Luke 7

**Butler’s Comments

Chapter Seven

(Luke 7:1-50)**

THE SON OF MAN VISITING MEN

IDEAS TO INVESTIGATE:

Why would a centurion care so much about a slave (Luke 7:1-2)?

What was behind the unusual conduct of the centurion toward Jesus (Luke 7:3-10)?

Why were the people seized with fear when Jesus brought the widow’s son back from the dead (Luke 7:16)?

Since John the Baptist had already called Jesus the Lamb of God why is he now asking Jesus if He is the one (Luke 7:18-23)?

How is John the Baptist more than a prophet (Luke 7:26)?

What is the meaning of wisdom is justified by all her children (Luke 7:35)?

Why was this woman in this Pharisee’s house washing Jesus-’ feet with her tears (Luke 7:36-50)?

**Applebury’s Comments

CHAPTER SEVEN

Outline**

A.

Luke’s account of two miracles in the healing ministry of Jesus (Luke 7:1-17).

Healing the centurion’s servanta lesson in faith (Luke 7:1-10).

a)

It took place at Capernaum (1).

b)

The centurion appealed to Jesus (Luke 7:2-5).

(1)

His servant was dear to him and at the point of death.

(2)

He sent the elders of the Jews to ask Jesus to come and save his servant.

(3)

The elders urged Jesus to do so. They said:

(a)

He is worthy that you do this for him.

(b)

He loves our nation and built our synagogue.

c)

Jesus went with the elders (Luke 7:6-9).

(1)

As they neared the house, they met the friends of the centurion with a message for Jesus.

(a)

He did not feel worthy to have Jesus enter his house or even to come in person to ask Jesus to come.

(b)

His request: Say the word and my servant shall be healed.

(c)

The centurion’s insight into the power and authority of Jesus:

i)

As a man under authority he understood the power of giving orders.

ii)

He knew what it meant to have his orders obeyed.

(2)

Jesus marveled and said, Not even in Israel have I found such faith.

d)

When the centurion’s friends returned to the house, they found the servant in good health.

Raising the widow’s sona demonstration of Jesus-’ compassion (Luke 7:11-17).

a)

The circumstances leading to the miracle (Luke 7:11-13).

(1)

Jesus and His disciples, accompanied by a great crowd, were nearing the city of Nain where they met the funeral procession.

(2)

The man that had died was the only son of a widowed mother.

(3)

Many people from the city were with her.

(4)

When the Lord saw her, He had compassion on her and said, Don-’t cry.

b)

The gentle Jesus performed the mighty miracle (Luke 7:14-15).

(1)

He touched the bier and the bearers stood still.

(2)

He said, Young man, I say to you, Arise.

(3)

The dead man sat up and began to speak.

(4)

Jesus gave him back to his mother.

c)

The effect of this miracle (Luke 7:16-17).

(1)

Fear held all in its grasp.

(2)

They glorified God saying, A great prophet has arisen among us; God has visited His people.

(3)

The report went out to all Judea and surrounding country.

B.

Luke’s account of two incidents in the teaching ministry of Jesus (Luke 7:18-50).

What He taught about John the Baptista lesson on true greatness (Luke 7:18-23).

a)

John had sent two of his disciples to ask Jesus (Luke 7:18-23):

(1)

Are you the one that is to come, or are we to look for another?

(2)

Jesus-’ answer:

(a)

Instead of answering Yes or No, He showed them His power to heal many diseases and to restore the sight of the blind.

(b)

He said, Go tell John what you have seen and heard.

(c)

He added, Blessed is he whosoever he might be who is not ensnared by me.

b)

The lesson about John (Luke 7:24-35).

(1)

What did people expect to see in John? (Luke 7:24-26).

(a)

A reed shaken in the wind?

(b)

A man clothed in soft raiment?

(c)

A prophet? Yes, but more than a prophet.

(2)

The true greatness of John (Luke 7:27-28).

(a)

He was the messenger to prepare for the Lord.

(b)

Among those born of women there is none greater than John.

(c)

The one who is but little in the kingdom of God is greater than he.

(3)

The reaction to John’s message (Luke 7:29-30).

