Introductory remarks:
Jesus returns to Capernaum and immediately is confronted by a group of Jewish elders, on behalf of a centurion who had a servant that was very dear to him, and he was very ill, and Jesus heals him. In this chapter Luke presents the first of eighteen parables. This chapter may be outlined as follows: the healing of the Centurion's servant vv. 1-10; the raising of the widow's son at Nain vv. 11-17; the messengers from John the Baptist vv. 18-35; a sinful woman forgiven vv. 36-50.
The Healing of a Centurion's Servant
(Matt. 8:5-13; John 4:43-54)
Verse 1, "Now when he had ended all his sayings in the audience of people, he entered into Capernaum."
LGT "And when He completed all His words in the ears of the people, He entered into Capernaum."
This verse actually belongs at the end of chapter six; after He had completed the Sermon on the Plain He entered Capernaum.
Verse 2, "And a certain centurion's servant, who was dear unto him, was sick, and ready to die."
LGT "And a certain servant of a centurion, being ill, was about to die, who was honored by Him."
This centurion had a servant, who was very ill, on the verge of death, and he seeks the compassion of the Lord for his healing, through an envoy of Jewish elders; the phrase very dear to him shows that he was a very humane master. "The centurion commanded a company which varied from fifty to a hundred. Each cohort [legion] had six centuries. Each legion had ten bands (Acts 10:1). The centurions mentioned in the N.T. all seem to be fine men as Polybius states that the best men in the army had this position" (Robertson).
Verse 3, "And he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant."
LGT "And having heard about Jesus, he sent to Him elders of the Jews, asking Him that having come, He might cure his servant."
The centurion was acting on the information he had received about the great things this Great Teacher had already done, for His reputation had gone out very quickly throughout all the land.
Verse 4, "And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:"
LGT "And they having come to Jesus beseeching Him diligently, saying, That worthy he is to whom He shall grant this:"
The verb "besought" is in the imperfect active tense meaning that they kept on beseeching Christ to heal the servant.
Verse 5, "For he loveth our nation, and he hath built us a synagogue."
LGT "For he loves our nation, and he built the synagogue for us."
On the reason the centurion sent the elders to plead his case with the Lord, that he was worthy of the Lord's attention is explained by Edersheim:
"The heathen Centurion is a real historical personage. He was captain of the troop quartered in Capernaum, and in the service of Herod Antipas. We know that such troops were chiefly recruited from Samaritans and Gentiles of Caesarea. Nor is there the slightest evidence that this Centurion was a proselyte of righteousness [that is, that he was converted to the Jewish religion]. The accounts both in Matthew and in Luke are incompatible with this idea. A proselyte of righteousness could have had no reason for not approaching Christ directly, nor would he have spoken of himself as unfit that Christ should come under his roof. But such language quite accorded with Jewish notions of a Gentile, since the houses of Gentiles were considered as defiled, and as defiling those who entered them. On the other hand, the proselytes of righteousness were in all respects equal to Jews, so that the words of Christ concerning Jews and Gentiles, as reported by Matthew, would not have been applicable to them. The Centurion was simply one who had learned to love Israel and to resolve to reverence Israel's God; one who, not only in his official position, but from love and reverence, had built that Synagogue, of which, strangely enough, now after eighteen centuries, the remains, in their rich and elaborate carvings of cornices and entablatures, of capitals and niches, show with what liberal hand he had dealt his votive offerings."
Verse 6, "Then Jesus went with them. And when he was not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof."
LGT "And Jesus went with them. But already, He, being not a far distant from the house, the centurion sent friends, saying to Him, Lord, trouble not [Thyself], for I am not worthy that You should come under my roof."
This time the centurion sent friends of his, probably his servants, to stop Jesus from entering his house, for he felt completely unworthy, him being a Gentile, and not a Jew.
Verse 7, "Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed."
LGT "Wherefore neither counted I myself worthy to come to You: but say with a word, and let my servant be healed."
