Lucas 7
Charles Spurgeon · Citado em PreceptAustin
Lucas 7
Spurgeon - The wind on the banks of the Jordan, where there are plenty of reeds growing; — did you see a man who would bow before every breath of popular favor or popular wrath? Was John the Baptist such a man as that? No, certainly not. See (2300)(theaomai from tháomai =to wonder, from thaúma = wonder, admiration <> English = theatrical spectacular performance) means (1) to have an attentive look, to have regard for something, to contemplate, to take in with one's eyes (implying that one is impressed by what he sees - see use in Mt 22:11). Theaomai implies an intent contemplative gaze. The point is that it is not a mere glance or quick look, but a long, searching gaze (e.g., Lk 23:55). Theaomai describes intelligent beholding, a "careful and deliberate vision which interprets its object" (G. Abbott-Smith). It means to gaze at a show or demonstration or to watch as in a theater. (thus giving us the origin of our English word "theater"). Reed (2563)(kalamos) refers to a flexible stalk or stem of a plant. It refers to the plant itself which is easily shaken (bent or broken) and which sways in the wind (Mt. 11:7; 12:20 from Isa. 42:3; Lk 7:24; 1 Ki 14:15; Job 40:21). Kalamos can refer to the stalk which is cut for use, e.g., as a mock scepter in mocking Jesus, a "scepter" the soldiers then took and began to beat our Lord on the head (Mt. 27:29, 30). Kalamos describes a measuring reed (rod) in the Revelation and Ezekiel (Rev. 11:1; 21:15, 16; Ezek. 40:3, 5, 6 - see below for all uses in Ezekiel). Kalamos was used of reed for writing, (3 John 1:13; Ps. 44:1) which was used on papyrus. Used in medicine for insufflation, etc. Kalamos - 12x in 12v - measuring rod(2), pen(1), reed(8), rod(1). Matt. 11:7; Matt. 12:20; Matt. 27:29; Matt. 27:30; Matt. 27:48; Mk. 15:19; Mk. 15:36; Lk. 7:24; 3 Jn. 1:13; Rev. 11:1; Rev. 21:15; Rev. 21:16 Kalamos - 28x in 22v in the Septuagint - Exod. 30:23; Job 40:21; Ps. 45:1; Ps. 68:30; Song 4:14; Isa. 19:6; Isa. 35:7; Isa. 42:3; Ezek. 40:3; Ezek. 40:5; Ezek. 40:6; Ezek. 40:7; Ezek. 40:8; Ezek. 41:8; Ezek. 42:12; Ezek. 42:16; Ezek. 42:17; Ezek. 42:18; Ezek. 42:19; Ezek. 42:20; Gilbrant - Kalamos was a very common reed grown in water but used extensively for many ordinary purposes. In classical Greek the reed is used as thatch, a flute, a fishing rod, a shaft for an arrow, a pen, a measure, and a measuring rod, a tube for physicians, and a stake for vines (cf. Liddell-Scott). In the Septuagint there are several references to the reeds and water (including a reference to a sweet-smelling reed [Exodus 30:23]) along with two other basic uses both already found in classical usage. Psalm 45:1 refers to the tongue as a reed of a rapid writer and Ezekiel 40–42 has 18 references to the reed meaning both a “measuring rod” and a “particular length of measure.” (Complete Biblical Library Greek-English Dictionary) Mattoon - A "reed" is the cane-like grass that grows on the banks of the Jordan River. It grew twelve feet high with beautiful blossoms at the top. It was so slender that it yielded to a gust of wind by laying flat and then would stand upright again when the wind ceased. To compare a person to a reed was to say that the person was without moral fiber or courage, easily tossed about by various opinions, never taking a stand on anything. In addition, reeds were everywhere; they were commonplace. Obviously, the people did not flock into the wilderness to see something commonplace, nor did they go to see a weak and fearful person. Instead, the people were attracted by John's fiery preaching and willingness to speak out against sin. John was a man that stood firm and straight, no matter what way the winds of society were blowing. He was like a majestic oak tree that was unmoved by the gale winds of turbulent circumstances. John stood for the truth no matter where others stood or how much pressure was exerted upon him. He refused to compromise with evil, even if it meant he would lose his freedom. The hammer of Hell pounded him on the anvil of conformity, yet the sparks of his life revealed his hardness and unwillingness to compromise or conform to heathen molds and evil expectations.(Treasures from the Scriptures)
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Spurgeon - John was the morning star, and Christ the glorious Sun. John was the herald proclaiming the coming of Christ, and Christ himself followed close at his heels. 'BEHOLD (idou), I (God the Father) SEND MY MESSENGER (aggelos/angelos) AHEAD (pro - before - Mt 11:10) OF YOU (Christ), WHO WILL PREPARE YOUR WAY BEFORE YOU (Christ). - "The quotation is primarily from Mal 3:1 (see previous verse) with pronouns from Ex 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert." (NET Note) Behold (2400)(idou) is the second person singular aorist middle imperative of eidon which means to see, perceive, look at. In the NT idou is used as a demonstrative particle that draws attention to what follows. Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!" Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" Messenger (32)(aggelos/angelos) literally means a messenger; one sent to tell or bring a message, an envoy (one who bears a message - Lk 1:11, 2:9, etc or does an errand). Most of the NT uses refer to heavenly angels (messengers) who are supernatural, transcendent beings with power to carry out various tasks. All uses of aggelos that refer to angels are masculine gender (the feminine form of aggelos does not occur.) Here used of John the Baptist as forerunner Mt 11:10+; Mk 1:2+; Lk 7:27 (all quoting from Mal 3:1+; cp. Ex 23:20+). All uses of aggelos in Luke's writing (Luke likes angels) - Lk. 1:11; Lk. 1:13; Lk. 1:18; Lk. 1:19; Lk. 1:26; Lk. 1:30; Lk. 1:34; Lk. 1:35; Lk. 1:38; Lk. 2:9; Lk. 2:10; Lk. 2:13; Lk. 2:15; Lk. 2:21; Lk. 4:10; Lk. 7:24; Lk. 7:27; Lk. 9:26; Lk. 9:52; Lk. 12:8; Lk. 12:9; Lk. 15:10; Lk. 16:22; Lk. 22:43; Lk. 24:23; Acts 5:19; Acts 6:15; Acts 7:30; Acts 7:35; Acts 7:38; Acts 7:53; Acts 8:26; Acts 10:3; Acts 10:7; Acts 10:22; Acts 11:13; Acts 12:7; Acts 12:8; Acts 12:9; Acts 12:10; Acts 12:11; Acts 12:15; Acts 12:23; Acts 23:8; Acts 23:9; Acts 27:23; Prepare (2680)(kataskeuazo from kata = intensifies the meaning of + skeuazo = prepare, make ready) means to prepare, make ready, put in a state of readiness (Mk 1:2+). It is used of persons who are mentally and spiritually prepared - "make ready a people prepared for the Lord." (Lk 1:17+). To build, construct, erect, create (Heb 3:3-4+, Heb 11:7+, 1 Pe 3:20+). To furnish or equip (Heb 9:2, 6+). Kataskeuazo means to make, construct or erect with idea of adorning and equipping with all things necessary. Luke 7:28 "I say to you, among those born of women there is no one greater than John; yet he who is least in the kingdom of God is greater than he." KJV For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he. Among Lk 1:14,15; 3:16 but Lk 9:48; 10:23,24; Matthew 11:11; 13:16,17; Ephesians 3:8,9; Colossians 1:25-27; Hebrews 11:39,40; 1 Peter 1:10-12 Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:18-35 Dealing With Doubt - Steven Cole Luke 7:27-28 The Greatest Man Who Ever Lived, Part 2 - John MacArthur Related Passages: Matthew 11:11+ “Truly I say to you, among those born of women there has not arisen anyone greater than John the Baptist! Yet the one who is least in the kingdom of heaven is greater than he. NO ONE GREATER THAN JOHN THE BAPTIST I say to you, among those born of women there is no one greater than John - "John was greater than the OT prophets because he actually saw with his eyes and personally participated in the fulfillment of what they only prophesied (Mt 11:10, 13; cf. 1Pe 1:10, 11). But all believers after the cross are greater still, because they participate in the full understanding and experience of something John merely foresaw in shadowy form—the actual atoning work of Christ." (The Coming of the King)
