Never did Jesus offer words of praise more impressive than his approval of Mary's act. "She has done what she could", he said, implying that she could not have done more. He could hardly have said, "Well done, you good and faithful servant!" any more enthusiastically.
Such praise of Mary sets her forth as the model Christian:
-- Her experience of repentant love was the perfect reflection of his sacrifice on the cross.
-- What a photographic print is to a photographic negative, her repentant love was to his own love for the world. How wonderful that Jesus found someone he could display as an example of what he died to accomplish!
-- It was Mary's understanding of the cross that enabled her to "come beforehand to anoint my body for burial", Jesus implied.
-- Her "good work" lay in her "discerning the Lord's body", the same work that the apostle Paul says is so vital to our own participation in the Lord's Supper (1 Corinthians 11:29).
This means that it was Mary's discernment of the cross that caused Jesus to set her fort as the model of true Christian experience. "Wherever this gospel is preached in the whole world, what this woman has done will also be told of as a memorial to her."
When one begins to understand the cross, he begins to understand himself. Mary could never have "done what she could" had she not understood the truth about herself. She learned not to think of herself more highly than she ought to think. Willing to discover the worst about her case in order to find the Savior, she would not fight the conviction that she was possessed of "seven devils". She learned how offensive is sin when she heard Jesus seven times rebuke the demons that had controlled her heart and mind. The most deeply fallen transgressor became the noblest example of a Christlike Christian because she had come to see herself truly as the "chief of sinners". She could appreciate what it meant to be saved from hell, because she had been to hell.
Are we possessed of fewer devils than was Mary?
If so, we may cast the first stone of supercilious disdain at her repentance as being other than that of a model Christian. Respectable Christians often regard a repentance such as Mary's as the norm only for prostitutes, publicans, or criminals. A much more modest and restrained repentance befits those who have not committed great sins! They think they need only a fraction of the depth and scope of Mary's repentance!
On the surface it may indeed appear that Jesus recognizes a vast difference in the magnitude of repentance different people should feel. His illustration used in speaking to Simon contrasts the debt of fifty denarii owed by one debtor with the debt of five hundred owed by the other. Apparently some people need to repent only one-tenth as much as others!
But let us not miss the point of Jesus' little parable. He did not intend to teach that the two debtors should feel a different amount of gratitude. Both were unable to pay, and both were eternally and infinitely in debt. Both should therefore feel an infinite repentance. When the Bible says "all have sinned", it means that "all alike have sinned" (Romans 3:23). The sin of sins is the taproot of sin-self-love, cold-heartedness, unbelief. Only an insight into the meaning of the cross can disclose this exceeding sinfulness. We all are debtors owing "five hundred". Our difficulty is simply that, like Simon, we have not realized it. We think we have been forgiven only fifty. This is why we love so little and are lukewarm in our devotion.
Of all the problems God has had to deal with through the ages, none is so difficult as the lukewarmness of the last-day church of Laodicea. No more effective weapon could the dragon have invented to use in his last battle to overcome the last segment of Christ's church. See Revelation 12:17. Were not the ingenuity of love truly infinite, God Himself might well despair of winning such a battle. He much prefers a hot war to a lukewarm war!
But the resources of His love are sufficient to assure the victory. His elect will be delivered from even this almost overmastering temptation.
Someone may ask what basis we have for being so hopeful
It is the same story of Mary and Simon that provides the assurance. Hopeless as the case of Mary seemed, possessed as she bad been of seven devils, the case of Simon even more difficult. He was a greater sinner than Mary ever was. How do we know that Simon was the one who originally ruined Mary's life? This conviction, held by devout Bible students for centuries, is sustained by the import of Jesus' parable. Simon saw himself as owing the "five hundred" denarii. His blindness to his own need left him feeling smug, self-satisfied, and superior. How easily Christ might have done what we are so often inclined to do-abandon Simon to his own pitiful darkness.
But not so. As much as he labored to save Mary, so much more did he labor to rescue Simon from the grip of cold-hearted pride that so nearly sealed his eternal doom. Even greater than the miracle of casting seven devils out of Mary was His effective ministry for the proud socialite.
Simon now saw himself in a new light. He saw what he had done to Mary. Jesus could have crushed him with ridicule and condemnation, but his kindness in showing him the truth won his heart. We can only assume that such divine love was not expended on him in vain.
O Miracle-worker of Bethany, come to us today!
Mary's love is the "perfect" Christian experience
Having seen that Mary's great repentance was truly normal, the model for all Christians, let us consider how the love which led to her repentance was itself that of the model Christian. The awakening of such love in the human heart is the great end Christ longed to achieve by his offering on Calvary. The cross satisfied all the legal demands of a broken law, but it also worked miracles on human souls.
