Lucas 7
John MacArthur · Citado em PreceptAustin
Lucas 7
MacArthur adds that "Matthew 8:5–13+ does not mention that the centurion appealed to Jesus through these intermediaries. It is a measure of the respect this man had in the community that Jewish elders would be willing to bring his cause to Jesus. He loved the Jewish nation and was somehow personally responsible for the building of the local synagogue (Mt 8:5+). He obviously was being drawn to Christ by God Himself (cf. Jn 6:44, 65). Like all men under conviction, he deeply sensed his own unworthiness (cf Peter's sense of being in the presence of Holiness - Lk 5:8+), and that is why he used intermediaries rather than speaking to Jesus personally (Lk 7:6, 7). (See MacArthur Study Bible,) He sent (649)(apostello from apo = from, away from + stello = to withdraw from, avoid) means to send off, to send forth, to send out. To send out; to commission as a representative, an ambassador, an envoy. Note that the centurion requested help from others. He asked them to intercede for him. Note: he did not allow his sense of unworthiness and rejection to defeat him; neither was he too proud to ask for help, despite his superior position. Elders (4245)(presbuteros the comparative form of présbus = an old man or an ambassador) referred to men who were older or more senior with no negative connotations but rather a sense of venerability. Presbuteros is transliterated into English as “presbyter” (a leader in one of the Jewish communities--especially a member of the Sanhedrin--or of the early Christian churches) and from which the word “priest” (from Late Latin presbyter) was derived. NET Note on Jewish elders - Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5–13 does not mention the emissaries. Asking (request) (2065)(erotao from éromai = ask, inquire) means to ask for, usually with implication of an underlying question. It means “to plead,” “implore,” or even “to beg.” The verb does not carry the note of an authoritative command but rather that of making an urgent appeal. A T
Lucas 7
MacArthur says "His power immediately dispelled the presence of all death and defilement." TECHNICAL NOTE - IVP Background Commentary - Interrupting a funeral was a blatant breach of Jewish law and custom; touching the bier exposed Jesus to a day’s uncleanness (Nu 19:21–22); touching the corpse exposed him to a week’s uncleanness (cf. Nu 5:2–3; 19:11–20). But in Jesus’ case, the influence goes in the other direction. People customarily dropped whatever they were doing and joined in a funeral procession when it passed by. For a widow’s only son to die before she did was considered extremely tragic; it also left her dependent on public charity for support unless she had other relatives of means. Jesus always desires compassion over ceremonialism! NET Note on coffin (soros - used only here = funeral couch, an open frame used to carry a dead person to burial) - Although sometimes translated “coffin,” the bier (picture) was actually a stretcher or wooden plank on which the corpse was transported to the place of burial.
Lucas 7
MacArthur on arise - This was the first of 3 times Jesus raised people from the dead (cf.Lk 8:49–56; Jn 11:20–44). Verse 22 implies that Christ also raised others who are not specifically mentioned. Touch (681)(hapto) means to grasp, to lay hold of with the basic meaning of touching for the purpose of manipulating. Hapto conveys the sense handling of an object as to exert a modifying influence upon it or upon oneself. The majority of the 39 uses are in the Gospels and are associated with Jesus touching someone (or someone touching Him) usually with a beneficial effect. In contrast the use in 1Jn 5:18 speaks of touching with the intent of a negative or harmful effect (cp harmful sense in Lxx of Ge 26:11, Ex 19:12). Four uses refer to lighting a lamp (Lk 8:17, 11:33, 15:8) or kindling a fire (Acts 28:2). Paul uses it of touching a woman, apparently a euphemism for sexual contact (2Cor 7:1, cp Abimelech "had not come near" [Lxx = haptomai] Sarah - Ge 20:4,6; see hapto in Pr 6:29). In Ge 32:25 (cp Ge 32:32) Hapto/haptomai is used over 100 times in the Septuagint (Lxx). The first use of hapto in Ge 3:3 is by the woman who misquoted God's command saying "You shall not eat from it or touch it, lest you die.’” God touched the socket of Jacob's thigh resulting in dislocation while they wrestled! Hapto/haptomai is used in Leviticus numerous times of touching something with a negative impact (the majority of uses are negative and refer to touching something unclean e.g., Lev 5:2) or positive impact (consecrated - Lev 6:27). In Jdg 6:21 the Angel of the LORD touched Gideon's offering of meat and it was consumed (cp 1Ki 19:7). In Ru 2:9 Boaz instructed the servants not to touch Ruth apparently referring to touching her roughly. (cp Ru 2:9NLT). 1Sa 10:26 refers to God touching hearts of the valiant men. Of the wings of the cherubim touching each other (1Ki 6:27, 2Chr 3:11). Of an angel touching Elijah (1Ki 19:5). In 1Chr 16:22 hapto/haptomai is used in a negative sense - "Do not touch My anointed ones, And do My prophets no harm." In Isa 6:7 (hapto used twice) the angel touched Isaiah's mouth and his iniquity was taken away. Jehovah touched (Lxx - hapto) Jeremiah's mouth, placing His words in his mouth. (Jer 1:9) All Luke's uses of hapto - Lk. 5:13; Lk. 6:19; Lk. 7:14; Lk. 7:39; Lk. 8:16; Lk. 8:44; Lk. 8:45; Lk. 8:46; Lk. 8:47; Lk. 11:33; Lk. 15:8; Lk. 18:15; Lk. 22:51; Acts 28:2 Bearers (carriers)(941) bastazo bastazo from basis = foot) generally means to take up and hold (Jn 10:31, 20:15, Acts 21:35) or to bear (Mt 3:11, Mk 14:13, Lk 22:10). The meaning common in classic Greek of “to pick up” (Jn 10:31), carry (Jn 19:17), endure (borne - Mt 20:12), remove (Mt 3:11), and the common Koine sense of “to steal” (Jn 12:6). Luke 14:27; John 19:17 refer to carrying the cross. In Acts 9:15 "to bear My Name" means to announce it to "Gentiles and kings and sons." Notice that Jn 19:17 describes Jesus as "bearing His own cross" which is clearly a unique event which applies only to Jesus. In other words, in none of the passages that Jesus calls for disciples to bear their own cross (Mt 16:24; Mk 8:34; 10:21; Lk 9:23; 14:27), is it suggested that we can bear His cross. Metaphorically bastazo means to bear, support, endure, i.e., labors, sufferings (Mt. 20:12, burden or weight, implied in Rev. 2:3). The punishment incurred by being foolish (Gal. 5:10). To bear patiently (Ro 15:1; Gal. 6:2; Rev. 2:2). Metaphorically in the sense of to receive, understand (Jn 16:12). Friberg - (1) take up, lift up, pick up (Jn 10.31); (2) carry, bear (Mk 14.13); figuratively, of anything burdensome or difficult bear, endure, put up with ( Mt 20.12); (3) bear away, remove (Jn 20.15); figuratively, of healing disease (Mt 8.17 - "took [bore] our infirmities"] = not in sense of promising to remove all sickness, but in bearing the curse of sin He healed our "sin sickness" so to speak, far more eternally deadly than any physical sickness! see 1 Pe 2:24-note); (4) steal, pilfer, carry off (Jn 12.6); (5) figuratively, of serving as a source of supply support, provide for (Ro 11.18). Arise (aorist imperative - Command to do so now!)