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Commentary on Luke 7 verses 36–50
When and where this passage of story happened does not appear; this evangelist does not observe order of time in his narrative so much as the other evangelists do; but it comes in here, upon occasion of Christ's being reproached as a friend to publicans and sinners, to show that it was only for their good, and to bring them to repentance, that he conversed with them; and that those whom he admitted hear him were reformed, or in a hopeful way to be so. Who this woman was that here testified so great an affection to Christ does not appear; it is commonly said to be Mary Magdalene, but I find no ground in scripture for it: she is described (Luk 8:2 and Mar 16:9) to be one out of whom Christ had cast seven devils; but that is not mentioned here, and therefore it is probable that it was not she. Now observe here,
I. The civil entertainment which a Pharisee gave to Christ, and his gracious acceptance of that entertainment (Luk 7:36): One of the Pharisees desired him that he would eat with him, either because he thought it would be a reputation to him to have such a guest at his table or because his company would be an entertainment to him and his family and friends. It appears that this Pharisee did not believe in Christ, for he will not own him to be a prophet (Luk 7:39), and yet our Lord Jesus accepted his invitation, went into his house, and sat down to meat, that they might see he took the same liberty with Pharisees that he did with publicans, in hopes of doing them good. And those may venture further into the society of such as are prejudiced against Christ, and his religion, who have wisdom and grace sufficient to instruct and argue with them, than others may.
II. The great respect which a poor penitent sinner showed him, when he was at meat in the Pharisee's house. It was a woman in the city that was a sinner, a Gentile, a harlot, I doubt, known to be so, and infamous. She knew that Jesus sat at meat in the Pharisee's house, and, having been converted from her wicked course of life by his preaching, she came to acknowledge her obligations to him, having no opportunity of doing it in any other way than by washing his feet, and anointing them with some sweet ointment that she brought with her for that purpose. The way of sitting at table then was such that their feet were partly behind them. Now this woman did not look Christ in the face, but came behind him, and did the part of a maid-servant, whose office it was to wash the feet of the guests (Sa1 25:41) and to prepare the ointments.
Now in what this good woman did, we may observe,
1.Her deep humiliation for sin. She stood behind him weeping; her eyes had been the inlets and outlets of sin, and now she makes them fountains of tears. Her face is now foul with weeping, which perhaps used to be covered with paints. Her hair now made a towel of, which before had been plaited and adorned. We have reason to think that she had before sorrowed for sin; but, now that she had an opportunity of coming into the presence of Christ, the wound bled afresh and her sorrow was renewed. Note, It well becomes penitents, upon all their approaches to Christ, to renew their godly sorrow and shame for sin, when he is pacified, Eze 16:63.
2.Her strong affection to the Lord Jesus. This was what our Lord Jesus took special notice of, that she loved much, Luk 7:42, Luk 7:47. She washed his feet, in token of her ready submission to the meanest office in which she might do him honour. Nay, she washed them with her tears, tears of joy; she was in a transport, to find herself so near her Saviour, whom her soul loved. She kissed his feet, as one unworthy of the kisses of his mouth, which the spouse coveted, Sol 1:2. It was a kiss of adoration as well as affection. She wiped them with her hair, as one entirely devoted to his honour. Her eyes shall yield water to wash them, and her hair be a towel to wipe them; and she anointed his feet with the ointment, owning him hereby to be the Messiah, the Anointed. She anointed his feet in token of her consent to God's design in anointing his head with the oil of gladness. Note, All true penitents have a dear love to the Lord Jesus.
III. The offence which the Pharisee took at Christ, for admitting the respect which this poor penitent paid him (Luk 7:39): He said within himself (little thinking that Christ knew what he thought), This man, if he were a prophet, would then have so much knowledge as to perceive that this woman is a sinner, is a Gentile, is a woman of ill fame, and so much sanctity as therefore not to suffer her to come so near him; for can one of such a character approach a prophet, and his heart not rise at it? See how apt proud and narrow souls are to think that others should be as haughty and censorious as themselves. Simon, if she had touched him, would have said, Stand by thyself, come not near me, for I am holier than thou (Isa 65:5); and he thought Christ should say so too.