Seldom has this glory of the cross been clearly discerned. All too often the usual concept of Calvary's sacrifice is that of a judicial maneuver exacted by divine vengeance, a penalty vicariously paid, an offering made to placate the offended anger of God or to satisfy cold divine justice. The cross is seen as a spiritual lightning arrester through which the thunderbolts of God's hot wrath against sinners fall harmlessly to the ground.
Thus God is looked upon as an aggrieved Judge whose desire for revenge is satisfied by the cruelties inflicted on his Son at Calvary. Through his "vicarious" suffering he can bring himself to pardon those who avail themselves of the legal provisions of a strange transaction known as the atonement. Long words are used in trying to explain the intricacies of a legalistic procedure.
It's no wonder that the doctrine of the atonement, thus presented, leaves many untouched. Gratitude, contrition, and love are unawakened. Only a sense of personal security is achieved, much as one feels when he has signed a business insurance coverage against risk.
Such a concept can never inspire the magnificent love that moved Mary. At best, only a staid and modest lukewarm devotion is possible. All that is needed to reproduce Mary's intense devotion in every believer is for the hill truth of the cross to shine into the darkened chambers of our hearts:
-- Mary is not a unique person; she represents the church.
-- There is no difference between her human nature and ours.
-- Given her understanding of the cross, we too will know the full dimensions of her gratitude and love.
-- The gospel has lost none of its power. Liberated from the confusion of error, it will again accomplish in millions of human hearts the same glorious work accomplished in the heart of Mary.
-- This promise is disclosed in the amazing prophecy in Revelation 18:1-4 of an angel coming down from heaven to lighten the earth with glory, and a heavenly voice penetrating to the inner consciousness of every human being: "Come out of [Babylon], my people."
But such powerful love must contend with the opposition of the "saints"
The drama of Bethany illustrates the conflict of all ages. In despising Mary's love, the disciples were joining with the world in despising enthusiasm in the service of Christ. Had Jesus not personally intervened, they would actually have cast Mary out of their fellowship.
To this day it is all too easy for Christ's modern disciples to fall into the same pattern of condemning model Christian experience. Let there be unusual devotion to Christ, unusual love, unusual contrition, unusual insight, and someone (as did Judas) is sure to raise the cry, "Fanaticism"! It never fails; others nod their heads in agreement, as the modern-day "eleven" mistakenly followed Judas's lead.
"Be not be overly righteous.... Do not be overly wicked" (Ecclesiastes 7:16, 17) has been so quoted out of context and so misunderstood that the world has been encouraged by the church to regard evil not as evil nor good as good, but enthusiastic devotion to either as less preferable than a middle-of-the-road compromise between the two. Alcoholics, scam artists, and prostitutes who go to extremes in evil are roundly condemned, and likewise such devoted ardor as moved the heart of Mary to expression out of the ordinary norm is feared and shunned, and even condemned.
The twelve disciples at Bethany partook of this spirit of worldliness by condemning as fanatical the love which Jesus accepted as the true model for his followers. In this end of time, would it not be the tragedy of all ages if we should fall into the same error of condemning as fanaticism the heart devotion aroused by the appreciative sense of Christ's love poured out at the cross?
The nobility of Mary's sacrifice is model Christian experience
The "good work" Mary wrought upon the Savior was more than a useful or meritorious deed. The Greek word (kalos) translated good implies something beautiful and noble, morally exquisite.
What was so noble about Mary's act? She did it with no thought of securing reward. She had spent her all to buy the alabaster flask of ointment without the slightest expectation of hearing herself praised or justified by the Savior. No selfish concern for reward clouded the sheer beauty of the flame of her devotion. When love prompted her to action, it transcended both faith and hope and thus proved itself the "greatest of these".
In this respect Mary is the model Christian. Devotion to Christ cannot burn bright and clear when its motivation is either fear of punishment or hope of reward. If we serve him because of what we want or because we fear punishment, we are ultimately legalists. In fact, to be "under the law" is to be under the compulsion of self-seeking, even when the reward lies beyond this life. "If righteousness comes through the law, then Christ died in vain." (Galatians 2:21)
Put into modern words, Paul's conviction is this: if genuine faithfulness and goodness can be induced by concern for reward or fear of punishment, then the cross of Calvary means nothing. "I do not frustrate the grace of God", he insists; the cross is everything or it is nothing! Faith is not a fire-escape plan, nor a glorified social security program, appealing to man's innate selfishness of soul.