(1453) (egeiro) means to rise (stand up) from a sitting or lying position (Mt 8:26, 9:5), to awaken from sleep (Mt 8:25), figuratively to "awaken" from death (rise up). Egeiro was used literally also to raise up or lift up a person either sitting or lying down. Figuratively egeiro was used to "raise up" a person from illness, thus restoring them to health. Figuratively as used in Romans 4:24, egeiro describes the bringing back of Jesus from the dead and thus raising Him or causing Him to rise. The idea of wake up from death is conveyed by egeiro because sleep was used as metaphor of death for believers (there is however no "soul sleep"). To raise up to a position as was David in Acts 13:22 (referring to his "promotion" to king). Related Article: How many people were raised from the dead in the Bible? ILLUSTRATION - Just a Word from Jesus raised the young man and the following story illustrates the incredible power of God's Word! Gaylord Kambarami was the General Secretary of the Bible Society of Zimbabwe. Once when he offered a man a New Testament, the man responded, “If you give me that Bible, I will roll the pages and use them to make cigarettes!” Gaylord replied, “At least promise me that you will read the page before you smoke it.” The man agreed, so he gave him the New Testament and went his way. Fifteen years later, Gaylord was attending a convention when the speaker on the platform suddenly spotted him, pointed him out to the audience, and said, “This man doesn’t remember me, but 15 years ago he tried to sell me a New Testament. When I refused to buy it he gave it to me, even though I told him I would use the pages to roll cigarettes. He made me promise to read the pages before I smoked them. Well, I smoked Matthew and I smoked Mark and I smoked Luke. But when I got to John 3:16, I couldn’t smoke any more. My life was changed from that moment.” He had become a full-time evangelist, pointing others to the powerful message of God’s Word. A similar illustration of the power of God's Word was seen in the conversion of Charles Haddon
Lucas 7
MacArthur - John was not the sort of man who vacillated (Lk 7:24). We are not to think that his faith was failing or that he had lost confidence in Christ. But with so many unexpected turns of events—John in prison, Christ encountering unbelief and hostility—John wanted reassurance from Christ Himself. That is precisely what Jesus gave him (Lk 7:22, 23)....John the Baptist had introduced Christ as One who would bring a fierce judgment and “burn up the chaff with unquenchable fire” (Mt 3:12). He was understandably confused by the turn of events: he was imprisoned, and Christ was carrying on a ministry of healing, not judgment, in Galilee, far from Jerusalem, the city of the King—and not finding a completely warm reception there (cf. Mt 8:34). John wondered if he had misunderstood Jesus’ agenda. It would be wrong to interpret this as a wavering of his faith (Mt 11:7). (See The MacArthur Bible Commentary) Henry Morris on Are You the Expected One - It is generally believed that John, unjustly imprisoned by Herod, was so discouraged because Jesus had not helped him get out of prison that he was about to lose his faith. However, in view of John’s strength of faith and character, as confirmed by Christ (Luke 7:28), this seems unlikely. Furthermore, he was filled with the Spirit (Luke 1:15) and had received God’s direct revelation that Jesus was, indeed, “He that should come” (John 1:32-34). Consequently, an alternative explanation for John’s question should be considered. John had urged his own disciples to follow Jesus (John 1:35-37), knowing that “He must increase, but I must decrease” (John 3:30), but some still persisted in loyalty to him instead. While this was admirable in a way, John earnestly desired all his own converts to follow Christ. When he heard of Jesus’ miracles, especially His restoring the life of the widow’s son (Luke 7:14), he decided the way to accomplish this was to send his disciples to Jesus with this specific question, so they could see and hear for themselves. Jesus answered them merely by referring to the prophecy in Isaiah 61:1-3 (the same Scripture He had used in the Nazareth synagogue which demonstrated His fulfillment of the prophecy by letting them see His works (Luke 7:20-22). (Defender's Study Bible)
Lucas 7
MacArthur - The common people and the outcast tax collectors who heard John the Baptist’s preaching acknowledged that what he required by way of repentance was from God and was righteous. Robertson on the response of all the people and the tax collectors - They considered God just or righteous in making these demands of them. Even the publicans did. They submitted to the baptism of John Having been baptized (baptizo) with the baptism (baptisma) of John - They humbled themselves and submitted to John's baptism in contrast to religious leaders in Lk 7:30. "Being baptized by John demonstrated a recognition of one’s sin, a desire for spiritual cleansing, and a commitment to follow God’s law in anticipation of the Messiah’s arrival....John prepared the way for Christ by calling people to acknowledge their sin and their need for salvation. His baptism was a purification ceremony meant to ready the peoples’ hearts to receive their Savior. " (GotQuestions.org) Tax collectors (publicans) (5057)(telones from telos = tax + onéomai = to buy) means a reaper of the taxes or customs, tax-collector, one who pays to the government a certain sum for the privilege of collecting the taxes and customs of a district. The public revenues of the Greeks and Romans were usually farmed out. Among the latter, the purchasers were chiefly of the equestrian order and were distinguished as being of a higher class because they rode horses, or they were at least persons of wealth and rank like Zacchaeus who is called the chief tax collector (architelones [754] in Lu 19:2). These farmers also had subcontractors or employed agents who collected the taxes and customs at the gates of cities, in seaports, on public ways and bridges. These, too, were called telomnai (pl.), publicans, or eklégontes (n.f.), (ek [1537], out of, + légo [3004], in its original sense meaning to collect), those who collected out of the people. Such publicans in countries subject to the Roman Empire were the objects of hatred and detestation so that none but persons of worthless character were likely to be found in this employment. All 20 uses of telones - Matt. 5:46; Matt. 9:10; Matt. 9:11; Matt. 10:3; Matt. 11:19; Matt. 18:17; Matt. 21:31; Matt. 21:32; Mk. 2:15; Mk. 2:16; Lk. 3:12; Lk. 5:27; Lk. 5:29; Lk. 5:30; Lk. 7:29; Lk. 7:34; Lk. 15:1; Lk. 18:10; Lk. 18:11; Lk. 18:13 Acknowledged...justice (1344)(dikaioo from dike = right, expected behavior or conformity, not according to one’s own standard, but according to an imposed standard with prescribed punishment for nonconformity) primarily means to deem to be right. Dikaioo is a legal term having to do with the law and the the courtroom, where it represented the legally binding verdict of the judge. Luke's uses of dikaioo - Lk. 7:29; Lk. 7:35; Lk. 10:29; Lk. 16:15; Lk. 18:14; Acts 13:39; Baptized (907)(baptizo from bapto = cover wholly with a fluid; stain or dip as with dye; used of the smith tempering the red-hot steel, used of dyeing the hair; of a ship that "dipped" = sank) has a literal and a figurative meaning in the NT. The literal meaning is to submerge, to dip or immerse as in water. A study of the 77 NT uses (See below) reveals that most of the uses of baptizo in the Gospels and Acts are associated with literal water baptism. The Greeks