The centurion had faith in Christ; for he says to Christ, just say the word and my servant will be healed.
Verse 8, "For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it."
LGT "For I also am a man under appointed authority, having under myself soldiers, and I say to this one, Go, and he goes, and to another, Come, and he comes, and to my servant, Do this, and he does [it]."
"As a man of authority the centurion knew that one did not have to be personally present to execute a command. The one in authority only needed to issue the commands to have something done. The centurion recognized authority in the person of Christ and confessed that it was not necessary for Christ to come to his home. It was only necessary for Him to issue the command. This demonstrated a remarkable faith in the person and authority of Christ" (Pentecost).
Vincent describes the centurions daily life:
"The centurion speaks in a figure which is well explained by Alford: 'I know how to obey, being myself under authority; and I know how others obey, having soldiers under me. If then I, in my subordinate station of command, am obeyed, how much more Thou, who art over all, and whom diseases serve as their Master.' Just what estimate of Jesus these words imply we cannot say. It seems evident, at least, that the centurion regarded him, as more than man, If that be so, it is a question whether the word man (anthropos) may not imply more than is commonly assigned to it. Taking the Greek words in their order they may read, 'For I also, a man (as compared with Thee), am set under authority, having soldiers under myself."
Verse 9, "When Jesus heard these things, he marveled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel."
LGT "And having heard these things, Jesus wondered at him; and turning to the crowd He said, I say to you, not even in Israel, so great faith did I find."
The centurion had realized, as a military man, that those under his command were obedient to him, in regard to military matters; disease was under the authority and commands of this Master Teacher. Christ made this startling statement with regard to the faith of the centurion, that his faith excelled that of all Israel. To say that our Lord marveled or wondered at his faith is really saying something. The Scripture records only two occasions of Christ marveling, 1) at this centurion's faith, and 2) at the unbelief of Israel.
Verse 10, "And they that were sent, returning to the house, found the servant whole that had been sick."
LGT "And having returned, the ones sent to the house found the servant in good health."
This healing of the centurion's servant was a miracle that not only showed the power and authority of our Lord, that He is truly God Man, but that Gentiles are not excluded from His grace. Greater faith will be found among the Gentiles than has ever been found in all Israel.
The Raising of the Widow's Son at Nain
Verse 11, "And it came to pass the day after, that he went into a city called Nain; and many disciples went with him, and much people."
LGT "And it came to pass soon after, He went into a city called Nain, and His disciples went with Him, and a great crowd."
The phrase went into the city is in the imperfect tense and this pictures Jesus with His disciples and crowd of followers trudging up the hill after Him, as they make their way to Nain.
Vincent quotes from Stanley and Thompson describing this town of Nain:
"On the northern slope of the rugged and barren ridge of Little Hermon, immediately west of Endor, which lies in a further recess of the same range, is the ruined village of Nain. No convent, no tradition marks the spot. But, under these circumstances, the name alone is sufficient to guarantee its authenticity. One entrance alone it could have had - which opens on the rough hillside in its downward slope to the plain. It must have been in this steep descent, as, according to Eastern custom, they 'carried out the dead man,' that, 'nigh to the gate' of the village, the bier was stopped, and the long procession of mourners stayed, and 'the young man delivered back to his mother' (Stanley, 'Sinai and Palestine'). It is in striking accord with the one Biblical incident in the history of Nain that renders it dear to the Christian heart, that about the only remains of antiquity are tombs. These are cut in the rock, and are situated on the hillside to the east of the village (Thompson, 'Land and Book')."
Verse 12, "Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her."
LGT "And as He drew near to the gate of the city, and behold, was being carried out [one] who had died, an only begotten son of his mother, and she was a widow, and a considerable crowd of the city was with her."
What a scene we have here. A dead man was being carried out on a bier, the only begotten son of a widow woman. Nothing was more pitiable than a widow mourning the loss of her only son. These rock tombs were out side the city, and are still there today. There were some hired mourners, however, as Robertson points out, by the size of the crowd, the city was experiencing great concern for this woman.
