Lucas 7
A.T. Robertson · Citado em PreceptAustin
Lucas 7
Robertson - The vivid questions about the people’s interest in John are precisely alike in both Matthew and Luke. (Matthew 11:7,8)
Lucas 7
Robertson on prophet - A real prophet will always get a hearing if he has a message from God. He is a for-speaker, forth-teller (προ-φητης [pro-phētēs]). He may or may not be a fore-teller. The main thing is for the prophet to have a message from God which he is willing to tell at whatever cost to himself. The word of God came to John in the wilderness of Judea (Luke 3:2). That made him a prophet. There is a prophetic element in every real preacher of the Gospel. Real prophets become leaders and molders of men. Prophet (4396) prophetes from próphemi = literally to tell beforehand in turn from pró = before, in front of, forth, on behalf of + phemí = speak, tell) is primarily a forth-teller or one who speaks out God’s message, primarily to their own generation (EXACTLY WHAT JOHN DID), usually always calling the people to God's truth for them at that moment, often using the phrase "Thus saith the Lord." The prophet is one who speaks before in the sense of proclaim, or the one who speaks for, i.e., in the Name of (God). "As distinct from the sacral figures of pagan antiquity the biblical prophet is not a magician. He does not force God. On the contrary, he is under divine constraint. It is God Who invites, summons, and impels him--e.g., Jer 20:7" (Lamorte and Hawthorne) Although we commonly think of the prophet as predicting future events (foretelling) generally this was secondary to his work of forth-telling. When they functioned as predictors or prognosticators, the Biblical prophets foretold the future with 100 percent accuracy. And so if they were correct on the first coming of Messiah, they will be correct on His second coming and on the coming of the antichrist. In sum, forth-telling dealt with current events and fore-telling with future events, but in both the goal is the same -- to call us to trust the Lord and submit to His will for our lives, living in conformity with His Word. Lexham Bible - Prophetes is someone who is specially endowed or enabled to receive and deliver direct revelation of God's will. Vincent on a prophet (προφήτην). The popular conception of a prophet is limited to his foretelling future events. This is indeed included in the term, but does not cover its meaning entirely. The word is from φημί, to speak, and πρό, before, in front of. This meaning of the preposition may have reference to time, viz., before, beforehand; or to place, viz., in front of, and so, publicly; and this latter meaning, in turn, easily runs into that of in behalf of; for. The prophet is, therefore, primarily, one who speaks standing before another, and thus forming a medium between him and the hearer. This sense runs naturally into that of instead of. Hence it is the technical term for the interpreter of a divine message. So Plato: “For this reason it is customary to appoint diviners or interpreters to be judges of the true inspiration. Some persons call them diviners, seers (μάντεις); they do not know that they are only repeaters of dark sayings and visions, and are not to be called diviners at all, but interpreters (προφῆται) of things divine” (“Timaeus,” 72). Similarly of an advocate to speak for, or instead of one. The central idea of the word is, one to whom God reveals himself and through whom he speaks. The revelation may or may not relate to the future. The prophet is a forth-teller, not necessarily a foreteller. The essence of the prophetic character is immediate intercourse with God. One of the Hebrew names for “prophet,” and, as some maintain, the earlier name, signified a shewer or seer. See 1 Sam. 9:10; and in 1 Cor. 14:26–30, Paul shows that revelation stands in necessary connection with prophesying. Prophetes in Luke's writings - Lk. 1:70; Lk. 1:76; Lk. 3:4; Lk. 4:17; Lk. 4:24; Lk. 4:27; Lk. 6:23; Lk. 7:16; Lk. 7:26; Lk. 7:39; Lk. 9:8; Lk. 9:19; Lk. 10:24; Lk. 11:47; Lk. 11:49; Lk. 11:50; Lk. 13:28; Lk. 13:33; Lk. 13:34; Lk. 16:16; Lk. 16:29; Lk. 16:31; Lk. 18:31; Lk. 20:6; Lk. 24:19; Lk. 24:25; Lk. 24:27; Lk. 24:44; Acts 2:16; Acts 2:30; Acts 3:18; Acts 3:21; Acts 3:22; Acts 3:23; Acts 3:24; Acts 3:25; Acts 7:37; Acts 7:42; Acts 7:48; Acts 7:52; Acts 8:28; Acts 8:30; Acts 8:34; Acts 10:43; Acts 11:27; Acts 13:1; Acts 13:15; Acts 13:20; Acts 13:27; Acts 13:40; Acts 15:15; Acts 15:32; Acts 21:10; Acts 24:14; Acts 26:22; Acts 26:27; Acts 28:23; Acts 28:25; Related Resource: What is a prophet in the Bible? | GotQuestions Luke 7:27 "This is the one about whom it is written, 'BEHOLD, I SEND MY MESSENGER AHEAD OF YOU, WHO WILL PREPARE YOUR WAY BEFORE YOU.' KJV This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Behold Lk 1:15-17,76; Isaiah 40:3; Malachi 3:1; 4:5,6; John 1:23 Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:18-35 Dealing With Doubt - Steven Cole Luke 7:24-27 The Greatest Man Who Ever Lived, Part 1 - John MacArthur Luke 7:27-28 The Greatest Man Who Ever Lived, Part 2 - John MacArthur Related Passage: John 1:23+ He said, “I am A VOICE OF ONE CRYING IN THE WILDERNESS, ‘MAKE STRAIGHT THE WAY OF THE LORD,’ as Isaiah the prophet said.” Isaiah 40:3 A voice is calling, “Clear the way for the LORD in the wilderness; Make smooth in the desert a highway for our God. This is the one about whom it is written, It is written (1125)(grapho from root graph- = primarily means to scratch on or engrave as on an ornament, reports, letters, etc; English = graph, graphic, etc) means to engrave or inscribe with a pen or stylus characters or letters on a surface which can be wood, wax, metal, leather, stone, parchment, dirt (John ), paper, etc. Grapho is perfect tense (gegraphtai) signifying that God's Word has been written down at a point of time in the past (cf Lev 11:44, 19:2, 20:7 were originally inscribed with a stylus by Moses probably on clay tablets under the inspiration of the Holy Spirit circa 1500BC) and remains on record as the eternal, unchanging Word of God. It stands written! It was written 400 years earlier by the prophet Malachi (Mal 3:1). The perfect tense in this context also signifies the permanence of the written word of God.
