37 And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment,
Then Jesus six days before the passover came to Bethany, where Lazarus was, which had been dead, whom he raised from the dead. There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him. Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment. Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him, Why was not this ointment sold for three hundred pence, and given to the poor? This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein. Then said Jesus, Let her alone: against the day of my burying hath she kept this. For the poor always ye have with you; but me ye have not always.
And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment, And stood at his feet behind him weeping, and 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. 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.
And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head. And there were some that had indignation within themselves, and said, Why was this waste of the ointment made? For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her. And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me. For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always. She hath done what she could: she is come aforehand to anoint my body to the burying. Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her.
Now when Jesus was in Bethany, in the house of Simon the leper, There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat. But when his disciples saw it, they had indignation, saying, To what purpose is this waste? For this ointment might have been sold for much, and given to the poor. When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me. For ye have the poor always with you; but me ye have not always. For in that she hath poured this ointment on my body, she did it for my burial. Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Luke 7
Commentary on Luke 7 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 7
Lu 7:1-10. Centurion's Servant Healed.
(See on Mt 8:5-13.)
4. he was worthy—a testimony most precious, coming from those who probably were strangers to the principle from which he acted (Ec 7:1).
5. loved our nation—Having found that "salvation was of the Jews," he loved them for it.
built, &c.—His love took this practical and appropriate form.
Lu 7:11-17. Widow of Nain's Son Raised to Life. (In Luke only).
11. Nain—a small village not elsewhere mentioned in Scripture, and only this once probably visited by our Lord; it lay a little to the south of Mount Tabor, about twelve miles from Capernaum.
12. carried out—"was being carried out." Dead bodies, being ceremonially unclean, were not allowed to be buried within the cities (though the kings of David's house were buried m the city of David), and the funeral was usually on the same day as the death.
only son, &c.—affecting particulars, told with delightful simplicity.
13. the Lord—"This sublime appellation is more usual with Luke and John than Matthew; Mark holds the mean" [Bengel].
saw her, he had compassion, &c.—What consolation to thousands of the bereaved has this single verse carried from age to age!
14, 15. What mingled majesty and grace shines in this scene! The Resurrection and the Life in human flesh, with a word of command, bringing back life to the dead body; Incarnate Compassion summoning its absolute power to dry a widow's tears!
16. visited his people—more than bringing back the days of Elijah and Elisha (1Ki 17:17-24; 2Ki 4:32-37; and see Mt 15:31).
Lu 7:18-35. The Baptist's Message the Reply, and Consequent Discourse.
(See on Mt 11:2-14.)
29, 30. And all the people that heard—"on hearing (this)." These are the observations of the Evangelist, not of our Lord.
and the publicans—a striking clause.
justified God, being baptized, &c.—rather, "having been baptized." The meaning is, They acknowledged the divine wisdom of such a preparatory ministry as John's, in leading them to Him who now spake to them (see Lu 1:16, 17); whereas the Pharisees and lawyers, true to themselves in refusing the baptism of John, set at naught also the merciful design of God in the Saviour Himself, to their own destruction.
31-35. the Lord said, &c.—As cross, capricious children, invited by their playmates to join them in their amusements, will play with them neither at weddings nor funerals (juvenile imitations of the joyous and mournful scenes of life), so that generation rejected both John and his Master: the one because he was too unsocial—more like a demoniac than a rational man; the other, because He was too much the reverse, given to animal indulgences, and consorting with the lowest classes of society. But the children of Wisdom recognize and honor her, whether in the austere garb of the Baptist or in the more attractive style of his Master, whether in the Law or in the Gospel, whether in rags or in royalty, for "the full soul loatheth an honeycomb, but to the hungry soul every bitter thing is sweet" (Pr 27:7).
Lu 7:36-50. Christ's Feet Washed with Tears.