(a)

Publicans justified God by being baptized by John.

(b)

The Pharisees and lawyers rejected the counsel of God, refusing to be baptized by John.

(4)

A contrast between John and Jesus (Luke 7:31-35).

(a)

The example of children playing games: Funeral or Wedding.

(b)

The people rejected both John and Jesus:

i)

They said John had a demon.

ii)

They accused Jesus of being a winebibber and a glutton.

(c)

The wise understood both John and Jesus, for Wisdom is justified of all her children.

What He taught on the occasion of the anointing in the house of Simon the Phariseea lesson on love and forgiveness. (Luke 7:36-50).

a)

Jesus was a guest in the house of Simon (Luke 7:36).

b)

The anointing while He was at the table (Luke 7:37-38).

(1)

By a woman of the city, a sinner.

(2)

She knew that He was at the Pharisee’s house.

(3)

She stood at His feet weeping; her tears wet His feet; she wiped them with her hair and anointed them with precious ointment.

c)

The reaction of the Pharisee (Luke 7:39-47).

(1)

Simon was saying to himself, If this man were a prophethe was sure that He wasn-’the would have known what sort of woman was touching him. Simon knew her only as a sinner.

(2)

Jesus answered the question of Simon’s mind and said, Simon, I have something to say to you.

(3)

Simon answered, Teacher, say it. (Luke 7:40)

(4)

Jesus told the story of two debtors, one owing five hundred denarii and the other, fifty. Their debts were cancelled when they couldn-’t pay them.

(5)

Jesus asked, Which of them will love more?

(6)

Simon answered, I suppose the one to whom he forgave more.

(7)

Jesus said, You have decided correctly. Then He pointed out the contrast between what the woman did and what Simon neglected to do.

(8)

Jesus said, Her sins which are many are forgiven, for she loved much. But the one to whom little is forgiven, loves littlethat was true of Simon.

d) The lesson of forgiveness (Luke 7:48-50).

(1)

He said to the woman, Your sins are forgiven.

(2)

The other guests said to themselves, Who is this that even forgives sins?

(3)

Jesus said to the woman, Your faith has saved you; go in peace.

Summary

Four incidents of the ministry of Jesus are presented in this chapter. Two are of the healing ministry and two of the teaching ministry of the Lord. But the examples of healing were also used to teach; for teaching was primary in His ministry, miracles were worked to prove that He spoke from God. Healing the centurion’s servant gave Jesus the opportunity to point out the meaning of faith. The soldier knew how to give orders, and he knew how to obey them. He believed that Jesus had the right to give the order and his servant would be healed. Jesus marveled that a Gentile saw what Israel failed to see, the real meaning of faith. The compassion of Jesus was shown in the miracle of raising the widow’s son. People stood in awe when they saw it and glorified God saying, A great prophet has arisen among us; God has visited His people. The disciples of John asked Jesus, at John’s suggestion, the burning question, Are you the one that is to come, or are we to look for another? Jesus answered by telling them to look at what He was doing. It was the fulfillment of the prophet’s description of the work of the Messiah.

Jesus spoke of the greatness of John, but pointed out that the least in the kingdom of God is greater than the greatest born of woman. But there was wisdom in John’s approach to the work he was to do, and there was also wisdom in what Jesus did, although many misunderstood both John and Jesus. He taught the great lesson on love and forgiveness when He was a dinner guest in the house of Simon the Pharisee. The woman of the city, a sinner, had been forgiven at some time before this incident. Out of her great love for the Lord who had forgiven her sins, she entered the house of the Pharisee who didn-’t believe that He was the Prophet of God and before all the guests poured out the expression of her love on Him. Her sins were forgiven as shown by her love; but, as in Simon’s case, little appreciation for forgiveness is accompanied by little love.

Questions

What does the New Testament say about the various Gentiles who were attracted to Jesus?

What caused the centurion to appeal to Jesus?

What was his reputation among the Jews?

Why did he ask the elders of the Jews to speak for him?

When and why did he decide that Jesus should not enter his house?

How did he explain his reason for saying to Jesus, Say the word and my servant shall live?

Why did Jesus marvel at what he said?