Lucas 7
Robertson on erotao - common for asking a question as in the old Greek (Luke 22:68). But more frequently in the N. T. the verb has the idea of making a request as here. This is not a Hebraism or an Aramaism, but is a common meaning of the verb in the papyri (Deissmann, Light from the Ancient East, p. 168). It is to be noted here that Luke represents the centurion himself as “asking” through the elders of the Jews (leading citizens). In Matt. 8:6 the verb is parakalōn (beseeching). Save (1295)(diasozo from dia = through + sozo = to save) means literally to save through. To bring to safety through danger or sickness. To heal, as in transporting someone through an ordeal to safety on the other side. It is used in the sense of “to recover” (from an illness) in the Gospels (Matthew 14:36; Luke 7:3). In Acts, Luke employed diasōzō of Paul’s “safe passage” from Jerusalem to Felix the governor (Acts 23:24). In Acts 27:43-45 diasōzō describes the “safe arrival” on land of Paul’s shipwrecked captors and companions who “escaped” the clutches of the sea (Acts 27:43,44; 28:1,4). Of the sick, to bring safely through, to heal (Mt. 14:36; Luke 7:3; Sept.: Jer. 8:20). Medical writers used diasozo with the meaning to escape from a severe illness or an epidemic, to get through the attack Diasozo - 8x - bring...safely(1), bring...safely through(1), brought safely(2), brought safely through(1), cured(1), safely through(1), save the life(1), saved(1). Matt. 14:36; Lk. 7:3; Acts 23:24; 27:43-44; 28:1,4; 1 Pet. 3:20 Diasozo - 51x in 48v in the Septuagint -Ge 19:19; 35:3; Nu 10:9; 21:29; Deut. 20:4; Jos. 6:26; 9:15; 10:20,28,30,37,39; 11:8; Jdg. 3:26,29; 12:4-5; 21:17; 1 Sam. 19:10,17-18; 20:29; 22:1,20; 23:13; 2 Sam. 1:3; 2 Ki. 10:24; 19:30; Ezr. 9:14-15; Job 21:10,20; 22:30; 29:12; 36:12; Prov. 10:5; Eccl. 8:8; 9:15; Isa. 37:38; Jer. 8:20; Ezek. 17:15; Dan. 11:42; Hos. 13:10; Amos 2:15; 9:1; Jon. 1:6; Mic. 6:14; Zech. 8:13 Zech 8:13 (Prophecy of Israel's future salvation) ‘It will come about that just as you were a curse among the nations, O house of Judah and house of Israel, so I will save (Hebrew = yasha; Lxx = diasozo) you that you may become a blessing. Do not fear; let your hands be strong.’ Gilbrant on diasozo in Septuagint- Diasōzō occurs over 51 times in the Septuagint where it corresponds to six Hebrew words and six additional forms of those words. Most commonly mālaṯ, “to get to safety,” and forms of pālaṯ, “to escape, to be delivered, to be spared,” occur. Lot did not feel he could “escape” the disaster the Lord was about to bring upon Sodom and Gomorrah by fleeing to the mountains (see Ge 19:19). The Lord went with Israel to “deliver” her from her enemies (cf. Nu 10:9; Deut 20:4). Joshua, following the instructions of the Lord, allowed no “survivors” in his sweeping victory over the five kings (Joshua 10:20,28,30,37,39,40; 11:8). (Complete Biblical Library Greek-English Dictionary) Becoming a Go-To Person When he heard about Jesus, he sent elders of the Jews to Him, pleading with Him to come and heal his servant. —Luke 7:3 Would you pray for my sister?" the burly worker asked awkwardly. I eyed him suspiciously. Months earlier, muggy August heat intensified emotions in the pre¬strike atmosphere of the assembly plant where I was working that summer. Managers drove production at a frenzied pace, and union members resisted. During breaks, we were coached by union officials on slowing down our output. My faith and idealism got me in the doghouse because I didn't think God would accept anything but my best effort. I naively tried to explain. My coworkers' response was harassment, and this burly worker asking for prayer had been the ringleader. An undesirable task? I got the assignment. Off-color jokes had me as the star. So now I greeted this prayer request with suspicion. "Why me?" His answer jarred me: "Because she's got cancer," he said gruffly, "and I need someone God will hear." The bitter rancor between us eased as I prayed for his sister. We give to others what they need No greater help and care Than when we intercede for them And bear them up in prayer. —D. DeHaan Even the hardest of souls might ask for help when someone they love is at risk. Luke 7:4 When they came to Jesus, they earnestly implored Him, saying, "He is worthy for You to grant this to him; KJV And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this: worthy Lk 7:6,7; 20:35; Matthew 10:11,13,37,38; Revelation 3:4 Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:1-10 An Effective Servant - Steven Cole Luke 7:2-9 The Man Who Amazed Jesus, Part 2 - John MacArthur When they came to Jesus, they earnestly implored Him - The fact that these Jewish elders responded affirmatively to the Gentile soldier's request demonstrates the clear evidence of their appreciation and respect for him, for otherwise they would never have agreed to take a Gentile's request for help to a Jewish man! And not only did they go, but they plead earnestly, with zeal, with eagerness! The verb Implored is imperfect tense active voice signifying they began and kept on beseeching. This is the same verb used by Matthew in 8:5+. These Jewish elders were more than mere "transmitters" of the centurion's request, for they themselves were actually "interceding" (so to speak) for this Gentile man, so great was their respect! Saying, "He is worthy for You to grant this to him - “Worthy is he to have you do this”; the term worthy comes first in the direct discourse and is emphatic." (NET) The Jewish elders explained to Jesus this was a good man who was worthy to be helped. This was the view of his friends, but not the view of the centurion himself (Lk 7:6+). POSB explains that "The centurion felt unworthy to approach Jesus himself. Why? (1) He was a soldier, trained to take life and probably guilty of having taken life. What he had heard about Christ was the message of love and brotherhood. (2) He was a sinner, a terrible sinner, a Roman heathen, totally unworthy and rejected in the eyes of most. He felt that Jesus, too, would count him unworthy and reject him." D L Moody - THE Jews could not understand grace, so they thought Christ would grant the request of this man, because he was worthy. “Why,” they said, “he hath built us a synagogue!” It is the same old story that we hear to-day. Let a man give a few thousand dollars to build a church and he must have the best pew; “he is worthy.” Perhaps he made his money by selling or making strong drink; but he has put the church under an obligation by this gift of money, and he is considered “worthy.” This same spirit was at work in the days of Christ. Came (3854)(paraginomai from para = beside + ginomai = to come to exist) means literally to become near and hence to come on the scene Jesus (2424)(Iesous) is transliteration of the Greek Iesous, which in turn is the transliteration of the Hebrew name Jehoshua (Yehoshua) or Jeshua (Yeshua) which mean Jehovah is help or Jehovah is salvation. Stated another way the Greek Iesous corresponds to the OT Jehoshua (Yehoshua) which is contracted as Jeshua (Yeshua). Earnestly (at once)(4709)(spoudaios, cf spoudazo) means with hast, in a serious manner, with special urgency (Php 2:28), zealously (2 Ti 1:17, Titus 3:13), eagerly, promptly. With diligence. In the present context eagerly, earnestly, zealously, for time was short, as he was about to die. Spoudaios - 4x - Usage: all the more eagerly(1), diligently(1), eagerly(1), earnestly(1), more eagerly(1). No use in the Septuagint. Lk. 7:4; Phil. 2:28; 2 Tim. 1:17; Titus 3:13 Implored (3870)(parakaleo from para = side of, alongside, beside + kaleo = call) means literally to call one alongside, to call someone to oneself, to call for, to summon. Parakaleo can include the idea of giving help or aid but the primary sense in the NT is to urge someone to take some action, especially some ethical course of action and always at the root there is the idea of enabling a person to meet some difficult situation with confidence. Worthy (514) (áxios from ágō = to weigh) strictly speaking means bringing up the other beam of the scales. Having the weight of another thing of like value, worth as much. Counterbalancing - weighing as much (of like value, worth as much). Luke 7:5 for he loves our nation and it was he who built us our synagogue." KJV For he loveth our nation, and he hath built us a synagogue. he loveth 1 Kings 5:1; 2 Chronicles 2:11,12; Galatians 5:6; 1 John 3:14; 5:1-3 and 1 Chronicles 29:3-9; Ezra 7:27,28; 1 John 3:18,19 Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:1-10 An Effective Servant - Steven Cole Luke 7:2-9 The Man Who Amazed Jesus, Part 2 - John MacArthur For (gar) is a strategic term of explanation (always pause to ponder and query this explanatory conjunction). This gives the reason the Jewish elders considered him worthy. He was not a proselyte to Judaism, but was a Roman who had shown his love for the Jews. This Roman centurion reminds us of a well-known movie "An Officer and a Gentleman," for he was both! He loves (agapao) our nation (ethnos) and it was he who built (oikodomeo) us our synagogue (sunagoge) - The centurion did not just allow the synagogue to be built - ESV - "he is the one who built us our synagogue." God's Word paraphrases it has "built our synagogue at his own expense." As J C