IV. Christ's justification of the woman in what she did to him, and of himself in admitting it. Christ knew what the Pharisee spoke within himself, and made answer to it: Simon, I have something to say unto thee, Luk 7:40. Though he was kindly entertained at his table, yet even there he reproved him for what he saw amiss in him, and would not suffer sin upon him. Those whom Christ hath something against he hath something to say to, for his Spirit shall reprove. Simon is willing to give him the hearing: He saith, Master, say on. Though he could not believe him to be a prophet (because he was not so nice and precise as he was), yet he can compliment him with the title of Master, among those that cry Lord, Lord, but do not the things which he saith. Now Christ, in his answer to the Pharisee, reasons thus: - It is true this woman has been a sinner: he knows it; but she is a pardoned sinner, which supposes her to be a penitent sinner. What she did to him was an expression of her great love to her Saviour, by whom her sins were forgiven. If she was pardoned, who had been so great a sinner, it might reasonably be expected that she should love her Saviour more than others, and should give greater proofs of it than others; and if this was the fruit of her love, and flowing from a sense of the pardon of her sin, it became him to accept of it, and it ill became the Pharisee to be offended at it. Now Christ has a further intention in this. The Pharisee doubted whether he was a prophet or no, nay, he did in effect deny it; but Christ shows that he was more than a prophet, for he is one that has power on earth to forgive sins, and to whom are due the affections and thankful acknowledgments of penitent pardoned sinners. Now, in his answer,
1.He by a parable forces Simon to acknowledge that the greater sinner this woman had been the greater love she ought to show to Jesus Christ when her sins were pardoned, Luk 7:41-43. A man had two debtors that were both insolvent, but one of them owed him ten times more than the other. He very freely forgave them both, and did not take the advantage of the law against them, did not order them and their children to be sold, or deliver them to the tormentors. Now they were both sensible of the great kindness they had received; but which of them will love him most? Certainly, saith the Pharisee, he to whom he forgave most; and herein he rightly judged. Now we, being obliged to forgive, as we are and hope to be forgiven, may hence learn the duty between debtor and creditor.
(1.)The debtor, if he have any thing to pay, ought to make satisfaction to his creditor. No man can reckon any thing his own or have any comfortable enjoyment of it, but that which is so when all his debts are paid.
(2.)If God in his providence have disabled the debtor to pay his debt, the creditor ought not to be severe with him, nor to go to the utmost rigour of the law with him, but freely to forgive him. Summum jus est summa injuria - The law stretched into rigour becomes unjust. Let the unmerciful creditor read that parable, Mat 18:23, etc., and tremble; for they shall have judgment without mercy that show no mercy.
(3.)The debtor that has found his creditors merciful ought to be very grateful to them; and, if he cannot otherwise recompense them, ought to love them. Some insolvent debtors, instead of being grateful, are spiteful, to their creditors that lose by them, and cannot give them a good word, only because they complain, whereas losers may have leave to speak. But this parable speaks of God as the Creator (or rather of the Lord Jesus himself, for he it is that forgives, and is beloved by, the debtor) and sinners are the debtors: and so we may learn here, [1.] That sin is a debt, and sinners are debtors to God Almighty. As creatures, we owe a debt, a debt of obedience to the precept of the law, and, for non-payment of that, as sinners, we become liable to the penalty. We have not paid our rent; nay, we have wasted our Lord's goods, and so we become debtors. God has an action against us for the injury we have done him, and the omission of our duty to him. [2.] That some are deeper in debt to God, by reason of sin, than others are: One owed five hundred pence and the other fifty. The Pharisee was the less debtor, yet he a debtor too, which was more than he thought himself, but rather that God was his debtor, Luk 18:10, Luk 18:11. This woman, that had been a scandalous notorious sinner, was the greater debtor. Some sinners are in themselves greater debtors than others, and some sinners, by reason of divers aggravating circumstances, greater debtors; as those that have sinned most openly and scandalously, that have sinned against greater light and knowledge, more convictions and warnings, and more mercies and means. [3.] That, whether our debt be more or less, it is more than we are able to pay: They had nothing to pay, nothing at all to make a composition with; for the debt is great, and we have nothing at all to pay it with. Silver and gold will not pay our debt, nor will sacrifice and offering, no, not thousands of rams. No righteousness of our own will pay it, no, not our repentance and obedience for the future; for it is what we are already bound to, and it is God that works it within us. [4.] That the God of heaven is ready to forgive, frankly to forgive, poor sinners, upon gospel terms, though their debt be ever so great. If we repent, and believe in Christ, our iniquity shall not be our ruin, it shall not be laid to our charge. God has proclaimed his name gracious and merciful, and ready to forgive sin; and, his Son having purchased pardon for penitent believers, his gospel promises it to them, and his Spirit seals it and gives them the comfort of it. [5.] That those who have their sins pardoned are obliged to love him that pardoned them; and the more is forgiven them, the more they should love him. The greater sinners any have been before their conversion, the greater saints they should be after, the more they should study to do for God, and the more their hearts should be enlarged in obedience. When a persecuting Saul became a preaching Paul he laboured more abundantly.
