Luke 7:36-50

Butler's Comments

SECTION 5

The Self-Satisfied (Luke 7:36-50)

36 One of the Pharisees asked him to eat with him, and he went into the Pharisee's house, and took his place at table. 37And behold, a woman of the city, who was a sinner, when she learned that he was at table in the Pharisee's house,. brought an alabaster flask of ointment, 38and standing behind him at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment. 39Now when the Pharisee who had invited him saw it, he said to himself, If this man were a prophet, he would have known who and what sort of woman this is who is touching him, for she is a sinner. 40And Jesus answering said to him, Simon, I have something to say to you. And he answered, What is it, Teacher? 41A certain creditor had two debtors; one owed five hundred denarii, and the other fifty. 42When they could not pay, he forgave them both. Now which of them will love him more? 43Simon answered, The one I suppose, to whom he forgave more. And he said to him, You have judged rightly. 44Then turning toward the woman he said to Simon, Do you see this woman? I entered your house, you gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair. 45You gave me no kiss, but from the time I came in she has not ceased to kiss my feet. 46You did not anoint my head with oil, but she has anointed my feet with ointment. 47Therefore I tell you, her sins, which are many, are forgiven, for she loved much; but he who is forgiven little, loves little. 48And he said to her, Your sins are forgiven. 49Then those who were at table with him began to say among themselves, Who is this, who even forgives sins? 50And he said to the woman, Your faith has saved you; go in peace.

Luke 7:36-39 Condemning: Although Jesus despised the attitudes of most of the Pharisees, He never refused an opportunity to try to convert one. While He was in Capernaum, a Pharisee of that city invited Jesus to dine with him. Along with making a great show about their religious practices (Matthew 6:1-18) the Pharisees enjoyed making a great show of their wealth and position by inviting certain select famous and popular people to dine with them. They would never invite the poor, starving, am-haretz (people of the land) whom they classified as sinners who did not know anything (see John 7:48-49). Often men of such attitudes would allow the poor and common people to stand off at a distance in the court-yard of their homes and like spectators, entertain themselves watching the rich and mighty dine.

As Jesus was reclining (Gr. kateklithe) (see comments on Luke 5:29 ff) at dinner (probably evening meal), behold (surprise), a woman who was in the city, a sinner came and anointed His feet. The Greek idiom places emphasis on the fact that this woman had a reputation for being a city sinner. This usually meant prostitution. We do not know exactly what her sin was. The silence of the scripture probably is a caution to us that the precise nature of her sin should not be as important to us as the example of her grateful attitude. Jesus later indicates that the amount of one's debt, though significant in man's estimation, is not so in God's since the debtors were both forgiven, regardless of the amount.

The woman's actions, the context, and the use of the Greek perfect tense verb sesoken in Luke 7:50 (has saved and is continuing to save you) indicates that Jesus may have encountered the woman before this incident and forgave her sins. That is why, when she heard Jesus was in Simon's house, she came expressing in a highly emotional way her gratitude for having been forgiven by Jesus. She brought with her an alabaster (plaster of paris) jar (usually very beautifully decorated, expensive and delicate) filled with ointment (Gr. murou) myrrhimported and expensive. She stood at the foot of the couch weeping, and her tears fell on Jesus-' feet and made them wet. Quickly she knelt and kept wiping off (Gr. exemassen, imperfect) the tear drops with her long hair. It was a shame for a Jewish woman to let down her hair in public. That was only a custom of tradition and this woman would not let her gratitude to Jesus be hindered by the traditions of men. She began to kiss or embrace the feet of Jesus profusely (Gr. katephilei) and to rub the very expensive perfume from her alabaster jar on His feet. This woman gladly did the most humiliating, servile deed to Jesus that could customarily be done in that era while at the same time gladly rubbed on His feet the most expensive and precious thing she possessed.

All this made no impression on Simon, the Pharisee. His only concern was that Jesus was allowing the woman to touch Him at all. Simon thought to himself, If this fellow (not even the courtesy to use Jesus-' name in his thoughts) were a prophet (some ancient manuscripts have the prophet), he would have known who and what sort (Gr. potape, originally a word meaning of what country, thus Simon had already categorized her as alien to his own social, class and not to be associated with) of woman this is who is touching him, because she is a sinner. Why did Simon think such condemning things about this woman (and Jesus)? Because, as we shall see, he was self-righteous. He did not consider himself a sinnerhe owed no debt to Godfelt no need for grace and therefore had no gratitude in his heart.