Lucas 7
Robertson wrote ""The Lord of Life confronts death (Plummer) and Luke may use Kurios here purposely." Compassion is the sympathetic consciousness of others’ distress together with a desire to alleviate it. Rod Mattoon on the Lord saw her - The Bible says that the Lord "saw" this woman. There is more to this word than just seeing. It is derived from the Greek word eido {i-do'} which not only means to see or notice, it indicates involvement. It also means "to see about something; to determine what must be done about a matter; to have regard for someone; to interview or examine." Jesus found out what was going on here and what this situation was all about. When He did, He had compassion on her. (Treasures from the Scriptures) Compassion is your pain in my heart. Smith - "A friend in need is a friend indeed." The nearer she comes to the grave the nearer does she come to the life-giving Saviour. The darkest hour is the hour before daybreak. The sorrow that endures for a night shall be turned into joy in the morning when Jesus comes. Jesus meets the funeral, life and death come into contact, earthly weakness, sorrow, and disappointment in this woman are met by heavenly strength, consolation, and hope in Jesus Christ. Sin's ruin and God's remedy have come together. J C Ryle on saw her...felt compassion - Poole’s remarks on this expression are worth reading: “None moved our Lord on behalf of the widow, neither do we read that she herself spake to Him. But our Saviour’s bowels were moved at the sight of her sorrows, and consideration of her loss. It is observable that our Saviour wrought His healing miracles; 1, sometimes at the motion and desire of the parties to be healed; 2, sometimes at the desire of others on their behalf; 3, sometimes of His own free motion, neither themselves nor others soliciting Him for any such mercies toward them.”—“The leper was healed (Luke 5:12) in reply to his own personal application; the centurion’s servant (Luke 7:8) in reply to the prayer of his master; and the widow’s son was raised without any one interceding on his behalf.” (Luke 7) A person with compassion is stirred to the very depths and feels pain because others are suffering. -- Warren Wiersbe Warren Wiersbe on Compassion. - Our English word comes from two Latin words that together mean “to suffer with another, to endure pain with another.” The Greek word in our text (splanchnizomai) is more dramatic because it refers to the inner viscera of the human body being greatly moved. A person with compassion is stirred to the very depths and feels pain because others are suffering. Three times Matthew tells us that Jesus had compassion on the multitudes (Mt 9:36; 14:14; 15:32), and his heart also went out to needy individuals—two blind men (Mt. 20:34), a leper (Mark 1:41), a demoniac (Mk 5:19), a sorrowing widow (Luke 7:13), and a demonized boy (Mark 9:22). In three of his parables, Jesus spoke of compassion (Matt. 18:27; Lk 10:33; Lk 15:20). In our text (Mt 9:36–37), he saw the multitudes as helpless, wandering sheep being abused by their shepherds. He also saw the crowds as fields of grain, ready for the harvest. The sheep would wander away and be killed by predators, and the harvest would go to waste, all for the lack of people with compassion. Does that fact move us? (See New Testament Words for Today: 100 Devotional Reflections) NET Note on He felt compassion - It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Mt 14:14; Mk 6:34; Mt 15:32; Mk 8:2). Robertson - Often love and pity are mentioned as the motives for Christ’s miracles (Mt. 14:14; 15:32, etc.). IVP Background Commentary - According to custom, the bereaved mother would walk in front of the bier, so Jesus would meet her first. Philosophers often tried to console the bereaved by saying, “Do not grieve, for it will do no good.” Jesus’ approach is entirely different: he removes the cause of bereavement (1 Kings 17:17–24). (See The IVP Bible Background Commentary) And said to her, "Do not weep" (present imperative with a negative - stop weeping) - At first glance, this sounds like Jesus is being a bit callous and uncaring by giving her a command to stop weeping. Grief is part of the process we all go through when we lose someone. So why does Jesus tell her to stop weeping which is tantamount to stop grieving or mourning for your lost son? The answer becomes quickly obvious in the following context. People don’t care how much you know until they know how much you care. As Steven
Lucas 7
Robertson - It is objected that the symmetry of these cases (daughter of Jairus raised from the death-bed, this widow’s son raised from the bier, Lazarus raised from the tomb) is suspicious, but no one Gospel gives all three (Plummer). Jesus gave him back (KJV - delivered) to his mother - (cf. 1Ki 17:23; 2Ki 4:36-37) - Notice the tenderness of Jesus! Jesus’ power to heal is now demonstrated by a greater miracle: raising the dead (cf. Lk 8:40-56; John 11:1-44; Acts 9:36-43). What do we learn about the mothers faith? Nothing is said pro or con! She had not even implored Jesus to do this miracle. This miracle was initiated and carried out by Jesus. See parallels with the resurrection miracles of Elijah and Elisha... 1 Kings 17:23 Elijah took the child and brought him down from the upper room into the house and gave him to his mother; and Elijah said, “See, your son is alive.” 2 Kings 4:36-37 He called Gehazi and said, “Call this Shunammite.” So he called her. And when she came in to him, he said, “Take up your son.” 37 Then she went in and fell at his feet and bowed herself to the ground, and she took up her son and went out. IVP Background Commentary - God had used several earlier prophets (Elijah and Elisha) to resuscitate the dead, but it was a rare miracle. The few pagan stories of resuscitations, especially from the third century A.D. (from Philostratus and Apuleius), are later and not validated by eyewitnesses as the Gospel accounts are; they also often exhibit features missing here, such as reports from the underworld. (See The IVP Bible Background Commentary: New Testament) Related Resource: What does the Bible say about near death experiences? | GotQuestions.org We don't know what the resurrected young man said, but if he had known the classic Gaither song, he might have sung He Touched Me! Shackled by a heavy burden, 'Neath a load of guilt and shame Then the hand of Jesus touched me, And now I am no longer the same He touched me, oh He touched me, And oh the joy that floods my soul! Something happened and now I know, He touched me and made me whole Since I met this blessed Savior, Since He cleansed and made me whole, I will never cease to praise Him, I'll shout it while eternity rolls He touched me, oh He touched me, And oh the joy that floods my soul! Something happened and now I know He touched me and made me whole Sat up (339)(anakathizo from ana = up, again + kathizo = to sit down) literally means to sit up. Anakathizo was used by medical writers to describe the sick sitting up in bed. Only one other NT use "But Peter sent them all out and knelt down and prayed, and turning to the body, he said, "Tabitha, arise." And she (DORCAS) opened her eyes, and when she saw Peter, she sat up. (Acts 9:40) There are no uses in the Septuagint. Speak (2980) (laleo) is the Greek verb meaning to make a sound and then to utter words.
