And Jesus answering said. By this reply Christ shows how egregiously Simon was mistaken. Exposing to public view his silent and concealed thought, he proves himself to possess something more excellent than what belonged to the Prophets; for he does not reply to his words, but refutes the sentiment which he kept hidden within his breast. Nor was it only on Simon's account that this was done, but in order to assure every one of us, that we have no reason to fear lest any sinner be rejected by him, who not only gives them kind and friendly invitations, but is prepared with equal liberality, and--as we might say--with outstretched arms, to receive them all.

(8) And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.
(8) To love Christ is a sure and perpetual witness of the remission of sins.

And Jesus answering said unto him,.... Christ being God omniscient, knew not only the character and conversation of this woman, which were publicly known by all, that knew any thing of her, but also the secret thoughts and reasonings of the Pharisee, and makes answer to them; which shows, that he was a prophet, in the sense of this man; yea, more than a prophet:
Simon, I have somewhat to say to thee; this could not be Simon Peter, Christ spoke to, as some have suggested; for the answer is made unto the Pharisee, and he is the person addressed by the name of Simon; even he, into whose house Christ entered, and now was, as appears from Luke 7:44.
And he saith, Master; or teacher, or doctor; or as the Syriac version, "Rabbi"; which was the common salutation of doctors:
say on. This was a way of speaking in use with the Jews, giving leave to proceed in a discourse; and as Christ was now a guest in this man's house, he asks leave of him, and he grants him it: so we read of R. Simeon ben Gamaliel (z) that he said to R. Ishmael ben Elishah,
"is it thy pleasure that I should say before thee one thing? he said unto him, "say on".''
Again, R. Jochanan ben Zaccai said (a) to a certain governor,
"suffer me to say one thing to thee: he replied to him, "say on".''
(z) Abot R. Nathan, c. 38. fol. 9. 2. (a) Bemidbar Rabba, sect. 4. fol. 183. 1.

Like Nathan with David, our Lord conceals His home thrust under the veil of a parable, and makes His host himself pronounce upon the case. The two debtors are the woman and Simon; the criminality of the one was ten times that of the other (in the proportion of "five hundred" to "fifty"); but both being equally insolvent, both are with equal frankness forgiven; and Simon is made to own that the greatest debtor to forgiving mercy will cling to her Divine Benefactor with the deepest gratitude. Does our Lord then admit that Simon was a forgiving man? Let us see.

Jesus answering. To the unspoken thought.
Five hundred pence. About seventy dollars.
Fifty pence. About seven dollars.
Had nothing to pay. The small debtor was as helpless as the other. We are all insolvent.
Forgave. Forgiveness is the only hope of sinners.
To whom he forgave most. There is a peculiar gratitude which the restored wanderer realizes, to which the one who has grown up in rectitude must be a stranger. Both may love with all the heart, yet their love will not possess precisely the same characteristics.

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!