used baptizo to describe the dyeing of a garment, in which the whole material was plunged in and taken out from the element used. Baptizo was used of the act of sinking ships. Baptizo also meant to bathe of a boat which had been wrecked by being submerged and then stranded on the shore. Figuratively, baptizo pictures the introduction or placing of a person or thing into a new environment or into union with something else so as to alter its condition or its relationship to its previous environment or condition. In this sense baptizo means to be identified with. Luke's uses of baptizo - Lk. 3:7; Lk. 3:12; Lk. 3:16; Lk. 3:21; Lk. 7:29; Lk. 7:30; Lk. 11:38; Lk. 12:50; ; Acts 1:5; Acts 2:38; Acts 2:41; Acts 8:12; Acts 8:13; Acts 8:16; Acts 8:36; Acts 8:38; Acts 9:18; Acts 10:47; Acts 10:48; Acts 11:16; Acts 16:15; Acts 16:33; Acts 18:8; Acts 19:3; Acts 19:4; Acts 19:5; Acts 22:16 Baptism (908)(baptisma from bapto = dip as in dye to color - see study of verb baptizo) is the result of the act of dipping, plunging, immersing, washing. something or someone. The suffix -ma indicates the result of dipping or sinking or baptizing while baptismos is the act of baptizing. Luke's uses of baptisma - Lk. 3:3; Lk. 7:29; Lk. 12:50; Lk. 20:4; Acts 1:22; Acts 10:37; Acts 13:24; Acts 18:25; Acts 19:3; Acts 19:4; QUESTION - What was the meaning and importance of the baptism of John the Baptist? ANSWER - Though today the word baptism generally evokes thoughts of identifying with Christ’s death, burial, and resurrection, baptism did not begin with Christians. For years before Christ, the Jews had used baptism in ritual cleansing ceremonies of Gentile proselytes. John the Baptist took baptism and applied it to the Jews themselves—it wasn’t just the Gentiles who needed cleansing. Many believed John’s message and were baptized by him (Matthew 3:5–6). The baptisms John performed had a specific purpose. In Matthew 3:11, John the Baptist mentions the purpose of his baptisms: “I baptize you with water for repentance.” Paul affirms this in Acts 19:4: “John’s baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus.” John’s baptism had to do with repentance—it was a symbolic representation of changing one’s mind and going a new direction. “Confessing their sins, they were baptized by him in the Jordan River” (Matthew 3:6). Being baptized by John demonstrated a recognition of one’s sin, a desire for spiritual cleansing, and a commitment to follow God’s law in anticipation of the Messiah’s arrival. There were some, like the Pharisees, who came to the Jordan to observe John’s ministry but who had no desire to step into the water themselves. John rebuked them sternly: “When he saw many of the Pharisees and Sadducees coming to where he was baptizing, he said to them: ‘You brood of vipers! Who warned you to flee from the coming wrath? Produce fruit in keeping with repentance’” (Matthew 3:7–8). Even the religious leaders needed to repent of their sin, although they saw no need of it. Christian baptism today also symbolizes repentance, cleansing, and commitment, but Jesus has given it a different emphasis. Christian baptism is a mark of one’s identification with the death, burial, and resurrection of Christ. It is representative of a cleansing that is complete and a commitment that is the natural response of one who has been made new. Jesus’ sacrifice on the cross completely washes away our sins, and we are raised to new life empowered by the Holy Spirit (2 Corinthians 5:17–21; Romans 6:1–11). With John’s baptism, a person repented of sin and was therefore ready to place his faith in Jesus Christ. John’s baptism foreshadowed what Jesus would accomplish, much as the Old Testament sacrificial system did. John prepared the way for Christ by calling people to acknowledge their sin and their need for salvation. His baptism was a purification ceremony meant to ready the peoples’ hearts to receive their Savior. GotQuestions.org Luke 7:30 But the Pharisees and the lawyers rejected God's purpose for themselves, not having been baptized by John. KJV But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. Amplified - But the Pharisees and the lawyers [of the Mosaic Law] annulled and rejected and brought to nothing God’s purpose concerning themselves, by [refusing and] not being baptized by him [John].
Lucas 7
MacArthur adds that "John’s call to repentance was an expression of the will of God. By refusing repentance, they rejected not just John the Baptist, but also God Himself." Their rejection of God's will meant that God would reject them in the future judgment!
Lucas 7
MacArthur - Genea (generation) is used frequently in Luke’s gospel in a negative sense as a term of condemnation. In Lk 9:41 Jesus spoke of this generation as an “unbelieving and perverted generation,” and in Lk 11:29 described it as a “wicked generation” guilty of all the blood of the murdered prophets (vv. 50-51) and above all of rejecting the Lord Jesus Christ (Lk 17:25). By extension, the term can refer to any perverse and faithless generation (cf. Dt. 32:5; Jdg. 2:10; Jer. 7:29; Acts 2:40; Php 2:15). Keener notes that this generation "does not refer to everyone then living but to the leaders and others who rejected both John the Baptist and Jesus, and who were still the dominant force in the culture. In their rejection of both the “ascetic” John and the “non-ascetic” Jesus, they were like children refusing to play either a sad or a happy game." Robertson on what are they like? - This second question is not in Matt. 11:16. It sharpens the point. Generation (1074)(genea gives us our English genealogy) literally refers to those descended from a common ancestor and in this sense refers to a race, a clan or descendants. In context this refers to those who had rejected John’s and Jesus’ warnings. In Lk 7:32 Jesus says they are like selfish, stubborn children, always insisting on their own way. Genea - 37v - Matt. 1:17; Matt. 11:16; Matt. 12:39; Matt. 12:41; Matt. 12:42; Matt. 12:45; Matt. 16:4; Matt. 17:17; Matt. 23:36; Matt. 24:34; Mk. 8:12; Mk. 8:38; Mk. 9:19; Mk. 13:30; Lk. 1:48; Lk. 1:50; Lk. 7:31; Lk. 9:41; Lk. 11:29; Lk. 11:30; Lk. 11:31; Lk. 11:32; Lk. 11:50; Lk. 11:51; Lk. 16:8; Lk. 17:25; Lk. 21:32; Acts 2:40; Acts 8:33; Acts 13:36; Acts 14:16; Acts 15:21; Eph. 3:5; Eph. 3:21; Phil. 2:15; Col. 1:26; Heb. 3:10 Luke 7:32 "They are like children who sit in the market place and call to one another, and they say, 'We played the flute for you, and you did not dance; we sang a dirge, and you did not weep.' KJV They are like unto 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. are Proverbs 17:16; Isaiah 28:9-13; 29:11,12; Jeremiah 5:3-5; Matthew 11:16-19 Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:18-35 Dealing With Doubt - Steven Cole Luke 7:31-35 The Parable of the Brats: Style Versus Substance - John MacArthur A GENERATION LIKE CHILDREN They are like children (paidion) who sit in the market place (agora) and call to one another - Keep in mind that there is a big crowd surrounding Him and so these words are for their ears. The word of children (paidion) stresses the need for moral training and guidance. Jesus is telling us what this generation (Lk 7:31) is like. This generation refers primarily the Jews of His time but is applicable to any generation that acts "childish" like they acted. The market place (agora) was where children in ancient times played their little games.