Lucas 7
Robertson on report - That God had raised up a great prophet who had shown his call by raising the dead. HCSB - The fact that the report about this miracle reached Judea looks ahead to Jesus' journey to Jerusalem (Lk 9:51-19:44). Vincent on report "of a great prophet who had vindicated his claims by raising the dead." We see for a similar report in Luke 4:14 "And Jesus returned to Galilee in the power of the Spirit, and news about Him spread through all the surrounding district."
Lucas 7
Robertson - These legalistic interpreters of the law refused to admit the need of confession of sin on their part and so set aside the baptism of John. They annulled God’s purposes of grace so far as they applied to them. Ryle on rejected (atheteo) - The meaning of this expression appears to be that they despised, and frustrated, and made of no avail the gracious offer of repentance and salvation, which God sent to them by John the Baptist. The Greek word translated “rejected” is more frequently translated “despised.” It is also rendered by the words to “disannul,” to “cast off,” to “frustrate,” and to “bring to nothing.” Luke 10:16; Gal. 3:15; 1 Tim. 5:11; Gal. 2:21; 1 Cor. 1:19. (Luke 7) Not having been baptized (baptizo) by John - To refuse his baptism was to refuse to identify (and accept or receive) his message of confession of sins, repentance and forgiveness of sins. J C Ryle on rejected God's purpose for themselves - The last point which demands our attention in these verses is, the solemn declaration which it makes about man’s power to injure his own soul. We read that “The Pharisees and Scribes rejected the counsel of God against themselves.” The meaning of these words appears to be simply this, that they rejected God’s offer of salvation. They refused to avail themselves of the door of repentance which was offered to them by John the Baptist’s preaching. In short they fulfilled to the very letter the words of Solomon: “Ye have set at nought all my counsel and would none of my reproof.” (Prov. 1:25.) That every man possesses a power to ruin himself forever in hell is a great foundation truth of Scripture, and a truth which ought to be continually before our minds. Impotent and weak as we all are for everything which is good, we are all naturally potent for that which is evil. By continued impenitence and unbelief, by persevering in the love and practice of sin, by pride, self-will, laziness, and determined love of the world, we may bring upon ourselves everlasting destruction. And if this takes place, we shall find that we have no one to blame but ourselves. God has “no pleasure in the death of him that dieth.” (Ezek. 18:32.) Christ is “willing to gather” men to His bosom, if they will only be gathered. (Matt. 22:37.) The fault will lie at man’s own door. They that are lost will find that they have “Lost their own souls.” (Mark 8:36.) THOUGHT - What are we doing ourselves? This is the chief question that the passage should suggest to our minds. Are we likely to be lost or saved? Are we in the way towards heaven or hell? Have we received into our hearts that Gospel which we hear? Do we really live by that Bible which we profess to believe? Or are we daily travelling towards the pit, and ruining our own souls? It is a painful thought that the Pharisees are not the only persons who “reject the counsel of God.” There are thousands of persons called Christians who are continually doing the very same thing. (Luke 7) Pharisees (5330)(pharisaios is transliterated from the Hebrew parash (06567 - to separate) from Aramaic word peras (06537) ("Peres" in Da 5:28-note), signifying to separate, owing to a different manner of life from that of the general public. After the resettling of the Jewish people in Judea on their return from the Babylonian captivity, there were two religious groups among them. One party contented themselves with following only what was written in the Law of Moses. These were called Zadikim, the righteous. The other group added the constitutions and traditions of the elders, as well as other rigorous observances, to the Law and voluntarily complied with them. They were called Chasidim or the pious. From the Zadikim the sects of the Sadducees and Karaites were derived. From the Chasidim were derived the Pharisees and the Essenes. In I Mac2:42, among the persons who joined Mattathias against Antiochus IV (Epiphanes), about 167 b.c., are named the Asideans (Asidaíoi), who are described as voluntarily devoted to the law. The Asideans are mentioned also in I Mac 7:13; II Mac14:6. In the time of our Lord, the Pharisees were the separatists of their day, as well as the principal sect among the Jews. The Pharisees considered themselves much holier than the common people (Lu 18:11, 12). They wore special garments to distinguish themselves from others. PRINCIPLE TENETS OF PHARISEES: In opposition to those of the Sadducees, and the former group maintained the existence of angels and spirits and the doctrine of the resurrection (Acts 23:8), which the latter party denied (Mt 22:23; Mk 12:18; Lu 20:27). The Pharisees made everything dependent upon God and fate (Josephus, The Jewish Wars, ii.8.14). However, they did not deny the role of the human will in affecting events (Josephus, Antiquities, xviii.1.3). ZEAL FOR TRADITION: The Pharisees distinguished themselves with their zeal for the traditions of the elders, which they taught was derived from the same fountain as the written Word itself, claiming both to have been delivered to Moses on Mount Sinai (Mt 15:1-6; Mk 7:3-5). See also parádosis (3862), tradition, and éntalma (1778), a religious precept versus entole (1785), commandment. (See more detailed notes from William Barclay) Lawyers (3544)(nomikos from nomos - law) means related to the law and generally refers to a legal scholar, an expert in the Mosaiac law, in interpreting Jewish law.