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Spurgeon wrote "Your faith will not murder your humility, your humility will not stab at your faith; but the two will go hand in hand to heaven like a brave brother and a fair sister, the one bold as a lion the other meek as a dove, the one rejoicing in Jesus the other blushing at self." Marveled (2296)(thaumazo from thauma [from thaomai = to wonder] = wonder, admiration) means to wonder, marvel, be struck with admiration or astonishment. Thaumazo describes the human response when confronted by divine revelation in some form (Mt 9.33). Be surprised (Gal 1:6). It denotes incredulous surprise. It is notable that only twice does Scripture record Jesus as marvelling at people and both instances are in the context of faith, here in Capernaum at the centurion's great faith and in Nazareth at the unbelief of the Jewish people in His own hometown (Mark 6:6)! How could Jesus be amazed if He was God? One writer suggests it is because of "His amazement was due to his self-imposed limitations upon his omniscience in his state of humility." Thaumazo - 43v - am amazed(1), amazed(15), amazement(1), astonished(3), being amazed(1), flattering(1), marvel(4), marveled(5), marveling(2), surprised(2), wonder(2), wondered(4), wondering(2). Matt. 8:10; Matt. 8:27; Matt. 9:33; Matt. 15:31; Matt. 21:20; Matt. 22:22; Matt. 27:14; Mk. 5:20; Mk. 6:6; Mk. 15:5; Mk. 15:44; Lk. 1:21; Lk. 1:63; Lk. 2:18; Lk. 2:33; Lk. 4:22; Lk. 7:9; Lk. 8:25; Lk. 9:43; Lk. 11:14; Lk. 11:38; Lk. 20:26; Lk. 24:12; Lk. 24:41; Jn. 3:7; Jn. 4:27; Jn. 5:20; Jn. 5:28; Jn. 7:15; Jn. 7:21; Acts 2:7; Acts 3:12; Acts 4:13; Acts 7:31; Acts 13:41; Gal. 1:6; 2 Thess. 1:10; 1 Jn. 3:13; Jude 1:16; Rev. 13:3; Rev. 17:6; Rev. 17:7; Rev. 17:8 Following (190) akoloutheo from a = expresses union with, likeness + keleuthos = a road, way) means to walk the same road (Ponder that simple definition dear believer - Am I willing to walk the same road as Jesus?) Literally to follow (like the crowds followed Jesus) and in a figurative sense to follow Jesus as a disciple. To follow (closely) and was used of soldiers, servants and pupils. To go after someone or something (not as a true disciple however as we see with the crowds who physically followed Jesus, following however without a willingness to commit wholly to Him! cf John 6:60-65, 66) Early in the history of the Greek language akoloutheo came to mean to imitate or follow someone's example. This dual meaning colored the New Testament use of our word akoloutheo. Note that most of the uses of akoloutheo are in the Gospels and thus this verb is firmly linked with the life of Jesus, for He is the One to follow. Luke's uses of akoloutheo - Lk. 5:11; Lk. 5:27; Lk. 5:28; Lk. 7:9; Lk. 9:11; Lk. 9:23; Lk. 9:49; Lk. 9:57; Lk. 9:59; Lk. 9:61; Lk. 18:22; Lk. 18:28; Lk. 18:43; Lk. 22:10; Lk. 22:39; Lk. 22:54; Lk. 23:27; Acts 12:8; Acts 12:9; Acts 13:43; Acts 21:36; 1 Co. 10:4; Rev. 6:8; Rev. 14:4; Rev. 14:8; Rev. 14:9; Rev. 14:13; Rev. 19:14 Found (2147)(heurisko) means to come upon, to happen to find, to find after seeking and searching and thus to discover something, in this case great faith in a most unlikely location, the heart of Roman centurion! The verb even pictures Jesus walking throughout the land of Israel for 3 years, seeking for those who had tender, open hearts that would believe in His Word and in His Person and upon finding such a one shouting something like "I say Eureka" for heurisko gives us this English word which is used to express triumph upon finding or discovering something. Indeed the primary purpose for the incarnation of Jesus is expressed in His own words "the Son of Man has come to SEEK and to SAVE that which was lost." (Lk 19:10+). Luke's uses of heurisko - Lk. 1:30; Lk. 2:12; Lk. 2:45; Lk. 2:46; Lk. 4:17; Lk. 5:19; Lk. 6:7; Lk. 7:9; Lk. 7:10; Lk. 8:35; Lk. 9:12; Lk. 9:36; Lk. 11:9; Lk. 11:10; Lk. 11:24; Lk. 11:25; Lk. 12:37; Lk. 12:38; Lk. 12:43; Lk. 13:6; Lk. 13:7; Lk. 15:4; Lk. 15:5; Lk. 15:6; Lk. 15:8; Lk. 15:9; Lk. 15:24; Lk. 15:32; Lk. 17:18; Lk. 18:8; Lk. 19:30; Lk. 19:32; Lk. 19:48; Lk. 22:13; Lk. 22:45; Lk. 23:2; Lk. 23:4; Lk. 23:14; Lk. 23:22; Lk. 24:2; Lk. 24:3; Lk. 24:23; Lk. 24:24; Lk. 24:33; Acts 4:21; Acts 5:10; Acts 5:22; Acts 5:23; Acts 5:39; Acts 7:11; Acts 7:46; Acts 8:40; Acts 9:2; Acts 9:33; Acts 10:27; Acts 11:26; Acts 12:19; Acts 13:6; Acts 13:22; Acts 13:28; Acts 17:6; Acts 17:23; Acts 17:27; Acts 18:2; Acts 19:1; Acts 19:19; Acts 21:2; Acts 23:9; Acts 23:29; Acts 24:5; Acts 24:12; Acts 24:18; Acts 24:20; Acts 27:6; Acts 27:28; Acts 28:14; Faith (4102)(pistis) is synonymous with trust or belief and is the conviction of the truth of anything, but in Scripture usually speaks of belief respecting man's relationship to God and divine things, generally with the included idea of trust and holy fervor born of faith and joined with it. Uses of pistis in Matthew (relatively few compared to uses in the Pauline epistles) - Matt. 8:10; Matt. 9:2; Matt. 9:22; Matt. 9:29; Matt. 15:28; Matt. 17:20; Matt. 21:21; Matt. 23:23 Faith (4102)(pistis) is the conviction that God exists and is the Creator and Ruler of all things well as the Provider and Bestower of eternal salvation through Christ. As faith relates to Christ it represents a strong and welcome conviction or belief that Jesus is the Messiah, through Whom we obtain eternal salvation and entrance into the Kingdom of Heaven. Stated another way, eternal salvation comes only through belief in Jesus Christ and no other way. On faith in Luke see Luke 5:20-note Seeing their faith, He said, “Friend, your sins are forgiven you.” Luke 7:9-note Now when Jesus heard this, He marveled at him, and turned and said to the crowd that was following Him, “I say to you, not even in Israel have I found such great faith.” Luke 8:25-note And He said to them, “Where is your faith?” They were fearful and amazed, saying to one another, “Who then is this, that He commands even the winds and the water, and they obey Him?” Luke 8:48 And He said to her, “Daughter, your faith has made you well; go in peace.” Luke 12:28 “But if God so clothes the grass in the field, which is alive today and tomorrow is thrown into the furnace, how much more will He clothe you? You men of little faith! Luke 17:5-6 The apostles said to the Lord, “Increase our faith!” And the Lord said, “If you had faith like a mustard seed, you would say to this mulberry tree, ‘Be uprooted and be planted in the sea’; and it would obey you. Luke 17:19 And He said to him, “Stand up and go; your faith has made you well.” Luke 18:8 “I tell you that He will bring about justice for them quickly. However, when the Son of Man comes, will He find faith on the earth?” Luke 18:42 And Jesus said to him, “Receive your sight; your faith has made you well.” Luke 22:32 but I have prayed for you, that your faith may not fail; and you, when once you have turned again, strengthen your brothers.” See also uses of faith by Luke in Acts -Acts 3:16; Acts 6:5; Acts 6:7; Acts 11:24; Acts 13:8; Acts 14:9; Acts 14:22; Acts 14:27; Acts 15:9; Acts 16:5; Acts 17:31; Acts 20:21; Acts 24:24; Acts 26:18 Steve Zeisler said "Faith is a willingness to bet your very life on the promises and character of God." Concrete Confidence in Christ - Rod Mattoon - In WW 2, Sergeant Mitchell Paige of the United States Marines won the Congressional Medal of Honor. He single-handedly drove off platoon after platoon of Japanese soldiers on the island of Guadalcanal. Using the machine gun of killed or wounded Marines, Paige held the critical air-base 8for hours until reinforcements could arrive. He stood his ground like an immovable mountain anchored into the foundation of the earth. When help did arrive, he then fearlessly led a bayonet charge into the teeth of the Japanese stronghold. When the battle was finally over, when the breath of the wind cleared the thick veil of smoke, when the thunder of guns and war cries went silent, Sergeant Paige, with hands that were burned and charred from cradling hot machine-guns, rummaged through his pack to find the one thing, the ONE thing his mother said would strengthen and sustain him throughout the war. It was his pocket Gideon Bible. Opening his Bible up after that dramatic, drastic, distressful, dangerous, deadly day, its pages fell open to the very same verses his mother had imprinted upon his memory when she said farewell to him and sent him off to serve in the Marine Corps six years earlier. What were the verses she branded into his mind? What was it that she did not want her son to forget? Pr 3:5-6.... Trust in the Lord with all thine heart; and lean not unto thine own understanding. [6] In all thy ways acknowledge him, and he shall direct thy paths. She wanted him to have concrete faith in God. Do you?(Treasures from the Scriptures) Faith Works Read: Luke 7:1-10 According to your faith let it be to you. —Matthew 9:29 Not all Christians exercise the same degree of faith. Some people seem to think their problem is too big for God to solve. Others are sure that God is all-powerful, but they’re not confident that He will do what is best for them. Still others affirm, “I know what God can do, and I’ll trust Him to do what He has promised.” These various attitudes range from a weak and tentative faith to a firm confidence that takes God at His word and believes He is good. As we study the ministry of Jesus, we see varying degrees of faith in those who came to Him. He cast out a mute spirit from a son whose father wavered between faith and doubt (Mk. 9:17-24). He healed a leper who knew He could but was not sure He would (Mk.1:40-45). And He healed the servant of a centurion who was so sure of the outcome that he asked Jesus merely to speak the word from afar (Lk. 7:1-10). O for the peace of a perfect trust, My loving God, in You— Unwavering faith that never doubts The good You choose to do. —Anon. Our faith in God grows greater as we recognize the greatness of our God. WHAT MAKES JESUS MARVEL? When Jesus heard these things, he marveled at him ... and said . . . I have not found so great faith, no, not in Israel. Luke 7:9 One morning many eyes were moist with tears during our Radio Bible Class devotional time. Four little boys who are cared for and trained in a Christian institution for retarded