Luke 7:44-47

The Application.

Jesus follows an order the inverse of that which He had taken in the parable. In the latter He descends from the cause to the effect, from the debt remitted to the gratitude experienced. In the application, on the contrary, He ascends from the effect to the cause. For the effect is evident, and comes under the observation of the senses (βλέπεις).

Jesus describes it, Luke 7:44-46, whilst the cause is concealed (Luke 7:47), and can only be got at by means of the principle which forms the substance of the parable.

During the first part of the conversation, Jesus was turned towards Simon. He now turns towards the woman whom He is about to make the subject of His demonstration. Jesus had not complained of the want of respect and the impoliteness of His host. But He had noticed them, and felt them deeply. And now what a contrast He draws between the cold and measured welcome of the Pharisee, who appeared to think that it was honour enough to admit Him to his table, and the love shown by this woman that was a sinner! The customary bath for the feet had been omitted by the one, while copious tears were showered upon His feet by the other; the usual kiss with which the host received his guests Simon had neglected, while the woman had covered His feet with kisses; the precious perfume with which it was usual to anoint an honoured guest on a festive day (Psa 23:5) he had withheld, but she had more than made up for the omission. In fact, it is not Simon, it is she who has done Jesus the honours of the house! The omission of τῆς κεφαλῆς (Luke 7:44) in the Alex., “[the hairs] of her head,” is probably the result of negligence. The word perfectly suits the context; the head, as the most noble part of the body, is opposed to the feet of Jesus.

The reading εἰσῆλθεν, “[ever since] she entered,” found in one Mn., has at first glance something taking about it. But it has too little support; and the T. R., “ever since I entered,” is in reality preferable. Jesus thereby reminds Simon of the moment when He came under his roof, and when He had a right to expect those marks of respect and affection which had been neglected. The woman had followed Jesus so closely that she had all but entered with Him; there she was, the moment He was set at the table, to pay Him homage.

From this visible effect the total difference between the love of the one and the love of the other, Jesus ascends, Luke 7:47, to its hidden cause the difference in the measure of forgiveness accorded to them respectively. Οὗ χάριν, wherefore; properly, an account of which, that is to say, of this contrast between the respective exhibitions of your gratitude (Luke 7:44-46). This conjunction is the inverse of the therefore in Luke 7:42, which led from the cause to the foreseen effect.

We might make this wherefore bear upon the principal idea, “Her sins are forgiven her.” In that case we should have to regard the words λέγω σοί, I say unto thee, as an inserted phrase, and the last proposition as an epexegetical explanation of this wherefore: “Wherefore I say unto thee, her many sins are forgiven, and that because she loved much.” But we may also make the wherefore bear directly on “I say unto thee,” and make all the rest of the verse the complement of this verb: “Wherefore I say unto thee, that her many sins are forgiven her, because that...” The latter is evidently the more simple construction. The reading, I said unto thee, of א, would indicate that this truth was already contained in this parable. It has neither authority nor probability. How should we understand the words, for she loved much? Is love, according to Jesus, the cause of forgiveness? Catholic interpreters, and even many Protestants, understand the words in this sense: God forgives us much when we love much; little, if we love little. But, 1. In this case there is no coherence whatever between the parable and its application. On this principle, Jesus should not have asked, Luke 7:42, “Which of them will love Him most?” but, “Which then loved Him most?” The remission of the two debts of such different amounts would result from the different degrees of love in the two debtors; while, on the contrary, it is the difference between the debts remitted which produces the different amount of gratitude. 2. There would be, if possible, a more striking incoherence still between the first part of the application, Luke 7:47 a, and the second, Luke 7:47 b: “To whom little is forgiven, the same loveth little.” To be logical, Jesus should have said precisely the contrary: “Who loves little, to him little is forgiven.” 3. The words, Thy faith hath saved thee (Luke 7:50), clearly show what, in Jesus' view, was the principle on which forgiveness was granted to this woman; it was faith, not love. We must not forget that ὅτι, because, frequently expresses, just as our for does, not the relation of the effect to its cause, but the relation (purely logical) of the proof to the thing proved. We may say, It is light, for the sun is risen; but we may also say, The sun is risen, for [I say this because] it is light. So in this passage the ὅτι, because, for, may, and, according to what precedes and follows, must mean: “I say unto thee that her many sins are forgiven, as thou must infer from this, that she loved much.” Thus all is consistent, the application with the parable, this saying with the words that follow, and Jesus with Himself and with St. Paul.

Ver. 47b contains the other side of the application of this same principle: the less forgiveness, the less love. This is addressed to Simon. But with delicacy of feeling Jesus gives this severe truth the form of a general proposition, “ He to whom...; ” just as He also did with Nicodemus, “ Except a man be born...” (John 3:3).

The thought expressed in this Luke 7:47 raises two difficulties: 1. May forgiveness be only partial? Then there would be men half-saved and half-lost! 2. Is it necessary to have sinned deeply in order to love much?

The real forgiveness of the least sin certainly contains in germ a complete salvation, but only in germ. 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, Matthew 18; and the work of grace, instead of becoming complete, will prove abortive. All is transition here below, free transition, either to perfect salvation or to complete condemnation. As to the great amount of sin necessary in order to loving much, we need add nothing to what each of us already has; it is sufficient to estimate accurately what we have. What is wanting to the best of us, in order to love much, is not sin, but the knowledge of it.