All right, Luke chapter 7 here this morning, Luke chapter 7. We're looking at one of the parables of Jesus in the context. The two debtors. Notice Luke chapter 7, verses 36 and following. Luke chapter 7, notice verse 36. And one of the Pharisees desired him that he would eat with him. And he went, notice, into the Pharisee's house and sat down to meet. Behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meet at the Pharisee's house, brought an alabaster box of ointment. Notice, and stood at his feet behind him, weeping, and, notice, began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. It says, now when the Pharisee, which had bidden him, saw it, he spake within himself, saying, 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 answering said unto him, Simon, I have some what to say unto thee. Notice he saith, Master, say on. There was a certain creditor which had two debtors. Notice the one owed 500 pence and the other 50. And when they had nothing to pay, he frankly forgave them both. Tell me, therefore, which of them will love him most? Simon answered and said, I suppose that he to whom he forgave most. And he said unto him, Thou hast rightly judged. And he turned to the woman and said unto Simon, Seest thou this woman? I entered into thine house, and 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. Therefore 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. And he said unto her, thy sins are forgiven. And they that sat at meat with him began to say within themselves, who is this that forgiveth sins also? And he said to the woman, thy faith hath saved thee, go in peace. You notice here back in verse 36, the start of this account here says, and one of the Pharisees desired him that he would eat with him. Drop down to verse 30, or back up to verse 30, and it says, notice, but the Pharisees and the lawyers rejected the counsel of God against themselves, being not baptized of him, of John. Now, this is in the contrast to verse 29, and all the people that heard him and the publicans justified God being baptized with the baptism of John. As we look at the context of this, you notice the Pharisees are refusing to repent and believe in Jesus as their Savior, Again, they're thinking about some coming king or whatever, not wanting a savior because they don't really believe that they need a savior. And as we think about also in the context, notice the word and at verse 36 ties back to what we see in the verses before this. It says in verse 34, the Son of Man has come eating and drinking and ye say, behold a gluttonous man and a winebibber, a friend of publicans and sinners. but wisdom is justified of all our children. Notice, and one of the Pharisees desired him that he would eat with him. So in the context of this, so they're judging Jesus because he's eating with publicans and sinners, but he's also willing, obviously, to sit with some Pharisees and eat as well. But they're not having a problem with that. In the context here, I believe, as we look at this passage, this Pharisee is trying to determine who Jesus really is. I believe he's on the fence about what he's believing about Jesus, as we're going to see in verse 39. It says, one of these Pharisees desired him that he would eat with him. Now, I think it's very interesting. Jesus knew what the general attitude of the Pharisees was towards him. I believe he knew that. And I believe also it's interesting here in this context, he is willing to sit down in the Pharisee's house, to sit down and meet with them. They're sitting around the table. So he had an opportunity to speak with this Pharisee named Simon. It's very interesting culturally. In fact, I think it's very helpful to understand this, that when they're sitting down, they're not sitting in a chair around a table like we are accustomed to. They're actually sitting on, they call them couches, but they're probably more like mats. And so literally they would sit at the table and then their feet will be pointing outward. So they're sitting at the table to eat, leaning on an elbow or whatever, and that's what's interesting too. It talks about John, the disciple whom Jesus loved, was leaning on Jesus. Well, that's because they're sitting close to one another, sitting at this table. Now, it's very interesting when you understand this. They're walking in dirty roads. Their feet are filthy because they're wearing sandals. So here's the reality of it. Their feet are dirty, and so as they sat at the table, they would put their feet outward so that the servant could come around and wash their feet. Excuse me. He's sitting at the Pharisee's house. As he's sitting down to meet here, it says, and behold, a woman in the city, which was a sinner. I want you to notice that, which was a sinner. Now in this context, as far as a Pharisee is concerned, she is a notorious sinner. Everyone's a sinner. Not all recognize that, but here's what the Pharisees, this is a notorious sinner. This Pharisee's trying to determine if Jesus really is a prophet or not. As we're gonna see in verse 