children were demonstrating that their mental handicap did not hinder them spiritually. They recited the books of the Bible and answered many questions about the Scriptures and Christian doctrine. We were thrilled and deeply stirred to see what had been done for these children by their dedicated teachers, but what moved me the most was their' simple faith. When they talked about Jesus' coming again and spoke of Heaven, their faces glowed. One of the little fellows sang, "It will be worth it all, when we see Jesus," and, though he stumbled a bit, I knew he really believed the words of this precious song. Truly, I marveled at the faith of these unusual lads. Fear not to call on Him, O soul distressed! Thy sorrow's whisper woos thee to His breast; He who is o f tenest there is often blest; Have faith in God! —Anon. When true faith goes to "market" it always takes a "basket," for it never doubts of its reward! Faith Works Read: Luke 7:1-10 According to your faith let it be to you. —Matthew 9:29 Not all Christians exercise the same degree of faith. Some people seem to think their problem is too big for God to solve. Others are sure that God is all-powerful, but they’re not confident that He will do what is best for them. Still others affirm, “I know what God can do, and I’ll trust Him to do what He has promised.” These various attitudes range from a weak and tentative faith to a firm confidence that takes God at His word and believes He is good. As we study the ministry of Jesus, we see varying degrees of faith in those who came to Him. He cast out a mute spirit from a son whose father wavered between faith and doubt (Mk. 9:17-24). He healed a leper who knew He could but was not sure He would (Mk.1:40-45). And He healed the servant of a centurion who was so sure of the outcome that he asked Jesus merely to speak the word from afar (Lk. 7:1-10). O for the peace of a perfect trust, My loving God, in You— Unwavering faith that never doubts The good You choose to do. —Anon. Our faith in God grows greater as we recognize the greatness of our God. Luke 7:10 When those who had been sent returned to the house, they found the slave in good health. KJV And they that were sent, returning to the house, found the servant whole that had been sick. Matthew 8:13; 15:28; Mark 9:23; John 4:50-53 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 THE SLAVE HEALED AS JESUS HAD PROMISED Luke leaves out a section of Matthew's account, which immediately follows Jesus' affirmation of the Gentile man's great faith not found in anyone in Israel. In light of that fact Jesus gives a stern warning which would describe the fate of those Jews who failed to believe in the Messiah: “I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven; 12 but the sons of the kingdom will be cast out into the outer darkness; in that place there will be weeping and gnashing of teeth.”(Mt 8:11-12) When those who had been sent returned to the house, they found the slave in good health (hugiaino - ESV = well, KJV = whole) - Matthew says "And Jesus said to the centurion, "Go; it shall be done for you as you have believed." And the servant was healed that very moment." The picture Luke presents is of Jesus speaking to the friends the centurion had sent and by speaking to them, He was in effect speaking to the centurion. THOUGHT - The slave's physical healing of course is an illustration of Jesus' present power to save souls from a far more deadly illness of "infection" with the "sin virus," for unless this "infection" is cured by the Great Physician, the soul will die not only temporally and also eternally! And just as with the healing in this story, Jesus is absent in the flesh, but His Word still has the power to bring about a miraculous cure from sin! Jesus Who spoke the world into existence (Heb 11:3) needs only to speak a word and we are made whole in Him. Hallelujah! Thank You Jesus. Amen. Steven
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Spurgeon - read the testimony. And not only did Spurgeon experience the power of God's Word in his own life, he went on to become one of the greatest preachers of God's powerful Word. The following Spurgeon anecdote beautifully illustrates the supernatural power of God's Word… The renowned preacher C H Spurgeon once tested an auditorium in which he was to speak that evening. Stepping into the pulpit, he loudly proclaimed, "Behold the lamb of God Who takes away the sin of the world." (John 1:29+) Satisfied with the acoustics, he left and went his way. Unknown to him, there were two men working in the rafters of that large auditorium, neither one a Christian. One of the men was pricked in his conscience by the verse Spurgeon quoted and became a believer later that day! Such is the penetrating power of God's eternal word!Little wonder that Paul is so insistent on our "preaching of the Word" (2 Timothy 4:2+) J C
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Spurgeon - Our old proverb says that actions speak louder than words, so an answer in his actions would be more eloquent with these inquirers than even an answer in our Lord’s own words. He bade them look at the evidences of his Messiahship which he gave them by his miraculous cures, and then he said to them, “Go your way, and tell John what things ye have seen and heard.” It would be well if our lives were such that, if any enquired what we were, we should only have to say that they might judge us by what they had seen and heard in our common everyday life and conversation. He cured (therapeuo) many people of diseases (nosos) and afflictions (mastix) and evil (poneros) spirits - As explained above this verse gives a description of what John's disciples witnessed firsthand, a detail which is not mentioned in Matthew's parallel account Mt 11:2-19+. Jesus answered John's disciples with irrefutable actions not words. As they say "seeing is believing" and that would be an unequivocal testimony for them to present to John the Baptist. Evil spirits refers obviously to demon possessed persons. (cf Lk. 8:2; Acts 19:12; Acts 19:13) Afflictions would seem to be diseases but of a much more severe degree, for this same word afflictions (mastix) actually describes scourging in Acts 22:24 and Heb 11:36. In light of these uses, it seems reasonable to interpret afflictions as diseases of a more painful nature.
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Spurgeon - According to our Lord’s testimony, the preaching of the gospel to the poor is as great a proof of his Messiahship as the raising of the dead. Then how highly it ought to be prized by them, and how glad should they be who have the gospel now preached freely in their hearing!
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Spurgeon explains why we are now greater that John - His (John's) was the highest office of all, immediately to precede Messiah himself....Passing into the dispensation of clearer light, he who is least among the believers of the gospel of Jesus is, in some respects, greater than this man, who could only preach repentance, and point to a coming Saviour. We have a fuller gospel to preach than John had, and we may expect to see greater results from the preaching of that gospel than John could hope to see. NET Note on he who is least in the kingdom of God is greater than he - After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era. The Kingdom of God - One must understand that there are two phases to the Kingdom of God. The first phase is the invisible, internal Kingdom of God and which He later described as "in your midst” (Lk 17:21+), the Kingdom in which the King reigns in the heart of the person who has accepted Jesus as Messiah. When the King returns on "the day that the Son of Man is revealed," (Lk 17:30+) the heart of every person will also be revealed as to whether they sought the kingdom of "self" or the kingdom of the Savior! The future phase of the Kingdom of God is known as the Messianic Age or the Millennial Kingdom.(See more detailed explanation of Jesus' meaning of the Kingdom of God in notes on Luke 17:20-21). ESV Study Bible - John’s greatness among all the OT prophets, all those who came before the arrival of the kingdom of God, comes from his function as direct forerunner of Jesus the Messiah. But John was not part of the kingdom of God that Jesus was proclaiming and bringing to reality, for he was still part of the old covenant system. Therefore the one who is least in the kingdom of God (one who has believed in Jesus and has become a member of the new covenant kingdom) is actually greater than John, for those who come after John live in the age of fulfillment, following the coming of Jesus. This underscores the qualitative difference between the old age and the dawning of the new kingdom age (cf Matt. 11:11). (See ESV Study Bible or borrow ESV Study Bible) Spurgeon on why greater - “As we may say, as a rule, that the darkest day is lighter than the brightest night; so John, though first of his own order, is behind the last of the new or Gospel order. The least in the Gospel stands on higher ground than the greatest under the law.”