What are the circumstances of the raising of the widow’s son?

What was Jesus-’ attitude toward the widowed mother?

What are some of the Scriptures that give hope to the Christian in the face of death?

What was the effect of the miracle on the people who witnessed it?

What did John do when he heard about all these things?

What question did John’s disciples ask Jesus? Why?

How did Jesus answer?

Why did some find an occasion of stumbling in Jesus?

What questions did Jesus ask the people about John?

How explain what Jesus said about the greatness of John in contrast to the least in the kingdom of God?

What did Jesus mean by His reference to the games played by the children?

Why did they call Jesus a friend of publican and sinners?

How did He show the wisdom of His ministry and of John’S.

Why did the Jewish leaders invite Jesus to their homes?

What does John say about the attitude of Nicodemus toward Jesus?

What was the name of the Pharisee in whose house the anointing took place?

What are the facts about the woman who anointed Him?

Why did she enter the Pharisee’s house?

What was the Pharisee thinking while she was anointing the feet of Jesus?

What story did Jesus tell the Pharisee?

How did he treat it?

What lesson did Jesus teach from it?

What did He say about the woman’s sins?

What had her dramatic demonstration of love proved?

Why do some have only little love for the Lord?

Luke 7:1-10

**Butler’s Comments

SECTION 1

The Sick (Luke 7:1-10)**

7 After he had ended all his sayings in the hearing of the people he entered Capernaum. 2Now a centurion had a slave who was dear to him, who was sick and at the point of death. 3 When he heard of Jesus, he sent to him elders of the Jews, asking him to come and heal his slave. 4 And when they came to Jesus, they besought him earnestly, saying, He is worthy to have you do this for him, 5for he loves our nation, and he built us our synagogue. 6And Jesus went with them. When he was not far from the house, the centurion sent friends to him, saying to him, Lord, do not trouble yourself, for I am not worthy to have you come under my roof; 7therefore I did not presume to come to you. But say the word, and let my servant be healed. 8For I am a man set under authority, with soldiers under me: and I say to one, -Go,-’ and he goes; and to another, -Come,-’ and he comes; and to my slave, -Do this,-’ and he does it. 9When Jesus heard this he marveled at him, and turned and said to the multitude that followed him, I tell you, not even in Israel have I found such faith. 10And when those who had been sent returned to the house, they found the slave well.

**Luke 7:1-5 A Benevolent Conqueror: **After the Sermon on the Mount, somewhere in Galilee, Jesus entered the city of Capernaum on the shore of the Sea of Galilee. A Roman army commander (a centurion, commanding 100 men) lived there and he had a servant who was dear to him; the Greek word is entimos and literally means, very valuable. Polybius, an ancient historian, says that the best man in the army held the position of centurion. Every centurion mentioned in the New Testament appears to be a good man (cf. Matthew 27:54 ff; Luke 23:47 ff; Acts 10:1 ff; Acts 27:43; etc.). Most Romans were contemptuous of those they conquered and exploited the vanquished unmercifully. But this centurion was extraordinarily upstanding and good.

He had a slave (Gr. doulos) who was at the point of death (Gr. lit. reads, emellen teleutan, or about finished.). The word entimos might signify the slave was considered simply a valuable piece of property, but the complete picture of the centurion’s character shows a relationship to the slave much more humane and compassionate than that of property-owner. When the centurion heard of Jesus-’ presence in Capernaum, he sent Jewish elders to find Him. (Matthew 8:5 says the centurion came for Jesus; this is no contradiction since the elders were his personal emissaries and it could understandably be said he came to Jesus). The centurion must have heard of Jesus-’ healing power at some earlier date. Perhaps the centurion had first hand knowledge of the healing Jesus had done in the synagogue built by the centurion himself! The Jewish elders acclaimed the centurion worthy of Jesus-’ help for they said he had built them a synagogue. The Greek idiom read, … the synagogue he, even he, built for us. This may indicate that the centurion paid for its building. The centurion loved Gr*. agape)* their nation. He was not merely friendly and brotherly (phileo), but he had the concern of the Jewish people on his heart and mind. He willingly cared for them. This was even more unusuala Roman concerned about the whole Jewish nation!