Lucas 7
Robertson on children - This parable of the children playing in the market place is given also in Luke 7:31f. Had Jesus as a child in Nazareth not played games with the children? He had certainly watched them often since. The interest of Christ in children was keen. He has really created the modern child’s world out of the indifference of the past. They would not play wedding or funeral in a peevish fret. These metaphors in the Gospels are vivid to those with eyes to see. NET Note - ‘We played the flute for you, yet you did not dance …’ The children of this generation were making the complaint (see vv. 33–34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s. Ryle on They are like children - WE learn, in the first place, from these verses, that the hearts of unconverted men are often desperately perverse as well as wicked. Our Lord brings out this lesson in a remarkable comparison, describing the generation of men among whom He lived while He was on earth. He compares them to children. He says, that children at play were not more wayward, perverse, and hard to please, than the Jews of His day. Nothing would satisfy them. They were always finding fault. Whatever ministry God employed among them, they took exception to it. Whatever messenger God sent among them, they were not pleased. First came John the Baptist, living a retired, ascetic, self-denying life. At once the Jews said, “he hath a devil.”—After him the Son of Man came, eating and drinking, and adopting habits of social life like the ordinary run of men. At once the Jews accused Him of being “a gluttonous man, and a winebibber.”—In short, it became evident that the Jews were determined to receive no message from God at all. Their pretended objections were only a cloak to cover over their hatred of God’s truth. What they really disliked was, not so much God’s ministers, as God Himself. Perhaps we read this account with wonder and surprise. We think that never were men so wickedly unreasonable as these Jews were. But are we sure that their conduct is not continually repeated among Christians? Do we know that the same thing is continually going on around us at the present day? Strange as it may seem at first sight, the generation which will neither “dance” when their companions “pipe,” nor “lament” when they “mourn,” is only too numerous in the Church of Christ. Is it not a fact that many who strive to serve Christ faithfully, and walk closely with God, find their neighbors and relations always dissatisfied with their conduct? No matter how holy and consistent their lives may be, they are always thought wrong. If they withdraw entirely from the world, and live, like John the Baptist, a retired and ascetic life, the cry is raised that they are exclusive, narrow-minded, sour-spirited, and righteous overmuch. If, on the other hand, they go much into society, and endeavor as far as they can to take interest in their neighbor’s pursuits, the remark is soon made that they are no better than other people, and have no more real religion than those who make no profession at all. Treatment like this is only too common. Few are the decided Christians who do not know it by bitter experience. The servants of God in every age, whatever they do, are blamed. The plain truth is that the natural heart of man hates God. The carnal mind is enmity against God. It dislikes His law, His Gospel, and His people. It will always find some excuse for not believing and obeying. The doctrine of repentance is too strict for it! The doctrine of faith and grace is too easy for it! John the Baptist goes too much out of the world! Jesus Christ goes too much into the world! And so the heart of man excuses itself for sitting still in its sins.—All this must not surprise us. We must make up our minds to find unconverted people as perverse, unreasonable, and hard to please as the Jews of our Lord’s time. We must give up the vain idea of trying to please everybody. The thing is impossible, and the attempt is mere waste of time. We must be content to walk in Christ’s steps, and let the world say what it likes. Do what we will we shall never satisfy it, or silence its ill-natured remarks. It first found fault with John the Baptist, and then with his blessed Master. And it will go on cavilling and finding fault with that Master’s disciples, so long as one of them is left upon earth. (Luke 7) Children (3813) paidion diminutive of pais = child) is a little child of either sex, ranging from an infant (Mt 19:13, 14; Mk 10:13-15; Lk 18:16, 17, etc) to children who are older (Mt 11:16; Mt 14:21; 15:38; 18:2-5, etc) Paidion is used repeatedly of the infant Jesus in Matthew (Mt 2:8-9, 11, 13-14, 20-21) Paidion is used as a term of comparison, Jesus making the point that we are to become like a little child (Mk 10:15 Lk 18:17), the implication of course being that this is not an infant but a child old enough to express saving faith in the Messiah! Uses of paidion in Luke - Lk. 1:59; Lk. 1:66; Lk. 1:76; Lk. 1:80; Lk. 2:17; Lk. 2:27; Lk. 2:40; Lk. 7:32; Lk. 9:47; Lk. 9:48; Lk. 11:7; Lk. 18:16; Lk. 18:17 Market place (58)(agora) is the town-square where the people assembled in public. It can also refer to a market or thoroughfare or a broad street. Here it refers to a forum or a market place where things were exposed for sale and where assemblies and public trials were held (See similar use in Mk 7:4; Acts 16:19; 17:17) (see use in Acts 16:19) Vincent on market place - Agora From ἀγείρω, to assemble. Wyc., renders cheepynge; compare cheapside, the place for buying and selling; for the word cheap had originally no reference to small price, but meant simply barter or price. The primary conception in the Greek word has nothing to do with buying and selling. Ἀγορά is an assembly; then the place of assembly. The idea of a place of trade comes in afterward, and naturally, since trade plants itself where people habitually gather. Hence the Roman Forum was devoted, not only to popular and judicial assemblies, but to commercial purposes, especially of bankers. The idea of trade gradually becomes the dominant one in the word. In Eastern cities the markets are held in bazaars and streets, rather than in squares. In these public places the children would be found playing. Compare Zech. 8:5. Weep (2799)(klaio means to mourn, to weep, to lament or to wail with emphasis upon noise accompanying weeping. It expresses one’s immediate and outward reaction to suffering. The picture is of one lamenting with sobs or wailing aloud and was used to describe the wailing that took place when someone died. Luke 7:33 "For John the Baptist has come eating no bread and drinking no wine, and you say, 'He has a demon!' KJV For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil. came Lk 1:15; Jeremiah 16:8-10; Matthew 3:4; Mark 1:6 He Matthew 10:25; John 8:48,52; 10:20; Acts 2:13 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 JOHN FALSELY ACCUSED OF BEING DEMON POSSESSED! The simple illustration of joyful and more solemn games that the children refused to play, is now applied to the ministries first of John and then of Jesus. For John the Baptist has come eating no bread and drinking no wine, and you say, 'He has a demon - Eating bread and wine was what normal people did. John did not come this way but came eating locusts and honey and dressed in camel's hair and a leather belt (Mt 3:4). In addition his habitat was not like other men because he lived in the desert until the day of His public ministry (Lk 1:80). His message was somber (like the dirge mentioned in the illustration) with emphasis on the need to repent or experience fiery judgment (Lk 3:8, 9, 17). He was your prototypical hellfire and brimstone preacher! He denounced the hypocritical religious leaders as a "brood of vipers" who were like snakes trying to flee for a fire (Lk 3:7). The initial reaction to John was crowds flocking to hear him and be baptized with his baptism of repentance. But John's popularity plummeted quickly to the point that they thought he was out of his mind as the result of demon possession! The verb you say is in the present tense and indicates that some listening to this message had in fact made this assessment that John was demon possessed. Their reasoning was that no one would manifest the type of radical hermit like behavior unless he were possessed. Jesus would later be accused of being demon possessed (Lk 11:19, Jn 7:20, 8:48, 10:20). John
Lucas 7