39. And so here's this notorious sinner coming in. So why in the world is she there? Did the Pharisee invite her? Something else that's interesting as far as Oriental custom, the door, when somebody was invited to a dinner, a meal, the door was left open so that all the guests could wander into the house. So you have this door open, think about all the flies probably coming in. joining in the supper there. So this door is open, and so all the guests are coming in. They're sitting around this table. They're sitting down, leaning on the table, leaning towards the table, waiting for their feet to be washed. So that's the setting. So the doors are open. Here's this woman who is not invited to the dinner. But it's interesting, she wanders in. She knows that Jesus is present at this location. And so she wanders in and walks over towards Jesus. What I think is interesting, it says a woman in the city, which was a sinner, when she knew that Jesus sat at meet, notice in the Pharisee's house, notice, brought an alabaster box of ointment. As I looked up the word alabaster, it's a type of limestone, so it's a limestone box, and they would keep this expensive ointment in that. So this is the context, it says she stood at his feet behind him weeping. That's why I wanted to study out the setting here. I wanted to understand the scene. So again, Jesus is leaning towards the table. His feet are out waiting to be cleansed, washed, by the servant of the house. And it's interesting, this woman walks over to Jesus and she takes notice that Jesus' feet have not been washed. So she's standing behind Jesus where he's sitting at the table, leaning towards the table, and says, notice, she begins weeping. I believe she's moved with emotion in this whole situation, and I believe She repented of her sin at a point when she heard Jesus, as we see the context of this. And notice it says, as she's standing behind him, she's weeping, her tears are dropping onto his feet, notice, and she began to wash his feet with tears. Did wipe them with the hairs of her head and kissed his feet and anointed them with the ointment. Now it's very interesting as we think about this scene here. It's a powerful scene as this woman who's known to be a sinner. Public sin. As she's in this situation, notice again, she's weeping, she's weeping tears, and so she leans down and she begins to wash his feet with her hair. Now, in many cases in this culture, women would put their hair up. She does not have her hair up, obviously, and so she's using her hair to wash his feet. Now, it's very interesting as we think about what Jesus does in relation to response of Simon. First of all, we see the response of Simon here in verse 39. And when the Pharisee which had bidden him saw it, notice he spake within himself. Pay attention to that statement. He spake within himself, saying, 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. Notice this self-righteous pride that Pharisees were known for, famous for. Notice if he were a prophet. So in other words, he's trying to decide if Jesus really is a prophet or not. He's performing miracles, you can't deny that. So is he a prophet? Well, if he's performing miracles and he's not a prophet, guess what the other alternative is? What Jesus was accused of in many cases, he's doing this by the power of Beelzebub. So notice it says, he says within himself, if this man were a prophet, he would have known who and what manner of woman this is that toucheth him, for she is a sinner. Notice with me Isaiah 55. Isaiah 55. There are so many who are self-righteous and they don't see sin in their lives. After all, they can reach a plateau of sanctification in this lifetime, so they don't sin anymore. They do make mistakes occasionally, but they don't sin anymore. I'm sorry, but all of us have a sin nature until we have a glorified body. Isaiah 55, notice verse six. Seek ye the Lord while he may be found. Call ye upon him while he is near. Let the wicked forsake his way and the unrighteous man his thoughts. Let him return unto the Lord and notice he will have mercy upon him and to our God for he will abundantly pardon. Pay attention to what it says there. Let the wicked forsake his way and the unrighteous man his thoughts. Now, here's the problem as far as applying this to our passage that we're studying here today. The Pharisee did not see himself as a sinner. He did not see himself as wicked. As we understand Jeremiah 17, 9, it says, the heart is deceitful of all things and desperately wicked who can know it. Somebody who's self-righteous and has a self-righteous pride, they don't see their own sin. And it says here, if, if, let that man return unto the Lord, and we'll have mercy upon him and to our God for he will have pardoned. