, therefore, as regards the plenary gift of divine generosity, it is said: But he said to her. There is no doubt that Christ said to the sinful woman: Your sins are forgiven you, not only as regards guilt, but also as regards punishment, according to what Manasseh was asking: "I ask, beseeching you, O Lord, forgive me, forgive me, lest you destroy me together with my iniquities, nor reserve my evils forever." This remission Christ accomplished by his own power: Matthew nine: "That you may know that the Son of Man has power on earth to forgive sins," etc.: Acts ten: "To him all the Prophets bear witness, that all who believe in him receive remission of sins through his name."

(Hom. 67. in Matt.) 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 unto her, Thy sins are forgiven thee.

Your faith has saved you; go in peace. Indeed, faith has saved, because she did not doubt she could receive what she asked for, but had already received the certainty of hope from him from whom she sought salvation through hope. She is commanded to go in peace so that she might not be diverted from the path of truth to the way of scandal. These words may be understood historically, but let us now examine the mystical secrets. Whom does the Pharisee, presuming on false righteousness, represent if not the Jewish people? Whom does the sinful woman, coming to the feet of the Lord and weeping, signify if not the converted gentiles? Now, the Pharisee asked the Lord to dine with him because the same people who did not want to believe in His coming never stopped hoping for His arrival, indeed praying fervently that He might come, saying: "Stir up Your power and come to save us" (Psalm 79). To dine with the Pharisee is, for the Lord, to accept the devotion of the believing people. Hence, elsewhere, directing his speech to the believing Samaritans, He says: "I have food to eat that you do not know about" (John 4). And when they were mystified by His words, He explained: "My food is to do the will of Him who sent me and to accomplish His work" (Ibid.).

Third, as regards the perfect merit of devout faith, there is added: But he said to the woman: Your faith has saved you, namely from sins: faith, I say, in Christ, of which Matthew one says: "He shall save his people from their sins"; and this through faith: Romans three: "God justifies the one who has faith in Jesus Christ." And because justice makes peace with God and with conscience, therefore he adds: Go in peace: Romans five: "Being justified therefore by faith, let us have peace with God"; and Isaiah fifty-seven: "Let peace come, and let him rest in his bed"; so that concerning her it may be said, that word of Malachi two: "In peace and in equity he walked with me and turned many away from iniquity."

And he confirms her whom he had healed by the sentence of his mercy, saying: "Your faith has saved you, go in peace." For faith indeed saved her, because she did not doubt that she could receive what she sought. But she had already received that very certainty of hope from him from whom she also sought salvation through hope. And she is commanded to go in peace, so that she may no longer be turned aside from the way of truth into the path of scandal. Hence it is also said through Zechariah: "To direct our feet into the way of peace." For we direct our steps into the way of peace when we proceed along that path of actions in which we are not at discord with the grace of our Creator.

(ubi sup.) But her whom He had healed He encourages by making mention of her own piety; as it follows, But he said unto the woman, Thy faith hath made thee whole; for in truth she doubted not that she would receive what she sought for.

Ye have heard, beloved, the answer of the Lord; ye have learned the sentence of the Judge; ye have been given to understand what kind of awful scrutiny awaits us, and what day and what hour are before us. Let us therefore ponder this every day; let us meditate on this both day and night, both in the house, and by the way, and in the churches, that we may not stand forth at that dread and impartial judgment condemned, abased, and sad, but with purity of action, life, conversation, and confession; so that to us also the merciful and benignant God may say, "Thy faith hath saved thee, go in peace; " and again, "Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many, things: enter thou into the joy of thy Lord." Which joy may it be ours to reach, by the grace and kindness of our Lord Jesus Christ, to whom pertain glory, honour, and adoration, with His Father, who is without beginning, and His holy, and good, and quickening Spirit, now and ever, and to the ages of the ages. Amen.

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.