Robertson on alabaster - The flask was of alabaster, a carbonate of lime or sulphate of lime, white or yellow stone, named alabaster from the town in Egypt where it was chiefly found. It was used for a phial employed for precious ointments in ancient writers, inscriptions and papyri just as we speak of a glass for the vessel made of glass. It had a cylindrical form at the top, as a rule, like a closed rosebud (Pliny). Perfume (3464)(muron) is ointment, perfume, sweet-smelling substance made not from animal fats. Apart from a single reference in Revelation 18:13, muron occurs only in the four Gospels (13 times). The Synoptic Gospels record anointings of Jesus’ head by Mary of Bethany. Matthew and Mark clearly link this anointing to Jesus’ upcoming burial (Matthew 26:12; Mark 14:8). Gilbrant - Muron is the juice-like aromatic extract from plants, or perfumed oil. As a cosmetic muron could be translated “perfume.” “Ointment” is perhaps a useful English translation, since muron was often medicinal and at times cultic in significance, being used for anointing (e.g., for burial). Another common use was in the embalming process (cf. Bauer). Muron occurs 18 times in the Septuagint. The Hebrew counterpart to muron is most regularly a form of shemen, usually denoting “oil” or “perfumed oil.” A cultic use of muron in Israel’s religion is attested on several occasions (e.g., Exodus 30:25, rōqach, “sacred anointing oil,” NIV; 1 Chronicles 9:30, “spices,” NIV; cf. Psalm 133:2). The cosmetic understanding occurs throughout the Song of Solomon (e.g., Song 1:3; 4:10,14; cf. Wisdom of Solomon 2:7; Amos 6:6). Oils were a priceless commodity in the ancient world (Isaiah 39:2; cf. Revelation 18:13 and the context of the Gospel accounts).(Complete Biblical Library) Liddell-Scott on muron - sweet juice extracted form plants, sweet-oil, unguent, balsam, Hdt., etc. 2. a place where unguents were sold, the perfume-market, NET Note - Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer. Muron - 14x in 13v - Usage: ointment(1), perfume(12), perfumes(1). Matt. 26:7; Matt. 26:12; Mk. 14:3; Mk. 14:4; Mk. 14:5; Lk. 7:37; Lk. 7:38; Lk. 7:46; Lk. 23:56; Jn. 11:2; Jn. 12:3; Jn. 12:5; Rev. 18:13 Related Resources: What is the significance of Jesus eating with sinners? Is there any sin that God will not forgive? THE TROUBLE WITH GOOD PEOPLE. . . WOE TO YOU, . . . HYPOCRITES.—Mt 23:13–15 - Joseph Stowell The sobering thing about Christ’s terse condemnation of hypocrites is that He was indicting the really good people of His day, people who knew the law in every nuance and kept it precisely. These were the people who, as Christ said, honored Him with their lips though their hearts were far from Him (Matthew 15:7–8). The trouble with being good is that the better we get the worse we might become. Keeping all the rules, going to all the right places, and saying all the right things has a nasty way of making us feel smug about ourselves. Our Christianity soon becomes more about ourselves than Jesus. And as that happens, pride takes its place on center stage, and anyone who is not “our kind” is looked down on and condemned. I have been taken with the story in Luke 7, where the town prostitute crashes the party held in the home of Simon the Pharisee, where Jesus is a guest. She falls at His feet to gratefully worship Him for the forgiveness He has extended to her. Simon is aghast. Offended by her presence, he distances himself from both Jesus and the woman. Can it be that we can become so good that we don’t even recognize Jesus as He really is and rejoice in His love and mercy for the worst of the lost? As one author noted, Simon was typical of a whole group of “good” people. Describing Simon, he wrote: [Simon is] humorless, prudish, constrained in his affections, incapable of enjoying himself, repressed, inhibited, pouting and censorious. There are hundreds of people like that today: respectable, conventional, good people. They look down their noses at the permissive society. They curl their lip at the decay in moral standards. They think they’re good but they are not; they’re simply dull. They think they’re being moral, but they are not; they’re simply feeling sanctimonious. What an important warning to those of us who value righteousness and truth. Humility, compassion, love, and righteous tolerance mark true followers. We can never forget that we are debtors to grace who, in the presence of Jesus, know we still have a long way to go. Pray for the humility to know that you have not yet arrived (Strength for the Journey) James Smith - AT JESUS' FEET. 1. For Redemption, Luke 7:38 2. For Adoration on account of mercies received, Luke 8:35 3. For Instruction, Luke 10:39 4. For Consolation, John 11:32 5. For Intercession on behalf of others, Mark 7:25 6. For Worship, Matt 28:9 James Smith - Luke 7:37, 38. 1. She Came to His feet, Faith. 2. She Stood at His feet, Expectancy. 3. She Wept at His feet, Contrition. 4. She Washed His feet, Sympathy. 5. She Wiped His feet, Submission. 6. She Kissed His feet, Affection. 7. She Anointed His feet, Adoration CAN YOU SEE HER? AND BEHOLD, THERE WAS A WOMAN IN THE CITY WHO WAS A SINNER. —Luke 7:37 What a contrast. Jesus loved and forgave the town prostitute. Simon, the good person in town, was repulsed by her presence. Lisa DePalma, a recent Moody grad, ministers to prostitutes on Chicago’s West and North Sides. Always used and never loved, they hear—some of them for the first time—that God has wonderfully loved them in Jesus Christ. Recently, I sat in a small gathering where Lisa was describing her work with these women. We sat stunned, gripped by the awfulness of her stories of shattered throwaway lives. For most of us, prostitutes are some distant reality, a repulsive part of the dark underside of society. Few of us have ever thought about them, let alone of taking the love of Jesus to them. My guess is that more often than not we think of prostitutes with Simon’s kind of sanctimonious aloofness—the aloofness that often plagues our kind of Christianity. Lisa wrote these pleading lines: Can you see her? Will you let God show you? Her face instead of her clothes? Her eyes instead of her body? Can you see her? Will you let God show you? She has a name instead of a label, A broken heart instead of a hard one Can you see her? Will you let God show you? The image of God instead of an object of scorn Her worth to the Savior instead of her worthlessness to the world Can you see her? Will you let God show you? His heart of forgiveness instead of your heart that judges His blood that covers instead of your rules that condemn Can you see her? Will you let God show you? And when you do see, what then? I wish Lisa had been there to whisper these words to Simon as he watched with revulsion the outpouring of the prostitute’s love at Jesus’ feet. His well-conformed life had shut her out. Christ welcomed her in. Are there any sinners that you could love in Jesus’ name? - Joe Stowell Luke 7:38 and standing behind Him at His feet, weeping, she began to wet His feet with her tears, and kept wiping them with the hair of her head, and kissing His feet and anointing them with the perfume. KJV And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. weeping Lk 6:21; 22:62; Judges 2:4,5; Ezra 10:1; Ps 6:6-8; 38:18; 51:17; 126:5,6; Isaiah 61:3; Jeremiah 31:9,18-20; Joel 2:12; Zechariah 12:10; Matthew 5:4; 2 Corinthians 7:10,11; James 4:9 wash Lk 7:44; Genesis 18:4; John 13:4,5 and anointed Lk 7:45,46; Ecclesiastes 9:8; Song of Solomon 1:3; Isaiah 57:9 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 Sinful Forgiven Woman Washing the Savior's Feet With Tears ADORATION AND ANOINTING WITH TEARS AND PERFUME While the picture above is striking, it is not completely accurate. Yes, Jesus was reclining, but His back side was toward her as she washed and anointed His feet. Only after His short parable on great forgiveness does He turn to face her (Lk 7:44). And standing behind Him at His feet, weeping (klaio), she began to wet (brecho) His feet with her tears (dakruon) - Recall that Jesus is reclining at the table on one elbow with feet removed as far as possible from the table (feet were considered unclean and kept far from the dining table). The woman stands behind his feet, continually (klaio in present tense) weeping, literally overwhelmed with deep emotion. Her tears began to fall on Jesus' feet, the word wet (brecho) often being translated as rain. There are not just one or two tears like I often experience when I weep. This sinful woman was literally "raining" tears on His feet, drenching his feet with her tears! Why was she weeping? The outward act of weeping is the result and expression of the inward state of grief, repentance, or joy over the forgiveness of sin, and it was the latter cause in her case! What a blessed amalgam of humility penitence, gratitude, and love! -- C H Spurgeon MacArthur on the presence of this woman standing behind