**Luke 7:6-10 A Believing Commander: **More of the excellency of this centurion’s character is now exhibited. He was a humble man. When Jesus started for his home, he sent messengers saying, … do not trouble yourself, for I am not worthy to have you come under my roof; and the very reason I did not come to you personally was that I did not consider myself worthy. Humility such as this was unheard of among Romans! He was a man of reason. He had testimony or evidence from some source that Jesus had healed sick people. He used his reasoning powers to decide what he had heard was true. Thus he believed Jesus could heal his dying slave without even coming into his home. Alexander Campbell once said, Reason deciding that the testimony is true, is believing; reason deciding that the testimony is false, is disbelieving; reason unable to decide, is skepticism. Faith or belief is built by the use of reasoning processes. Faith comes in this order: Fact-Testimony-Faith-Feeling. Many people try to reverse that order and build their faith from feeling, but feeling is the result of faith, not the foundation of faith. Facts testified to and believed on the basis of reasonable verification of the testimony is Biblical faith. Faith is only as good as its Object; the Object is only as trustworthy as it evinces itself to be. Christian faith is in an objective PersonJesus Christ. He has demonstrated His trustworthiness through historical facts which have been testified to by trustworthy historians. When our reason accepts the testimony, we then have evidence to believe Jesus is who these historians say He is. This is the same process of reasoning the centurion used to call upon Jesus for help in this life and death situation. The centurion was also a man who understood that faith and obedience are inseparable. He knew that trusting someone meant you committed your life to that person in obedience. He himself was a man who obeyed his superiors because he trusted them and he expected trustful obedience from those committed to his leadership. He was convinced of Jesus-’ authority so he believed that whatever Jesus said should and would be obeyed.

Jesus marvelled at him (Gr. ethaumasen). Only twice in the gospel records is Jesus said to have marvelledonce at unbelief (Mark 6:6) and once, here, at belief (Luke 7:9; Matthew 8:10). Jesus marvelled not because He was unaware that such a faith could exist, but because He was aware of how vibrant and alive the centurion’s faith was. Compare this Gentile’s faith with that of most of the Jews Jesus spoke to and you will see why He marvelled. The Jews had centuries of divine revelation and providence to prepare them to believe the Messiah when He came, but most of them rejected Him. This Gentile had no oracles of God (cf. Romans 3:1-2; Romans 9:1-5) such as the Jews had and no centuries of preparation, yet he believed. Faith is measurable, but the Lord measures by quality, not by quantity. The statement of Jesus about faith as a grain of mustard seed has nothing to do with quantity; it refers to the vitality or life-force that is in the seed. Faith is not a question of how much, but what kind. This centurion had no quantitative measurement of faith but what little he knew of Jesus gave him a powerful faith because it was active, alive and obedient. Jesus was thrilled by it! Jesus was also pleased by the character of the man. Normally, when a slave was unable to work, he was thrown out to die by his Roman lord. Normally, Romans hated Jews and considered them filthy, ignorant and untrustworthy. But this Roman was different! He was compassionate, benevolent and loved the Jews. He may have been a Jewish proselyte although the text does not say so.

Matthew records (Luke 8:11-12) that Jesus gave a glorious prediction of the salvation of many of the Gentiles as well as a chilling prediction of the doom of the unbelieving Jews. Isaiah, the prophet, had made similar predictions in connection with the coming of the Messiah. Jesus honors living, obedient faith wherever it is found. There are no racial, cultural, social or economic prerequisites required by Jesus.

Matthew also records the tender words of Jesus, Go; be it done for you as you have believed. And the servant was healed in that very moment. Luke records that the elders and friends first sent by the centurion became witnesses to the fact that the miracle had taken place. It is interesting to note that Jesus did not go to the centurion’s home, did not lay hands on the slave, did not even meet the centurion himself; and there is no record that the slave had any faith in Jesus. This healing greatly contrasts to the requirements of the pseudo faith-healers of modern times. We should learn from this incident:

a.

Do not be hasty to classify men. We usually think of all Romans as in the same category with the Caesars or Pilates of that day. But here is a Roman very much different! There may have been many more.

b.

