Luk 7:37-50 | Barnes | STEP | Verse 37. In the city . What city is meant is unknown. Some have supposed it was Nain; some Capernaum; some Magdala; and some Jerusalem. Which was a sinner . Who was depraved or wicked. This woman, it seems, was known to be a sinner--perhaps an abandoned woman or a prostitute. It is certain that she had much to be forgiven, and she had probably passed her life in crime. There is no evidence that this was the woman commonly called Mary Magdalene. An alabaster-box , &c. . (b) "a sinner"

Luke 7:37-50

Verse 37. In the city. What city is meant is unknown. Some have supposed it was Nain; some Capernaum; some Magdala; and some Jerusalem.

Which was a sinner. Who was depraved or wicked. This woman, it seems, was known to be a sinner--perhaps an abandoned woman or a prostitute. It is certain that she had much to be forgiven, and she had probably passed her life in crime. There is no evidence that this was the woman commonly called Mary Magdalene.

An alabaster-box, &c. Mk 14:3.

(b) "a sinner" Lk 5:32, Lk 7:34, 1Timm 1:15 Verse 38. Stood at his feet behind him. They reclined, at their meals, on their left side, and their feet, therefore, were extended from the table, so that persons could easily approach them. Mt 23:6.

Began to wash his feet. The Jews wore sandals. These were taken off when they entered a house. It was an act of hospitality and kindness to wash the feet of a guest. She therefore began to show her love for the Saviour, and at the same time her humility and penitence, by pouring forth a flood of tears, and washing his feet in the manner of a servant.

Kissed his feet. The kiss was an emblem of love and affection. In this manner she testified her love for the Lord Jesus, and at the same time her humility and sense of sin by kissing his feet, There could be few expressions of penitence more deep and tender than were these. A sense of all her sins rushed over her mind; her heart burst at the remembrance of them, and at the presence of the pure Redeemer; with deep sorrow she humbled herself and sought forgiveness. She showed her love for him by a kiss of affection; her humility, by bathing his feet; her veneration, by breaking a costly box--perhaps procured by a guilty life--and anointing his feet. In this way we should all come, embracing him as the loved Redeemer, humbled at his feet, and offering all we have--all that we have gained in lives of sin, in our professions, by merchandise and toil, while we were sinners--offering all to his service. Thus shall we show the sincerity of our repentance, and thus shall we hear his gracious voice pronounce our sins forgiven.

Verse 39. He spake within himself. Thought.

If he were a prophet. The word prophet here means, not one who predicts future events, but one who knows the hearts of men. If Jesus had been sent from God as a prophet, he supposed that he would have known the character of the woman and would have rebuked her.

Would have known, etc. Because Jesus did not rebuke her and drive her from his presence, he inferred that he could not be acquainted with her character. The Pharisees considered it improper to hold communion with those who were notorious sinners.

They judged our Saviour by their own rules, and supposed that he would act in the same way; and Simon therefore concluded that he did not know her character and could not be a prophet. Jesus did not refuse the society of the guilty. He came to save the lost; and no person ever came to him so sure of finding a friend, as those who came conscious that they were deeply depraved, and mourning on account of their crimes.

That toucheth him. The touch of a Gentile, or a person singularly wicked, they supposed to be polluting, and the Pharisees avoided it. See Mt 9:11.

(c) "This man" Jn 9:24 (d) "she is a sinner" Lk 15:2 Verse 41. A certain creditor. A man who had lent money or sold property, the payment for which was yet due.

Five hundred pence. About 69 dollars 26 cents, or �14, 11s. 8d. Mt 18:28.

Fifty. About 7 dollars, or �1, 9s. 2d

(5) "pence" Mt 18:28. Verse 42. Frankly forgave. Freely forgave, or forgave entirely without any compensation. This is not designed to express anything about the way in which God forgives sinners. He forgives-- forgives freely, but it is in connection with the atonement made by the Lord Jesus. If it was a mere debt which we owed to God, he might forgive, as this creditor did, without any equivalent. But it is crime which he forgives. He pardons as a moral governor. A parent might forgive a debt without any equivalent; but he cannot pardon an offending child without regarding his own character as a parent, the truth of his threatenings, the good order of his house, and the maintenance of his authority. So our sins against God, though they are called debts, are called so figuratively. It is not an affair of money, and God cannot forgive us without maintaining his word, the honour of his government, and law--in other words, without an atonement. It is clear that by the creditor here our Saviour meant to designate GOD, and by the debtors, sinners and the woman present. Simon, whose life had been comparatively upright, was denoted by the one that owed fifty pence; the woman, who had been an open and shameless sinner, was represented by the one that owed five hundred. Yet neither could pay. Both must be forgiven or perish. So, however much difference there is among men, all need the pardoning mercy of God, and all, without that, must perish. Verse 43. I suppose, &c. He saw not the point of our Lord's parable. By thus saying, therefore, he condemned himself, and prepared the way for our Lord's reproof.