Him at His feet - Jesus was reclining at a low table, as was the custom. It would have been shocking to all for a woman of such low reputation to come to a Pharisee’s house. Such dinners involving dignitaries were often open to spectators—but no one would have expected a prostitute to attend. Her coming took great courage, and reveals the desperation with which she sought forgiveness. Her “weeping” was an expression of deep repentance. And kept wiping (ekmasso) them with the hair of her head, and kissing (kataphileo) His feet and anointing (aleipho) them with the perfume (muron) - Wiping (ekmasso) is in the imperfect tense painting a picture of her taking her hair and again and again wiping his feet. The tears were "raining" down and she kept wiping those beautiful feet of Jesus with her long hair. Normally women in public had their hair bound up for to have it loosed was a shameful act. She may have come in with it bound, but now it is loose, and far from being shameful, is demonstrating one of the most incredible acts of worship in the Bible! But her grateful adoration knew no bounds, for she then began kissing (kataphileo = an intense verb = fervently, tenderly, affectionately, caress) His feet where the verb kissing again in the imperfect tense indicating that again and again her lips would meet the Savior's skin in humble, incomparable worship. This verb was used of the returning Prodigal (Lk 15:20+). But her worship continued as she broke the neck of the alabaster jar and lavished the precious perfume (muron) on the precious feet of Jesus, the verb anointing (aleipho) (you guessed it) again being in the picturesque imperfect tense! She did not just put a drop of perfume, but repeatedly poured it on His feet! Lavish love in action! Put yourself in the place of the other dinner guests and imagine what was going through the mind of the host! TECHNICAL NOTE ON HAIR - "All Jewish women in public were required to wear their hair up. Not to do that was a sign of shame and looseness. But she had no choice except to use her hair to clean and dry His dirty feet. Some of the rabbis said if a woman did this in public, she would be divorced." (MacArthur) Barclay describes this woman - For a Jewish woman to appear with hair unbound was an act of the gravest immodesty. On her wedding day a girl bound up her hair and never would she appear with it unbound again. The fact that this woman loosed her long hair in public showed how she had forgotten everyone except Jesus. (ED: HE WAS THE TRUE LOVER OF HER SOUL, HER BRIDEGROOM FOREVER!) It is not a disgrace to weep in the shadow of Calvary; the disgrace lies in not weeping. -- William MacDonald
Lucas 7
Robertson - Jesus answers the thoughts and doubts of Simon and so shows that he knows all about the woman also. Godet notes a tone of Socratic irony here. Teacher (1320) (didaskalos from didasko = teach to shape will of one being taught by content of what is taught <> cp didaskalía) is one who provides instruction or systematically imparts truth. Luke 7:41 "A moneylender had two debtors: one owed five hundred denarii, and the other fifty. KJV There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. a certain Lk 11:4; 13:4; *marg:; Isaiah 50:1; Matthew 6:12; 18:23-25 NET "A certain creditor had two debtors; one owed him five hundred silver coins, and the other fifty. the one Lk 7:47; Romans 5:20; 1 Timothy 1:15,16 pence See Matthew 18:28; *marg: the other Lk 12:48; Numbers 27:3; Jeremiah 3:11; John 15:22-24; Romans 3:23; 1 John 1:8-10 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 A PITHY PARABLE OF TWO DEBTORS A moneylender had two debtors: one owed five hundred denarii, and the other fifty - A moneylender was one who would lend money for interest. (As an aside Herod Agrippa I was deeply in debt to many moneylenders) Debtors is chreopheiletes (chreos = loan, debt + opheiletes = debtor) is used only here and Lk 16:5 and refers to one who owes a debt. In ancient times a person may take a loan to avert hunger or loss; rarely if ever was a loan issued for commercial enterprise. And though the Old Testament required mercy in the payment of debts (Ex 22:25; Dt 24:6, 17; Job 24:3, etc.), by New Testament times the treatment of debtors became harsh under Roman influence (Mt 5:25, 26; 18:34). And since a denarius was worth about a day's wages, the 500 signifies a little less than 2 years wages and the 50 almost 2 months wages, and while very different, they were nevertheless still significant debts which would be very difficult or almost impossible for a day laborer to repay. The outlook for these debtors if they could not pay was imprisonment or enslavement.
Lucas 7
Robertson adds that suppose is an "Old verb, originally to take up from under, to bear away as on high, to take up in speech (Luke 10:30), to take up in mind or to assume as here and Acts 2:15. Here with an air of supercilious indifference (Plummer)." You have judged correctly - Correctly is orthos (English orthodontist, etc). As Robertson says "Socrates was fond of [panu orthōs]. The end of the argument." Suppose (5274) (hupolambano) to take up, to assume, to suppose w. an air of supercilious indifference. Friberg - (1) take up someone (from below) (Acts 1.9); (2) receive as a guest, help, support (3Jn 8); (3) to introduce a response to a question; (a) take up (a word) and answer, reply, retort (Lk 10.30); (b) take up (an idea), suppose, think, assume (Lk 7.43) 5v - received(1), replied(1), support(1), suppose(2). Lk. 7:43; Lk. 10:30; Acts 1:9; Acts 2:15; 3 Jn. 1:8 Luke 7:44 Turning toward the woman, He said to Simon, "Do you see this woman? I entered your house; you gave Me no water for My feet, but she has wet My feet with her tears and wiped them with her hair. KJV And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. Seest thou Genesis 19:2; Judges 19:21; 1 Samuel 25:41; 1 Timothy 5:10; James 2:6 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 ILLUSTRATION OF GREAT LOVE Turning toward the woman, He said to Simon, "Do you see this woman? I entered your house; you gave Me no water for My feet, but she has wet My feet with her tears and wiped them with her hair - So Jesus has just established the principle that great love comes from great forgiveness. Simon has admitted that this principle is trus. So now Jesus turns toward the woman who is behind Him, instead of turning to Simon. Jesus knew that Simon had seen the woman because He knew what was in Simon's heart. It is as if He points to her and presents her front and center as His witness to the truth of the parable He has just spoken that great love comes from great forgiveness. He describes the woman's great love which Simon had witnessed. As
Lucas 7
Robertson - For the first time Jesus looks at the woman and he asks the Pharisee to look at her. She was behind Jesus. Jesus was an invited guest. The Pharisee had neglected some points of customary hospitality. The contrasts here made have the rhythm of Hebrew poetry. In each contrast the first word is the point of defect in Simon: water (Lk 7:44), kiss (Lk 7:45), oil (Lk 7:46). J C Ryle on the demonstrable love of this woman - We see, in the next place, in this passage, that grateful love is the secret of doing much for Christ. The penitent woman, in the story before us, showed far more honor to our Lord than the Pharisee had done. She “stood at His feet behind Him weeping.” She “washed His feet with tears.” She “wiped them with the hairs of her head.” She “kissed His feet, and anointed them with costly ointment.” No stronger proofs of reverence and respect could she have given, and the secret of her giving such proofs, was love. She loved our Lord, and she thought nothing too much to do for Him. She felt deeply grateful to our Lord, and she thought no mark of gratitude too costly to bestow on Him. More “doing” for Christ is the universal demand of all the Churches. It is the one point on which all are agreed. All desire to see among Christians, more good works, more self-denial, more practical obedience to Christ’s commands. But what will produce these things? Nothing, nothing but love. There never will be more done for Christ till there is more hearty love to Christ Himself. The fear of punishment, the desire of reward, the sense of duty, are all useful arguments, in their way, to persuade men to holiness. But they are all weak and powerless, until a man loves Christ. Once let that mighty principle get hold of a man, and you will see his whole life changed. Let us never forget this. However much the world may sneer at “feelings” in religion, and however false or unhealthy religious feelings may sometimes be, the great truth still remains behind, that feeling is