2.He applies this parable to the different temper and conduct of the Pharisee and the sinner towards Christ. Though the Pharisee would not allow Christ to be a prophet, Christ seems ready to allow him to be in a justified state, and that he was one forgiven, though to him less was forgiven. He did indeed show some love to Christ, in inviting him to his house, but nothing to what this poor woman showed. "Observe," saith Christ to him, "she is one that has much forgiven her, and therefore, according to thine own judgment, it might be expected that she should love much more than thou dost, and so it appears. Seest thou this woman? Luk 7:44. Thou lookest upon her with contempt, but consider how much kinder a friend she is to me than thou art; should I then accept thy kindness, and refuse hers?" (1.) "Thou didst not so much as order a basin of water to be brought, to wash my feet in, when I came in, wearied and dirtied with my walk, which would have been some refreshment to me; but she has done much more: she has washed my feet with tears, tears of affection to me, tears of affliction for sin, and has wiped them with the hairs of her head, in token of her great love to me." (2.) "Thou didst not so much as kiss my cheek" (which was a usual expression of a hearty and affectionate welcome to a friend); "but this woman has not ceased to kiss my feet (Luk 7:45), thereby expressing both a humble and an affectionate love." (3.) "Thou didst not provide me a little common oil, as usual, to anoint my head with; but she has bestowed a box of precious ointment upon my feet (Luk 7:46), so far has she outdone thee." The reason why some people blame the pains and expense of zealous Christians, in religion, is because they are not willing themselves to come up to it, but resolve to rest in a cheap and easy religion.
3.He silenced the Pharisee's cavil: I say unto thee, Simon, her sins, which are many, are forgiven, Luk 7:47. He owns that she had been guilty of many sins: "But they are forgiven her, and therefore it is no way unbecoming in me to accept her kindness. They are forgiven, for she loved much." It should be rendered, therefore she loved much; for it is plain, by the tenour of Christ's discourse, that the loving much was not the cause, but the effect, of her pardon, and of her comfortable sense of it; for we love God because he first loved us; he did not forgive us because we first loved him. "But to whom little is forgiven, as is to thee, the same loveth little, as thou dost." Hereby he intimates to the Pharisee that his love to Christ was so little that he had reason to question whether he loved him at all in sincerity; and, consequently, whether indeed his sin, though comparatively little, were forgiven him. Instead of grudging greater sinners the mercy they find with Christ, upon their repentance, we should be stirred up by their example to examine ourselves whether we be indeed forgiven, and do love Christ.
4.He silenced her fears, who probably was discouraged by the Pharisee's conduct, and yet would not so far yield to the discouragement as to fly off. (1.) Christ said unto her, Thy sins are forgiven, Luk 7:48. Note, The more we express our sorrow for sin, and our love to Christ, the clearer evidence we have of the forgiveness of our sins; for it is by the experience of a work of grace wrought in us that we obtain the assurance of an act of grace wrought for us. How well was she paid for her pains and cost, when she was dismissed with this word from Christ, Thy sins are forgiven! and what an effectual prevention would this be of her return to sin again! (2.) Though there were those present who quarrelled with Christ, in their own minds, for presuming to forgive sin, and to pronounce sinners absolved (Luk 7:49), as those had done (Mat 9:3), yet he stood to what he had said; for as he had there proved that he had power to forgive sin, by curing the man sick of the palsy, and therefore would not here take notice of the cavil, so he would now show that he had pleasure in forgiving sin, and it was his delight; he loves to speak pardon and peace to penitents: He said to the woman, Thy faith hath saved thee, Luk 7:50. This would confirm and double her comfort in the forgiveness of her sin, that she was justified by her faith. All these expressions of sorrow for sin, and love to Christ, were the effects and products of faith; and therefore, as faith of all graces doth most honour God, so Christ doth of all graces put most honour upon faith. Note, They who know that their faith hath saved them may go in peace, may go on their way rejoicing.
Our Lord worked wonders with common things so that we would know the things those who scorn wonders are deprived of knowing. If such healing as this was snatched from his hem in secret, he was most certainly capable of the healing that his word worked in public. If impure lips became holy by kissing his feet, how much holier would pure lips become by kissing his mouth? With her kisses, the sinful woman received the favor of blessed feet that had worked to bring her the forgiveness of sins. She was graciously comforting with oil the feet of her Physician, who had graciously brought the treasury of healing to her suffering. The One who fills the hungry was not invited because of his stomach. The One who justifies sinners invited himself because of the sinful woman’s repentance.