Luke 7:40-50 Condemned: Jesus answered the thought of Simon's heart. Jesus did not have to wait for men to express what they thoughtHe could know supernaturally what men thought (cf. John 2:23-25). Jesus used a favorite teaching vehicle, the parable, to try to expose to Simon the evil of his heart toward both Himself and the woman. Jesus-' parables were always true to life. He never told a parable that was divorced from reality. What He parabolized was always true whether of this life or the next (cf. Luke 16:19 ff). He may have had two specific (but unnamed) debtors known to Him personally in mind as He told this parabolic account.

We are not certain about the modern worth of a denarius. Most commentators believe it was worth a day's wages in Jesus-' time. Whatever the case, the real point of this true-to-life story is the graciousness of the creditor, and the attitude of the debtors. The disparity between the amounts owed is not really significant for neither could pay their debt. The one who loved the forgiving creditor the most was the one who realized how totally unable to pay he had been and how totally forgiven he was. The sheer power of the logic in Jesus-' parable forced Simon to give the correct answer or appear to be a fool. But Simon's ego was not in touch with his mind for what he was forced to answer by logic he refused to answer in his heart. Simon had looked upon the woman as a great sinner and upon himself as no sinner. The woman knew she had been much in debt to God and when Jesus forgave her she loved muchwas deeply grateful, and showed it. Simon showed no gratefulness to Jesus because in his own estimation he had received no graciousness from God. Simon did not think he needed any grace! This attitude is extremely crucial. The apostle Paul makes ingratitude (Romans 1:21) the fundamental source or reason behind the Gentile rejection of God and the terrible sinfulness of mankind described in subsequent verses. Ingratitude is the immediate child of pride and self-righteousness.

Although Simon answered with indifference, perhaps even flippancy, he answered correctly. He pronounced his own condemnation, whether he realized it or not. Jesus, turning toward the woman, but talking to Simon, said, Do you see this woman? Now Simon had seen the woman for he judged Jesus on the basis of having seen what the woman was doing. But Simon had seen the woman through his self-righteous perspective and not according to the truth which logic had just forced him to conclude. That is why Jesus so often referred to the Pharisees as blind (cf. Matthew 15:14; Matthew 23:16; John 9:39-41). Simon's self-righteousness not only blinded him to the woman's motives, and to Jesus-' character, it also blinded him to the need to express the commonest courtesies toward a guest as Jesus graphically points out.

Simon, and many of his fellow Pharisees, fell into the ageless trap of the devil of measuring themselves by one another, and comparing themselves with one another, and being bereft of understanding which the apostle Paul outlines to the Corinthian church (2 Corinthians 10:7-12). When we measure ourselves by other human beings we usually select those who are not as good as we are so we make ourselves look better. When we measure ourselves by one another we are always using imperfect standards and, always able to find ourselves better than our standards, we justify ourselves and declare ourselves able to stand on our own merits without need of the grace of God. Simon compared himself to the woman and he should have compared himself to God. We should all compare ourselves to Jesus and learn that we need His forgiving grace.

The perfect tense of the Greek verb apheontai (are forgiven) like the perfect tense of the verb sesoken (has saved Luke 7:50) indicates that this had already occurred at some time past and that the fact remained true at the time Jesus spoke. As Applebury points out, her faith had saved her at some point in the past and the fact remained at the moment when He was speaking to her. Her faith, not her love was the cause of her being forgiven. Love follows forgiveness, just as in the story of the debtors. Actually, our love is in response to God'Sour love is a rebounded love (cf. 1 John 4:19). Faith (trust) comes by hearing the Word of God (Romans 10:17) and then comes love. Feeling does not precede reason. Fact, testimony, faith, feelingin that order. When the testimony that God has forgiven our sins in Christ is believed, then we begin to have feelings of gratitude and love and adoration. As Alexander Campbell once put it, No one ever shed a tear over the crucified Christ where it was never heard!

Jesus-' statement, ... go in peace was more than a mere dismissal. For a Hebrew the word peace (Shalom) means wholeness, integrity, well-being, goodness. He was admonishing her to continue in wholeness and integrity.

Although Simon the Pharisee had condemned the woman and questioned Jesus-' character for associating with her, he actually condemned himself. Whether he had a change of heart or not, we do not know. God does! Some Pharisees did! It is not impossible for a Pharisee to renounce self-righteousness and be forgiven (cf. Philippians 3:4-16), and thus be saved.

STUDY STIMULATORS:

1.

What is a centurion and how does the one of Luke 7:1-50 compare with others?

2.

How did the centurion's experience as a soldier help him relate to Jesus?

3.

What was so unique about the centurion's faith that Jesus would marvel at it?

4.

Since Jesus had compassion on the widow of Nain, why did He command her to cease weeping?

5.

Is this resurrection from the dead a myth or a real event? Prove it!

6.