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts. Jesus, I believe, has no problems forgiving a repentant sinner, like this woman who's a notorious sinner. But I want you to notice also Psalm 103. Psalm 103, notice verse one. Now again, this is Old Testament scripture, so this Pharisee should have known this passage. Bless the Lord, O my soul, and all that is within me, bless his holy name. Bless the Lord, O my soul, and forget not all his benefits. Notice, who forgiveth all thine iniquities, who healeth all thy diseases. who redeemed thy life from destruction, who crowned thee with loving kindness and tender mercies, who satisfied thy mouth with good things, so that thy youth is renewed like the eagles. The Lord executeth righteousness and judgment for all that are oppressed. He made known his ways unto Moses, his acts unto the children of Israel. The Lord is merciful and gracious, slow to anger, plenteous in mercy. He will not always chide, neither will he keep his anger forever. He hath not dealt with us after our sins, nor rewarded us according to our iniquities. For as the heaven is high above the earth, so great is his mercy toward them that fear him. As far as the east is from the west, so far hath he removed our transgressions from us. Like as a father pitieth his children, so the Lord pitieth them that fear him. Notice that fear him, notice the emphasis that fear him, verse 11 and verse 13. For he knoweth our frame, he remembereth that we are dust. Here's the problem again as far as this Pharisee. This Pharisee does not see his own sin, but he can see the sin of others. Can I point out something here as far as this type of comparison? The Bible says very clearly that we are not wise when we compare ourselves one with another. I'm not as bad as so-and-so. That's what this Pharisee was saying. I'm not as bad as this woman. I'm not as bad as this woman. These Pharisees were self-righteous in pride. As you go back to Luke 7, notice again it says here, He's saying, he's speaking this within himself. Well, I think it's very interesting in verse 40 then, it says, and Jesus answering said unto him, wait a minute, Simon didn't say anything. This should have told this Pharisee Simon right here that there's something different about this man. There's something different about this person right here. It says he's speaking within himself. He's thinking these things, he's speaking to himself and Jesus answers what he's thinking. Now that should grab your attention if Jesus is answering your thoughts. If this man were a prophet. So Jesus answering said unto him, Simon, I have somewhat to say unto thee. Notice he's a guest in Simon's house, and so he's basically introducing this, something I wanna say to you. So he waits for the one who's invited him to give him the invitation to speak. He saith, Master, say on. Notice he does not call him Lord, but he calls him master. In other words, teacher, rabbi, master, sean. There was a certain creditor which had two debtors. The one owed 500 pence and the other 50. Now, I want you to think about as far as this context here, what we're talking about as far as the pence. I don't know how much you make a day as you go to your jobs, but as you notice in Matthew 20, as far as the parable of the vineyard, It says that the lord of the vineyard went out and hired somebody at the beginning of the day, and how much did he agree to pay him for that day, that day's labor? A penny a day, right? So he goes out different hours of the day, and he has an agreement with them to pay them a penny a day. You're thinking, a penny a day? That's pretty cheap labor. That was the common laborer amount in that day. That'd be the same as, you know, you making, what, $200 a day or whatever. Here's the reality of this. All right, so we're talking about 500 days labor. So this person owes 500 days labor. The other one, 50, 50 pence. And notice as he continues this parable, it says, and when they had nothing, notice, they had nothing to pay. Not just the one who has 500 pence debt, but also the one with 50 pence. They had nothing to pay, notice, both of them could not pay the debt. It says, he frankly forgave them both. Tell me therefore, which of them will love him most. Now there's a similar parable, notice Matthew chapter 18. Matthew chapter 18, notice verse 21. Then came Peter and said, Lord, how often shall my brother sin against me and I forgive him? Till seven times. I believe Peter is feeling very generous here. Should I forgive him seven times? Well, how many times would we be willing to forgive somebody who offends us, all right? So Peter's thinking he's pretty generous here. Jesus saith unto him, I say not unto thee until seven times, but until 70 times seven. Now, I've often wondered, why does he say 70 times seven? Can I remind you that Daniel 9, talking about the 70 weeks, commonly called the 70 weeks of Daniel, 70 times seven is 490 years, right? I want you to notice here, he does not say until 30 times three. Well, that'd be quite generous too, wouldn't it? He specifically says 70 times seven. Why not 60 times six? Why does he say until 70 times seven? Can I remind you that at this point in Matthew, Israel, generally speaking, has rejected their Messiah. They have rejected the Savior. Daniel 9 tells exactly when Messiah, the Prince, would come. Here's