But the Lord not hearing his words, but perceiving his thoughts, showed Himself to be the Lord of Prophets, as it follows, And Jesus answering said unto him, Simon, I have something to say unto thee.
As if He said, Nor art thou without debts. What then! If thou art involved in fewer debts, boast not thyself, for thou art still in need of pardon. Then He goes on to speak of pardon, And when they had nothing to pay, he freely forgave them both.
As if He said, To provide water is easy, to pour forth tears is not easy. Thou hast not provided even what was at hand, she hath poured forth what was not at hand; for washing my feet with her tears, she washed away her own stains. She wiped them with her hair, that so she might draw to herself the sacred moisture, and by that by which she once enticed youth to sin, might now attract to herself holiness.
But it more frequently happens that he who has sinned much is purified by confession, but he who has sinned little, refuses from pride to come to be healed thereby. Hence it follows, But to whom little is forgiven, the same loveth little.
(Hom. de Mul. Peccat.) This account is full of precious instruction. For there are very many who justify themselves, being puffed up with the dreamings of an idle fancy, who before the time of judgment comes, separate themselves as lambs from the herds, not willing even to join in eating with the many, and hardly with those who go not to extremes, but keep the middle path in life. St. Luke, the physician of souls rather than of bodies, represents therefore our Lord and Saviour most mercifully visiting others, as it follows, And he went into the Pharisees' house, and sat down to meat. Not that He should share any of his faults, but might impart somewhat of His own righteousness.
(ubi sup.) But to mark her own unworthiness, she stands behind with downcast eyes, and with her hair thrown about embraces His feet, and washing them with her tears, betokened a mind distressed at her state, and imploring pardon. For it follows, And standing behind, she began to wash his feet with her tears.
(Verse 39) Look at the economy: in the house of the Pharisee, the sinful woman is glorified, in the house of the Law and the Prophets, not the Pharisee, but the Church is justified; for the Pharisee did not believe, he believed these things. Finally, he said: If this man were a prophet, he would surely know who and what kind of woman is touching him. But the house of the Law is Judea, which is not written in stones, but on the tablets of the heart. In this the Church is now justified by a greater Law; for the Law of sins does not know forgiveness; the Law does not have the mystery by which hidden things are cleansed; and therefore what is lacking in the Law is completed in the Gospel.
Now in this place many seem to be perplexed with the question, whether the Evangelists do not appear to have differed concerning the faith.
Matthew has introduced this woman as pouring ointment upon the head of Christ, and was therefore unwilling to call her a sinner, for the sinner, according to Luke, poured ointment upon the feet of Christ. She cannot then be the same, lest the Evangelists should seem to be at variance with one another. The difficulty may be also solved by the difference of merit and of time, so that the former woman may have been yet a sinner, the latter now more perfect.
Or, the leper, is the prince of this world; the house of Simon the leper, is the earth. The Lord therefore descended from the higher parts to this earth; for this woman could not have been healed, who bears the figure of a soul or the Church, had not Christ come upon earth. But rightly does she receive the figure of a sinner, for Christ also took the form of a sinner. If then thou makest thy soul approach in faith to God, it not with foul and shameful sins, but piously obeying the word of God, and in the confidence of unspotted purity, ascends to the very head of Christ. But the head of Christ is God. (1 Cor. 11:3.) But let him who holds not the head of Christ, hold the feet, the sinner at the feet, the just at the head; nevertheless she also who sinned, has ointment.
Bring thou also repentance after sin. Wherever thou hearest the name of Christ, speed thither; into whatever house thou knowest that Jesus has entered, thither hasten; when thou findest wisdom, when thou findest justice sitting in any inner chamber, run to its feet, that is, seek even the lowest part of wisdom; confess thy sins with tears. Perhaps Christ washed not His own feet, that we might wash them with our tears. Blessed tears, which can not only wash away our own sin, but also water the footsteps of the heavenly Word, that His goings may abound in us. Blessed tears, in which there is not only the redemption of sinners, but the refreshing of the righteous.
Throw about thy hair, scatter before Him all the graces of thy body. The hair is not to be despised which can wash the feet of Christ.
But she is of no slight merit of whom it is said, From the time that she entered has not ceased to kiss my feet, so that she knew not to speak aught but wisdom, to love aught but justice, to touch aught but chastity, to kiss aught but modesty.