Why do you think John the Baptist wanted to know if Jesus were the One?

7.

Why did Jesus consider it necessary to defend the ministry of John the Baptist?

8.

Why did the sinner woman weep upon Jesus-' feet and wipe them with her hair?

9.

What is the real point of the parable of the two debtors Jesus told Simon?

Applebury's Comments

The Anointing in the House of Simon
Scripture

Luke 7:36-50 And one of the Pharisees desired him that he would eat with him. And he entered into the Pharisee's house, and sat down to meat. 37 And behold, a woman who was in the city, a sinner; and when she knew that he was sitting at meat in the Pharisee's house, she brought an alabaster cruse of ointment, 38 and standing behind at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment, 39 Now when the Pharisee that had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have perceived who and what manner of woman this is that toucheth him, that she is a sinner. 40 And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Teacher, say on. 41 A certain lender had two debtors: the one owed five hundred shillings, and the other fifty. 42 When they had not wherewith to pay, he forgave them both. Which of them therefore will love him most? 43 Simon answered and said, He, I suppose, to whom he forgave the most. And he said unto him, Thou hast rightly judged. 44 And turning to the woman, he said unto Simon. Seest thou this woman? I entered into thy house, thou gavest me no water for my feet; but she hath wetted my feet with her tears, and wiped them with her hair. 45 Thou gavest me no kiss; but she, since the time I came in, hath not ceased to kiss my feet. 46 My head with oil thou didst not anoint: but she hath anointed my feet with ointment. 47 Wherefore 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, 48 And he said unto her, Thy sins are forgiven. 49 And they that sat at meat with him began to say within themselves, Who is this that even forgiveth sins? 50 And he said unto the woman, Thy faith hath saved thee; go in peace.

Comments

And one of the Pharisees.Luke mentions two other occasions when Jesus was a guest in the home of a Pharisee. One wonders why these Jewish leaders invited Him. Nicodemus was a Pharisee, but one who was interested in what Jesus had to say. The ones about whom Luke writes were openly antagonistic to Jesus.

This incident occurred at the height of Jesus-' popularity; the Pharisee may have used it as an occasion to evaluate the claims of the Prophet for himself. It is evident that Simon didn-'t believe Him to be a prophet and perhaps sought to vindicate his judgment on the issue.

And behold, a woman who was a sinner.We must be content to leave the woman unnamed as Luke does. All efforts to identify her with Mary Magdalene or any other known person of New Testament times are futile. Luke's designation, a woman of the city, a sinner, is all that the account requires. Not the name of the woman, but the lesson Jesus taught is what matters. The lesson is this: Christ does forgive sinners, and those who really understand His merciful forgiveness love Him greatly.

There is no indication that Luke intended this story to illustrate the thought of Luke 7:35, Wisdom is justified of her children. It does show what the Pharisee thought of Jesus in contrast to the love shown toward Him by a sinner who found forgiveness because of His mercy.

when she knew that he was sitting at meat in the Pharisee's house.Two things are evident: She must have known Jesus, and her love for the Savior prompted her to enter the Pharisee's house to anoint His feet. What finer place to show her love for Him than in the house of one who needed to know Him? Was her weeping a sign of shame for a sinful life she was leading, or was it a tears of joy over having found Him who had forgiven her sins? The further development of the story gives us the answer to these questions.

This man, if he were a prophet.Simon was watching the woman as she washed Jesus-' feet with her tears and anointed His feet with precious ointment. He assumed that Jesus neither knew the woman nor what sort she was. Details are missing about the time and place of her having found forgiveness through Christ. There is no doubt, however, about this being the motivating force that prompted her to express her great love and appreciation for what had been done by Him for her. Being unaware of this, Simon was already passing judgment on Jesus. He was saying to himself, This man is no prophet; I knew it all along. No prophet would let a woman that is a sinner touch him.

And Jesus answering said unto him.Simon had not said a word, but Jesus knew what he was thinking. Probably his disgust could be seen in his face. His contempt for Jesus could scarcely be hidden.

Jesus said, Simon, I have something to say to you. The scorn of the proud Pharisee must have shown through his half-polite permission for Jesus to speak: Teacher, say it. Then Jesus told the little story of the two debtors and asked, Which of them will love more? It was a very simple story; anyone could answer the question. Simon's answer shows that he was completely unaware of the identity of the One who had asked it. He didn-'t know that Jesus was the Prophet about whom Moses had written (Deuteronomy 18:15); Acts 3:22).

Thou hast rightly judged.Although he answered with indifference, he answered correctly: The one, I suppose, to whom he forgave more. Jesus turned to the woman and said to Simon, Do you see this woman? He had been quite sure of himself; he had judged her to be a sinner. Is it possible that the Pharisee was beginning to realize that he could have been mistaken? Was there something about the presence of this Teacher that was causing him to reexamine both the question and his answer?