the Lord of glory, and he is offering forgiveness to Israel. And Israel's rejecting it when they reject their Savior. I believe this relates to Daniel 9, as I've studied this out, until 70 times 7. Notice he then gives this parable. Now this is a huge, huge debt. Again, obviously he's emphasizing the contrast, the extreme contrast here. As we think about here, it says, owed him 10,000 talents, far more than 500 pence that we saw in Luke 7. Notice it says, and for as much as he had not to pay, notice his Lord commanded him to be sold, and his wife and children, and all that he had in payment to be made. The servant therefore fell down and worshiped him, saying, Lord, have patience with me, and I will pay thee all. Then the Lord of that servant was moved with compassion and loosed him and forgave him the debt. Here's an impossible debt that he could not pay. And notice because of compassion, it says here he loosed him of that debt. He forgave him of the debt. The same servant, notice, went out and found one of his fellow servants which owed him 100 pence, 100 days labor. And he laid hands on him and took him by the throat saying, pay me that thou owest. Notice, his fellow servant fell down at his feet and besought him, saying, Have patience with me, and I will pay thee all. And it says he would not, but notice he went and cast him into prison until he should pay the debt. So in other words, he was forgiven of a much larger debt, and he's not going to be patient with the one who owes him far less. That's the context of this parable here. He would not, notice, cast him in prison until he should pay the debt. So when his fellow servants saw what was done, they were very sorry and came and told unto their Lord all that was done. Then his Lord, after that he had called him, notice, said unto him, O thou wicked servant. Notice, an unforgiving spirit is wickedness. That's what the Lord is calling us here. I forgave thee all that debt because thou desirest me. Shouldest not thou also have had compassion on thy fellow servant, even as I had pity on thee? And notice it says, Lord was wroth and delivered him to the tormentors, till they should pay all that was due unto him. Notice this application, so likewise, shall my heavenly Father do also unto you, also do unto you, if ye from your hearts, forgive not everyone, his brother, their trespasses. Did you notice the application there? I believe there's very clearly a situation in our modern culture because of unforgiveness. I believe that's what a lot of our problems are psychologically in America, an unforgiving spirit. When we do not forgive our brother, when we do not forgive those who offend us, guess what? It says we are delivered to the tormentors. There's so much torment that goes on in people's hearts and lives because they refuse to forgive. As you go back to Luke chapter 7, again, we see this other parable that he teaches about forgiveness of a debt, and it says here, when they had nothing to pay, both of them had nothing to pay in verse 42, he frankly forgave them both. Notice what he brings as far as an application here. Tell me, therefore, which of them will love him most? Simon answered and said, I suppose, I suppose that he to whom he forgave most. and said unto him, unto Simon, Thou hast rightly judged. He says, He turned to the woman and said unto Simon, Seest thou this woman? I want to point out here, it says, as far as this Pharisee, the Pharisee was not able to pay his debt just as much as the woman. Here's the contrast. 500 days labor, 500 pence, 50 pence. Both of them could not pay their debt. Notice what we have in Romans chapter 2. Romans chapter 2. The Pharisees did not realize that they could not pay their own debt. How many people think that baptism will save them? How many people think that they can do some good works for their salvation? Not realizing that Jesus said on the cross, it is finished. Nothing else had to be made for the payment of sin. All anyone has to do is by faith, except the payment that Jesus Christ has already paid for our sin debt. Notice verse 17 of Romans two. Behold, thou art called a Jew, and restest in the law, and makest thy boast of God. So here's these Jews, as Paul is dealing with the condemnation of all mankind. They think that if they keep the law, they're gonna be saved. Paul says, no, you're resting in the law, you're resting in something that cannot save you. And know us, know us as well, and prove us the things that are more excellent being instructed out of the law. And are confident, notice they're confident that thou thyself art a guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes. I mean, this is a perfect description of the Pharisees that we were studying back in Luke 7, which has the form of knowledge and of the truth of the law. Notice they only have a form of knowledge. Thou therefore which teachest another, teachest thou not thyself? Thou that preachest a man should not steal, dost thou steal? Thou that sayest that man should not commit adultery, dost thou commit