37, 38. a sinner—one who had led a profligate life. Note.—There is no ground whatever for the popular notion that this woman was Mary Magdalene, nor do we know what her name was. (See on Lu 8:2.)
an alabaster box of ointment—a perfume vessel, in some cases very costly (Joh 12:5). "The ointment has here a peculiar interest, as the offering by a penitent of what had been an accessory in her unhallowed work of sin" [Alford].
38. at his feet behind him—the posture at meals being a reclining one, with the feet out behind.
began to wash, &c.—to "water with a shower." The tears, which were quite involuntary, poured down in a flood upon His naked feet, as she bent down to kiss them; and deeming them rather fouled than washed by this, she hastened to wipe them off with the only towel she had, the long tresses of her own hair, "with which slaves were wont to wash their masters' feet" [Stier].
kissed—The word signifies "to kiss fondly, to caress," or to "kiss again and again," which Lu 7:45 shows is meant here. What prompted this? Much love, springing from a sense of much forgiveness. So says He who knew her heart (Lu 7:47). Where she had met with Christ before, or what words of His had brought life to her dead heart and a sense of divine pardon to her guilty soul, we know not. But probably she was of the crowd of "publicans and sinners" whom Incarnate Compassion drew so often around Him, and heard from His lips some of those words such as never man spake, "Come unto Me, all ye that labour," &c. No personal interview had up to this time taken place between them; but she could keep her feelings no longer to herself, and having found her way to Him (and entered along with him, Lu 7:45), they burst forth in this surpassing yet most artless style, as if her whole soul would go out to Him.
39. the Pharisee—who had formed no definite opinion of our Lord, and invited Him apparently to obtain materials for a judgment.
spake within himself, &c.—"Ha! I have Him now; He plainly knows nothing of the person He allows to touch Him; and so, He can be no prophet." Not so fast, Simon; thou hast not seen through thy Guest yet, but He hath seen through thee.
40-43. 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.
44-47. I entered … no water—a compliment to guests. Was this "much love?" Was it any?
45. no kiss—of salutation. How much love was here? Any at all?
46. with oil … not anoint—even common olive oil in contrast with the woman's "ointment" or aromatic balsam. What evidence was thus afforded of any feeling which forgiveness prompts? Our Lord speaks this with delicate politeness, as if hurt at these inattentions of His host, which though not invariably shown to guests, were the customary marks of studied respect and regard. The inference is plain—only one of the debtors was really forgiven, though in the first instance, to give room for the play of withheld feelings, the forgiveness of both is supposed in the parable.
47. Her sins which are many—"Those many sins of hers," our Lord, who admitted how much more she owed than the Pharisee, now proclaims in naked terms the forgiveness of her guilt.
for—not because, as if love were the cause of forgiveness, but "inasmuch as," or "in proof of which." The latter clause of the verse, and the whole structure of the parable, plainly show this to be the meaning.
little forgiven … loveth little—delicately ironical intimation of no love and no forgiveness in the present case.
48. said unto her, &c.—an unsought assurance, usually springing up unexpected in the midst of active duty and warm affections, while often it flies from those who mope and are paralyzed for want of it.
49, 50. they that sat … Who is this, &c.—No wonder they were startled to hear One who was reclining at the same couch, and partaking of the same hospitalities with themselves, assume the awful prerogative of "even forgiving sins." But so far from receding from this claim, or softening it down, our Lord only repeats it, with two precious additions: one, announcing what was the one secret of the "forgiveness" she had experienced, and which carried "salvation" in its bosom; the other, a glorious dismissal of her in that "peace" which she had already felt, but is now assured she has His full warrant to enjoy! This wonderful scene teaches two very weighty truths: (1) Though there be degrees of guilt, insolvency, or inability to wipe out the dishonor done to God, is common to all sinners. (2) As Christ is the Great Creditor to whom all debt, whether great or small, contracted by sinners is owing, so to Him belongs the prerogative of forgiving it. This latter truth is brought out in the structure and application of the present parable as it is nowhere else. Either then Jesus was a blaspheming deceiver, or He is God manifest in the flesh.