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Spurgeon - They are like unto children sitting in the marketplace, at play; the playing of children is often according to the manners and customs of grown up people....“You would not play a merry game when we asked you to do so.”....“You would not play either at funerals or weddings.”...These children could not agree as to what game they would play. “Come,” they said, “let us imitate a wedding, we will pipe, and you can dance.” But the others would not dance. “Well,” they said, “let us play at something. Let us imitate a funeral; we will be the mourners.” Then the others would not weep. They would agree to nothing that was proposed, and that is the point of the Saviour’s analogy, that there are multitudes of men who always quarrel with any kind of ministry that God may send to them. This man’s style is much too florid; he has a superabundance of the flowers of oratory. That other man is much too dull; there is nothing interesting about his discourses. This man is too coarse; he is so rough as even to be vulgar. That other man is too refined, and uses language which shoots over people’s heads. It is easy to find fault when you want to do so. Any stick will do to beat a dog, and any kind of excuse will do to allow your conscience to escape from the message of an earnest ministry. Our Lord told the people that this was the way they had acted towards Himself and John the Baptist. Mattoon - Jesus uses the games of children to describe the behavior of the Pharisees. The children complained when they wanted their friends to play a "wedding" type game, but their friends would not dance. When they wanted to play a make-believe funeral, their friends would not pretend to mourn. In other words, they would not conform to their wishes.(Treasures from the Scriptures)
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Spurgeon - An ascetic of ascetics, —“He came among you as an ascetic, denying himself, not only the luxuries of life, but even the common comforts that others enjoyed, and ye say, ‘He hath a devil.’” Luke 7:34 "The Son of Man has come eating and drinking, and you say, 'Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!' KJV The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners! eating Lk 7:36; 5:29; 11:37; 14:1; John 2:2; 12:2 a friend Lk 15:2; Lk 19:7; Matthew 9:11 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 Related Passages: Luke 15:2 Both the Pharisees and the scribes began to grumble, saying, “This man receives sinners and eats with them.” Luke 19:7 When they saw it, they all began to grumble, saying, “He has gone to be the guest of a man who is a sinner.” Matthew 9:11 When the Pharisees saw this, they said to His disciples, “Why is your Teacher eating with the tax collectors and sinners?” JESUS ACCUSED OF BEING A FRIEND OF SINNERS! The Son of Man has come eating and drinking, and you say, 'Behold, a gluttonous man and a drunkard, a friend of tax collectors (telones) and sinners (hamartolos) - So just as the crowds had turned on John (like children refusing to weep when a dirge was sung - Lk 7:32), Jesus explains that they turned on Him. While John was ascetic, Jesus came like a normal person eating and drinking. He attended weddings as well as funerals and instead of confining His ministry to the wilderness, Jesus focused on the towns and synagogues. Whereas John was relatively anti-social, Jesus was very social and mixed with all levels of society including those the Pharisees considered the dregs of the society, such as tax collectors (telones) and sinners (hamartolos) (cf Mt 9:11, Lk 15:1, 2, Lk 19:7) and this outraged the religious hierarchy. The question then arises is why did this generation (Lk 7:31) reject both preachers, John and Jesus. The answer is obvious. While they claim they are rejecting them because of their "lifestyles" of ascetic versus gluttonous and drunkard, the truth is that they rejected them because of their message. The outward form of ministry is never the issue, but rather the truth of the message. -- John MacArthur
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Spurgeon - That is the Lord Jesus himself. He comes as a man among men, and sits with you at your feasts, and does not lead the life of an ascetic. “He does not pretend to be an ascetic, he comes, on the contrary, to show that neither meat nor drink can save a man. What do you say, then, of this Son of man?” There was no pleasing them either way; whichever form of preacher the Lord sent, whether an ascetic or one like themselves, they found fault....“He is out of his mind altogether, possessed by the devil.” Luke 7:35 "Yet wisdom is vindicated by all her children." KJV But wisdom is justified of all her children. Lk 7:29; Proverbs 8:32-36; 17:16; Hosea 14:9; Matthew 11:19; 1 Corinthians 2:14,15 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 Related passage - Mt 11:19 The Son of Man came eating and drinking, and they say, ‘Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!’ Yet wisdom is vindicated by her deeds.” Yet - This is a term of contrast. What is being contrasted? The previous description of the generation in which most rejected the preaching of John and Jesus, is here contrasted with those who receive the Gospel and are saved. Wisdom is vindicated by all her children (Mt 11:19 "vindicated by her deeds") - Here wisdom is personified (as a "mother" who had children). The point is that wisdom is vindicated (shown to be right or correct, proven to be true) by its consequences, it's "fruit," or by what it produces, in this case by the righteous fruit of the "offspring" or the followers of John and Jesus. Jesus' point is that not all who hear the Gospel message will reject it. The wise plan of God is proven to be true by the changed lives and righteous deeds of all who follow that plan. Spurgeon -There shall come a day when it shall be seen that, after all, God knew best what style of preacher to send. He had work for each man to do, and he adapted the man for the work he had entrusted to his charge..... Though the world contemns all wisdom’s children, whichever way they go, and is not pleased with their manners, whatever manners they possess, yet, in the long run, when the wisdom of God shall be all unfolded, it will be seen that the roughness of John and the gentleness and lovingkindness of Jesus were both right in their proper place. If fish are not caught in the gospel fishery, it may sometimes be the fisherman’s fault, but more often, it is the fault of the fish themselves. Here we have two very different kinds of fishermen, yet neither of them attracts all, though each of them draws some.
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Spurgeon - Invitations from Pharisees were rather scarce; they did not often ask Christ to their houses. Even before this meal is over, there will be sure to be something like a quarrel, depend upon it....It was usually a suspicious circumstance when a Pharisee desired to be familiar with Christ; it might generally be suspected that he wished to entrap him. Yet, on this occasion, if there was no real friendliness to Christ, there was at least the appearance of it. We see what our Saviour did when the Pharisee gave him an invitation: “He went into the Pharisee’s house, and sat down to meat.” The Lord saw there an opportunity for usefulness. He knew that be would have a good reason for speaking personally to this Pharisee, who, peradventure, was one of the other sort. At all events, our Lord felt that it was right for him to go into that house, even if they did watch him, and try to catch him in his talk. If there was hypocrisy there, there was the more need for his presence, as Jesus himself said concerning his eating with publicans and sinners, “They that are whole need not a physician; but they that are sick.” Click picture to enlarge Click here for further explanation RECLINING FOR DINING And He entered the Pharisee's house and reclined (kataklino) at the table - It was like Jesus coming into the lion's den, but little did the "lion" know that his pride would be the meal, so to speak. Reclining was in typical oriental style as depicted in the diagram above. Note that the feet are located at the greatest distance from the table, as they were considered very unclean (and in fact usually were dusty and dirty unless washed, which Jesus' feet were not in this encounter). Jesus' feet were particularly unclean in this situation because of the lack of hospitality by the Pharisee! But that uncleanness would soon be rectified in a most amazing way! Barclay describes the scene - The scene is the courtyard of the house of Simon the Pharisee. The houses of well-to-do people were built round an open courtyard in the form of a hollow square. Often in the courtyard there would be a garden and a fountain; and there in the warm weather meals were eaten. It was the custom that when a Rabbi was at a meal in such a house, all kinds of people came in—they were quite free to do so—to listen to the pearls of wisdom which fell from his lips. That explains the presence of the woman. When a guest entered such a house three things were always done. 