Lucas 7
MacArthur explains the refusal of the children to play - "The nature of the game was not the issue, since the peevish brats would not play either the happy or the sad game. They serve as an apt illustration of the people of that generation—ill-tempered malcontents." MacArthur - Christ used strong derision to rebuke the Pharisees. He suggested they were behaving childishly, determined not to be pleased, whether invited to “dance” (a reference to Christ’s joyous style of ministry, “eating and drinking” with sinners— Lk 7:34), or urged to “weep” (a reference to John the Baptist’s call to repentance, and John’s more austere manner of ministry—Lk 7:33).
Lucas 7
MacArthur explains why the people turned on John to this degree - The people’s motive for so labeling John was their hatred of his message. Their hearts were hard and impenetrable, causing them to reject the divine diagnosis of their condition that he proclaimed. Being proud and self-righteous, they hated John’s condemnation of them as sinners, desperately in need of repentance and forgiveness. They attacked John’s person in order to justify their rejection of his message. They refused to join with him.
Lucas 7
MacArthur explains it this way - John was sober, severe, stark, a preacher of judgment, calling for repentance, weeping in light of God’s wrath, and keeping himself separate from sinners. Jesus, in contrast, was tender, merciful, gracious, compassionate, a preacher of blessing who mingled with sinners, whom He came to seek and save. In the end, it is not the style of ministry that matters but its substance. The people ultimately rejected the ministries of both John and Jesus. Though their emphases may have differed, both John and Jesus called for repentance, promised forgiveness, warned of judgment, and proclaimed the coming of the kingdom. The outward form of ministry is never the issue, but rather the truth of the message. In every generation there will be spiritual brats who reject the truth, like those who refused to mourn with John or laugh with Jesus. (See Luke Commentary)
Lucas 7
MacArthur adds "The preacher’s style is not the determining factor; “the gospel,” not the cleverness of the messenger, “is the power of God for salvation to everyone who believes” (Ro 1:16). The same “word of the cross” that “is foolishness to those who are perishing” is to those “who are being saved… the power of God” (1 Cor. 1:18). (See Luke Commentary) IVP Background Commentary - Jewish tradition often personified Wisdom as divine, usually as a holy woman exhorting the righteous to follow her; here she is the mother of the righteous. Ryle on wisdom is vindicated by all her children - We learn, secondly, from these verses, that the wisdom of God’s ways is always recognized and acknowledged by those who are wise-hearted. This is a lesson which is taught in a sentence of somewhat obscure character: “Wisdom is justified of all her children.” But it seems difficult to extract any other meaning from the words, by fair and consistent interpretation. The idea which our Lord desired to impress upon us appears to be, that though the vast majority of the Jews were hardened and unreasonable, there were some who were not,—and that though multitudes saw no wisdom in the ministry of John the Baptist and Himself, there were a chosen few who did. Those few were the “children of wisdom.” Those few, by their lives and obedience, declared their full conviction that God’s ways of dealing with the Jews were wise and right, and that John the Baptist and the Lord Jesus were both worthy of all honor. In short, they “justified” God’s wisdom, and so proved themselves truly wise. This saying of our Lord about the generation among whom He lived, describes a state of things which will always be found in the Church of Christ. In spite of the cavils, sneers, objections, and unkind remarks with which the Gospel is received by the majority of mankind, there will always be some in every country who will assent to it, and obey it with delight. There will never be wanting a “little flock” which hears the voice of the Shepherd gladly, and counts all His ways right. The children of this world may mock at the Gospel, and pour contempt on the lives of believers. They may count their practice madness, and see no wisdom nor beauty in their ways. But God will take care that He has a people in every age. There will be always some who will assert the perfect excellence of the doctrines and requirements of the Gospel, and will “justify the wisdom” of Him who sent it. And these, however much the world may despise them, are they whom Jesus calls wise. They are “wise unto salvation, through faith which is in Christ Jesus.” (2 Tim. 3:15.) Let us ask ourselves, as we leave this passage, whether we deserve to be called children of wisdom? Have we been taught by the Spirit to know the Lord Jesus Christ? Have the eyes of our understanding been opened? Have we the wisdom that cometh from above? If we are truly wise, let us not be ashamed to confess our Master before men. Let us declare boldly that we approve the whole of His Gospel, all its doctrines and all its requirements. We may find few with us and many against us. The world may laugh at us, and count our wisdom no better than folly. But such laughter is but for a moment. The hour cometh when the few who have confessed Christ, and justified His ways before men, shall be confessed and “justified” by Him before His Father and the angels. (Luke 7) Wisdom Justified - Experiencing God Day by Day - Henry Blackaby “Yet wisdom is vindicated by all her children.”—Luke 7:35 The world is full of “experts.” There are people everywhere who want to convince you of the wisdom of their opinion. Yet God says that it is not the one who declares his viewpoint the most loudly or vociferously who is the wisest, but the one who is vindicated over time. Wisdom is not proven by argument or debate. Wisdom is proven over time. Some people adamantly proclaim that their opinion is best. Regardless of how convincingly these people defend their viewpoint, time is the best judge of their wisdom. The result of a practice proves its validity, not how loudly it is promoted. When you seek to obey what God has told you, you will sometimes meet resistance and criticism from others who disagree with the wisdom of your actions. Your immediate response may be the urge to vindicate yourself. However, if you wait patiently, time will reveal the wisdom of your actions far better than you could through argument. Through the ages, the wisdom found in God's Word has been tested and proven true. It is critical that you measure everything you hear against the Scriptures. Trends in psychology and philosophy come and go, but God's Word is timeless. Whenever you share an opinion in counseling someone else, make sure that it comes from the Scripture and not merely from your best thinking. As long as you base your life choices on the Word of God, time will be your defender and will validate the wisdom of your choices. If, over time, you clearly see you are wrong, ask God's forgiveness and seek a fresh word from God through the Scripture. Then obey that word and watch to see God confirm His wisdom in your life. No One Remembered! Read: Ecclesiastes 9:13-18 | He by his wisdom delivered the city. Yet no one remembered that same poor man. —Ecclesiastes 9:15 In a commentary on Ecclesiastes 9:15, Martin Luther cites the story of Themistocles, the soldier and statesman who commanded the Athenian squadron. Through his strategy, he won the Battle of Salamis, drove the Persian army from Greek soil, and saved his city. A few years later, he fell out of favor, was