adultery? Thou that abhorrest idols, dost thou commit sacrilege? Thou that makest thy boast of the law, through breaking the law dishonest thou God? For the name of God is blasphemed among the Gentiles through you, as it is written." Again, as we see, studied in the book of Romans. both the religious Jew and the wicked Gentile, they cannot save themselves. So you have the contrast here, the woman who's committed great sins, and you have this self-righteous, proud Pharisee who thinks that, oh, I'm God's favorite over here. As we think about this contrast, Jesus very clearly says in the parable, both had nothing to pay. Both could not pay their sin debt. Not one of us can pay our sin debt that we owe God. God's law has been broken. If we violate one sin, we're guilty of all, James says. We could keep the whole law and yet offend in one point. James says we're guilty of all. Yeah, how many people will go through a baptistry and say, yeah, I'm saved. I'm confident of heaven. Sorry, you can't pay the price. Well, I'm going to keep the Ten Commandments. Name them. You can't even clearly name them, and you're going to base your whole entire destiny on the Ten Commandments? And yet you ask, how many perfectly keep those Ten Commandments? Yeah, I honor my parents. I was a different teenager. I was so rebellious as a young teenager. Not one of us can say, we perfectly have kept God's law. We think we're gonna pay our own sin debt? Both of them could not pay the debt. So frankly, he forgave them both. So Simon says, I suppose the one who forgave most is gonna love more. Jesus again says in verse 43, thou hast rightly judged. It says, he turned to the woman and said unto Simon, Seest thou this woman? Notice he's using this notorious sinner as an object lesson, a way of teaching something to this self-righteous Pharisee. He says, I entered into thine house at thine invitation, by the way. You are the one who invited me here. What he's going to point out here is Simon did not even provide common courtesies to a guest in his house. It was a common courtesy to wash the dirty feet of your guests. It was a common courtesy to pour some oil, an ointment on somebody's head. These were things of honor and respect of a guest. I entered into thine house, and thou gavest me no water for my feet. Simon, where's the basin to wash my feet? My feet are dirty. I've been walking out into the streets all day. You did not even give me a common courtesy of a basin of water to wash my own feet, let alone send a servant to help me. But she hath washed my feet with tears and wiped them with the hairs of her head. Thou gavest me no kiss. Well, this seems strange. Men kissing men. This is the kiss of charity the Bible talks about in the church. It's men walking up and they kiss each other's cheek. That's like us doing a handshake. I'd rather do a handshake than a kiss, right? It's like, yeah, I have a beard, Dave has a beard, Kirk has a beard. It's like, I don't really think it's all that exciting about rubbing our beards against each other. It's like, hallelujah, we can do a holy handshake all around. But this is a common courtesy. So in this culture, Jesus said, you gave me no kiss. In our day, you say, you didn't even give me a handshake. You did not give me a greeting to your own house. Notice he says again, the contrast. Thou gavest me no kiss, but this woman, since the time I came in, hath not ceased to kiss my feet. That tells us this woman basically just almost followed Jesus into the house. She comes into the house and she sees where Jesus is sitting at the table. That's where she, when she starts standing behind him, And she starts weeping as she thinks about the forgiveness that the Lord can provide. Verse 46, my head with oil thou didst not anoint. But this woman hath anointed my feet with ointment. Wherefore I say unto thee, her sins which are many are forgiven. Notice that. God is able to forgive sin no matter how much sin we're talking about. For she loved much, we'll come back to that in a moment. For to whom little is forgiven, the same loveth little. Notice in Matthew 9, this is not the first time Jesus publicly said that he has power and authority to forgive sins. Matthew 9, verse 1, it says, He entered into a ship and passed over and came into his own city. This is Capernaum, not Nazareth at this point. And behold, they brought to him a man sick with a palsy, lying on a bed. And Jesus seeing, notice, their faith, not his faith. And I often ask myself, do we have a faith that will help people in time of need? Jesus, seeing their faith, said unto the sick of the palsy, Son, be of good cheer. Notice, thy sins be forgiven thee. Behold, certain of the scribes said within themselves, this man blasphemeth. Notice the scribes are finding fault. And Jesus, knowing their thoughts, said, wherefore think ye evil in your hearts? For whether it is easier to say, Thy sins be forgiven thee, or to say, Arise and walk? But that ye may know that the Son of man hath power on earth to forgive sins, then saith he to the sick of the