(f) (rightly judged) Ps 116:16-18, 1Cor 15:9, 1Timm 1:13-16 Verse 44. Seest thou this woman? You see what this woman has done to me, compared with what you have done. She has shown me expressions of regard which you, in your own house, have not shown.

I entered into thine house. I came at your invitation, where I might expect all the usual rites of hospitality.

Thou gavest me no water for my feet. Among Eastern people it was customary, before eating, to wash the feet; and to do this, or to bring water for it, was one of the rites of hospitality. See Gen 18:4, Jud 19:21. The reasons for this were, that they wore sandals, which covered only the bottom of the feet, and that when they ate they reclined on couches or sofas. It became therefore necessary that the feet should be often washed. Verse 45. Thou gavest me no kiss. The kiss was a token of affection or a common mode of salutation, and Simon had even neglected this mark or welcoming him to his house. It was often used among men as a sign of salutation. Comp. Gen 33:4, Ex 18:7, Mt 26:49.

Hath not ceased to kiss my feet. How striking the difference between the conduct of Simon and this woman! He, with all the richness of a splendid preparation, had omitted the common marks of regard and affection. She, in humility, had bowed at his feet, had watered them with tears, and had not ceased to kiss them. The most splendid entertainments do not always express the greatest welcome. There may be in such entertainments much insincerity--much seeking of popularity or some other motive; but no such motive could have operated in inducing a broken-hearted sinner to wash the Saviour's feet with tears. Verse 46. My head with oil. The custom of pouring oil upon the head was universal among the Jews. The oil used was sweet oil or oil of olives, prepared in such a way as to give an agreeable smell. It was also used to render the hair more smooth and elegant. Ruth 3:3; 2Sam 12:20, 2Sam 14:2, Ps 23:5.

With ointment. This ointment was a mixture of various aromatics, and was therefore far more costly and precious than the oil commonly used for anointing the head. Her conduct, compared with that of Simon, was therefore more striking. He did not give even the common oil for his head used on such occasions. She had applied to his feet a far more precious and valuable unguent. He, therefore, showed comparatively little love. She showed much.

(g) "My head" Ps 23:5.

Verse 47. Wherefore I say unto thee. As the result of this, or because she has done this; meaning by this that she had given evidence that her sins had been forgiven. The inquiry with Simon was whether it was proper for Jesus to touch her or to allow her to touch him, because she was such a sinner, Lk 7:39. Jesus said, in substance, to Simon, "Grant that she has been as great a sinner as you affirm,

and even grant that if she had continued so it might be

improper to suffer her to touch me, yet her conduct shows

that her sins have been forgiven. She has evinced so much

love for me as to show that she is no longer such a sinner

as you suppose, and it is not, therefore, improper that she

should be suffered to come near me."

For she loved much. In our translation this would seem to be given as a reason why her sins had been forgiven--that she had loved much before they were pardoned; but this is clearly not the meaning. This would be contrary to the whole New Testament, which supposes that love succeeds, not precedes forgiveness; and which nowhere supposes that sins are forgiven because we love God. It would be also contrary to the design of the Saviour here. It was not to show why her sins had been forgiven, but to show that she had given evidence that they actually had been, and that it was proper, therefore, that she should come near to him and manifest this love. The meaning may be thus expressed: "That her sins, so many and aggravated, have been

forgiven--that she is no longer such a sinner as you

suppose, is manifest from her conduct. She shows deep

gratitude, penitence, love. Her conduct is the

proper expression of that love. While you have

shown comparatively little evidence that you felt that

your sins were great, and comparatively little

love at their being forgiven, she has shown that

she felt hers to be great, and has loved much."

To whom little is forgiven. He who feels that little has been forgiven--that his sins were not as great as those of others. A man's love to God will be in proportion to the obligation he feels to him for forgiveness. God is to be loved for his perfections, apart from what he has done for us. But still it is proper that our love should be increased by a consideration of his goodness; and they who feel--as Christians do--that they are the chief of sinners,will feel under infinite obligation to love God and their Redeemer, and that no expression of attachment to him can be beyond what is due. Verse 48. Thy sins are forgiven. What a gracious assurance to the weeping, loving, penitent! How that voice, spoken to the troubled sinner, stills his anguish, allays his troubled feelings, and produces peace to the soul! And how manifest is it that he that could say thus must be God! No man has a right to forgive sin. No man can speak peace to the soul, and give assurance that its transgressions are pardoned. Here, then, Jesus gave indubitable proof that he was God as well as man; that he was Lord of the conscience as well as the pitying friend; and that he was as able to read the heart and give peace there, as he was to witness the external expression of sorrow for sin. Verse 49. Who is this, &c. A very pertinent question. Who could he be but God? Man could not do it, and there is no wonder that they were amazed.

(h) (Who is this that forgiveth sins.) Mt 9:2,3, Mk 2:7 Verse 50. Thy faith hath saved thee; go in peace. Mk 5:34.

(i) "Thy faith" Hab 2:4, Mt 9:22, Mk 5:34, 10:52, Lk 8:48, 18:42, Eph 2:8