Blessed is he even who can anoint with oil the feet of Christ, but more blessed is he who anoints with ointment, for the essence of many flowers blended into one, scatters the sweets of various odours. And perhaps no other than the Church alone can bring that ointment which has innumerable flowers of different perfumes, and therefore no one can love so much as she who loves in many individuals. But in the Pharisee's house, that is, in the house of the Law and the Prophets, not the Pharisee, but the Church is justified. For the Pharisee believed not, the Church believed. The Law has no mystery by which secret faults are cleansed, and therefore that which is wanting in the Law is made up in the Gospel. But the two debtors are the two nations who are responsible for payment to the usurer of the heavenly treasury. But we do not owe to this usurer material money, but the balance of our good deeds, the coin of our virtues, the merits of which are estimated by the weight of sorrow, the stamp of righteousness, the sound of confession. But that denarius is of no slight value on which the image of the king is found. Woe to me if I shall not have what I received. Or because there is hardly any one who can pay the whole debt to the usurer, woe to me if I shall not seek the debt to be forgiven me. But what nation is it that owes most, if not we to whom most is lent? To them were entrusted the oracles of God, to us is entrusted the Virgin's offspring, Immanuel, i. e. God with us, the cross of our Lord, His death, His resurrection. It cannot then be doubted that he owes most who receives most. Among men he perhaps offends most who is most in debt. By the mercy of the Lord the case is reversed, so that he loves most who owes most, if so be that he obtains grace. And therefore since there is nothing which we can worthily return to the Lord, woe be to me also if I shall not have loved. Let us then offer our love for the debt, for he loves most to whom most is given.
(Hom. 6. in Matt.) Thus the harlot became then more honourable than the virgins. For no sooner was she inflamed with penitence, than she burst forth in love for Christ. And these things indeed which have been spoken of were done outwardly, but those which her mind pondered within itself, were much more fervent. God alone beheld them.
(Hom. 6. in Matt.) But as after the breaking of a violent storm there comes a calm, so when tears have burst forth, there is peace, and gloomy thoughts vanish; and as by water and the Spirit, so by tears and confession we are again made clean. Hence it follows, Wherefore I say unto you, Her sins which are many are forgiven, for she loveth much. For those who have violently plunged into evil, will in time also eagerly follow after good, being conscious to what debts they have made themselves responsible.
(Hom. 67. in Matt.) We have need then of a fervent spirit, for nothing hinders a man from becoming great. Let then no sinner despair, no virtuous man fall asleep; neither let the one be self-confident, for often the harlot shall go before him, nor the other distrustful, for he may even surpass the foremost. Hence it is also here added, But he said unto her, Thy sins are forgiven thee.
(in Hom. 33. in Ev.) For this woman, beholding the spots of her shame, ran to wash them at the fountain of mercy, and blushed not at seeing the guests, for since she was courageously ashamed of herself within, she thought there was nothing which could shame her from without. Observe with what sorrow she is wrung who is not ashamed to weep even in the midst of a feast!
(in Hom. 33. in Evang.) For her eyes which once coveted after earthly things, she was now wearing out with penitential weeping. She once displayed her hair for the setting off of her face, she now wiped her tears with her hair. As it follows, And she wiped them with the hairs of her head. She once uttered proud things with her mouth, but kissing the feet of the Lord, she impressed her lips on the footsteps of her Redeemer. She once used ointment for the perfume of her body; what she had unworthily applied to herself, she now laudably offered to God. As it follows, And she anointed with ointment. As many enjoyments as she had in herself, so many offerings did she devise out of herself. She converts the number of her faults into the same number of virtues, that as much of her might wholly serve God in her penitence, as had despised God in her sin.
(ubi sup.) But the Pharisee beholding these things despises them, and finds fault, not only with the woman who was a sinner, but with the Lord who received her, as it follows, Now when the Pharisee who 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 which toucheth him. We see the Pharisee really proud in himself, and hypocritically righteous, blaming the sick woman for her sickness, the physician for his aid. The woman surely if she had come to the feet of the Pharisee would have departed with the heel lifted up against her. For he would have thought that he was polluted by another's sin, not having sufficient of his own real righteousness to fill him. So also some gifted with the priests' office, if perchance they have done any just thing outwardly or slightly, forthwith despise those who are put under them, and look with disdain on sinners who are of the people. But when we behold sinners, we must first bewail ourselves for their calamity, since we perhaps have had and are certainly liable to a similar fall. But it is necessary that we should carefully distinguish, for we are bound to make distinction in vices, but to have compassion on nature. For if we must punish the sinner, we must cherish a brother. But when by penance he has himself punished his own deed, our brother is no more a sinner, for he punished in himself what Divine justice condemned. The Physician was between two sick persons, but the one preserved her faculties in the fever, the other lost his mental perception. For she wept at what she had done; but the Pharisee, elated with a false sense of righteousness, overrated the vigour of his own health.