palsy, Arise, take up thy bed, and go unto thine house. It says, He arose and departed to his house. But when the multitude saw it, they marveled and glorified God, which had given such power unto men. Notice again, Jesus says, I'm gonna prove I have the power to forgive sins. He says to the layman, rise, take up the bed, and go to thy house. He proved that he had power on earth to forgive sins. Again, very similar back in Luke chapter seven, her sins, which are many, are forgiven. They are forgiven. Again, 42, verse 42, he frankly forgave them both. Her sins are forgiven. Now, let me ask you, are her sins forgiven because she loved much or because she believed? If you aren't careful, you'll misread what verse 47 says. She loved much, that's the evidence. That's the evidence that she has believed and she has been forgiven much. She's not forgiven because she loved much because it says in verse 50, thy faith has saved thee, go in peace. So don't misread this. It's not, yeah, if I love God, then I'll be forgiven of my sins. No, that's not what that's saying. Her love was a response to the forgiveness that came from the Lord Jesus. Her sins which are many are forgiven, for she loved much. That's the evidence as an outworking of this. It says, for to whom little is forgiven, the same love with little. Notice he says in verse 48, and he said unto her, thy sins are forgiven. Now I want to point out here that the Pharisees offered no hope for sinners. Think about what I just said. We are all sinners. The Pharisees offered no hope for sinners. In fact, I believe we're reading into this, there is no hope for this woman to ever have been, to receive forgiveness. That's how you read Old Testament history. The Bible calls Rahab the harlot. So there was no hope? Rahab is in the lineage of the Lord Jesus Christ. She repented of her sin and came into Israel. The Pharisees could offer no hope for sinners. Once you're a notorious sinner, your judgment is fixed. You can never be forgiven. I believe that's exactly what Simon is saying here with his actions. Thy sins are forgiven. Notice she gets an assurance of her forgiveness. I believe that's one reason why she's doing this here with Jesus. They that sat at meat with him began to say within themselves, who is this that forgiveth sins also?" Again, Matthew 9 that we just read. And he said to the woman, thy faith has saved thee, go in peace. Now it's very interesting as we think about that statement, Romans 5.1 says, therefore being justified by faith, we have peace with God through our Lord Jesus Christ. We are not justified by anything that we do. These Pharisees were self-righteous. In fact, I want you to notice of the chapter 18, Luke chapter 18, Luke 15, we could also look at that for the sake of time, we won't go there, but Luke chapter 18, notice verse nine. Jesus dealt very strongly with the Pharisees, and I really believe he would have forgiven them if they had humbled themselves before him. Luke 18, verse 9. And he spake this parable unto certain which trusted in themselves that they were righteous and despised others. Two men went up into the temple to pray, the one a Pharisee, the other a publican, just like Matthew that we saw in the last hour, a despised tax collector. I really believe they also thought that publicans could never have salvation, could never have forgiveness from the Lord. The Pharisee stood and prayed thus with himself. All right, so here's the self-righteous prior here. God, I thank thee. then I'm not as other men, I'm holier than thou. By the way, it's interesting, Isaiah 65 verse five says, stand by thyself, come not near to me, for I am holier than thou. You know that statement, holier than thou? That statement is actually taken from Isaiah 65 verse five. In the context, we're not talking about Pharisees there, but that statement is interesting. Stand by thyself, come not near to me, for I am holier than thou. This is the attitude of the Pharisee. He's praying thus with himself, God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. Notice he's doing this comparison to justify himself. I fast twice in the week, notice my credentials before thee, God. I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God, be merciful to me, a sinner. I tell you, this man went down to his house justified, rather than the other. So the publican was justified, the Pharisee was not. For everyone that exalted themselves shall be abased. He's gonna be humbled, and notice, he that humbleth himself shall be exalted. Very clearly we see that Jesus declares, thy faith has saved thee, go in peace. She had to do nothing else for forgiveness. And again, you notice in verse 47, it's not her love, it's not her love that has saved her, it's not her love, for Jesus that has brought forgiveness. But notice, go in peace. I believe that's an emphasis that, you know, go and sin no more. John chapter eight, that's what he said to the woman who was taken in adultery. Go and sin no more. There is no peace if you continue living in the sin that you've been