Sixth, Luke 7[:47]: “Many sins are remitted to her because she loved much.”
Sixth, Luke 7[:47]: “Many sins are remitted to her because she loved much.”
§ 91. (VI) “ ‘Many sins are remitted to her because she loved much’ (Luke 7:47). In this passage, love, or contrition from love, of which her tears were bearing witness, is very clearly called the cause of the remission of her sins since the particle ‘because’ is causal.”
Response. The particle ὅτι is not causal but rational or reasoning. So we say, “He was much afflicted because he was very angry.” So also Christ, in His reasoning, is proceeding from an effect to declare a cause which occurred earlier. She loved much; therefore many sins were forgiven her. The apostle argues in the same way (1 John 3:14): “We know that we have passed out of death into life because we love the brethren.” Here also the cause is demonstrated from the effect.
We prove that this is the genuine meaning of Christ’s words: (1) From the reality of the situation itself. It is taught clearly that our love is not the cause of divine love and the forgiveness of sins: “In this is love, not that we loved God but that He loved us and sent His Son, the Redeemer” (1 John 4:[10]). But if our love were the cause of the remission of sins, it would be either the instrumental or the meritorious cause. We cannot call it the instrumental cause since the Gospel promise of the forgiveness of sins is grasped by faith and not by love. But neither can it be the meritorious cause, for where there is a place for sins, there the free forgiveness of them is excluded.
(2) From the circumstances of the text. Christ teaches ([Luke 7:]42) that sins, our spiritual debts, are forgiven freely since we cannot pay for them. How, then, can this woman’s love be called the meritorious cause of her forgiveness? He attributes to faith (v. 50) the fact that this woman was saved and received peace of conscience. It is clear (from v. 42) that the aim of the parable is to show that the debtor to whom more is forgiven loves more. But if love were established as the cause for the remission of sin, Christ’s parable would be inept. Far be it from us to say that! It follows immediately (v. 47) that he to whom less is forgiven also loves less. Here the actual forgiveness of sins is said to precede love. Thus it cannot be its effect, as is apparent from these words, especially since the past tense “he loved” was used, according to the Hebrew custom, for the present in this sense: “Many sins were forgiven her because she loves much.”
(3) From the testimonies of the most important interpreters. Cyprian (Ad Quirinum, bk. 3, ch. 116) thus shows that “he who is forgiven more loves God more.”
Basil (Conc. de baptism.): “Much was forgiven the one who owed much in order that he might love very richly.”
Ambrose (on Luke, bk. 6, p. 79): “Although we may have given back cross for cross, death for death, have we ever returned the fact that we have everything of, through, and in Him? Therefore let us return love for debt, charity for duty, grace for the price of blood. For he to whom more is given loves more.”
Theoph. (commentary on this passage): “ ‘She loved much’: that is, she displayed much faith.”
Lyra (on this passage) says, “The particle ‘because’ must be understood not causally but consecutively.”
** Gregory (commentary on Luke 7, Homily 33 in evang., as cited by Thomas): “Once the debt of both men was forgiven, the Pharisee is asked: ‘Who loves the forgiver of the debt more?’ ” (You see that Gregory is interpreting the passage as being about the love which followed the forgiveness of the debt.) Ambrose (commentary on this passage): “Since there is nothing we can return to God worthily, woe is me if I have not loved! I dare to say that Peter did not return it, and thus loved more. Thus let us return love for the debt, charity for duty, grace for the price of blood.” Canus (bk. 2, ch. 12) consigned his ideas about this passage to writing, and they so overturn the opinion of the Papists with the result that he seems to have written them intentionally. **
Furthermore, the clearness of the text has compelled some Papist writers to admit the same thing, and Stapleton (in his Antidot.) scoffs at them. To be sure Didacus Stella renders it in this way: “Therefore she loved much,” which clearly approves of our position.
** Salmeron (vol. 1, p. 327): “ ‘Because’ is a conjunction that renders the cause either from the standpoint of before [a priori], as it does frequently, or from the standoint of after [a posteriori], like this: ‘Many sins were forgiven her, because she loved much.’ This proves, from the effect of great love, that a forgiveness of sins had happened. This is similar to: ‘I cried out, because You heard me’ (Ps. 17:6). That is, the effect of Your prompt hearing made me loud in my prayers, not doubting Your hearing.” **