(ubi sup.) A parable concerning two debtors is opposed to him, of whom the one owed more, the other less; as it follows, There was a certain creditor which had two debtors, &c.
(ubi sup.) But both debtors being forgiven, the Pharisee is asked which most loved the forgiver of the debts. For it follows, Who then will love him most? To which he at once answers, I suppose, that he to whom he forgave most. And here we must remark, that while the Pharisee is convicted upon his own grounds, the madman carries the rope by which he will be bound; as it follows, But he said unto him, Thou hast rightly judged. The good deeds of the sinful woman are enumerated to him, and the evils of the pretended righteous; as it follows, And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thy house, thou gavest me no water for my feet, but she hath washed my feet with her tears.
(Hom. 33. in Evan.) The more then the heart of the sinner is burnt up by the great fire of charity, so much the more is the rust of sin consumed.
(ubi sup.) Behold she who had come sick to the Physician was healed, but because of her safety others are still sick; for it follows, And they that sat at meat began to say within themselves, Who is this that forgiveth sins also. But the heavenly Physician regards not those sick, whom He sees to be made still worse by His remedy, but her whom He had healed He encourages by making mention of her own piety; as it follows, But he said unto the woman, Thy faith hath made thee whole; for in truth she doubted not that she would receive what she sought for.
(in Hom. 33. in Evang.) Now in a mystical sense the Pharisee, presuming upon his pretended righteousness, is the Jewish people; the woman who was a sinner, but who came and wept at our Lord's feet, represents the conversion of the Gentiles.
(ubi sup.) What else is expressed by the ointment, but the sweet savour of a good report? If then we do good works by which we may sprinkle the Church with the sweet odour of a good report, what else do we but pour ointment upon the body of our Lord? But the woman stood by His feet, for we stood over against the feet of the Lord, when yet in our sins we resisted His ways. But if we are converted from our sins to true repentance, we now again stand by His feet, for we follow His footsteps whom we before opposed.
(Hom. 33. in Evan.) For we water the feet of our Lord with tears if we are moved with compassion to any even the lowest members of our Lord. We wipe our Lord's feet with our hair, when we show pity to His saints (with whom we suffer in love) by the sacrifice of those things with which we abound.
(ubi sup.) The woman kisses the feet which she has wiped. This also we fully do when we ardently love those whom we maintain by our bounty. By the feet also may be understood the mystery itself of the Incarnation. We then kiss the feet of the Redeemer when we love with our whole heart the mystery of the Incarnation. We anoint the feet with ointment, when we proclaim the power of His humanity with the good tidings of holy eloquence. But this also the Pharisee sees and grudges, for when the Jewish people perceives that the Gentiles preach God, it consumes away by its own malice. But the Pharisee is thus repulsed, that as it were through Him that false people might be made manifest, for in truth that unbelieving people never offered to the Lord even those things which were without them; but the Gentiles being converted, poured forth not only their substance but their blood. Hence He says to the Pharisee, Thou gavest me no water for my feet, but she hath washed my feet with her tears; for water is without us, the moisture of tears is within us. That unfaithful people also gave no kiss to the Lord, for it was unwilling to embrace Him from love whom it obeyed from fear, (for the kiss is the sign of love,) but the Gentiles being called cease not to kiss the feet of their Redeemer, for they ever breathe in His love.
(ubi sup.) But it is said to the Pharisee, My head with oil thou didst not anoint, for the very power even of Divinity on which the Jewish people professed to believe, he neglects to celebrate with due praise. But she hath anointed my feet with ointment. For while the Gentile people believed the mystery of His incarnation, it proclaimed also His lowest powers with the highest praise.
Having said just before, And the people that heard him justified God, being baptized with the baptism of John, the same Evangelist builds up in deed what he had proposed in word, namely, wisdom justified by the righteous and the penitent, saying, And one of the Pharisees desired him, &c.
Alabaster is a kind of white marble tinged with various colours, which is generally used for vessels holding ointment, because it is said to be the best sort for preserving the ointment sweet.
The woman who was a sinner in the city recognized that He was reclining in the house of the Pharisee, for the gentiles, previously bound by unclean deeds in worldly ways, learnt through the preaching of the apostles that God sent His Son, born of a woman, born under the law, to redeem those under the law (Galatians 4). And in the house of the Pharisee, it is not the Pharisee but she who is justified, as the Jewish people adhered only to the letter of the law while we follow both the law and the grace of the Spirit. The Pharisee considers Jesus not a prophet because He receives sinners, while we acknowledge this one as even the true God who can justify sinners.