Verse 13, "And when the Lord saw her, he had compassion on her, and said unto her, Weep not."
LGT "And the Lord seeing her, was moved with compassion on her, and said to her, Weep not."
Jesus seeing this poor widow weeping, had compassion on her, and He says to her, Cease your weeping.
Verse 14, "And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise."
LGT "And coming up, He touched the bier, and the ones bearing [it] stopped, and He said, Young man, I say to you, Arise."
Jesus not fearing being ceremonially unclean, touches the bier, causing the carriers to stop; now He makes this startling statement to the young man, Arise.
Shepherd writes on this verse:
"Do not go on weeping, He said tenderly. Then going forward a little, He touched the open wicker-coffin. The pall-bearers stopped immediately. It was ceremonial pollution of the worst type to touch the dead, and by Rabbinism fraught with the most terrible consequences. Jesus dreaded not the imagined defilement and brushed away all such useless traditions. A superstitious awe fell upon the great crowd of people."
Verse 15, "And he that was dead sat up, and began to speak. And he delivered him to his mother."
LGT "And the dead man sat up and began to speak, and He gave him to his mother."
Jesus delivered the young man to his mother, for as Bengal said, "he already ceased being his mothers."
Verse 16, "And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people."
LGT "And fear seized all, and they glorified God, saying, That a great prophet has risen among us, and That God has visited His people."
Awe took hold of all who witnessed this great miracle; so much so that they began to glorify God, and say that they were happy that His God had visited them.
Barnes notes:
"The whole scene was affecting. Here was a widowed mother who was following her only son, her stay and hope, to the grave. He was borne along - one in the prime of life and the only comfort of his parent - impressive proof that the young, the useful, the vigorous, and the lovely may die. Jesus met them, apparently a stranger. He approached the procession as if He had something important to say; He touched the bier, and the procession stood still. He was full of compassion for the weeping parent, and by a word restored the youth, stretched upon the bier, to life. He sat up, and spake. Jesus therefore had power over the dead. He also has power to raise sinners, dead in trespasses and sins, to life. He can speak the word, and, though in their death of sin they are borne along toward ruin, He can open their eyes, and raise them up, and restore them revived to real life or to their friends. Often He raises up children in this manner, and gives them, converted to God, to their friends, imparting as real joy as He gave to the widow of Nain by raising her son from the dead. And every child should remember, if he has pious parents, that there is no way in which he can give so much joy to them as by embracing Him who is the resurrection and the life, and resolving to live to His glory."
Verse 17, "And this rumor of him went forth throughout all Judea, and throughout all the region round about."
LGT "And this report went out in all Judea concerning Him, and in all the country around."
The people began to witness to the miracle throughout the entire area of the fact of this Christ, who was the Son of God. This Prophet of God had vindicated His claim that He was sent from God.
The Messengers from John the Baptist
(Matt. 11:2-19)
Verse 18, "And the disciples of John showed him of all things."
LGT "And his disciples brought word to John concerning all these things."
The disciples of John told him about the Messiah; John sent his disciples to ask Christ if He was the Coming One, or if they should expect someone else (Matt. 11:2).
Verse 19, "And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? Or look we for another?"
LGT "He sent [them] to the Lord, saying, Are You the One coming, or are we to look for another?"
"In his prison at Machaerus, near the north-east end of the Dead Sea, John had heard of the works of the Messiah, - of those works which Matthew has given striking illustrations. Antipas had put him in prison, partly for political reasons, because of the excitement that he produced among the people (Josephus' Antiquities XVII. v. 2), and partly because of the animosity with which Herodias (Herod Antipas' wife) regarded him. But having secured his person, Antipas did not ill-treat him. He sometimes conversed with him, and allowed his disciples to visit him. It was easy for John to hear what Jesus was doing" (Plummer-on Matthew).