The principle of the cross does not justify itself as a calculating, clever transaction by which surrender something of lesser value (such as present happiness) for a future good, a profitable bargain. Salvation is not presented in Scripture as the profit we gain from business trading on faith. Salvation is indeed most certainly profitable, infinitely so, and a tremendous bargain beyond all calculation; but faith, prophesying only "in part", has her eyes closed as she leads to the cross, and only love (agape) enables us to see beyond its present darkness.
All of us are tested eventually to determine whether our faith is merely a self-seeking exercise. In the hour of ultimate trial, love alone assumes the leadership, and both faith and hope are subservient. Therefore "the greatest of these is love".
Let grace do its perfect work. Let's get ready for the final test!
Mary's love will finish the Gospel task in all the world
The most serious problem facing the church is the task of proclaiming the gospel in all the world so that everyone is fully aroused to its claims, either to believe intelligently, or to reject it knowingly. This task must be completed before the long-awaited return of Jesus can take place. "This gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come." (Matthew 24:14)
Good men have wrestled with this problem for generations. Despite the best efforts of all churches, the task actually becomes greater with each passing generation. At the present rate of progress, souls are being born faster than the combined efforts of all Christian churches to reach the world with an impressive presentation of the gospel.
Understandably, sincere men have sought to discover ways and means of hastening this divinely appointed task. Committees have evolved all kinds of programs and campaigns, including the use of every possible technological invention such as TV, radio, satellite, Internet.
Can Mary's sacrifice point us to the ultimately efficient way? There are several lessons Mary can leach us today:
1. We marvel at the originality of her method. It was utterly unusual. Who would have ever thought to advance the work of the gospel by bringing an "alabaster flask of ointment... very precious" and pouring its contents on Jesus' feet, and then in timid confusion endeavoring to wash his feet with tears and dry them with the best means available, her long, flowing tresses? How thoughtless, not to anticipate the need for a towel!
Her critics would judge that she bungled her performance. No cold-hearted committee ever thought up a method of doing a "good work" such as Mary wrought. We see here the resourceful ingenuity of love. Only such contrite love awakened by repentance can possibly think up the new ways and means that will finish Christ's work on earth. This gospel, of which Jesus spoke when he commended Mary, cannot be preached throughout the whole world without the inventive genius of her love. The frustrating attempts of formalism are the methods of lukewarmness; foolish extremes are the method of self-centered fanaticism; but the efficiency of love is the method of contrition. It will work; and when it begins, the task will soon be finished!
2. We are impressed that Mary's love became prophetic. The disciples had been repeatedly instructed about the Savior's approaching death and burial, but they could not grasp the reality of it. Mary alone was able to sense the significance of what was to happen. With an intuition more deeply penetrating than that of any of the Twelve, she read the future. Taught by the infallible promptings of love, she had come to anoint his body "beforehand ... for burial". Alexander Bruce says: "Thus is love prescient. Such as Mary can divine."
In the exercise of her prophetic insight does she represent the church, or only a rare individual in the church? Is it the Lord's will that eventually such insight be imparted to all?
Tucked away in the Old Testament is an inspired prayer that is yet to be answered. Seventy chosen men from the camp of Israel were gathered about the tabernacle lo share the prophetic gift bestowed on the overworked Moses, the Lord graciously "took of the Spirit that was upon him, and placed the same upon the seventy elders: and it happened, when the Spirit rested upon them, that they prophesied".
Then something happened that was not anticipated. Two men not gathered with the official group also received the same Spirit, "and they prophesied in the camp". An excited messenger ran to tell Moses and Joshua of this unofficial irregularity. Joshua was disturbed: "Moses, my Lord, forbid them!"
But Moses had a deeper understanding of the scope of the prophetic gift promised to the church: "Are you zealous for my sake? Oh, that all the Lord's people were prophets, and that the Lord would put his Spirit upon them!" (See Numbers 11:24-29). Joel adds that in the last days the Spirit will be poured out "on all flesh". Then will the long-awaited gins of the Spirit be fully restored in the church.
As surely as day follows night, the experience of Mary's love awakened the church today will reproduce her prophetic insight as the fruit of love. When perfect love casts out fear, it will also cast out disunity. Partakers of one Spirit, all will know the unfailing "unity of the Spirit in the bond of peace" (Ephesians 4:3, 4). All will recognize truth because it is truth, not because an authoritative spokesman has recognized it for them and excused them from the necessity of discernment. Thus Moses' prayer will be granted.
3. The power to love is paralyzed by the drug effects of lukewarmness. Love is a secret chamber of the soul which can be reached only by the gateway of contrition. And that, in turn, can be reached only by the way of the cross, whereon self is crucified with Christ.