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. The roads were only dust tracks, and shoes were merely soles held in place by straps across the foot. So always cool water was poured over the guest’s feet to cleanse and comfort them. Either a pinch of sweet-smelling incense was burned or a drop of attar of roses was placed on the guest’s head. These things good manners demanded, and in this case not one of them was done. In the east the guests did not sit, but reclined, at table. They lay on low couches, resting on the left elbow, leaving the right arm free, with the feet stretched out behind; and during the meal the sandals were taken off. That explains how the woman was standing beside Jesus’ feet. (Luke 7) "They sat according to the Eastern custom of sitting, which was rather lying at length, with the feet far out upon the couch or sofa" (Spurgeon) The typical dinner table of Jesus' day was usually not a classic rectangular table as in most modern kitchens and dining rooms. Instead the ancient tables were often 3 tables (each table a couch for 3 or so-called triclinium) in somewhat of a U-shape (which may have resembled the Roman counterpart below) with guests reclining on their left elbows. In ancient Rome the classic dining arrangement in wealthy homes was the triclinium (see picture) Was requesting (erotao) does not convey the idea of an authoritative command but rather that of a friend making an urgent appeal to a friend. The Pharisee was "a friend of tax-gatherers and sinners!" (Lk 7:34+). Reclined (2625)(kataklino from kata = down or functioning to intensify main verb root + klino = to incline, bend, bow) means literally to incline down, to lie sloping forward and descriptive of the oriental posture at meal (recline). See below for depiction of a typical dinner setup in Jesus' day (see also Lk 14:7-8-note). It is interesting that this word occurs in medical contexts of ancient literature contemporary with the NT, used for example, to describe a patient “lying down” for treatment (Moulton-Milligan). It is not surprising that the physician Luke is the only author who used kataklinō. NET Note on reclined at the table - as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. Kataklino - 5x in 5v with no uses in Septuagint - reclined(2), sit down(2), take(1). 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. Luke 9:14+ (For there were about five thousand men.) And He said to His disciples, "Have them sit down to eat in groups of about fifty each." Luke 9:15+ They did so, and had them all sit down. Luke 14:8+ "When you are invited by someone to a wedding feast, do not take the place of honor, for someone more distinguished than you may have been invited by him, Luke 24:30+ When He had reclined at the table with them, He took the bread and blessed it, and breaking it, He began giving it to them. J C
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Spurgeon says "For it is a wonder of grace: “Behold." TECHNICAL NOTE - Some commentaries confuse this event in Luke 7 with a similar event involving a woman with an alabaster vial of very costly perfume (Mt 26:6) as described in Mt 26:6–13; Mk 14:3–9 and Jn 12:2–8. In addition to this similarity, the men in both events were named Simon, but that is a very common Jewish name (e.g., Simon Peter, Simon the zealot, etc, etc), not to mention that the second Simon was identified as a leper (Mk 14:3) not a Pharisee. Another difference is that the event at Simon the Leper's home occurred in Judea (Bethany near Jerusalem - Mk 14:3), not in Galilee and the time was shortly before Jesus' crucifixion. The woman anointing Jesus at Simon the Leper's home was IMary, sister of Martha and Lazarus, and she anointed His head not His feet. Finally the woman in Luke 7 is not named and is almost surely not Mary Magdalene because she was not named until Lk 8:2. To name her in the next chapter and not in this event be very unlikely considering Luke's attention to detail. Was a woman in the city who was a sinner (hamartolos) - What an interesting description of this woman "a sinner." We should now all be engaged in what Luke is about to say, because we are all sinners, all "dead in our trespasses and sins" (Eph 2:1+). Pharisees saw anyone who did not follow their man made rules and ceremonial rituals felt were necessary to produce righteousness to be worthy of being designated as a sinner. The Pharisees would never classify themselves in the low category "sinner." Commentators speculate she was likely a prostitute, a reasonable interpretation in light of the fact that she had enough funds to purchase perfume which was generally not cheap. TECHNICAL NOTE ON "SINNER" -
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Spurgeon - His feet probably lay towards the door as he reclined at the table, and she could readily get at them without becoming too conspicuous in the room: she “stood at his feet behind him weeping,” —What a blessed amalgam of humility penitence, gratitude, and love! All these are seen in what she did, especially in that unbinding of the tresses of her beauty, which had been her nets in which she had taken the souls of men, now she uses these for a towel. She “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.”....For water she gives her tears, for a towel, her hair; to heal the blisters of his weary pilgrimage, there are her soft lips for liniment; and then for ointment comes this precious salve. (Luke Exposition) NET Note - The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation. New Manners and Customs - Kissing the Feet - A customary practice among the Jews, Greeks, and Romans. It was a mark of affection and of reverence. It was also the practice of supplicants, and of those who had an important request to present. See Luke 7:45. IVP Background Commentary - Jewish people did not consider perfume sinful, but because this woman is a “sinner” and uses the perfume as a tool of her trade, Jesus’ acceptance of the gift of perfuming would offend religious sensitivities. That she stands “behind him” and anoints his feet instead of his head has to do with the posture of guests reclining on the couches; he would have had his left arm on the table and his feet away from the table toward the wall. (See The IVP Bible Background Commentary) Lawrence Richards - Don’t think the woman was forgiven after she wet Jesus’ feet with her tears. Oh, no. She was forgiven before. That was an act of love; an expression of gratitude. Her “many sins” had been purged, and her tears were tears of joy. Jesus’ later comments were explanation to Simon the Pharisee, and confirmation to the woman (Lk 7:48, 50). It’s the same in our lives. Faith and forgiveness precede both joy and service. James Smith - The love that cannot sacrifice is shallow and hypocritical. The sinner in Simon's house, because of her "much love," sacrificed her "hair" and her "precious ointment" to Him (Luke 7:38; see also John 12:3). The apostle who could say, "He loved me and gave Himself for me," did also say, "I am ready not to be bound only, but also to die for the Name of the Lord Jesus" (Acts 21:13). "Love can be bought with nothing but with itself." Just as the highest act of God's love was the sacrifice of His Son, the express image of Himself, so the highest act of human love is the sacrifice of self for the glory of God. Related Resources: Luke 7 Christ's Holiness and Our Sinfulness - John MacArthur Q & A Luke 7:36-39 Why Did Christ Allow a Prostitute to Wash His Feet? - John MacArthur Q & A Weeping (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. Wet (1026) brecho means to send rain, cause rain (Mt 5:45, Lk 17:29) and in Lk 7:38 to moisten or make wet (as with tears). And so breacho means to moisten or make wet as with tears (Lk 7:38, 44+), to send rain or cause to rain (Mt 5:45). In Luke 17:29 "on the day that Lot went out from Sodom it rained fire and brimstone." In Rev 11:6 the two witnesses possess "the power to shut up the sky, so that rain (huetos) will not fall during the days of their prophesying." Classical writers understood brechō to mean “to make wet,” “to be rained upon,” “to steep,” “to drench,” and various other verbal ideas whose main concept is “to (make) wet” (Liddell-Scott). In the papyri brechō is particularly used of “to irrigate” the land (Moulton-Milligan). Tears (1144) dakruon describes the salty watery fluid from the eyes. describes the salty watery fluid from the eyes. Gilbrant - This term has many references in classical and Koine Greek and is found 35 times in the Septuagint to translate the Hebrew word dim‛āh. In the New Testament Paul used this word to describe how he ministered to those he discipled (i.e., “with many tears”; cf. Acts 20:19, 31; 2 Corinthians 2:4). This was in a manner similar to Jesus’ description of the woman who ministered to Him with her “tears” (Luke 7:38, 44). Revelation 7:17 and 21:4 both use words from Isaiah 25:8 to say that God will wipe away “every tear” from His people’s faces." (Complete Biblical Library) Secular use - that which drops like tears, gum, sap, τῆς ἀκάνθης Hdt.2.96. Dakruon - 10v - Lk. 7:38; Lk. 7:44; Acts 20:19; Acts 20:31; 2 Co. 2:4; 2 Tim. 1:4; Heb. 5:7; Heb. 12:17; Rev. 7:17; Rev. 21:4 Wiping (1591)(ekmasso from ek = out, out of or intensifies + masso = to knead, to handle, to wipe) means to wipe off, dry away, wipe dry. In secular Greek of an artist, to mould or model in wax or plaster. Plat.:-Med., toke,wn evkma,ssetai i;cnh he impresses anew the footsteps of his fathers, i.e. walks in their steps, Theocr. Ekmasso - 5x - wipe(1), wiped(3), wiping(1). Lk. 7:38; Lk. 7:44; Jn. 11:2; Jn. 12:3; Jn. 13:5. Not in Septuagint Kissing (2705)(kataphileo from kata = intensifies action + phileo = to love, to kiss) is an intense verb which means "to kiss much" (Thayer), to kiss fervently, tenderly, affectionately, with caressing. The imperfect tense gives us a vivid picture of this scene, for over and over she is kissing her Lord's feet! Imagine the consternation of the religious Pharisee (Lk 7:39)! Sadly this same verb is used of the "Judas Kiss" = "Immediately Judas went to Jesus and said, “Hail, Rabbi!” and kissed Him." (Mt. 26:49, Mk 14:45) Kataphileo - 6x in 6v - Usage: kiss(1), kissed(4), kissing(1). - Mt. 26:49; Mk. 14:45; Lk. 7:38; Lk. 7:45; Lk. 15:20; Acts 20:37 Anointing (218)(aleipho) means to rub, to cover over, besmear (Mtt. 6:17; Mark 6:13; 16:1; Luke 7:38, 46; John 11:2; 12:3; James 5:14; Sept.: Gen. 