Verse 20, "When the men were come unto him, they said, John the Baptist hath sent us unto thee, saying, Art thou he that should come? Or look we for another?"
LGT "And having come to Him the men said, John the Baptist has sent us to You, saying, Are You the coming One, or are we to look for another?"
"There are those who try and give a psychological explanation for the question John the Baptist asked, Art thou he that should come? John was looking for the Messiah and wanted to know if Christ was the one. To try and psychologically explain it away is rather amusing. They say that because he was in prison, he was depressed, discourage, and dejected. I don't believe a word of it. John had announced the kingdom and denounced the nation. He pronounced the coming of the King. He was a highway builder for the King. John identified the Messiah and said, He shall baptize you with the holy Ghost and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable (Luke 3:16-17). This is strong language. John was not expecting a Sunday school picnic. John was expecting Christ to establish the kingdom in all of its glory and power. Since this had not happened, John sent some of his disciples to ask Christ was He the One they were looking for, or were they to look for another?" (McGee).
It is quite amusing also when we hear the politicians talk of making a better world today; there will not be better times, but worse times that will come to pass, until Jesus Christ returns to earth to establish His Kingdom. It is not amusing, but pathetic when supposedly righteous men, such as Rick Warren make the headlines of the Local newspaper WILL RICK WARREN CHANGE THE WORLD. The world cannot be reformed, it needs to be regenerated, and this will not happen until Christ regenerates it. Even though we were able to get the world to quit sinning over night, the biggest percent would still go to hell, because sin is not the issue today; the issue is Christ and Christ crucified; will the world accept the precious blood of Christ shed on their behalf; this is the issue; "Believe on the Lord Jesus Christ and you will be saved."
Verse 21, "And in the same hour he cured many infirmities and plagues, and of evil spirits; and gave many that were blind he gave sight."
LGT "And in that [same] hour He healed many of diseases and scourges, and evil spirits, and to blind He gave as a free gift many to see."
Jesus healed many, and as you can see from the LGT the healing of the blind, He did it as a free gift, not as these modern day charlatans who get rich on the weak minds of the poor and needy.
Verse 22, "Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached."
LGT "And answering He said to them, Having gone, announce to John what you have seen and heard: [That the] blind receive sight, lame are walking around, lepers are cleansed, and deaf hear, dead are raised, poor are evangelized;"
Jesus sends John's disciples back to announce to him the wonderful miracles He is performing; this way John will know that truly this is his Messiah, which he was the forerunner of.
Verse 23, "And blessed is he, whosoever shall not be offended in me."
LGT "And blessed is whoever shall not find occasion to stumble in Me."
The word "offended" is in the Greek skandelon meaning a stumbling block. Those who stumble at the preaching of Christ and Christ crucified refuse to believe that He is who He says He is. Paul describes these unbelievers in I Cor. 1:18: "For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God."
Verse 24, "And when the messengers of John were departed, he began to speak unto the people concerning John. What went ye out into the wilderness for to see? A reed shaken with the wind?"
LGT "And the messengers of John having departed, He began to speak to the crowd concerning John; What did you go out into the wilderness to look at? A reed shaken by the wind?"
As soon as these messengers of John left, Jesus begins to characterize John the Baptist. Jesus asks the crowd the question, what went you out to see? The word for "see" is the Greek word theasasthai meaning to gaze intently upon. They went out to not only see John in the desert, but they went out to scrutinize, that is, to examine him.
Verse 25, "But what went ye out to see? A man clothed in soft raiment? Behold, they which are gorgeously appareled, and live delicately, are in King's courts."
LGT "But what did you go out to see? A man arrayed in soft clothing? Behold, the ones in splendid clothing and luxury, are living in the palaces."