Obedience is the only reasonable and proper response of a confession of faith. Faith and obedience are inseparable. When the authority of Jesus is recognized and acknowledged, just a word from Him should be sufficient to produce action from us.

c.

Jesus is Savior of all men. There are no special people for Him. Wherever He finds faith, He honors it. He expects to find faith in all men. Those who do not believe in Him are doomed to an eternity of torments.

d.

We can demonstrate the quality of our faith in Jesus by helping others. The Son of Man is willing and able to visit the sick through those who have an obedient, living faith like the centurion’S.

Applebury’s Comments

Healing The Centurion’s Servant Scripture

Luke 7:1-10 After he had ended all his sayings in the ears of the people, he entered into Capernaum.

2 And a certain centurion’s servant, who was dear unto him, was sick and at the point of death. 3 And when he heard concerning Jesus, he sent unto him elders of the Jews, asking him that he would come and save his servant. 4 And they, when they came to Jesus, besought him earnestly, saying, He is worthy that thou shouldest do this for him; 5 for he loveth our nation, and himself built us our synagogue. 6 And Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself; for I am not worthy that thou shouldest come under my roof: 7 wherefore neither thought I myself worthy to come unto thee: but say the word, and my servant shall be healed. 8 For I also am a man set under authority, having under myself soldiers: and I say to this one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. 9 And when Jesus heard these things, he marvelled at him, and turned and said unto the multitude that followed him, I say unto you, I have not found so great faith, no, not in Israel. 10 And they that were sent, returning to the house, found the servant whole.

*Comments

After he had ended all his sayings.*that is, after the lesson recorded in chapter six. The incidents that follow, emphasize the healing ministry of Jesus. The place is Capernaum. See also Matthew 8:5-13.

*a certain centurion’s servant.*Theophilus, a Gentile, would be interested in this. Of course, by the time Luke was writing the account, the gospel had been preached to much of the Gentile world, The ministry of Jesus was largely to the lost sheep of the house of Israel, but there were some Gentiles who shared in the blessings of the Son of God. Such incidents as this gave Gentiles as well as Jews grounds to hope in Him. See Matthew 12:21; Luke 2:32.

This Roman soldier’s servant was dear to him; this helps us to see what kind of a man he was. The cruel business of war often tends to harden the hearts of men; some officers have little regard for their men. But the centurion’s concern for his servant commended him to Jesus.

*sick and at the point of death.*The servant was in critical condition. The centurion’s request was urgent. Nothing but a miracle could save him.

*he heard concerning Jesus.*The people of the whole area had heard about the miracles of Jesus. See Luke 4:37; Luke 6:17-19. The news traveled fast, and the distressed people were eager to bring their sick for Him to heal. He never turned one away who called on Him for help.

*he sent unto him elders of the Jews.*Matthew says that the centurion came to Jesus and told Him about the sick servant. In the light of Luke’s statement, we assume that he did it through his agents, the elders of the Jews.

Not all leaders of the Jews were opposed to Jesus. These elders were respected men who, the centurion thought, would have influence with Jesus.

*besought him earnestly.*The elders were evidently sincere in their desire to help the centurion. They presented a strong case: He is worthy of this thing he asks you to do. He loves the Jewish nation; he built our synagogue.

This is not the only Roman soldier to be commended in Luke’s writings. Cornelius was a devout man and one who worshiped God with all his house. See Acts 10:1-8.

Gentiles were attracted to the nation of Israel because God had given them the revelation of His will in the Old Covenant (Deuteronomy 4:7-8; Deuteronomy 5:2-3). He had promised them the Messiah who would reign as king and deal wisely, and execute justice and righteousness in the land (Jeremiah 23:5). Hope was kindled in the hearts of many who heard about Him. Gentiles who were without God and who had no hope in this world (Ephesians 2:12) were strangely drawn to the people of God and the hope of all the world which is Christ. See Romans 9:4-5.

But many Jews conducted themselves in such a manner as to cause Gentiles to blaspheme the name of God (Romans 2:24). What a warning to Christians!