ostracized by his countrymen, and was banished from Athens. Thus, Luther concludes, “Themistocles did much good for his city, but received much ingratitude.” The crowd, for some reason, seems to ignore or quickly forget the good that the poor and humble man accomplishes through his wisdom. No matter. “Wisdom is [still] better than strength” even if “the poor man’s wisdom is despised” (v.16). It’s better to be a quiet, honest sage who, though forgotten, leaves much good behind, than a swaggering, strident fool who, though many applaud him, “destroys much good” (v.18). Help me to walk so close to Thee That those who know me best can see I live as godly as I pray, And Christ is real from day to day. —Ryberg A wise person sets his earthly goals on heavenly gains. Luke 7:36 Now one of the Pharisees was requesting Him to dine with him, and He entered the Pharisee's house and reclined at the table. KJV 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. one Matthew 26:6-13; Mark 14:3-9; John 11:2-16 And he Lk 7:34; 11:37; 14: Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:36-50 How to Love Jesus Fervently - Steven Cole Luke 7:36-50 The Transformed Sinner - John MacArthur Luke 7:36-39 Why Did Christ Allow a Prostitute to Wash His Feet? - John MacArthur The gratitude of the sinful woman (Luke 7:36-50) The setting (Luke 7:36-38) The Pharisee's reaction (Luke 7:39) Jesus' explanation (Luke 7:40-48) The result (Luke 7:49-50) Related Passages: Luke 11:37+ Now when He had spoken, a Pharisee *asked Him to have lunch with him; and He went in, and reclined at the table. Luke 14:1+ It happened that when He went into the house of one of the leaders of the Pharisees on the Sabbath to eat bread, they were watching Him closely. INVITATION TO DINNER Now one of the Pharisees (pharisaios "Separated Ones") was requesting (erotao) Him to dine with him - One of the Pharisees whose name was Simon (Lk 7:40+). On the first glance this seems like a friendly thing to do. However undoubtedly Simon's motive was either to entrap Jesus or to find some reason to accuse Him, for earlier Luke recorded that "The scribes and the Pharisees were watching Him closely to see if He healed on the Sabbath, so that they might find reason to accuse Him." (Lk 6:7+) We know this was not a "friendly encounter" because of what the Pharisee did not do (see Lk 7:44-46+). This is a snake (Lk 3:7+) summoning the Savior to a surreptitious supper! This is no friendly communal meal as commonly practiced in the orient as a time of intimate fellowship! The verb requesting is in the imperfect tense indicating he was doing this over and over. It was a continual request to which Jesus finally acquiesced. Jesus had a special treat in store for this Pharisee! Note the irony that Jesus had just been called a "Friend of Sinners," and yet here He is willing to dine with one of the worst sinners in Israel, a Pharisee, for those who were self-righteous Pharisees were more unreachable than the sinful woman as the story would reveal. Notice in this action Jesus is giving us the example of Lk 6:27+ to love your enemies in this case one of the Pharisees (they had accused Him of blasphemy - Lk 5:20; they had accused him of eating with tax-gatherers and sinners - Lk 5:30; they had accused him of breaking their man-made Sabbath rules - Lk 6:2; they were filled with rage when He healed on Sabbath - Lk 6:11). So Jesus knew full well this was not going to be a "picnic." MacArthur - Now here Jesus was willing to go into the house of a man that He knew was a hypocrite. He knew the man had evil intentions toward Him. He knew the man was going to do everything he could to get some incriminating evidence against Jesus by something that Jesus did or said. He knew he was looking to mount the case for Him. But nonetheless, Jesus, gracious as He always is and coming to seek and to save that which was lost, is willing to expose this wicked, hypocritical Pharisee to the power that He has to transform. And so He entered the Pharisee's house. Robertson on Pharisee's invitation to Jesus to dine - Luke has two other instances of Pharisees who invited Jesus to meals (Luke 11:37; 14:1) and he alone gives them. This is the Gospel of Hospitality (Ragg). Jesus would dine with a Pharisee or with a publican (Luke 5:29 = Mark 2:15 = Matt. 9:10) and even invited himself to be the guest of Zaccheus (Luke 9:5). IVP Background Commentary - It was considered virtuous to invite a teacher over for dinner, especially if the teacher were from out of town or had just taught at the synagogue. That they are “reclining” rather than sitting indicates that they are using couches rather than chairs and that this is a banquet, perhaps in honor of the famous guest teacher.
Lucas 7
MacArthur points out that "Sinner is a term used in the Gospel of Luke many times (ED: 16x in 15v - Lk 5:30, 32, Lk 6:32, 33, 34, Lk 7:34, 37, 39, et al)....it is a term to designate an unregenerate person, a person who is marked by their sinfulness. It is used that way in the New Testament. Even James 4:8, "Cleanse your hands, you sinners." “Sinners” is a term to describe reprobate people.....(Sinner) is a term that has some disdain in it. It refers to those who were sort of the low life. The Pharisee would have had a catalog of sinners. It would have included tax collectors and the thugs and thieves...those who would be categorized as unacceptable, outcast sinners....when it came to the feminine side, “sinner” was a synonym for a prostitute, a woman who chose to be a professional adulteress, immoral, filthy, impure, perverse and living a flagrantly sinful life at a public level. And when she learned (epiginosko) that He was reclining (katakeimai) at the table in the Pharisee's house, she brought an alabaster vial (alabastron) of perfume (muron) - Learned (epiginosko) means she had exact knowledge that Jesus was at the house of the Pharisee. This fact moved her heart to make her move! It was a common practice that when a banquet was held uninvited people could enter and stand away from the dining table and quietly listen to the discussions of the host and the guests. That this woman was able to get in is somewhat surprising given her known reputation. We can only speculate that either the Pharisee had no one checking out those who entered or it was night time and it would have been difficult to recognize her face. Reclining (katakeimai in present tense) indicates the guests were in place with outstretched feet as in the diagram below and meal was about to commence. One has to wonder if anything was ever consumed at this meal given the subsequent events. She brought an alabaster vial (alabastron) of perfume indicates she was prepared to carry out one of the greatest acts of adoration recorded in the entire Bible. The vial was made of alabaster stone that was most often used for precious perfumes and had a long neck, a sealed opening so that it had to be broken to pour out the contents. Vincent on the woman...a sinner - A sinner. Wyc., a sinneress. 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 consul’s house in Damietta. “Many came in and took their places on the sideseats, uninvited and yet unchallenged. They spoke to those at table on business or the news of the day, and our host spoke freely to them” (“Parables”). Bernard beautifully says: “Thanks to thee, most blessed sinner: thou hast shown the world a safe enough place for sinners—the feet of Jesus, which spurn none, reject none, repel none, and receive and admit all. Where alone the Pharisee vents not his haughtiness, there surely the Ethiopian changes his skin, and the leopard his spots” (cit. by Trench, “Parables”). William Barclay describes what this woman may have looked like - Round her neck she wore, like all Jewish women, a little phial of concentrated perfume; they were called alabasters (Wikipedia); and they were very costly. She wished to pour it on his feet, for it was all she had to offer. (Luke 7) Spurgeon's expository notes - In a particular sense, a sinner; one whose very trade was sin. A sinner by profession, a public and notorious sinner. (Ed: Methinks we are all sadly sinners by profession!)