37 And, G2532 behold, G2400 a woman G1135 in G1722 the city, G4172 which G3748 was G2258 a sinner, G268 when she knew G1921 that G3754 Jesus sat at meat G345 in G1722 the Pharisee's G5330 house, G3614 brought G2865 an alabaster box G211 of ointment, G3464
And G2532 if G1487 the righteous G1342 scarcely G3433 be saved, G4982 where G4226 shall G5316 the ungodly G765 and G2532 the sinner G268 appear? G5316
Knowing G1492 this, G5124 that G3754 the law G3551 is G2749 not G3756 made G2749 for a righteous man, G1342 but G1161 for the lawless G459 and G2532 disobedient, G506 for the ungodly G765 and G2532 for sinners, G268 for unholy G462 and G2532 profane, G952 for murderers of fathers G3964 and G2532 murderers of mothers, G3389 for manslayers, G409
Then G3767 Jesus G2424 six G1803 days G2250 before G4253 the passover G3957 came G2064 to G1519 Bethany, G963 where G3699 Lazarus G2976 was G2258 which G3588 had been dead, G2348 whom G3739 he raised G1453 from G1537 the dead. G3498 There G1563 G3767 they made G4160 him G846 a supper; G1173 and G2532 Martha G3136 served: G1247 but G1161 Lazarus G2976 was G2258 one G1520 of them that sat at the table G4873 with him. G846 Then G3767 took G2983 Mary G3137 a pound G3046 of ointment G3464 of spikenard, G3487 G4101 very costly, G4186 and anointed G218 the feet G4228 of Jesus, G2424 and G2532 wiped G1591 his G846 feet G4228 with her G846 hair: G2359 and G1161 the house G3614 was filled G4137 with G1537 the odour G3744 of the ointment. G3464 Then G3767 saith G3004 one G1520 of G1537 his G846 disciples, G3101 Judas G2455 Iscariot, G2469 Simon's G4613 son, which G3588 should G3195 betray G3860 him, G846 Why G1302 was G4097 not G3756 this G5124 ointment G3464 sold G4097 for three hundred G5145 pence, G1220 and G2532 given G1325 to the poor? G4434 G1161 This G5124 he said, G2036 not G3756 that G3754 he G846 cared G3199 for G4012 the poor; G4434 but G235 because G3754 he was G2258 a thief, G2812 and G2532 had G2192 the bag, G1101 and G2532 bare G941 what was put therein. G906 Then G3767 said G2036 Jesus, G2424 Let G863 her G846 alone: G863 against G1519 the day G2250 of my G3450 burying G1780 hath she kept G5083 this. G846 For G1063 the poor G4434 always G3842 ye have G2192 with G3326 you; G1438 but G1161 me G1691 ye have G2192 not G3756 always. G3842
And G2532 when they saw G1492 it, they G1234 all G537 murmured, G1234 saying, G3004 That G3754 he was gone G1525 to be guest G2647 with G3844 a man G435 that is a sinner. G268
G1161 (It was G2258 that Mary G3137 which G3588 anointed G218 the Lord G2962 with ointment, G3464 and G2532 wiped G1591 his G846 feet G4228 with her G846 hair, G2359 whose G3739 brother G80 Lazarus G2976 was sick.) G770
Whether G5101 of G1537 them twain G1417 did G4160 the will G2307 of his father? G3962 They say G3004 unto him, G846 The first. G4413 Jesus G2424 saith G3004 unto them, G846 Verily G281 I say G3004 unto you, G5213 That G3754 the publicans G5057 and G2532 the harlots G4204 go G4254 into G1519 the kingdom G932 of God G2316 before G4254 you. G5209
And G2532 the publican, G5057 standing G2476 afar off, G3113 would G2309 not G3756 lift up G1869 so much as G3761 his eyes G3788 unto G1519 heaven, G3772 but G235 smote G5180 upon G1519 his G846 breast, G4738 saying, G3004 God G2316 be merciful G2433 to me G3427 a sinner. G268