saved from. Notice as far as this contrast, for her, there was a sorrow to repentance, there was faith and love. Notice her faith in Jesus Christ, saved her so Jesus could say, go in peace. I want to emphasize this, that there is peace with God through Jesus Christ our Lord by faith in him. There is no peace with God until we go by faith to Jesus Christ. There is no peace. The Bible says we're an enemy with God. This Pharisee was an enemy of God. Because he refused to humble himself and believe in the Lord Jesus as the Son of God, guess what? This woman who owed 500 pence according to the parable was forgiven and saved. The Pharisee was not. I can't read it any other way in scripture here. Thy faith has saved thee. Go and sin no more. He does not say, I want you to go find somebody who's still baptizing. John, I know he's not baptized anymore. Go find somebody to get baptized. No. Thy faith has saved thee. Not, you know, go get baptized. He does not say that to her. I want you to go. I want to make sure you keep the Ten Commandments now. None of those things. Notice at this point, she is already saved. She's saved. Go in peace. There's peace with God. There's no more an enemy relationship between God and her. As you understand this public confession of sin, notice there's public repentance for public sin. I'm just gonna kind of teach you some of this. So kind of what realm should repentance take place as far as the church is concerned? Based on knowledge. So if this was just private sin, was this woman to repent publicly? No, private sin is private dealing with God. Here's this notorious sinner, notice she publicly repents. She's coming humbly before Jesus Christ, wanting assurance of salvation. And again, thy sins are forgiven, thy faith has saved thee, go in peace. Public repentance for public sin. What I think is very interesting, as we continue our study of the Gospels, multitudes sought physical healing from the Lord Jesus Christ. Multitudes, many. How many, how many came and sought forgiveness from the Lord? Very few went to Jesus for pardon for their sin. They wanted a miracle, but they did not want forgiveness. The word of God very clearly through the working of the Holy Spirit shows us that we are sinners before a holy God. Not one of us can ever reach the standard of the Lord Jesus Christ. Not one of us. Pharisees included. This is why I say there's a lot of Pharisees in modern-day Christianity. We have a lot of comparisons. Well, I'm not as bad as so-and-so, so I'm okay. I'm okay. Young people, I want to emphasize something here in relation to this Pharisee spirit. I believe you're in a good Bible-preaching church. I believe it with all my heart. If you're not careful, young people, you will develop a Pharisee spirit. Think about this. God willing, I pray that all of our young people stay out of the drug culture. They don't get involved in sin. They grow up in a good Bible preaching church, grow up in a home that wants them to know God and the word of God. And so you avoid all the sin that so many young people are involved in already at your age. If you're not careful, you will develop a Pharisee spirit. I'm better than they are. Now, can I remind you, you are just as much a sinner as they are. They've just gotten deeper in. Not one of us is right before God in and of ourselves. Frankly, both need to be saved. Both need to be forgiven by God because they can't pay the debt. I want to warn you, I'm going to caution you on that because you grew up and avoid all the sins of the young people your age. Guess what? You can develop a Pharisee spirit towards them. You don't see that you're a sinner before a holy God. In fact, I think it's very interesting. This Pharisee refused. The Pharisees, verse 30 again. The Pharisees and lawyers rejected the counsel of God against themselves being not baptized of Him. They were not willing. They were not willing to submit themselves in repentance before God. As we consider this passage, I want you to notice here again, the Pharisee and this woman. If we look at externals, Wow, that woman's a horrible sinner. I think of some of the wickedness I hear of in modern Christianity. The wickedness. The Pharisee is not forgiven. The one who's living in great wickedness is. Lord, Help us to understand the impact of this parable. Two debtors, both of them could not pay the debt. That's what Jesus very clearly said. Lord, is there someone here today? Lord, is there someone here today who is trusting in trying to make their own payment for their sin? They're like the Pharisee. They're justifying themselves based on what they do. But help them to understand they do not have forgiveness. If they were to die right now, they'd split hell wide open. Lord, I pray for our young people. We're up in a Bible-preaching church. I pray that they do not develop a Pharisee spirit. Lord, thank you for salvation. Lord, I pray that everyone here today has believed in the Lord Jesus Christ and him alone for salvation. Have peace with thee. Lord, I pray in Jesus' name, amen.