....Her name is not given; and there are good reasons why it should not be given. Certainly, she was not Mary the sister of Lazarus, nor yet Mary Magdalene, we may be quite cure of that. Our Saviour leaves her in an anonymous condition; and it is usually best that converts of this character should not be exhibited, and their names made known. I believe that much cruel wrong has been done to reclaimed sinners when they have been pushed to the front. “Behold, a woman in the city, which was a sinner,” —She was not a sinner in the ordinary sense of the word, but she was “a sinner” by trade, “a sinner” by profession. It always seems to me that, in this description of her, every word is emphatic. There is much meaning in every separate action of the woman; and even in her little mannerisms there is something that is instructive to us. Our Lord was reclining at his meal, and his feet were turned towards the door, so that she had not to come far into the house before she reached his feet; and there she stood “at his feet.” Those are blessed words: “at his feet.” That is where we also would stand and weep. That is where we would sit and learn. That is where we would wait and serve. That is where we hope to live and reign for ever: “at his feet.” This woman “stood at his feet behind him,” — as if she were unworthy to be looked upon by him, but found it honour enough to be behind him, so long as she was but near him: “at his feet behind him weeping,” — with sorrow for her sin, with joy for her pardon, with delight in her Lord’s presence, perhaps with grief at the prospect of what yet awaited him. And she “began to wash his feet with tears.” O sweet repentance, which fills the basin better than the purest streams of earth could ever do! Then she unbound her tresses, — those nets in which she had, mayhap, caught many a man when she had hunted for the precious life after her former sinful manner. But now she uses those tresses for something better, she makes a towel of her hair. That which was her pride shall now fill that humble office, and even be honoured thereby. “And kissed his feet.” Oh, the tenderness of her love, and the strength of her passion — a sacred one, not born of earth at all, — for that dear Lord of hers! she kissed his feet; and then she poured upon them the precious perfumed ointment which had cost so much. (Luke Exposition) Sinner (268)(hamartolos from hamartano = deviate, miss the mark which some lexicons say is from a = privative or negative + meiromai = attain -- thus meaning not to attain, not to arrive at the goal) is an adjective (e.g., "that through the commandment sin might become utterly sinful" - see Ro 7:13 +) that is often used as a noun (e.g., Ro 5:19+) to describe those who are continually erring from the way, constantly missing God's mark, living in opposition to His good and acceptable and perfect will. Uses of hamartolos by Luke - Lk. 5:8; Lk. 5:30; Lk. 5:32; Lk. 6:32; Lk. 6:33; Lk. 6:34; Lk. 7:34; Lk. 7:37; Lk. 7:39; Lk. 13:2; Lk. 15:1; Lk. 15:2; Lk. 15:7; Lk. 15:10; Lk. 18:13; Lk. 19:7; Lk. 24:7 Learned (recognized, understood) (1921) epiginosko means to know fully, to know with certainty, to become thoroughly acquainted with or to know thoroughly, exactly, fully, or completely. Epiginosko means to possess more or less definite information about, and can imply a degree of thoroughness.. It can also mean recognized. Reclining (dining)(2621) katakeimai from katá = down + keímai = lie outstretched) means to lie down, lie prostrate, often with the implication of some degree of incapacity (Mk 1:30; Mk 2:4; Lk 5:25; Jas 5:3, 6; Acts 9:33; Acts 28:8). Colloquially of a sick person we say they are “down sick.” To recline on a couch at a dinner table and thus to dine or eat a meal (Mk 2:15; 14:3; Lk 5:29; 7:37; 1 Cor 8:10). The Greek papyri uses this verb in the following phrases - “the blows caused me to be laid up with sickness” “she is laid up.” Alabaster (211) (alabastron) means alabaster and by metonymy referred to a container for perfumed ointment - alabaster jar, flask, (small) bottle. It was a round vase without handles for holding perfumes (see picture above). Gilbrant - This is a soft, white, and translucent gypsum (sometimes gray or colorless like crystal) which was used for carving into vases, ornaments, or flasks for containing various perfumes and ointments. This stone was usually brought to Palestine from Egypt and was made of calcium carbonate. However, in Palestine in the Jordan Valley, a small amount of alabaster was made of calcium sulphate. Alabastros - Matt. 26:7; Mk. 14:3; Lk. 7:37. Once in 2Ki 21:13 Related Resource - What is an alabaster box? Mattoon - Alabaster jars of perfume were so valuable in the first century they were often purchased as investments. This box may have been extremely expensive, as costly as one year's wages. These boxes were made from a stone found near Alabastron in Egypt, so the Greeks gave them the name of the city and called them alabastron or "Alabaster." This name was given to the stone of which they were made. Alabaster was ideal for holding perfumes and fragrant oils. The quality of the stone helped preserve the oils. The alabaster that was used38 to hold these perfumes was like a whitish, soft marble that was easily carved and shaped. The containers usually had a long neck and wide bottom. Many women wore smaller vials that were hung around their delicate necks and rested on their chest. This is how they carried their perfume when they needed to freshen up. If they started to stink from sweat or if their breath smelled, they had oils they could use to touch their tongue or spread on their skin. Clove oil or peppermint oil, for example, is a great breath or body freshener. Oils were used for medicine and to anoint the body after bathing. This helped to protect their bodies from the brazen winds and arid conditions of the desert. They would also put the oil on their clothing to give them a pleasant smell. Many of the perfumes were made of olive oil and spices that had been boiled and blended together. While the water was boiling, the spices were added. Common spices used that you would recognize were myrrh, frankincense, and cinnamon. Many other ingredients were used in different combinations. After the ingredients were blended, they were transferred to suitable containers. To preserve the special scents of the ointment, alabaster jars with long necks were sealed at the time the ointment was prepared and then broken just before use (Mark 14:3). They usually contained about a half a pint of oil. (Treasures from the Scriptures)
Lucas 7
MacArthur on suppose - It could be sarcasm, like it's almost insulting His intelligence. I mean, are you kidding? You've got one 500 and one fifty, isn't it obvious? And is he's saying, "I suppose," you know, sarcastically, "I suppose." Or he might be even saying, "Well I suppose it's the one whom he forgave more," wondering whether Jesus has something up His sleeve that's going to put a twist on this story and embarrass him if he gives the wrong answer. So he's just a little shy of giving a complete and straightforward answer. Great love comes from great forgiveness.