In this light, the lukewarmness of Laodicea, is seen to be a refusal, doubtless unconscious, of the principle of the cross.
Love alone being capable of prophetic insight, and love being benumbed by lukewarmness, the gifts of the Spirit must lie latent and dormant until love is awakened. Moses' prayer indicates that it is God's plan to lead His people into "the glorious liberty of the children of God" (Romans 8:21). Then will every "Mary" know "beforehand" not to anoint his body to the burying, as once she knew to do, but to prepare for him a crown. Love will know just what to do at just the right time,
4. Judas's monetary appraisal of Mary's offering disturbs our conscience. "Why was this fragrant oil wasted? It could have been sold for more than three hundred denarii." Statistics were all that Judas could think about. All too often we are obsessed with them too.
But Mary's love cannot be measured by computers. The attempts to gauge it thus reveal an ignorance of its nature. All our attempts to measure love's devotion by statistical sheets are condemned by the simple story of Bethany. Love brings her offering with tears, not with self-congratulatory per capita sheets.
In the terrific strain of last-day events, the surest way for the church to go out of business is to try to stay in business "as usual", content to measure calculated progress by trivial percentage gains year by year. Our evangelism must be Mary's method of contrite love. God grant the gift! Finally, we discern in the heart-moving story of Mary the answer to a question in the hearts of many.
5. Just what is "righteousness by faith"? "Righteousness" is not a perplexing concept. Although we cannot see Christ in the flesh so as to know what righteousness is, his representative on earth, the Holy Spirit, imparts to the human soul a vivid concept of what it is. "When he [the Holy Spirit] comes, he will convince the world ... concerning righteousness, because I go to the Father, and you will see me no more." (John 16:8-10) Christ likeness of character is the true definition of "righteousness".
But how to attain this ideal of righteousness is the problem. The "how" is declared in Scripture to be the way of faith.
But what is faith?
Multitudinous and perplexing are the answers given to this question. Some say it is one thing; some say it is another. If only the Lord had told us clearly in easily understood terms what faith is! "Wherever this gospel is preached throughout the whole world", Mary's deed of love will illuminate the true meaning of this all-important word, faith.
From time to time, Jesus warmly commended the faith of various individuals whom he healed. But his commendation of Mary sets the crowning seal of perfection to his growing definition of "faith".
He had said to the cold-hearted Simon, "Her sins, which are many, are forgiven, for she loved much" (Luke 7:47). Clearly, Mary loved much because she knew she had been forgiven much.
She probably felt, however, as many since have felt, that she yet wanted faith. This simple contrite love she knew-what good would it be if she knew not that greater virtue of faith which alone could get something done, like moving mountains? Yes, Mary knew she was least in the kingdom of God!
Imagine her surprise to hear Jesus assign his own definition to her experience of contrite love, as he told her: "Your faith has saved you. Go in peace." Verse 50.
-- Not with the cold intellect, but with the melting heart, "one believes unto righteousness" (Romans 10:10).
-- Whatever faith is in its wide embrace of many virtues, including trust, confidence, strength to lay hold of God's promises, courage, reliance, or conviction of truthful doctrines, its common denominator always present is a heartfelt appreciation of the love of Christ seen at Calvary.
-- Faith is the human response to divine love. That is the lesson this story has to teach us! What "avails" everything is "faith working through love" (Galatians 5:6).
Look to Calvary. Unless you elect to trample the crucified Christ underfoot, unless you join the great rebel in crucifying him afresh, your honest heart will respond with that same faith. The phenomenon of such a response is as sure as heaven. God has staked the honor and stability of his throne upon its certainty!
Is that response struggling for birth within you?
Yes, without a doubt, for "God has dealt to each one a measure of faith." (Romans 12:3) This is the seed which he implants in every human heart, including yours. If you let it take root, if you choose not to dig it up or stamp it out or choke it to death, it will transform you into the person you long to be.
Speaking of his cross, Christ says: "I ... will draw all peoples to myself." (John 12:32). He actively draws you, takes the initiative repeatedly, persists in spite of your perverseness and your hanging back.
Yield, and you know firsthand what a penitent sinner's faith can be. Its miracle is the pledge that all God's promises are true, that all your dreams are even now being fulfilled; it is "the substance of things hoped for, the evidence of things not seen" (Hebrews 11:1),
Yield, and you know for sure that God is real. The cross has revealed him to you.
O for a heart to praise my God!
A heart from sin set free,
A heart that always feels thy blood
So freely shed for me.
A heart in every thought renewed,
And full of love divine,
Perfect, and right, and pure, and good,
A copy, Lord, of Thine.
Charles Wesley