But after having forgiven her sins, He stops not at the forgiveness of sins, but adds good works, as it follows, Go in peace, i. e. in righteousness, for righteousness is the reconciliation of man to God, as sin is the enmity between God and man; as if He said, Do all things which lead you to the peace of God.
(Severus Antiochenus.) For since the four Evangelists relate that Christ was anointed with ointment by a woman, I think that there were three women, differing according to the quality of each, their mode of action, and the difference of times. John, for example, relates that Mary, the sister of Lazarus, six days before the Passover, anointed the feet of Jesus in her own house; but Matthew, after that the Lord had said, You know that after two days will be the Passover, adds, that in Bethany, at the house of Simon the leper, a woman poured ointment upon the head of our Lord, but did not anoint His feet as Mary. Mark also says the same as Matthew; but Luke gives the account not near the time of the Passover, but in the middle of the Gospel. Chrysostom explains it that there were two different women, one indeed who is described in John, another who is mentioned by the three.
(non occ. v. Lyra in loc.) And this indeed He spake in answer to his thoughts; and the Pharisee was made more attentive by these words of our Lord, as it is said, And he saith, Master, say on.
(non occ.) For no one can of himself escape the debt of sin, but only by obtaining pardon through the grace of God.
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SUMMARY
Luke 7:40 marks a pivotal moment in the narrative, where Jesus, demonstrating His divine insight, directly addresses the unspoken judgmental thoughts of Simon, a Pharisee, regarding the "sinful woman" who anointed Jesus' feet. This verse initiates a profound dialogue that sets the stage for Jesus' Parable of the Two Debtors, revealing His authority to discern hearts and His intention to teach a fundamental truth about the relationship between forgiveness, love, and humility.
CONTEXT
Literary Context: Luke 7:40 is the immediate bridge between the poignant actions of the "sinful woman" and Jesus' subsequent teaching. Prior to this verse, a woman, identified as a sinner, enters Simon's house during a dinner, weeping and anointing Jesus' feet with costly perfume (Luke 7:37-38). Simon, the host and a Pharisee, silently observes this, concluding that if Jesus were truly a prophet, He would know the woman's sinful character and thus avoid her touch (Luke 7:39). Jesus, perceiving Simon's inner thoughts, then turns to him, initiating the direct address in Luke 7:40, which immediately precedes the Parable of the Two Debtors (Luke 7:41-43) and its application regarding love and forgiveness. This verse highlights Jesus' supernatural knowledge and His method of gracious confrontation, leading into a core teaching on the nature of salvation.
Historical & Cultural Context: The setting is a dinner in the home of Simon, a Pharisee. In first-century Jewish society, Pharisees were a prominent religious sect known for their strict adherence to the Mosaic Law and oral traditions. Their homes were often open to guests, and meals were significant social and religious events. The presence of a "sinner," especially a woman of ill repute, was considered defiling to a Pharisee, and any contact with such a person would render one ritually unclean. The act of anointing feet was a gesture of hospitality, but the woman's extravagant display, using her tears and hair, went far beyond customary practice, signifying profound devotion and repentance. Simon's unspoken judgment reflects the rigid social and religious boundaries of the time, where purity laws often overshadowed compassion and genuine spiritual understanding. Jesus' actions and words challenged these deeply ingrained cultural norms, demonstrating a radical approach to sin and grace.
Key Themes: This verse contributes to several overarching themes in Luke's Gospel. Firstly, it underscores Jesus' divine discernment and omniscience, as He perceives Simon's unspoken thoughts, a characteristic often attributed to God alone (Mark 2:8). Secondly, it highlights Jesus' gracious confrontation, choosing to engage Simon in dialogue rather than shaming him publicly, modeling a redemptive approach to human error. Thirdly, it sets up the theme of forgiveness and love, which is central to the subsequent parable and its application. Simon's judgmental attitude contrasts sharply with the woman's humble repentance and lavish love, foreshadowing Jesus' teaching that "to whom little is forgiven, the same loveth little" (Luke 7:47). This encounter also emphasizes the radical nature of the Kingdom of God, where social outcasts find favor and self-righteous religious leaders are challenged.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 7:40 employs several literary devices that enrich its meaning. Irony is prominent, as Simon, a religious leader, silently judges Jesus' prophetic credentials, yet Jesus demonstrates true prophetic insight by knowing Simon's unspoken thoughts. Simon calls Jesus "Master," acknowledging His teaching authority, yet fails to recognize His divine nature. The verse also serves as a powerful instance of foreshadowing, as Jesus' statement "I have somewhat to say unto thee" clearly signals the impending parable and its profound theological implications regarding the nature of sin, forgiveness, and love. Furthermore, the use of direct address ("Simon") and dialogue ("Master, say on") immediately draws the reader into the unfolding drama, highlighting the personal nature of Jesus' engagement with individuals and His method of teaching through direct interaction.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 7:40 is a profound demonstration of Jesus' divine nature, particularly His omniscience and authority over the human heart. It underscores the theological truth that God sees beyond outward appearances and religious observances, penetrating the deepest thoughts and intentions of individuals (1 Samuel 16:7). Jesus' gracious approach to Simon, inviting dialogue rather than immediate condemnation, reflects God's patient and redemptive character, always seeking to draw people to truth and repentance. The verse also highlights the stark contrast between self-righteousness, exemplified by Simon's internal judgment, and the humble, repentant heart, which Jesus will later commend through the woman's actions. It sets the stage for the radical nature of God's forgiveness, which is freely given to those who recognize their great need, leading to abundant love.