"It was no weak and wavering man bending like a reed shaken by the wind, that his auditors had gone forth to gaze on in wonder, when John was preaching in the desert of Judea. They were not to think now, that his sending messengers with the inquiry indicated any weakness of character or bending before the winds of adversity in the prison of Machaerus. The reeds of the Jordan Valley bent before the winds, but John's nature was as rugged as the mountain oak. Nor had they gone out to see a man clothed in luxurious, soft raiment, such as the courtiers around Herod Antipas wore. He did not need to remind them of the simple coarse camel's-hair clothing of the poor used by John, nor of the fact that he lived the hardy life of an ascetic, subsisting on the locusts and wild honey of the desert. This hardy son of the soil was not, by sending these messengers, turning from his former loyalties, or by recanting or adulation of Antipas seeking his own personal freedom" (Shepherd- The Christ).
Verse 26, "But what went ye out to see? A prophet? Yea, I say unto you, and much more than a prophet."
LGT "But what did you go out to see? A prophet? Yes, I say to you, and [one] more excellent than a prophet."
Christ makes this revealing statement about John that he was far more than a prophet, that is, one who speaks before others or one who speaks in front of others.
The word "prophet" in the Greek is prophetes, a compound of two words, pro=before and phetes=to speak, so we have the meaning to speak-before. Another definition is to speak instead of, that is, as God's representative. All prophets received the Word from God, and therefore, they would speak to the people as God's representative; this is how the Church of Rome construed this meaning to apply to their hierarchy of religious priests, bishops, cardinals, preachers and even Pope, the most emanate of all positions, that is, as Peter's successor. The protestant church is as guilty in there ordaining men to the position of ministers; the fact of the matter is that no man is a minister of God's Word that has not been ordained directly by Christ or His representative, that is, one of His apostles. Since the Word of God has been completed, we no longer have apostles, nor any of their ordained disciples, as well as, no supernatural spiritual gifts; the church today are confusing natural talent for "spiritual gifts." The church today is completely dependant on the Word of God alone, so we do have teachers who share what they have studied from the Word with other brothers and sisters in the Lord. The apostolic church has vanished with the completion of the Scriptures.
Verse 27, "This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee."
LGT "This is he concerning whom it has been written [and stands written], Behold, I send My messenger before your face, who shall prepare thy way before you."
Christ is quoting from Malachi 3:1 establishing John the Baptist as the forerunner of the Messiah.
Verse 28, "For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he."
LGT "I say to you, Among [those] born of women, no one is greater than John: but he that [is] less in the kingdom of God is greater than he is."
"Some having heard the good news concerning the kingdom, rejected the message; consequently, they were excluded from the kingdom. Others heard and received the message, and they would have a privilege greater than that afforded to John, for they would be in the kingdom. John's death was to prevent him from physically entering the kingdom which Messiah was even then offering to establish here on earth" (Pentecost).
Verse 29, "And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John."
LGT "And all the people having heard, and the tax-gatherers, justified God, having been baptized [with] the baptism of John:"
All the people were declaring the fact of God being just in requiring them to be baptized with the baptism of John. As I have said many times before; before the Word of God was complete there was a need for a public baptism, however, now we have the completed Word, we are privately, and completely, and immediately upon receiving Christ, baptized with His Holy Spirit.
Verse 30, "But the Pharisees and lawyers rejected the counsel of God against themselves being not baptized of him."
LGT "But the Pharisees and the doctors of the law, the counsel of God being set aside, with reference to themselves, not having been baptized by him."
The Pharisees and Sadducees made up the Sanhedrim council of the Jews; they were the ruling parties. The Pharisees were the interpreters of the Law of Moses, while the Sadducees, according to Josephus, were the aristocratic party that were go betweens between the Jews and the Roman government that ruled at this time. John the Baptist, if you remember, refused to baptize these religious hypocrites, because they refused to confess their sins; so without this confession, they were ineligible to be baptized for the remission of sins. Today our confession is made directly to the Father, so there is no need for water baptism; however, the Catholic Church, as well as the Protestant Church, continue the practice of water baptism because they misunderstand the Scriptural teaching on baptism, which by the way, is a much too lengthy subject to enter into here. The one thing I can say is that they all were baptized after they believed, for no man has ever been saved by baptism of any sort; salvation has always been by faith alone in Christ alone.
