Commentary on Matthew, Mark, Luke - Volume 2.pdf

<strong>Commentary</strong> on Matthew, Mark, Luke - Volume 2
from the Father. Overlooking the grace of reconciliation, which was the main feature to be looked
for in Christ, the Pharisee concluded that he was not a prophet And, certainly, had it not been that
through the grace of Christ this woman had obtained the forgiveness of her sins, and a new
righteousness, she ought to have been rejected.
Simon’s mistake lies only in this: Not considering that Christ came to save what was lost, he
rashly concludes that Christ does not distinguish between the worthy and the unworthy. That we
may not share in this dislike, let us learn, first, that Christ was given as a Deliverer to miserable
and lost men, 239 and to restore them from death to life. Secondly, let every man examine himself
and his life, and then we will not wonder that others are admitted along with us, for no one will
dare to place himself above others. It is hypocrisy alone that leads men to be careless about
themselves, 240 and haughtily to despise others.
37. A woman who was a sinner The words stand literally as I have translated them,(ἥτις ἧν
ἁμαζτωλὸς.) Erasmus has chosen to take the pluperfect tense, who Had Been a sinner, 241 lest any
one should suppose that at that time she still was a sinner But by so doing, he departed from the
natural meaning; for Luke intended to express the place which the woman held in society, and the
opinion universally entertained respecting her. Though her sudden conversion had rendered her a
different person in the sight of God from what she had previously been, yet among men the disgrace
attaching to her former life had not yet been effaced. She was, therefore, in the general estimation
of men a sinner, that is, a woman of wicked and infamous life; and this led Simon to conclude,
though erroneously, that Christ had not the Spirit of discernment, since he was unacquainted with
that infamy which was generally known. 242
40. And Jesus answering said. By this reply Christ shows how egregiously Simon was mistaken.
Exposing to public view his silent and concealed thought, he proves himself to possess something
more excellent than what belonged to the Prophets; for he does not reply to his words, but refutes
the sentiment which he kept hidden within his breast. Nor was it only on Simon’s account that this
was done, but in order to assure every one of us, that we have no reason to fear lest any sinner be
rejected by him, who not only gives them kind and friendly invitations, but is prepared with equal
liberality, and—as we might say—with outstretched arms, to receive them all.
41. A certain creditor had two debtors The scope of this parable is to demonstrate, that Simon
is wrong in condemning the woman who is acquitted by the heavenly judge. He proves that she is
righteous, not because she pleased God, but because her sins were forgiven; for otherwise her case
would not correspond to the parable, in which Christ expressly states, that the creditor freely forgave
239 “Que Christ a este donne pour liberateur au genre humain, miserable et perdu;” — “that Christ was given as a deliverer to
the human race, miserable and lost.”
240 “Qui fait que les hommes se me cognoissent;” — “which makes men forget themselves.”
241 “Quoe fuerat peccatrix
242 “Veu qu’il ne cognoist point l’infamie de la vie de ceste femme qui estoit notoire a un chacun;” — “since he does not know
the infamy of the life of this woman, which was notorious to every one.”
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John Calvin