Lucas 7
MacArthur says it this way - This is not to suggest that she was forgiven because she loved much. The parable (Lk 7:41–43) pictured a forgiveness that was unconditional, and love was the result. Therefore to make the woman’s love the reason for her forgiveness would be to distort the lesson Jesus is teaching here. “For” here has the sense of “wherefore.” And her faith (Lk 7:50), not the act of anointing Jesus’ feet, was the instrument by which she laid hold of His forgiveness. NET Note for she loved much - The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703–5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.” Jesus’ point (she loved much) is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace. James Smith - Where there is love to Christ, He is always quick to recognise and confess it. The woman in Simon's house who had washed, wiped, kissed, and anointed His feet because "She loved much," was not only noticed and commended, but used by the Lord as a powerful rebuke to the frozen-hearted Pharisee (Luke 7:44-47). It is only love alone that can understand love, and make an adequate response. Perfect love casteth out fear. THOUGHT - If our love for God has grown cold, if we have forgotten the depth of the sin from which we have been delivered, we must remember it anew. May we then go on to live a new life, a life filled with true humility, great thankfulness, and sacrificial love for the One who forgave us. - P G Matthew Have been forgiven (863)(aphiemi from apo = prefix speaks of separation, putting some distance between + hiemi = put in motion, send) conveys the basic idea of an action which causes separation. 1. let go, send away Mk 4:36; give up Mt 27:50; utter Mk 15:37 ; divorce 1 Cor 7:11ff. Cancel, pardon Mt 18:27, 32; remit, forgive sins, etc. Mt 6:12, 14f; Mk 3:28; Lk 12:10; Ro 4:7; 1 J 1:9; 2:12.—2. leave lit. Mt 4:11; 19:27; Mk 13:34; Lk 10:30; abandon Mk 14:50. Let someone have something Mt 5:40; give peace Jn 14:27. Fig. give up, abandon Ro 1:27; Heb 6:1; Rev 2:4; neglect Mt 23:23.—3. let, let go, permit, tolerate Mk 5:19; Acts 5:38; Rev 2:20; 11:9. Let someone go on Jn 11:48. The imperatives are used with the subjunctive, esp. in the first person - let me take out the speck Mt 7:4; let us see Mt 27:49; also with hina and the third person - let her keep it Jn 12:7. Friberg - (1) send off or away, let go (Mt 27.50); (2) as a legal technical term divorce (1Co 7.11); (3) abandon, leave behind (Mt 26.56 ); (4) of duty and obligation reject, set aside, neglect (Mk 7.8); (5) of toleration let go, leave in peace, allow (Mk 11.6); (6) of sins or debts forgive, pardon, cancel (Lk 7.47); (7) give or utter a loud cry (Mk 15.37) (Borrow Analytical Lexicon of the Greek New Testament) Aphiemi in Luke - Lk. 4:39; Lk. 5:11; Lk. 5:20; Lk. 5:21; Lk. 5:23; Lk. 5:24; Lk. 6:42; Lk. 7:47; Lk. 7:48; Lk. 7:49; Lk. 8:51; Lk. 9:60; Lk. 10:30; Lk. 11:4; Lk. 12:10; Lk. 12:39; Lk. 13:8; Lk. 13:35; Lk. 17:3; Lk. 17:4; Lk. 17:34; Lk. 17:35; Lk. 17:36; Lk. 18:16; Lk. 18:28; Lk. 18:29; Lk. 19:44; Lk. 21:6; Lk. 23:34; Rod Mattoon - The Lord basically points out that Simon was the failure, not the woman. Simon was the one who gave Jesus the cold shoulder, not this woman. Why was he the failure? Let me explain. In the Middle East, the host would provide several services for his guest. 1. The host placed his hand on the guest's shoulder and gave him the kiss of peace. That was a mark of respect which was never omitted in the case of a distinguished Rabbi. It was a common form of welcome and kindness. 2. Cool water was poured over the guest's feet to cleanse the dust and dirt and comfort them. 3. A pinch of sweet-smelling incense was burned or a drop of rose oil or olive oil was placed on the guest's head. These kindnesses, good manners demanded, and in this case, not one of them were done by Simon. He was the host, yet, she behaved as the real hostess. He gave the Lord the cold shoulder, but the woman didn't. He is the one that failed, not she. What made the difference in the attitude of these two folks? This woman found forgiveness from the Lord and expressed her gratefulness to Christ. Simon did not seek God's forgiveness and his actions demonstrated that his life was not changed or touched by Jesus. Simon was focused on this woman's depth of depravity, but Jesus was focused on her magnitude of love and gratefulness. Let me ask right here, "Are you so focused on the faults of others that you fail to see your own failures? Do you fail to express your gratefulness to Christ day by day because you are bitter or worried about what everyone else is doing?" Get a life and flush that kind of thinking from your mind! Life is too short for such a waste of time and energy.(Treasures from the Scriptures) Dave Roper - Sin can make us more appreciative of God’s forgiveness and can lead us to a deeper, more extravagant love for Him than we could otherwise attain. Once we know how much we’ve been forgiven, we love Him all the more.38 Thus “broken pinions” heal fully and we can fly. Another poet has amended Butterworth’s lines: The soul that comes to Jesus Is cleansed from every stain; And by grace that is freely given, We can soar higher again. A Fresh Start "Therefore, I tell you, her many sins have been forgiven—for she loved much. But he who has been forgiven little loves little."—Luke 7:47 Harry Monroe was in a Detroit courtroom. The charge was counterfeiting. He was guilty. But he was also remorseful and told the judge that, if given a chance, he would turn his life around. The judge told the young man, "I trust God and I trust you to carry on." Harry left Detroit. In Chicago he went into a bar, ordered a drink, and was lifting the glass to his lips when he realized, "If I drink this I'm right back where I was." Out on the busy sidewalk he heard music. It was coming from the Pacific Garden Mission. Harry went in, sat down, and for the first time heard the gospel. But when asked to believe he responded, "You stick to your business and I'll stick to mine." But the preacher was patient and led Harry to the Savior. Harry couldn't sleep that night. He had a new life in Christ! The following Sunday he shared his testimony at the mission. For the next thirty-five years Harry Monroe ministered with a grateful heart at the mission and in 1892 became its superintendent. Do you appreciate the forgiveness you have received from Christ? Today in prayer tell God how much you love Him and how much you are thankful for the fresh start He has given you. "But still it is proper that our love should be increased by a consideration of his goodness; and they who feel—as Christians do—that they are the chief of sinners, will feel under infinite obligation to love God and their Redeemer, and that no expression of attachment to him can be beyond what is due."—Albert Barnes (Peter Kennedy - From Generation to Generation) LUKE 7:47 Luke 7:36-50 MAN returned to his wife whom he had left years before for a life of sin. He came to Christ in a rescue mission while living as a derelict on skid row. Now when he talks about God's mercy, he is overwhelmed with emotion. People may say, "That man's wife could never love the Lord as much as he does, because she was forgiven far less than he." But they are wrong. Because she views herself as hopelessly lost apart from Christ, she can love as much as he. Our Lord's statement to Simon that the sinful woman loved much because she had been forgiven much is often misunderstood. Jesus wasn't saying that some people need less forgiveness and are therefore not able to love as much as others. Rather, He was saying that the more we realize the depth of our sinfulness and the extent of God's forgiveness, the greater will be our love. Simon had shown no evidence of love for Christ. His self-righteousness was just as evil as that woman's immorality, and if he would turn to Jesus, his love for Him could be just as great. Lord, l know that my forgiveness cost You just as much as that of any murderer, adulterer, glutton, gossip, or child molester, for in my heart, if not in my behavior. 