31:13; Ezek. 13:10–12). Aleipho is used in Septuagint in Ge 31:13 of Jacob's anointing of a pillar in Bethel where he made a vow to God. Used of anointing the priests in Ex 40:15 (Nu 3:3) which also uses the word chrisma (anointing). Ruth was to anoint herself before going to meet Boaz (Ru 3:3). David anointed himself after his illicit son with Bathsheba died (2 Sa 12:20). Zodhiates on aleipho versus chrio (anoint) - Contrast chrio (5548), anoint as pertaining to the sacred and religious. Aleíphō is used indiscriminately of either oil or ointment (aleiphḗ in Mod. Gr.) in all actual anointings. The Jew was accustomed not only to rubbing his head with oil or ointment at feasts in token of joy, but also both the head and the feet of those whom he wished to distinguish by special honor. In the case of sick persons and also of the dead, they rubbed the whole body (see Gen. 50:2; Ps. 23:5; 45:7; 104:15; Eccl. 9:8; Luke 7:37, 38; John 19:40). This was also done by the Greeks and Romans. Sometimes this rubbing was used for physical relaxation after washing (Sept.: Ruth 3:3; 2 Sam. 12:20; Dan. 10:3; Mic. 6:15). In the NT, the product used was either oil or ointment (Luke 7:38, 46). It is also used of rubbing a pillar (Sept.: Gen. 31:13), or captives (Sept.: 2 Chr. 28:15), or daubing a wall with mortar (Sept.: Ezek. 13:10–12, 14, 15), and in the sacred sense of anointing priests (Sept.: Ex. 40:13; Num. 3:3). In James 5:14, the word is used in the aor. part. aleípsantes which means that the rubbing with oil was the medicinal means applied prior to prayer. (Borrow the The Complete Word Study Dictionary: New Testament) Aleipho - 9x in 8v - Matt. 6:17; Mk. 6:13; Mk. 16:1; Lk. 7:38; Lk. 7:46; Jn. 11:2; Jn. 12:3; Jas. 5:14 Aleipho - 19x in 17v in the Septuagint - Gen. 31:13; Exod. 40:15; Num. 3:3; Ruth 3:3; 2 Sam. 12:20; 2 Sam. 14:2; 2 Ki. 4:2; 2 Chr. 28:15; Est. 2:12; Ezek. 13:10; Ezek. 13:11; Ezek. 13:12; Ezek. 13:14; Ezek. 13:15; Ezek. 22:28; Dan. 10:3; Mic. 6:15; This sinful woman's theme song could well have been the hymn "I'd Rather Have Jesus" I'd rather have Jesus than silver or gold I'd rather be His than have riches untold I'd rather have Jesus than houses or land I'd rather be led by His nail-pierced hand Than to be the king of a vast domain And be held in sin's dread sway I'd rather have Jesus than anything This world affords today I'd rather have Jesus than worldly applause I'd rather be faithful to His dear cause I'd rather have Jesus than worldwide fame Yes, I'd rather be true to His holy name Than to be the king of a vast domain And be held in sin's dread sway I'd rather have Jesus than anything This world affords today Dry-Eyed Christianity - William MacDonald “Is it nothing to you, all ye that pass by? behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger.” (Lam. 1:12). Sometimes as I sit at the Lord’s Supper, I have to ask myself, “What is the matter with me? How can I sit here and contemplate the passion of the Savior and not be melted in tears?” An unknown poet faced the same questions; he wrote: “Am I a stone, and not a man, that I can stand, O Christ, beneath Thy cross, And number, drop by drop, Thy blood’s slow loss, And yet not weep? Not so the sun and moon, which hid their faces in a midnight sky, while earth convulsed and groaned —yet only I can look, unmoved, unwooed. Great God, I must not be, or I shall know the anger that He bore. Oh Lord, I pray Thee, turn and look once more, and smite this rock, my heart.” Another wrote in a similar spirit: “O wonder to myself I am, Thou loving, bleeding, dying Lamb, that I can scan the mystery o’er, and not be moved to love Thee more.” I admire those sensitive souls who are so moved by the sufferings of the dying Redeemer that they break down and cry. I think of my Christian barber, Ralph Ruocco. Often as he stood over me, he would talk about the agonies which the Savior endured. Then with his tears falling on the cloth cover, he would say, “I don’t know why He was willing to die for me. I am such a wretch. Yet He bore the penalty of my sins in His body on the Cross.” I think of the sinful woman who washed the Savior’s feet with her tears, and wiped them with her hair, and kissed His feet, and anointed them with ointment (Lu. 7:38). Although living on the other side of the Cross, she was more attuned emotionally than I with all my superior knowledge and privilege. Why am I such a block of ice? Is it that I have been brought up in a culture where it is considered unmanly to weep? If so, then I wish I had never known that culture. It is not a disgrace to weep in the shadow of Calvary; the disgrace lies in not weeping. Borrowing Jeremiah’s words, I must henceforth pray, “Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night” (Jer. 9:1); weep, that is, over the sufferings and death which my sins brought on the sinless Savior. And I take as my own the immortal words of Isaac Watts: Well might I hide my blushing face, while His dear cross appears; Dissolve my heart in thankfulness, and melt my eyes to tears. Stephen Olford - “Immediately he went up to Jesus and said, ‘Greetings, Rabbi!’ and kissed Him.” —Matthew 26:49 Darby renders this verse: “Hail, Rabbi, and covered him with kisses.” What an antithesis this is to the picture in Luke 7:38. There we see a woman who had been forgiven much, expressing the true love of her heart in kissing the feet of Jesus. Covering them with kisses! Here, in verse 49, it is not the kiss of love but the kiss of betrayal. It is inconceivable and incredible that a man who had so lived and learned of Christ could be capable of such an act of treachery. The only solution is that we read, “Satan entered him [Judas]” and he went out (John 13:27, 30). Lord, keep me from ever betraying You with the outward sign of love! "BEHOLD MY FEET." James Smith Luke 24:39. HIS feet are suggestive of— 1. Suffering "They pierced My feet" (Psa. 22:16). 2. Mercy. "She stood at His feet weeping" (Luke 7:38). 3. Power. "Lame, blind... cast at Jesus' feet, and He healed them all" (Matt. 15:30) 4. Rest. "Sitting at the feet of Jesus... in his right mind" (Luke 8:35) 5. Hope. "She came and fell at His feet" (Mark 7:25; John 11 32). 6. Teaching "Mary sat at His feet" (Luke 10:39). 7. Comfort. "Why are ye troubled?...Behold My feet" (Luke 24 38, 39) 8. Service. "Mary anointed the feet of Jesus... house filled" (John 12:3). 9. Worship. "They held Him by the feet and worshipped Him" (Matt. 28:9). 10. Victory. "Thou hast put all things under His feet" (Heb. 2:8). Robert Neighbour - At Jesus' Feet • At His Feet to Worship (Rev. 1:17, 18). • At His Feet to Learn (Luke 10:39). • At His Feet in Trouble (Mark 7:25). • At His Feet in Confession (Luke 17:15, 16). • At His Feet in Anticipation (John 12:3). • At His Feet a Sinner (Luke 7:38). • At His Feet Restored (Luke 8:35). We have been running through our Bible and looking into the marvelous occurrences which took place at the feet of our Lord Jesus Christ. Our own hearts have been stirred by this study. We have known all the time that our place was at the feet of our Lord, but it refreshed us to review the blessings which have been obtained both by sinner and by saint as they laid themselves low at the feet of Christ. The very essence of sin is the exaltation of self. We love to lift ourselves above our fellowmen; we like the place of authority, the position of power. There is a passion which is natural to the flesh, which desires the pre-eminence. God tells us of one, Diotrephes who desired such pre-eminence, but he was a snare instead of a support to the Church of God. Satan said: "I will exalt my throne above the stars of God. * * I will be like the Most High." The antichrist will exalt himself "above all that is called God or that is worshipped." Pharaoh had the spirit of both satan and the antichrist when he said, "I know not the Lord, neither will I obey His voice." God has said, "Whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted." May the Lord help us to-day, as in humility of mind, in meekness of spirit and with a contrite heart, we bow the head and bend the knees, and take our place along with the others at the Master's feet. "At the feet of Jesus, In that morning hour, Loving hearts receiving Resurrection power: Haste with joy to preach the Word: 'Christ is risen, Praise the Lord!' "At the feet of Jesus, risen now for me, I shall sing His praises through eternity. At His Feet a Sinner "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" (Luke 7:38). One of the Pharisees had desired Christ that He would eat with him. The Lord had acquiesced. It was as He sat down to meat that a woman in the city who was a sinner and who knew that Jesus was there, brought an alabaster box of ointment and stood at His feet behind Him weeping. As she rained tears upon His feet she did wipe them with the hairs of her head and repeatedly she kissed His feet and anointed them with the ointment. When the host who was a Pharisee saw this, he said to himself, "This Man, if He were a prophet, would have known who and what manner of woman this is that toucheth Him; for she is a sinner." How quickly did the Master rebuke the proud Pharisee and how quickly did He approve of the woman's tears and kisses and of her ointment. Turning He said of the woman, "Her sins, which are many, are forgiven; for she loved much." And then He said to the woman, "Thy sins are forgiven." Thank God, there is a place where a poor lost sinner can find a sympathetic hearing and a sure relief. He need not stay away, even now the Lord is standing with extended hands and saying, "Come unto Me, all ye that labor and are heavy laden and I will give you rest." "None are excluded, thence but those Who do themselves excuse, Welcome the learned and polite The ignorant and rude." Let the sinner rejoice that there