Jesus began to point out the discourtesyif not the insultwith which Simon had treated Him. He contrasted it with the thing which the woman who was a sinner had done. Then he added, with words that must have stung this proud Pharisee, Her sins, her many sins, have been and remain forgiven.
The tense of the verb are forgiven indicates that this had already occurred at some past time and that the fact remained true at the time Jesus spoke. The point of Jesus-' parable shows the same thing: the debtors had been forgiven, even though one debt was so slight as to mean little or nothing.

for she loved much.According to Jesus-' story of the debtors, the love followed the forgiveness. Love led her to anoint the feet of her Lord.

Who is this that even forgives sins?They reasoned correctly when they said, Only God can forgive sins; but they were wrong when they assumed that Jesus was just a man and not God.

Thy faith hath saved thee.that is, her faith had saved her at some point in the past and the fact remained at the moment when He was speaking to her. Her faith, not her love, was the cause of her being forgiven. Love followed forgiveness, just as in the story of the debtors.

go in peace.More than just a dismissal, this is instruction to continue in the way of peace.

Summary

Four incidents of the ministry of Jesus are presented in this chapter. Two are of the healing ministry and two of the teaching ministry of the Lord. But the examples of healing were also used to teach; for teaching was primary in His ministry, miracles were worked to prove that He spoke from God.
Healing the centurion's servant gave Jesus the opportunity to point out the meaning of faith. The soldier knew how to give orders, and he knew how to obey them. He believed that Jesus had the right to give the order and his servant would be healed. Jesus marveled that a Gentile saw what Israel failed to see, the real meaning of faith.
The compassion of Jesus was shown in the miracle of raising the widow's son. People stood in awe when they saw it and glorified God saying, A great prophet has arisen among us; God has visited His people.
The disciples of John asked Jesus, at John's suggestion, the burning question, Are you the one that is to come, or are we to look for another? Jesus answered by telling them to look at what He was doing. It was the fulfillment of the prophet's description of the work of the Messiah.

Jesus spoke of the greatness of John, but pointed out that the least in the kingdom of God is greater than the greatest born of woman. But there was wisdom in John's approach to the work he was to do, and there was also wisdom in what Jesus did, although many misunderstood both John and Jesus.
He taught the great lesson on love and forgiveness when He was a dinner guest in the house of Simon the Pharisee. The woman of the city, a sinner, had been forgiven at some time before this incident. Out of her great love for the Lord who had forgiven her sins, she entered the house of the Pharisee who didn-'t believe that He was the Prophet of God and before all the guests poured out the expression of her love on Him. Her sins were forgiven as shown by her love; but, as in Simon's case, little appreciation for forgiveness is accompanied by little love.

Questions

1.

What does the New Testament say about the various Gentiles who were attracted to Jesus?

2.

What caused the centurion to appeal to Jesus?

3.

What was his reputation among the Jews?

4.

Why did he ask the elders of the Jews to speak for him?

5.

When and why did he decide that Jesus should not enter his house?

6.

How did he explain his reason for saying to Jesus, Say the word and my servant shall live?

7.

Why did Jesus marvel at what he said?

8.

What are the circumstances of the raising of the widow's son?

9.

What was Jesus-' attitude toward the widowed mother?

10.

What are some of the Scriptures that give hope to the Christian in the face of death?

11.

What was the effect of the miracle on the people who witnessed it?

12.

What did John do when he heard about all these things?

13.

What question did John's disciples ask Jesus? Why?

14.

How did Jesus answer?

15.

Why did some find an occasion of stumbling in Jesus?

16.

What questions did Jesus ask the people about John?

17.

How explain what Jesus said about the greatness of John in contrast to the least in the kingdom of God?

18.

What did Jesus mean by His reference to the games played by the children?

19.

Why did they call Jesus a friend of publican and sinners?

20.

How did He show the wisdom of His ministry and of John'S.

21.

Why did the Jewish leaders invite Jesus to their homes?

22.

What does John say about the attitude of Nicodemus toward Jesus?

23.

What was the name of the Pharisee in whose house the anointing took place?

24.

What are the facts about the woman who anointed Him?

25.

Why did she enter the Pharisee's house?

26.

What was the Pharisee thinking while she was anointing the feet of Jesus?

27.

What story did Jesus tell the Pharisee?

28.

How did he treat it?

29.

What lesson did Jesus teach from it?

30.

What did He say about the woman's sins?

31.

What had her dramatic demonstration of love proved?

32.

Why do some have only little love for the Lord?