"The whole people, even the publicans [tax-gatherers], had, by submitting to be baptized by John, acknowledged his legitimacy and power as a prophet of God, and so justified God in sending him as the herald of the coming Messianic Kingdom and King, i.e., recognized him as the fit man for so high a vocation. To be strictly correct he is obliged, contrary to his wont, to refer to the Pharisees and lawyers as exceptions, describing them as making void, frustrating (cf Gal. 2:21) the counsel of God with reference to themselves. God's counsel very specifically concerned the Pharisees and lawyers, for none in Israel more needed to repent than they. Therefore the phrase = they frustrated God's counsel (in John's mission), which was for (concerned) the whole Jewish people, and its religious leaders very particularly" (The Expositor's Greek Testament).
Verse 31, "And the Lord said, Whereunto then shall I liken the men of this generation? And to what are they like?"
LGT "To what therefore shall I liken the men of this generation, and to what are they like?"
As referenced in the last verse, "this generation" has particular reference to the Pharisees and Sadducees. He asks the question to what shall He compare them.
Verse 32, "They are like Children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept."
LGT "They are like to little children in a market place sitting, and calling one to another and saying, We piped to you and ye did not dance, we mourned to you and ye did not weep."
"In other words, they were like a bunch of spoiled bratsÂ…which is what these religious rulers were in Christ's day. The Lord said they were like children playing in a marketplace. One of the children says, Let's play wedding. The others say, No, that's too jolly. Then let's play funeral. No, they don't want to play funeral because it is too sad. Our Lord said these petulant [grouchy] children were exactly like that religious generation. And I wonder if this is an accurate picture of the average church today" (McGee).
Verse 33, "For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil."
LGT "For John the Baptist has come neither eating bread nor drinking wine, and you say, He has a demon."
John the Baptist is here portrayed as an esthetic; he lived on locust and honey, and wore a coat made of camel's hair. They said he had a demon, the same accusation the Pharisees made of Christ.
Verse 34, "The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publican's and sinners!"
LGT "The Son of Man has come eating and drinking, and you say, Behold, a man a glutton and winebibber, a friend of tax-gathers and sinners."
Jesus had previously accepted Matthew's, a tax-gatherer, invitation to his home as his special guest to dine with him and his tax-gathering friends, and the Pharisees made this accusation against Him.
Verse 35, "But wisdom is justified of all her children."
LGT "And wisdom was justified by all her children."
All the children who accepted Christ were the wise ones contrasted to these foolish Pharisees and Sadducees.
A Sinful Woman Forgiven
Verse 36, "And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat."
LGT "And one of the Pharisees asked that He should eat with him; and having entered into the house of the Pharisee He reclined [at table]."
"This is one of the notable occasions when the Lord Jesus went out to dinner. When He went out to dinner, it was never a dull affair. Remember, He had been denouncing these Pharisees. He called them spoiled brats; so it is difficult to believe that the invitation to dinner from this Pharisee was a friendly one. The Pharisee invited Him to dinner so that he could spy on Him" (McGee).
Verses 37, 38, "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 her tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment."
LGT "And behold, a woman in the city who was a sinner, and having known that He had reclined [at table] in the house of the Pharisee, having taken an alabaster flask of ointment, and standing at His feet, behind weeping, [she] began to moisten His feet with tears, and with the hairs of her head was wiping [them], and was passionately kissing His feet, and was anointing [them] with the ointment."
This woman, a sinner; the Greek word in this case for "sinner' is Harmatolos with the meaning of a person devoted to sin. This woman was a harlot, but obviously repentant of her life; she found a place at Jesus' feet.