is One at the right hand of God Who is the Saviour, if he will throw himself at His feet, confessing himself a sinner and pleading the mercies of the Saviour; if he will believe that God is willing and able; if he will receive the Lord Jesus Christ, he shall be saved. At the Cross, at the Cross, Where I first saw the light, And the burden of my sin rolled away, It was there by faith I received my sight, And now I am happy all the day. Luke 7:39 Now when the Pharisee who had invited Him saw this, he said to himself, "If this man were a prophet He would know who and what sort of person this woman is who is touching Him, that she is a sinner." KJV Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner. he spake Lk 3:8; 12:17; 16:3; 18:4; 2 Kings 5:20; Proverbs 23:7; Mark 2:6,7; 7:21 This man Lk 7:16; John 7:12,40,41,47-52; 9:24 would Lk 7:37; 15:2,28-30; 18:9-11; Isaiah 65:5; Matthew 9:12,13; 20:16; 21:28-31 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 PHARISEE FINALLY NOTICES Now when the Pharisee who had invited Him saw this, he said to himself, "If this man were a prophet (prophetes) He would know who and what sort of person this woman is who is touching (hapto) Him, that she is a sinner (hamartolos) - The Pharisee doesn't say anything out loud but he did not need to as Jesus in His omniscience knew his thoughts. The clause "if this man..." is a second class conditional sentence which means contrary to the fact. In other words the Pharisee is reasoning to himself "If this man were a prophet (but he is not)." In other words he is reasoning that Jesus could not be a true prophet since He did not know the sordid state of the sinner who was touching Him (cf another woman touching Him in Lk 8:44+). In Lk 7:14+ Jesus had touched a coffin making Him ceremonially unclean and here a woman who is a sinner touches Him making Him ceremonially unclean in the eyes of these religious legalists! Spurgeon - She is a sinner, and does he let her touch Him, and kiss His feet, and show such tokens of affection? What man must He be who allows a harlot’s kiss, even though it be upon His feet? Ah! poor foolish Pharisee! He judged according to the sight of the eye, or else he might have known that the best of men would never be angry at a harlot’s tears, for the tears of repentance, come from whatever heart they may, are always like diamonds in the esteem of thee who judges rightly. Spurgeon - Well, what did he say? I think that, if some of us, taught of God, and let into the secret of eternal love, had been there, we should have whispered to one another, “What a change has been wrought in that woman! There she is, weeping, and washing the Saviour’s feet, when, but the other day, she was standing at the corners of the streets, in the attire of a harlot, plying her accursed trade.” How greatly we should have rejoiced to see her! But it is only grace that teaches us to rejoice over even one sinner that repenteth, and Simon the Pharisee appeared to know little or nothing of grace. He had, however, the good manners not to say aloud what he thought, but “he spake within himself, saying,” —Yet “this man” was a prophet, and he did know “who and what manner of woman” that was who touched him. More than that, he knew what manner of woman his grace had made her, and how true, how pure, was the love which she was then manifesting to him; and he knew how deep was her repentance, how changed her heart, how renewed her entire life was. He knew all about her, but poor Simon could not know “this woman” as Christ knew her. MacArthur on what sort of...woman - The Pharisees showed nothing but contempt for sinners. Simon was convinced that if Jesus knew her character, He would have sent her away, for her touching Him was presumed to convey ceremonial uncleanness. (Ed: Clearly Jesus is showing the shallowness of their attention to ceremony over substance, of external over internal or heart response). IVP Background Commentary - Adult women who were religious were expected to be married and thus would have their heads covered; any woman with her hair exposed to public view would be considered promiscuous. That this woman wipes Jesus’ feet with her hair would thus indicate not only her humility but also her marginal religious status, even had Jesus not been a prophet and had she not been known in the community’s gossip. William
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Spurgeon - There were no bonds, no promises of what they would do in the future, but he frankly forgave them both. “Tell me therefore, which of them will love him most.” Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged. Now, dear friends, I hope that those of us who have had much forgiven are proving, by the warmth of our love, how right was this judgment on the part of Simon. If thou hast had much forgiven, be well to the front in every struggle on behalf of the cause of Christ. Be well to the front also with thy gift for him; bring thy alabaster box, and break it for him. With not for anyone to ask thee, much less to press thee, to give to him who gave his all for thee, but, spontaneously, out of the love thou bearest to trial who has loved thee so much as to die for thee, prove that thou lovest him most of all. IVP Background Commentary - Although debts were to be forgiven in the seventh year, experts in the law had found a way to get around that requirement. Those who could not pay could be imprisoned, temporarily enslaved or have certain goods confiscated; but this creditor goes beyond the letter of the law and extends mercy. Graciously forgave (5483)(charizomai from charis = grace) means "to bestow a favor unconditionally, then to remit a debt, and hence to forgive. Charizomai primarily denotes to show a favor (charis). The predominant idea of the NT uses is of a free, unconditioned act is involved. Charizomai -19v - bestowed(1), forgave(2), forgive(3), forgiven(4), forgiving(2), freely give(1), gave(1), given(1), graciously forgave(1), granted(4), hand(2), things freely given(1) - Lk. 7:21; Lk. 7:42; Lk. 7:43; Acts 3:14; Acts 25:11; Acts 25:16; Acts 27:24; Rom. 8:32; 1 Co. 2:12; 2 Co. 2:7; 2 Co. 2:10; 2 Co. 12:13; Gal. 3:18; Eph. 4:32; Phil. 1:29; Phil. 2:9; Col. 2:13; Col. 3:13; Phlm. 1:22 When they had nothing with which to repay, he freely forgave them both. Luke 7:42 During the great depression of the 1930's, a shy elderly lady approached the front desk of an insurance office in Minneapolis. When asked what she wanted, she showed them a policy and explained that she was unable to make additional payments. She said that it was hard for her to get work, and what little she did get was scarcely enough to keep a roof over her head. After a quick investigation, the clerk saw that the policy was very valuable. He warned that it would not be wise to stop the payments. Besides, didn't her husband have anything to say? It was his policy, made out to her benefit. Her husband? She quickly explained that he had been dead for three years! Company officials soon discovered that she was telling the truth and gave her the full amount of the policy along with the overpaid premiums. The money kept her in comfort the rest of her days! She had not realized that she was entitled to the face value of the policy as soon as her husband died! THE WORLD IS DIVIDED INTO TWO GROUPS OF PEOPLE— THE SAINTS AND THE AIN'TS! J C Philpot - "The heart is deceitful above all things, and desperately wicked--who can know it?" Jeremiah 17:9 The sin of our fallen nature is a very mysterious thing. We read of the mystery of iniquity as well as of the mystery of godliness; and the former has lengths, depths, and breadths as well as the latter; depths which no human plumb-line ever fathomed, and lengths which no mortal measuring line ever yet measured out. Thus the way in which sin sometimes seems to sleep, and at other times to awake up with renewed strength, its active, irritable, impatient, restless nature, the many shapes and colors it wears, the filthy holes and puddles in which it grovels, the corners into which it creeps, its deceitfulness, hypocrisy, craftiness, persuasiveness, intense selfishness, utter recklessness, desperate madness, and insatiable greediness are secrets, painful secrets, only learned by bitter experience. In the spiritual knowledge of these two mysteries, the mystery of sin and the mystery of salvation, all true religion consists. In the school of experience we are kept, day after day, learning and forgetting these two lessons, being never able to understand them, and yet not satisfied unless we know them, pursuing after an acquaintance with them, and finding that they still, like a rainbow, recede from us as fast as we pursue. Thus we find realized in our own souls those heavenly contradictions, those divine paradoxes, that the wiser we get, the greater fools we become (1 Cor. 3:18); the stronger we grow, the weaker we are (2 Cor. 12:9, 10); the more we possess, the less we have (2 Cor. 6:10); the more completely bankrupt, the more frankly forgiven (Luke 7:42); the more utterly lost, the more perfectly saved; and when most like a little child, the greatest in the kingdom of heaven (Matt. 18:4). Luke 7:43 Simon answered and said, "I suppose the one whom he forgave more." And He said to him, "You have judged correctly." KJV Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged. I Lk 7:47; 1 Corinthians 15:9,10; 2 Corinthians 5:14,15; 1 Timothy 1:13-16 Thou 10:38; Ps 116:16-18; Mark 12:34 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 Simon answered and said, "I suppose (hupolambano) the one whom he forgave (charizomai) more." And He said to him, "You have judged correctly." - Suppose in English means to think probable or in keeping with the facts or to admit as possible. It is as if he doesn't want to give the obvious answer.