*And Jesus went with them.*The Physician answered the call for help. The fact that a Gentile had turned to Him in his distress was not the point. Soon His gospel would be proclaimed in all the world with the message of salvation for all peoples.

*the centurion sent his friends.*The genuine humility of the man made him realize that he was not worthy to have the Prophet enter his home. He sent his friends to ask Jesus to speak the word that his servant might livesuch faith is the complement of such humility. Who were these friends? Jews or Gentiles? All we know is that they were friends. But his greatest Friend was the one whom some had called the friend of sinners (Luke 7:34).

*say the word and my servant shall be healed.*John records a similar incident which should not be confused with this one (John 4:46-54). In both cases, however, Jesus spoke the word that brought healing to the sick without being in the immediate presence of the person to be healed. He was not limited either by time or by space, for He is God.

*I also am a man set under authority.*As an officer of the Roman army, he knew what it meant to take orders as well as give orders. He knew what it meant to be obeyed when he spoke. Perhaps no one ought to give orders who does not know how to obey orders.

He believed that Jesus-’ authority extended to the realm of disease. He could give the order, and the centurion’s servant would live. The soldier expected a miracle to take place.

*when Jesus heard these things, he marveled.*He marveled because of the nature of the centurion’s faith and because a Gentile had such faith in contrast to the lack of it in Israel. Jesus marveled also because of the unbelief of the people of His own town (Mark 6:6).

*found the servant.*Jesus spoke the word; the centurion’s servant was healed, and his faith in Jesus was justified. The friends found the servant in good health when they returned to the house.

Luke describes this amazing miracle in such simple terms, but we should remember that it was the work of God.

Luke 7:11-17

**Butler’s Comments

SECTION 2

The Sorrowing (Luke 7:11-17)**

11 Soon afterward he went to a city called Nain, and his disciples and a great crowd went with him. 12As he drew near to the gate of the city, behold, a man who had died was being carried out, the only son of his mother, and she was a widow; and a large crowd from the city was with her. 13And when the Lord saw her, he had compassion on her and said to her, Do not weep. 14And he came and touched the bier, and the bearers stood still. And he said, Young man, I say to you, arise. 15And the dead man sat up, and began to speak. And he gave him to his mother. 16Fear seized them all; and they glorified God, saying, A great prophet has arisen among us! and God has visited his people! 17And this report concerning him spread through the whole of Judea and all the surrounding country.

**Luke 7:11-13 Compassion: **Nain is about 20 miles southwest of Capernaum; a good day’s walking distance. It is about 2 miles west of Endora place famous for a temporary resurrection from the dead (Samuel) in the days of King Saul. As Jesus drew near to the gate of this village He came upon a funeral procession. A young man had died and left his widowed mother without any visible means of support, This woman was in great sorrow not only because she had lost both husband and son and was now without the companionship of those nearest and dearest on earth, but also because she would be frantic to know where to turn for physical help and sustenance. A job market for women whereby they might earn a living was unheard of in those days. Women were expected to marry and keep house. Jesus had compassion on this heart-broken, weeping widow and said, Do not weep. Then He touched the bier.

The Hebrew word for coffin is mittah (2 Samuel 3:31); the Greek word is sorou (Luke 7:14) and is translated here bier. Closed coffins as we know them were unknown among the Hebrews. The bier was an open, flat, wooden frame on which the corpse was carried from the house to the grave. Burial was usually very soon after the death of a person (less than 10 hours) because of hygienic reasons. Anyone who touched a dead body or anything which a dead body might contact, was declared by Old Testament law, unclean for seven days (Numbers 19:1-22). Jewish funeral processions were highly emotional and demonstrative. The corpse was usually dressed in clothes worn normally, stretched out on a beir with a cloth thrown over it (Acts 5:6). Sometimes burial spices were added to the body. The poor were buried in earthen graves; the rich in rock-hewn tombs. Lack of proper burial was regarded as a great indignity and a judgment of God. The funeral procession from the home to the grave was accompanied on foot by friends and relatives of the deceased, weeping, wailing and casting dust and ashes on their heads. Sometimes mourners tore their clothing near the neck of their garments as a sign of grief. Usually every funeral was attended by hired mourners paid by the family of the deceased. When the funeral procession started toward the burial place, the women would go first because, the rabbis said, as Eve, a woman brought death into the world, women should lead death’s victims to the grave. Funeral processions were always noisy with graphic demonstrations of mourning (whether there was much sorrow or not). The Hebrews considered it very improper not to have loud wailing and mourning at a funeral. Flutists, playing sad music on their instruments, also accompanied these processions. When the sad rites were finished at the grave, the family would gather for a funeral meal, to eat the bread of mourning. Mourning lasted for 30 days; for the first three days, no work was done at all, and no greeting answered in the street.

