So ended the life of the prophet-priest, the direct precursor of the Christ; thus was stilled the mortal voice of him who had cried so mightily in the wilderness: "Prepare ye the way of the Lord." After many centuries his voice has been heard again, as the voice of one redeemed and resurrected; and the touch of his hand has again been felt, in this the dispensation of restoration and fulness. In May, 1829, a resurrected personage appeared to Joseph Smith and Oliver Cowdery, announced himself as John, known of old as the Baptist, laid his hands upon the two young men, and conferred upon them the priesthood of Aaron, which comprizes authority to preach and minister the gospel of repentance and of baptism by immersion for the remission of sins.[583]
IN THE HOUSE OF SIMON THE PHARISEE.
"And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat."[584]
From the place of this incident in Luke's narration of events, it appears that it may have occurred on the day of the visit of John's messengers. Jesus accepted the Pharisee's invitation, as He had accepted the invitations of others, including even publicans, and those called by the rabbis, sinners. His reception at Simon's house appears to have been somewhat lacking in warmth, hospitality and honorable attendance. The narrative suggests an attitude of condescension on the part of the host. It was the custom of the times to treat a distinguished guest with marked attention; to receive him with a kiss of welcome, to provide water for washing the dust from his feet, and oil for anointing the hair of the head and the beard. All these courteous attentions were omitted by Simon. Jesus took His place, probably on one of the divans or couches on which it was usual to partly sit, partly recline, while eating.[585] Such an attitude would place the feet of the person outward from the table. In addition to these facts relating to the usages of the time it should be further remembered that dwellings were not protected against intrusion by such amenities of privacy as now prevail. It was not unusual at that time in Palestine for visitors and even strangers, usually men however, to enter a house at meal time, observe the procedure and even speak to the guests, all without bidding or invitation.
Among those who entered Simon's house while the meal was in progress, was a woman; and the presence of a woman, though somewhat unusual, was not strictly a social impropriety and could not well be forbidden on such an occasion. But this woman was one of the fallen class, a woman who had been unvirtuous, and who had to bear, as part of the penalty for her sins, outward scorn and practical ostracism from those who professed to be morally superior. She approached Jesus from behind, and bent low to kiss His feet as a mark of humility on her part and of respectful homage to Him. She may have been one of those who had heard His gracious words, spoken possibly that day: "Come unto me, all ye that labour and are heavy laden, and I will give you rest." Whatever her motive in coming, she had certainly come in a repentant and deeply contrite state. As she leaned over the feet of Jesus her tears rained upon them. Seemingly oblivious of her surroundings and of disapproving eyes watching her movements, she shook out her tresses and wiped the Lord's feet with her hair. Then, opening an alabaster box of ointment, she anointed them, as a slave might do to his master. Jesus graciously permitted the woman to proceed unrebuked and uninterrupted in her humble service inspired by contrition and reverent love.
Simon had observed the whole proceeding; by some means he had knowledge as to the class to which this woman belonged; and though not aloud, within himself he said: "This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner." Jesus read the man's thoughts, and thus spake: "Simon, I have somewhat to say unto thee," to which the Pharisee replied, "Master, say on." Jesus continued, "There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?" But one answer could be given with reason, and that Simon gave, though apparently with some hesitation or reserve. He possibly feared that he might involve himself. "I suppose" he ventured, "that he, to whom he forgave most." Jesus said, "Thou hast rightly judged," and proceeded: "Seest thou this woman? I entered into thine house, thou gavest me no water for my feet; but she hath washed my feet with tears, and wiped them with the hairs of her head. Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment."
The Pharisee could not fail to note so direct a reminder of his having omitted the ordinary rites of respect to a specially invited guest. The lesson of the story had found its application in him, even as Nathan's parable had drawn from David the king a self-convicting answer.[586] "Wherefore," Jesus continued, "I say unto thee, her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little." Then to the woman He spake the words of blessed relief: "Thy sins are forgiven." Simon and the others at table murmured within themselves, "Who is this that forgiveth sins also?" Understanding their unspoken protest, Christ addressed the woman again, saying, "Thy faith hath saved thee; go in peace."
The latter part of the narrative brings to mind another occasion on which Christ granted remission of sins, and because of opposition in the minds of some hearers, opposition none the less real because unvoiced, had supplemented His authoritative utterance by another pronouncement.[587]
The name of the woman who thus came to Christ, and whose repentance was so sincere as to bring to her grateful and contrite soul the assurance of remission, is not recorded. There is no evidence that she figures in any other incident recorded in scripture. By certain writers she has been represented as the Mary of Bethany who, shortly before Christ's betrayal, anointed the head of Jesus with spikenard;[588] but the assumption of identity is wholly unfounded,[589] and constitutes an unjustifiable reflection upon the earlier life of Mary, the devoted and loving sister of Martha and Lazarus. Equally wrong is the attempt made by others to identify this repentant and forgiven sinner with Mary Magdalene, no period of whose life was marked by the sin of unchastity so far as the scriptures aver. The importance of guarding against mistakes in the identity of these women renders advisable the following addition to the foregoing treatment.
In the chapter following that in which are recorded the incidents last considered, Luke[590] states that Jesus went throughout the region, visiting every city and village, preaching the gospel of the kingdom and showing the glad tidings thereof. With Him on this tour were the Twelve, and also "certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, and Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance." Further reference is made to some or all of these honorable women in connection with the death, burial, and resurrection of our Lord, and of Mary Magdalene particular mention appears.[591] Mary Magdalene, whose second name is probably derived from her home town, Magdala, had been healed through the ministrations of Jesus from both physical and mental maladies, the latter having been associated with possession by evil spirits. Out of her we are told Christ had cast seven devils,[592] but even such grievous affliction affords no warrant for the assertion that the woman was unvirtuous or unchaste.