And, G2532 behold, G2400 a woman G1135 in G1722 the city, G4172 which G3748 was G2258 a sinner, G268 when she knew G1921 that G3754 Jesus sat at meat G345 in G1722 the Pharisee's G5330 house, G3614 brought G2865 an alabaster box G211 of ointment, G3464 And G2532 stood G2476 at G3844 his G846 feet G4228 behind G3694 him weeping, G2799 and began G756 to wash G1026 his G846 feet G4228 with tears, G1144 and G2532 did wipe G1591 them with the hairs G2359 of her G846 head, G2776 and G2532 kissed G2705 his G846 feet, G4228 and G2532 anointed G218 them with the ointment. G3464 Now G1161 when the Pharisee G5330 which G3588 had bidden G2564 him G846 saw G1492 it, he spake G2036 within G1722 himself, G1438 saying, G3004 This man, G3778 if G1487 he were G2258 a prophet, G4396 G302 would have known G1097 who G5101 and G2532 what manner G4217 of woman G1135 this is that G3748 toucheth G680 him: G846 for G3754 she is G2076 a sinner. G268
The Son G5207 of man G444 is come G2064 eating G2068 and G2532 drinking; G4095 and G2532 ye say, G3004 Behold G2400 a gluttonous G5314 man, G444 and G2532 a winebibber, G3630 a friend G5384 of publicans G5057 and G2532 sinners! G268
And G2532 being G846 G5607 in G1722 Bethany G963 in G1722 the house G3614 of Simon G4613 the leper, G3015 as he G846 sat at meat, G2621 there came G2064 a woman G1135 having G2192 an alabaster box G211 of ointment G3464 of spikenard G3487 G4101 very precious; G4185 and G2532 she brake G4937 the box, G211 and poured G2708 it on G2596 his G846 head. G2776 And G1161 there were G2258 some G5100 that had indignation G23 within G4314 themselves, G1438 and G2532 said, G3004 Why G1519 G5101 was G1096 this G3778 waste G684 of the ointment G3464 made? G1096 For G1063 it G5124 might G1410 have been sold G4097 for more than G1883 three hundred G5145 pence, G1220 and G2532 have been given G1325 to the poor. G4434 And G2532 they murmured against G1690 her. G846 And G1161 Jesus G2424 said, G2036 Let G863 her G846 alone; G863 why G5101 trouble ye G2873 G3930 her? G846 she hath wrought G2038 a good G2570 work G2041 on G1519 me. G1691 For G1063 ye have G2192 the poor G4434 with G3326 you G1438 always, G3842 and G2532 whensoever G3752 ye will G2309 ye may G1410 do G4160 them G846 good: G2095 but G1161 me G1691 ye have G2192 not G3756 always. G3842 She hath done G4160 what G3739 she G3778 G846 could: G2192 she is come aforehand G4301 to anoint G3462 my G3450 body G4983 to G1519 the burying. G1780 Verily G281 I say G3004 unto you, G5213 Wheresoever G3699 G302 this G5124 gospel G2098 shall be preached G2784 throughout G1519 the whole G3650 world, G2889 this also G2532 that G3739 she G3778 G846 hath done G4160 shall be spoken G2980 of for G1519 a memorial G3422 of her. G846
Now G1161 when Jesus G2424 was G1096 in G1722 Bethany, G963 in G1722 the house G3614 of Simon G4613 the leper, G3015 There came G4334 unto him G846 a woman G1135 having G2192 an alabaster box G211 of very precious G927 ointment, G3464 and G2532 poured it G2708 on G1909 his G846 head, G2776 as he sat G345 at meat. But G1161 when his G846 disciples G3101 saw G1492 it, they had indignation, G23 saying, G3004 To G1519 what purpose G5101 is this G3778 waste? G684 For G1063 this G5124 ointment G3464 might G1410 have been sold G4097 for much, G4183 and G2532 given G1325 to the poor. G4434 When G1161 Jesus G2424 understood G1097 it, he said G2036 unto them, G846 Why G5101 trouble ye G2873 G3930 the woman? G1135 for G1063 she hath wrought G2038 a good G2570 work G2041 upon G1519 me. G1691 For G1063 ye have G2192 the poor G4434 always G3842 with G3326 you; G1438 but G1161 me G1691 ye have G2192 not G3756 always. G3842 For in that G1063 she G3778 G846 hath poured G906 this G5124 ointment G3464 on G1909 my G3450 body, G4983 she did G4160 it for G4314 my G3165 burial. G1779 Verily G281 I say G3004 unto you, G5213 Wheresoever G3699 G1437 this G5124 gospel G2098 shall be preached G2784 in G1722 the whole G3650 world, G2889 there shall also G2532 this, that G3739 this woman G3778 G846 hath done, G4160 be told G2980 for G1519 a memorial G3422 of her. G846
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.