The Greek word used to describe Jesus-’ compassion is esplagchnisthe. There are other Greek words translated compassion, but this word connotes the feeling of psychosomatic emotions. It is the word translated bowels in the KJV. The bowels or intestines were regarded by Greeks and Hebrews as the seat of passion and affection. What Jesus felt for this widow and the mourners was intense and deeply emotional. While Jesus had compassion for the weeping widow, at the same time He commanded her (klaie, Gr. imperative mood), Weep not! A godly person knows when and what to weep about. Stoicism is no Christian virtue. Jesus weptmore than once (John 11:35; Luke 19:41; Hebrews 5:7). But believers are not to grieve as those who have no hope (1 Thessalonians 4:13). Perhaps Jesus is encouraging this widow and these mourners to refrain from excessive grief and to look to Him as Lord of life. Life is to be found by looking beyond death through trust in Christ. Penitence for the sin that brings death is the proper expression of mourning. This is what Jesus wept about! Blessed are those who mourn, for they shall be comforted.

**Luke 7:14-17 Celebration: **Jesus raised the widow’s son from the dead. This incident is one of at least three resurrections from the dead performed by Jesus recorded in the gospels (Jairus-’ daughter, Luke 8:49 ff; and Lazarus, John 11:1-57). Luke alone tells of the widow’s son, but his credibility is unassailable. A physician would hardly record such a story without checking out all details. The fact that Luke alone records this incident merely confirms the statement in John’s gospel (John 20:30-31) that there were many miracles, teachings and events in Jesus-’ life not recorded at all. He might have raised more than three!

Jesus could have raised this young man from the dead at a distance as He had healed the dying slave of the centurion; He could have walked alongside the funeral procession and brought the lad back to life without a word or a touch, but He chose to touch the bier. His objective was not merely to bring a dead man back to life but to bring the comfort of salvation to any who would believe in Him as Lord, so He must show that the power of Life resides in Him. For a Jew to touch a dead body or anything a dead body had defiled made the Jew ceremonially unclean for seven days (cf. Numbers 19:11 ff). Death is the result of sin (Genesis 2:17). When a man died, he was a symbol of sin, and his body a source of defilement to the living. Jesus was not defiled because He was without sin. He demonstrated vividly by touching the bier of the dead that He is the Lord of death and lifeHe is the solution, the cure for sin and its results. Those who trust Him will conquer death because He has conquered it for them.

Jesus spoke to the dead man. Jesus expected the dead man to hear him and respond by sitting up. Either Jesus was who He claimed or a complete maniac. Any man who would go out into a street today, stop a funeral procession, command the mourners to stop weeping, touch the casket and say to the dead person, I say to you, arise, would be called a lunatic and probably incarcerated. The dead man sat up and began to speak. And He gave him to his mother. Unbelievers try to destroy the historicity of this event by declaring it to be a myth.

a.

Such declarations are arbitrary. No evidence is offered to prove it is a myth. Where is the testimony from the first century that what Jesus did was mythological?

b.

Such a declaration is contrary to the authenticity and credibility of the record of Luke the physician. And there is evidence from the first century to establish Luke’s veracity.

c.

Such a declaration impugns the character of Jesus. The gospels portray Him as honest, trustworthy, compassionate and a doer of good. How could He be guilty of such dissimulation if He only pretended to raise a dead man.

d.

It is incredible to suppose every time Jesus sought to raise someone from the dead that He could chance upon someone only apparently dead or in a coma.

e.

Those eyewitnesses to this resurrection did not react as if it were mythological or allegorical. They were seized (Gr. elaben, taken) with fear. Something unnatural, extraordinary and amazing happened.