the secret of doing. The heart must be engaged for Christ, or the hands will soon hang down. The affections must be enlisted into His service, or our obedience will soon stand still. It will always be the loving workman who will do most in the Lord’s vineyard. (Luke 7) Do You See This Woman? - Ray Pritchard “Do you see this woman?” (Luke 7:44) This was Simon’s fundamental problem. He never really saw the woman. The Bible is very discreet in calling her “a woman who had lived a sinful life” (Luke 7:37). This is a delicate way of saying she had been a prostitute. She made her living by selling her body to men. She was a professional and I have no reason to doubt that she was good at what she did. The shock is that she would come to the house of a Pharisee. In ordinary times Simon and this woman would never meet. He would not go near a woman like her; she would not go near a man like him. They are from opposite ends of the spectrum. Yet strangely, they are thrown together for the same purpose. They both want to meet Jesus. Simon’s problem is easy to see. He thought he was better than the prostitute. Simon said, “She is a sinner.” Jesus said, “No, she was a sinner.” God changed the tenses in her life. “Simon, your problem is that you see her as she was and not as she is. You think you see her but you don’t. For years, you knew her one way … but now she’s clean … and you can’t handle it.” That leads me to this statement: A person who is never deeply committed to anything cannot understand somebody who is transformed by Jesus Christ. Simon simply had no category for a former prostitute whose life has been radically changed by Jesus Christ. It’s strange, isn’t it, that the worst sinners often make the best saints. Why? Because flagrant sinners are more likely to discover that they are sinners. Your love for the Lord is directly related to your estimate of how greatly you have sinned and how much he has forgiven you. It’s not how much you sin, but how deeply you feel it that matters. If you figure that you are a “little sinner,” then all you need is a “little Savior.” If you are a “moderate sinner,” then what you need is a “moderate Savior.” But if you are “big sinner,” you need a “big Savior.” And those who have a “little Savior,” will love him very little. But those who have a “big Savior” will love him greatly. Many of us who were raised in the church struggle precisely at this point. We don’t love Christ very much because we have forgotten what we were and what we would have been if Christ had not found us. When our sin seems small, our love cannot be very great. Since we are all sinners and we all stand in need of the grace of God, there is no room for spiritual pride in the body of Christ. There’s no need to talk about who’s “better” and who’s “worse” because apart from the grace of God, we’d all be going to hell. Better to be like the repentant prostitute than to be like super-religious Simon. Hard truth for us to hear, but that’s why this story is in the Bible. Almighty God, you have poured your grace upon us. We are truly “miserable sinners” whether we know it or not. May we never forget what it cost Jesus to forgive our sins. From pride and from a judgmental spirit, deliver us, O Lord. Amen. Tim LaHaye in Embracing Eternity - Relationship with God Today's Reading: Psalm 25:14-see note; Luke 7:36-50-note. With them he shares the secrets of his covenant. Psalm 25:14 -- WE WILL NEVER understand the heart of God until we learn to revere the holiness of God. If we want to know Him, we must first learn to honor Him. "Friendship with the Lord is reserved for those who fear Him," writes the psalmist. "With them he shares the secrets of his covenant" (Psalm 25:14). The hidden things of God are revealed only to those who understand His greatness in the face of our unworthiness. It is intended for those who come to Him in humility and admiration. When Jesus was invited to eat at the home of a Pharisee, a sinful woman showed up with a bottle of expensive perfume. She knelt at his feet weeping. Then she anointed his feet with her perfume and wiped them with her hair. She sat broken before him. When the Pharisee realized who she was, he said to himself, "This proves that Jesus is no prophet. If God had really sent him, he would know what kind of woman is touching him. She's a sinner!" (Luke 7:39-note). While the woman wept, the Pharisee accused her in his thoughts. While she knelt at his feet, he judged. While she humbled herself in the presence of the Deity, he tried to humiliate the Divine One. So what did she understand that the Pharisee had missed? he knew that friendship begins with honor. That forgiveness begins with brokenness. That being right with God begins with reverence for Him. Jesus said to the Pharisee, When I entered your home, you didn't offer me water to wash the dust from my feet, but she has washed them with her tears and wiped them with her hair. You didn't give me a kiss of greeting, but she has kissed my feet again and again from the time I first came in. You neglected the courtesy of olive oil to anoint my head, but she has anointed my feet with rare perfume. I tell you, her sins—and they are many—have been forgiven. (Luke 7:44-47-note) Too often we want to sit and dine with Jesus, but we neglect to kneel before Him. We want the pleasure of his company but not necessarily at the expense of our dignity. We want to talk face-to-face, yet never think to stoop and wash his feet. We want friendship with God without a healthy reverence for Him. Jesus is our friend, but He is also our Lord. If we want a relationship with Him, we begin by remembering who He is. The Woman Who Loved Much Luke 7:44–47 - John Phillips Who was she? What dark sin stained her soul? Where did she find the courage to come, to dare the Pharisee’s scorn? How did she know that Jesus would not be embarrassed, would not chase her away? Did she dare to believe that this Friend of publicans and sinners would read her heart and defend her in the race of hostility and scorn? What a lesson this woman has taught the world of penitence! What a stage she set up that day—a stage upon which the Christ of God could manifest His wisdom, love, and power! It will be one of the joys of heaven to meet this woman and shake her hand and thank her for what she did. 1. Her Outright Penitence (Lk 7:44) (“But”) 2. Her Outpoured Passion (Lk 7:45–46) (“But”) 3. Her Outward Preparation (Lk 7:47) (“But”) Note: The buts of the Bible are always interesting. Like the hinges upon which massive doors swing, so these buts are usually the hinges upon which a story turns. Mark them in the lives of such people as Solomon, Uzziah, the prodigal son. On the three buts in the story here, we trace the forward movement of this woman’s growth in grace from contrition through consecration to coronation. (100 NT Sermon Outlines) Luke 7:45 "You gave Me no kiss; but she, since the time I came in, has not ceased to kiss My feet. KJV Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. gavest Ge 29:11; 33:4; 2 Sa 15:5; 19:39; Mt 26:48; Ro 16:16; 1 Cor 16:20; 1 Th 5:26 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 THE PHARISEES FAILURE TO GIVE A GREETING KISS You gave Me no kiss; but she, since the time I came in, has not ceased to kiss My feet - Jesus continues to drop the hammer on the Pharisee. The kiss Jesus refers to is of course a formalized kiss of greeting, standard in that culture. When orientals would greet their guest, instead of shaking hands they would give a kiss. Spurgeon on You gave Me no kiss - Though that was the ordinary mode of an honoured guest, — a kiss upon the cheek or upon the forehead. — Which was usually given as a greeting to guests at that time. Simon had not given to Jesus the honour which was due to him, which would have been to kiss his forehead. Every word is emphatic to show how far she had gone beyond Simon, who thought himself so much better than she was. Spurgeon on has not ceased to kiss My feet- You said in your heart that, if I had been a prophet, I should have known who and what manner of woman this was. I do know, and I am telling you. If you had given me a kiss, you would only have coldly kissed my brow, but she has found it in her heart to honour me by kissing my feet. Since I came in, she has not ceased to kiss them, unwashed as they were; and she has not only kissed them, but she has also washed them with her tears.”....“At best, thou wouldst only have kissed me once, but this woman, since I came in, has never left off kissing my feet. With a sacred audacity of love, she has lifted my feet to her lips, and kissed them again and again.” So, see here again how the first is last, and the last first.