Vincent notes:
"Her presence there is explained by the Oriental custom of strangers passing in and out of a house during a meal to see and converse with the guests. Trench cites a description of a dinner at a counsel's house in Damietta. Many came in and took their places on the side seats, uninvited and unchallenged. They spoke at table on business or the news of the day, and our host spoke freely to them. Bernard beautifully says: thou hast shown the world a safe enough place for sinners - the feet of Jesus, which spurn none, reject none, repel none, and receives and admit all. Where alone the Pharisee vents not his haughtiness, there surely the Ethiopian changes his skin, and the leopard his spots."
Shepherd describes the scene:
"On this occasion came a woman, known by reputation and appearance to be a sinner, wearing her hair unbound, a sign of her sinful profession. Doubtless she had heard of the wonderful prophet who was reputed to be a friend of tax-gatherers and sinners. She may well have heard Him preach in the streets the sweet message whose burden was Come unto me all ye that are toiling and heavy laden. Was she not in a terrible struggle in her own conscience and was not the burden of her sinful past crushing her life out? She resolved to brave ridicule and come to Jesus. Knowing that He was reclining at the banquet-table in the house of the Pharisee, and bringing an alabaster cruse of ointment - a very costly perfume - she slipped in through the curtained entrance and coming stood behind Jesus, near His feet, weeping. It was customary for any woman under the circumstances on such occasion, much less unveiled as she. Her actions betokened a woman of generous, affectionate, and impulsive disposition, who was the victim of other's depravity.
She stood weeping because of her wicked life, brought home to her the more by hearing words of Jesus. She also met with the icy scowl of Simon. What was she doing there? Ashamed, repentant and grieved, she bent over to hide her confusion, and as she did a shower of tears fell upon Jesus' feet. As if in apology and having no cloth, she began to wipe the tears from His feet with the long tresses of her hair. Among the Jews it was a shameful thing for a woman to let down her hair in public, but she made this sacrifice, as did Mary of Bethany on the eve of His death (Jn. 12:3). Next taking the flask of fragrant perfume she anointed His feet and kept on showering kisses upon them in deep repentance and reverence."
Verse 39, "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."
LGT "But having seen, the Pharisee, the one who invited Him, said within himself, saying, This [person], if He were a prophet, would have known who and what the woman [is] who touched Him, for she is a sinner."
This Pharisee thought to himself, certainly, this man cannot be a prophet, for He would be able to tell she was a woman if ill repute, and would never had have anything to do with this type of woman, a common prostitute. Now this Pharisee may have done business with this woman, as McGee notes, during the night time hours, but never would have even given her notice during daylight hours.
Barnes notes:
"The word prophet here means, not one who predicts future events, but one who knows the hearts of men. If Jesus had been sent from God as a prophet, he supposed that He would have known the character of the woman and would have rebuked her. Because Jesus did not rebuke her and drive her from His presence, he inferred that he could not be acquainted with her character. The Pharisees considered it improper to hold communion with those who were notorious sinners. They judged our Savior by their own rules, and supposed that He would act in the same way; and Simon therefore concluded that He did not know her character and could not be a prophet. Jesus did not refuse the society of the guilty. He came to save the lost; and no person ever came to Him so sure of finding a friend, as those who came conscious that they were deeply depraved, and mourning on account of their crimes. That toucheth Him; the touch of a Gentile, or a person singularly wicked, they supposed to be polluting, and the Pharisees avoided it."
Verse 40, "And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on."
LGT "And Jesus answering said to him, Simon, I have something to say to you. And he says, Teacher, say it."
This verse is powerful in proving Simon not only wrong in his thought pattern, but also that He certainly was a prophet, for He was able to read the thoughts of Simon, which He will prove by the parable He gives.
Verses 41, 42, "There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. And when they had nothing to pay, he forgave them both. Tell me therefore, which of them will love him most?"
LGT "There were two debtors to a certain creditor: the one owed five hundred denarii, and the other fifty. They not having [wherewith] to pay, he freely forgave both. Which of them therefore, loved him most?"