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Spurgeon says regarding I entered your house “Therefore thou wast bound by the obligations of a host.” The fact that the Pharisee had failed to practice the common hospitality of providing water to wash His feet adds to the impression that the Pharisee's invitation was not out of kindness but motivated by a desire to find some incriminating evidence against Him. In effect the Pharisee had insulted Jesus by not offering water. IVP Background Commentary - Common hospitality included providing water for the feet (though well-to-do householders left the washing to servants); the oft-invoked example of Abraham’s hospitality (Gen 18:4) would render the host without excuse. Oil for the dry skin on one’s head would also be a thoughtful act. A kiss was an affectionate or respectful form of greeting. Jesus faces her finally in Lk 7:44. Spurgeon of do you see this woman - “You did see this woman, and you looked upon her with a frowning face; now take another look at her by the light of my parable.” “Simon, seest thou this woman?” “I became thy guest; and, therefore, as my host, the first thing thou shouldst have done was to give the ordinary Oriental hospitality of washing my feet: ‘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.’” What a changing of places there is now! The Lord has made the first to be last, and the last to be first. Simon thought himself far in advance of this woman; but now that Christ had explained their true positions, I should think he began to see that the woman was far ahead of him. Spurgeon on I entered your house - “Therefore thou wast bound by the obligations of a host,” — An ordinary commonplace courtesy in the East, almost a necessity for those who have walked far, and whose feet are weary and dusty: “Thou gavest me no water for my feet:” —Costly water this! “She hath washed my feet with tears.” “She has done it, she has done it better than thou wouldst have done it, she has done it best of all, she has done what thou oughtest to have done, she has done it when there seemed to be no claim upon her to do it.”....“Though it was only a common act of courtesy, such as should always be shown to a guest, thou didst neglect that;” —“She has given my feet no common washing, for she has washed them with her tears. You would only have brought me a linen napkin, but she hath ‘wiped them with the hairs of her head.’”
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Spurgeon - She has done what thou oughtest to have done; she has done it better than thou couldest have done it; she has done it when there was no claim upon her to do it, except that she had been forgiven much, and, therefore, loved much. Warren
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Spurgeon - What music that sentence “Thy sins are forgiven,” must have been to her! ‘Ah!’ says one, “I also should like to hear that sentence. Beyond everything else in the whole world would I desire to hear Jesus say to me, ‘Thy sins are forgiven.’ Then put yourself in the place that this woman occupied. When Joab clung to the horns of the altar, he had to die there, but this woman had fled to the feet of Jesus, and she did not die there; nor shall you, but at those blessed feet, weeping for sin, and trusting the great Sin-bearer, you shall receive assurance of pardon: “Thy sins are forgiven.”....There I see the clear run of the argument, — that she is a woman who has had much forgiven by Christ, and that is the reason why she loves him so much. But, often, when an inference is very natural and plain, the Saviour leaves men to draw that one for themselves, while he draws another. He puts the same truth in another shape: “Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.” I am afraid that there are many professed Christians, who must have had very little forgiven them, for they love Christ very little. This seems to be the age of little love to Christ. There are some few who love the Master intensely, but, oh, how few they are! Some persons think they are only very little sincere; and we are told, nowadays, what a little thing sin is, and what a little place hell is, and what a very short time the punishment of sin will last. Everything is according to scale, and it must be so in religion; as you diminish the guilt of sin, and the punishment of sin, you also diminish the sense of obligation in being saved from sin. Consequently, you diminish our love to Christ, and we shall gradually get less and less, I fear, unto the old scale, the old balance, the old shekel of the sanctuary, shall once again be used by us. NET Note - Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17–26 and the next verse. IVP Background Commentary - Although the priests could pronounce God’s forgiveness after a sin offering, Jesus pronounces forgiveness without the clear restitution of a sacrifice to God in the temple. This pronouncement contradicted Pharisaic ethics, and most of early Judaism would have seen it at best as marginal behavior. J C
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Spurgeon - He did not want this young convert, this beginner in the Christian life to hear the bickerings and controversies of these coarse spirits, so he said to her, “Go in peace; and, dear soul, if you have begun to find out that, even in the Christian Church there are many opinions concerning many things, do not trouble yourself about those things. This is enough for thee: “Thy faith hath saved thee; go in peace.” There may be some who are called to contend for this or that point of the faith; but, as for thee, poor child, if, with thy broken heart, thou hast found the Saviour, and if thou lovest him with an inward, warm, and hearty love, do not spoil that love by getting into a controversial spirit: “Thy faith hath saved thee; go in peace.”....“Go home, good woman, do not stop here and be bothered by these people.” And oftentimes, that is the best advice that we can give to new converts. There is a theological controversy raging, and the jargon of the different schools of thought is being used by one and another; but, do you go home, good soul. You need not trouble about controversial matters. Your sins are forgiven you; your faith has saved you; if you know that, you know as much as you need to know just now. Go home, and be quiet and happy: “Go in peace.” Spurgeon - She was best out of the way of all controversy; she would honour him most by going home, and there sweetly singing to his praise, and drinking deep draughts of his love. If any of you converts are meeting with those who cavil at you, do not stop where they are, but go about your business with these sweet words of your Master ringing in your ears: “Thy faith hath saved thee; go in piece.” Ryle on go in peace - This was a phrase which was a common valediction among the Jews, like our “goodbye” or “God be with you.” Pool thinks that our Lord specially referred to that “peace” which is the fruit of faith, described in Rom. 5:1. He paraphrases the expression thus: “Go thy way, a blessed and happy woman, and in the view and sense of thine own blessedness, be not troubled at the censures and reflections of supercilious persons, who may despise and overlook thee because thou hast been a great sinner.” (Luke 7) T Adams - Whosoever will go to heaven must have a faith of his own. In Gideon’s camp, every soldier had his own pitcher; among Solomon’s men of valor, every one wore his own sword: and these were they that got the victories. The five wise virgins had every one oil in her lamp; and only these went in with the bridegroom. Another’s eating of dainty meat makes thee none the fatter. Saved (4982) (sozo) has the basic meaning of rescuing one from great peril. It is translated get well some 13 times and save some 86 times in the NT. Additional nuances of sozo include to protect, keep alive, preserve life, deliver, heal, be made whole. Sozo in Luke and Acts - Lk. 6:9; Lk. 7:50; Lk. 8:12; Lk. 8:36; Lk. 8:48; Lk. 8:50; Lk. 9:24; Lk. 9:56; Lk. 13:23; Lk. 17:19; Lk. 18:26; Lk. 18:42; Lk. 19:10; Lk. 23:35; Lk. 23:37; Lk. 23:39; Acts 2:21; Acts 2:40; Acts 2:47; Acts 4:9; Acts 4:12; Acts 11:14; Acts 14:9; Acts 15:1; Acts 15:11; Acts 16:30; Acts 16:31; Acts 27:20; Acts 27:31 Peace (1515)(eirene from verb eiro = to join or bind together that which has been separated) literally pictures the binding or joining together again of that which had been separated or divided and thus setting at one again, a meaning convey by the common expression of one “having it all together”. It follows that peace is the opposite of division or dissension. Peace as a state of concord and harmony is the opposite of war. Peace was used as a greeting or farewell corresponding to the Hebrew word shalom - "peace to you". Eirene in Luke and Acts - Lk. 1:79; Lk. 2:14; Lk. 2:29; Lk. 7:50; Lk. 8:48; Lk. 10:5; Lk. 10:6; Lk. 11:21; Lk. 12:51; Lk. 14:32; Lk. 19:38; Lk. 19:42; Lk. 24:36; Acts 7:26; Acts 9:31; Acts 10:36; Acts 12:20; Acts 15:33; Acts 16:36; Acts 24:2; ILLUSTRATION - During the Spanish-American War, Clara Barton was overseeing the work of the Red Cross in Cuba. One day Colonel Theodore Roosevelt came to her. He wanted to buy food for his sick and wounded Rough Riders, but she refused to sell him any. Roosevelt was perplexed. His men needed the help and he was prepared to pay out of his own funds. When he asked someone why he could not buy the supplies, he was told, "Colonel, just ask for it!" A smile broke over Roosevelt's face. Now he understood. The provisions were not for sale. All he had to do was simply ask and they would be given freely. The same is true for salvation in Jesus Christ. Trust in Him today!