REFLECTION AND APPLICATION
Luke 7:40 offers a powerful mirror for self-reflection, challenging us to examine the hidden corners of our own hearts. Like Simon, we often harbor unspoken judgments, biases, or critical thoughts about others, especially those we deem "sinners" or different from ourselves. Jesus' ability to perceive Simon's internal monologue serves as a sobering reminder that our thoughts and attitudes, even if unexpressed, are fully known to God. This calls us to cultivate a heart of humility, compassion, and self-awareness, recognizing our own need for grace before we cast judgment on others. Furthermore, Jesus' method of engagement—a gracious invitation to dialogue rather than immediate rebuke—provides a profound model for how we should approach difficult conversations or perceived wrongs in others. It encourages us to seek understanding and offer truth in love, creating space for genuine transformation rather than condemnation. Finally, Simon's willingness to say "Master, say on" reminds us of the importance of an open and teachable spirit. Are we truly willing to listen when God, through His Word, His Spirit, or even through the challenging circumstances of life, has "somewhat to say unto us"? An open heart is crucial for receiving divine truth and experiencing the transformative power of God's grace.
Questions for Reflection
FAQ
Why did Jesus choose to address Simon's unspoken thoughts rather than directly confronting him about his judgmental attitude?
Answer: Jesus' approach in Luke 7:40 is a masterful example of divine pedagogy and grace. Rather than publicly shaming Simon or immediately rebuking his judgmental thoughts, Jesus chooses a more invitational and redemptive path. By stating, "Simon, I have somewhat to say unto thee," Jesus acknowledges His awareness of Simon's internal state without explicitly exposing it. This method preserves Simon's dignity and creates an opening for him to willingly engage in the impending lesson. It allows Simon to participate in his own conviction and learning, rather than being a passive recipient of a harsh judgment. This approach models how truth can be delivered with both authority and compassion, fostering an environment for genuine reflection and change, as seen in Jesus' interactions throughout the Gospels.
What is the significance of Simon calling Jesus "Master" (Didaskalos) in this context?
Answer: Simon's use of "Master" (Greek: Didaskalos) is significant because it acknowledges Jesus' recognized authority as a teacher or rabbi, even though Simon's heart is filled with skepticism and judgment. While Simon might not yet grasp Jesus' full divine identity or messianic claims, he respects Jesus enough to grant Him the platform to speak. This title is often used by those who recognize Jesus' wisdom and ability to teach profound truths, but who may not yet have committed to Him as Lord or Savior. Simon's "Master, say on" thus represents a fragile but crucial opening for Jesus to impart a lesson that will challenge Simon's self-righteousness and reveal the true nature of God's forgiveness and love, as unfolded in the Parable of the Two Debtors.
CHRIST-CENTERED FULFILLMENT
Luke 7:40, where Jesus perceives Simon's unspoken thoughts and initiates a dialogue, profoundly points to Christ as the ultimate revealer of hearts and the source of true forgiveness. Jesus' divine insight into Simon's internal judgment (John 2:24-25) foreshadows His role as the one who knows all things, even the deepest recesses of the human soul. He is not merely a prophet who discerns, but God incarnate who judges righteously and offers salvation. His gracious invitation, "Simon, I have somewhat to say unto thee," mirrors His universal call to all humanity to come to Him, acknowledge their sin, and receive His boundless grace. The ensuing parable, born from this exchange, illustrates the depth of forgiveness offered through Christ's atoning sacrifice, where the "great debtor" (representing humanity's vast sin debt) finds complete cancellation through faith in Him (Colossians 2:13-14). Thus, Luke 7:40 is not just a historical account but a timeless invitation from the Christ who sees our hidden judgments and offers us a path to humility, repentance, and the overflowing love that flows from being greatly forgiven (Romans 5:8).