The Greek word for "forgave" is exarisato; the word freely is implied in the verb, so the lender freely forgave them both, without consideration of compensation. The point of the parable is the attitude of the two debtors toward the lender.
Verse 43, "Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged."
LGT "And Simon answering said, I take it that [he] to whom the more he freely forgave. And He said to him, Rightly thou has judged."
Simon gives the only answer logic could allow.
Verse 44, "And he turned to the woman, and said unto Simon, Seest thou this woman? I entered thine house, 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."
LGT "And having turned toward the woman, He said to Simon, You see this woman? I entered thy house, water for My feet you gave not: but she moistened My feet with tears, and wiped [them] with the hairs of her head."
Christ looks at this woman for the first time, for she had been behind Him, and He draws Simon's attention to her, and says that Simon had not even paid the normal Jewish respects to Him; but this woman had paid continuous respect from the moment He reclined at the table.
Verses 45-47, "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. 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."
LGT "A kiss to Me you gave not: but she from which [time] I came in, ceased not passionately kissing My feet. You did not anoint My head with oil: but she anointed My feet with ointment. For which cause I say to you, her many sins have been forgiven, for she loved much; but to whom little is forgiven, little he love."
A very important note on this phrase for she loved much is proof not cause. You see her sins have been forgiven, and remain forgiven and her love is her proof that she has been forgiven.
Edersheim notes on this passage:
"If there were much benefit, there would be much love; if little benefit, little love. And conversely: in such case much love would argue much benefit; little love, small benefit. Let him then apply the reasoning by marking this woman, and contrasting her conduct with his own. To wash the feet of a guest, to give him the kiss of welcome, and especially to anoint him, were not, indeed, necessary attentions at a feast. All the more did they indicate special care, affection, and respect. None of these tokens of deep regard had marked the merely polite reception of Him by the Pharisee. But, in a twofold climax of which the intensity can only be indicated, the Savior now proceeds to show, how different it had been with her, to whom, for the first time, He now turned! On Simon's own reasoning, then, he must have received little, she must benefit. Or, to apply the former illustration, and now to reality: Forgiven have been her sins, the many - not in ignorance but with knowledge of their being many. This, by Simon's former admission, would explain and account for her much love, as the effect of much forgiveness. On the other hand - though in delicacy the Lord does not actually express it - this other inference would also hold true, that Simon's little love showed that little is being forgiven."
Verse 48, "And he said unto her, Thy sins are forgiven."
LGT "And He said to her, Your sins have been forgiven."
The verb "forgiven" is in the perfect passive tense meaning, her sin have been forgiven and remain forgiven.
McGee notes:
"I wish I had been at this dinner. Our Lord was tops as an after-dinner speaker! What He said blanched [washed out] the soul of Simon. This poor woman from the streets, without hope, wanted forgiveness. The God of heaven is there and He has forgiven her. Now He tells Simon, You have judged correctly. You said that the one who owed the most would naturally be the one who would love the most. Well, she was a great sinner and has been forgiven a whole lot. But you, because you don't think you are a sinner, have not even asked for forgiveness. And that hypocritical old Pharisee sat there - an unforgiven sinner."
Verse 49, "And they that sat at meat with him began to say within themselves, Who is this that forgiveth sin also?"
LGT "And those reclining with [Him] began to say within themselves, Who is this who even forgives sins?"
This is one of the reasons that the Jews had Christ crucified, that He claimed to forgive sins; only God can forgives sins. Well, they are right in this, only God can forgive sins, and Christ, being God, was able also to forgive sins. This, the Jews claimed was blasphemous, because they did not accept the Son of God as God. The Jews to this day refuse to accept Christ as God. Those Jews who do accept are part of our family of God.
Verse 50, "And He said to the woman, Thy faith hath saved thee; go in peace."
LGT "But He said to the woman, Your faith has saved you; go in peace."
"For by grace you have been saved by faith; and that not of yourselves, it is the gift of God; not by means of works, lest any man should boast (Eph. 2:8,9).
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