1 am as wicked as any of them. May 1 never take pride in my goodness, because 1 have none of my own; it all belongs to You. Vance Havner - "For She Loved Much" Luke 7:36-50 LUKE alone records the anointing of our Lord in the house of a Pharisee. This man had perhaps invited Jesus out of curiosity or admiration, and our Lord, who received sinners and ate with them, being a friend of publicans and sinners, accepted the invitation. As He ate, a woman who had been a sinner, doubtless a harlot in the city, came to Him and anointed His feet. She had likely heard Him teach and came in a state of genuine contrition, godly sorrow and repentance. Such a state manifests itself in brokenness. There is much shallow repentance today because men have such a shallow sense of sin. The Pharisee reasoned within himself that if Jesus were a prophet He would not have allowed such a contact and defilement. But our Lord, reading his thoughts, gave him the parable of the two debtors, one owing five hundred pence and the other fifty. Both were forgiven: now which loved his creditor most? The plain application, as He Himself gave it, was that those who are forgiven most love most; and this woman, being a grievous sinner and realizing it, was full of gratitude because much was forgiven. While all are sinners—and it is not the amount of sins committed that condemns the sinner—yet those who have offended most grievously in degree, though all offend in kind, usually are most grateful. That explains why men converted from terrible careers of vicious sin often are most exuberant in their testimony, and why those saved early and not conscious of years of vile transgression do not generally manifest the same sense of deliverance. "Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little" is not to be taken to mean that the woman was forgiven because she loved. She loved much because she was forgiven much. Her love was the expression of gratitude for sins already forgiven. Some think she had already been forgiven before this incident; others, that Jesus, perceiving in her genuine repentance, forgave her at the outset and announced it at the close of the incident. Our smug and pale Christianity today shows little of that broken and humble gratitude for sins forgiven that marked this woman. Few alabaster boxes are broken in tearful joy over forgiveness. Sin has been glossed over; men do not regard themselves sinners and consequently feel no burden of guilt and, of course, no relief in His pardon. We bring Him verbal tribute, wordy compliments on Sunday, but few kneel weeping at His feet. "Thy faith hath saved thee; go in peace." It is faith that saves, so far as our part goes. Of course, Christ the object of our faith, saves us, but faith looks unto Him and appropriates His pardon. And because we are forgiven and saved, we may go in peace—peace with God through our Lord Jesus Christ and the peace of God that passeth all understanding. Ian Paisley - Much Love "She loved much." Luke 7:47 Is it not a wonder that all who know the Saviour do not love Him much? Here is a glorious instance of one who loved the Saviour much. Remember this is the measurement which the Lord Jesus made of her love. This is no self-made measurement. I. The Person "she was a woman" The woman who had been great in lust was now great in love. She had been a degraded, disreputable woman but God's great love had reached her and God's great grace had redeemed her. II. The Passion "she loved" Ah, this redeemed soul loved Him because He first loved her. She spared no expense; she made the greatest sacrifice; she feared no opposition to demonstrate her love to Him. She had no strength to anoint His head, she simply poured the rich ointment onto His feet. III. The Power "much" She did not love a little or with an average love. She loved much. With all her soul, her mind, her heart and strength she loved her Lord. Forgiven much she loved much. Forgiven powerfully, she loved powerfully. Forgiven eternally, she loved eternally. Oh that the testimony of our Lord about her could be true of me! Rob
Lucas 7
MacArthur says it this way - "That transformation was evident to those who were reclining at the table with Christ and they began to say to themselves, “Who is this man who even forgives sins?” That Jesus took it upon Himself to forgive her sins, instead of saying God had forgiven her, was not lost on them. (The MacArthur New Testament Commentary) Sadly the dinner guests could not go the full distance and seek forgiveness of their sins from Him by believing in Him as their Savior just as the sinful woman had done, because their hearts were hard, their eyes were blind and their ears were dull and they could not hear the message of salvation Jesus preached, the very message that saved this sinful woman. One is reminded of Jesus' words in Luke 6:20+ "And turning His gaze toward His disciples, He began to say, “Blessed are you who are poor, for yours is the kingdom of God." This woman was poor in spirit and the Spirit enabled her to enter the Kingdom of God when she believed in Jesus as her Savior. Jesus words of warning in Luke 6 would have been appropriate for these unbelieving guests who likely had experienced a lavish mean, for He declared "Woe to you who are well-fed now, for you shall be hungry." (Lk 6:25+). Luke 7:50 And He said to the woman, "Your faith has saved you; go in peace." KJV And he said to the woman, Thy faith hath saved thee; go in peace. Thy Lk 8:18,42,48; 18:42; Habakkuk 2:4; Matthew 9:22; Mark 5:34; 10:52; Ephesians 2:8-10; James 2:14-26 go Ecclesiastes 9:7; Romans 5:1,2 Luke 7:50 Forgiveness (See Topic "Forgiveness") - James Hastings (Great Texts of the Bible) Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:36-50 How to Love Jesus Fervently - Steven Cole Luke 7:36-50 The Transformed Sinner - John MacArthur And He said to the woman, "Your faith (pistis) has saved (sozo) you; go in peace - Go - command in the present imperative. Continually go in peace, something she could now do because she had Peace WITH God, something every believer has gloriously experienced! Our daily desire now should be to live with the Peace OF God (Php 4:6-7) MacArthur on Your faith (pistis) has saved you - Not all whom Jesus healed were saved, but those who exhibited true faith were (cf. Lk 17:19; 18:42; Mt 9:22; see note on Mk 5:34). Ryle on your faith has saved you - Let it be observed that it is not said, “thy love hath saved thee.” Here, as in every other part of the New Testament, faith is put forward as the key to salvation. By faith, the woman received our Lord’s invitation, “come unto me and I will give you rest.” By faith, she embraced that invitation and embracing it, cast off the sins under which she had been so long laboring and heavy-laden. By faith, she boldly came to the Pharisee’s house, and confessed by her conduct that she had found rest in Christ. Her faith worked by love, and bore precious fruit. But it was not love but faith that saved her soul. (Luke 7)