78. (Verse 47.). 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."
79. 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."
80. 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.
81. 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. Hence this conclusion, as to its first part, corresponds to the induction made regarding good works; as to its second part, it corresponds to the question about the two debtors and corresponds simultaneously to all the foregoing.
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. To all of these the drawing of the aforesaid conclusion corresponds.
82. (Vers. 48.). 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."
83. (Vers. 49.). Second, as regards the perverse judgment of human impiety, there is added: And those who were reclining at table together began to say within themselves, namely by judging wrongly and despising him: Who is this, who even forgives sins? As if they were saying: since he is lowly and a nobody, how does he attribute to himself what God alone can do? According to that passage of Isaiah forty-three: "I am, I am he who blots out your iniquities for my own sake." And thus was verified that saying of Sirach thirteen: "The poor man spoke, and they say: Who is this?" So also in their hearts those who were eating together were devising deceit, so that that word of the Psalm might be fulfilled: "If he who hated me had spoken great things against me, I would perhaps have hidden myself from him. But you, a man of one mind with me," etc. Whence these men, by judging wrongly about her healing, were themselves becoming sick, as Bede says: "The sick woman having been healed, others grow sick over her salvation." And thus was verified that saying of Hosea seven: "When I would have healed Israel, the iniquity of Ephraim was revealed and the wickedness of Samaria, because they have wrought falsehood."
84. (Vers. 50.). 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."