The Savior's earthly ministry involved journeys that, though not long (Palestine is not large), were constant. One might of course say that this was a fairly ordinary way of life for a prophet, as many people believed Jesus to be. Yet above all, this choice was naturally dictated by...
The Savior's earthly ministry involved journeys that, though not long (Palestine is not large), were constant. One might of course say that this was a fairly ordinary way of life for a prophet, as many people believed Jesus to be. Yet above all, this choice was naturally dictated by the need to preach the Kingdom that He had brought into the world.
His followers, however, seem to have been divided into two groups. Some preached and traveled with Him, while others—primarily women—remained at home and served Jesus, as the Evangelist says, out of their possessions. This division was of course caused above all by the need to have, if not a home (from the moment Jesus began preaching He no longer had an earthly home, and would not have one to the very end of His earthly ministry), then at least a place where He could stay for a while.
But this was probably not the only reason. Even then, during His ministry, there had to appear in the world the space of the Kingdom that church assemblies would later become. Of course, before Pentecost one could not yet speak of the Church in the full sense of the word. Yet the homes in which the Savior was awaited and where He held His gatherings became its prefiguration.
The Kingdom was, of course, wherever Jesus set foot. Yet certain homes where He could be encountered gave the Kingdom definite earthly outlines. This was important—not for the Savior Himself, naturally, but for those whom He wished to save. The homes in which Eucharistic assemblies took place later became similarly important for the Church. For they became a prefiguration of the house about which Jesus Himself said at the Last Supper that it has many rooms—so many that there is enough room for everyone.
7
7:36 And one of the Pharisees asked him to eat with him - Let the candour with which our Lord accepted this invitation, and his gentleness and prudence at this ensnaring entertainment, teach us to mingle the wisdom of the serpent, with the innocence and sweetness of the dove. Let us neither absolutely refuse all favours, nor resent all neglects, from those whose friendship is at best very doubtful, and their intimacy by no means safe.
7:37 A woman - Not the same with Mary of Bethany, who anointed him six days before his last passover.
7:40 And Jesus said, Simon, I have somewhat to say to thee - So tender and courteous am address does our Lord use even to a proud, censorious Pharisee!
7:43 Which of them will love him most? - Neither of them will love him at all, before he has forgiven them. An insolvent debtor, till he is forgiven, does not love, but fly his creditor.
7:44 Thou gavest me no water - It was customary with the Jews to show respect and kindness to their welcome guests, by saluting them with a kiss, by washing their feet, and anointing their heads with oil, or some fine ointment.
7:47 Those many sins of hers are forgiven; therefore she loveth much - The fruit of her having had much forgiven. It should carefully be observed here, that her love is mentioned as the effect and evidence, not the cause of her pardon. She knew that much had been forgiven her, and therefore she loved much.
7:50 Thy faith hath saved thee - Not thy love. Love is salvation.
8
8:2 Mary Magdalene - Or Mary of Magdala, a town in Galilee: probably the person mentioned in the last chapter.