Moments before this whole company of people had been possessed with mourning, bitter wailing, grief and sadness. Now it is turned into a celebration of happy praise for God. Those who witnessed this awesome event testified, A great prophet has arisen among us!.. God has visited His people! The idea that God would visit His people is a Messianic expression of both the Old and New Testaments. It is particularly expressed in Isaiah 7:14 in the term Emmanuel which means God with us (see also, Matthew 1:23; Zephaniah 2:7; Isaiah 29:6; Luke 1:68; Luke 1:78; Luke 19:44; Psalms 8:4; Hebrews 2:6). The report of this miracle spread throughout the land of the Jews, reaching even down into Judea. We wonder how many believed in Jesus as a result of the report. One thing is certain, it is proof that Jesus means what He says about some day calling all the dead from their tombs (John 5:28-29, etc.), some to eternal life, others to eternal damnation.

Applebury’s Comments

Raising the Widow’s Son Scripture

Luke 7:11-17 And it came to pass soon afterwards, that he went to a city called Nain; and his disciples went with him, and a great multitude. 12 Now when he drew near to the gate of the city, behold, there was carried out one that was dead, the only son of his mother, and she was a widow: and much people of the city was with her. 13 And when the Lord saw her, he had compassion on her, and said unto her, Weep not. 14 And he came nigh and touched the bier: and the bearers stood still. And he said, Young man, I say unto thee, Arise. 15 And he that was dead sat up, and began to speak. And he gave him to his mother. 16 And fear took hold on all: and they glorified God, saying, A great prophet is arisen among us: and, God hath visited his people. 17 And this report went forth concerning him in the whole of Judaea, and all the region round about.

*Comments

soon afterwards.*The footnote in some Bibles reminds us that many ancient manuscripts suggest that this event occurred on the next day, that is, the day following the healing of the centurion’s son. Nain is some fifteen miles from Capernaum. It is possible that Jesus made the journey within the time limit. But more likely, Luke merely says that this miracle followed after the other one without specifying the exact day on which it occurred.

*and a great multitude.*Large numbers of people witnessed this miracle. A crowd accompanied Jesus and His disciples, and another crowd from the city of Nain was with the funeral procession. With that many people having witnessed the miracle, Luke had no difficulty verifying the facts as he was preparing to write to Theophilus.

*the only son of his mother.*Note the details which suggest the genuineness of this miracle: Luke tells of the exact spot where it occurredwhen He drew near the gates of the city. The dead man was young and the only son of a widowed mother.

*when the Lord saw her.*Luke had become convinced of the deity of Jesus and didn-’t hesitate to refer to Him as the Lord. See Romans 10:9-10.

*he had compassion on her.*The word signifies a deep stirring of the emotions. Jesus had pity and sympathy for the distressed mother. Literally, the word refers to the vital organs of the body: the heart, the liver, the intestines and others. We know that fear, anger, joy, anxiety affect the function of these organs. The language of the New Testament expresses it in a bold term. It means that Jesus was deeply affected by the sight that met His eyes; His pity and compassion were really felt.

*Weep not.*Jesus put His compassion into words when He said, Don-’t crydon-’t go on weeping. How helpless, by contrast, we often find ourselves when we try to comfort the sorrowing. Don-’t cry has little effect unless the cause of grief is removed. That’s exactly what Jesus did, for He raised the son from the dead and gave him back to his weeping mother.

Don-’t go on crying can have meaning to the Christian as he looks to the resurrection when the enemy which is death shall be abolished. Paul urged the Christians at Thessalonica not to sorrow as those who have no hope. He assured them that Christ will come and that the dead in Christ will be raised and the living will be caught up with them to meet the Lord in the air. These are indeed words of comfort. 1 Thessalonians 4:13-18; Revelation 14:13; 1 Peter 1:3-5; 1 Corinthians 15:50-58; 2 Corinthians 4:16 to 2 Corinthians 5:8.

*And he that was dead sat up.*Luke stresses this astounding thing: at the command of Jesus the dead man sat up and began to talk. Jesus gave him back to his mother.

*Fear took hold on all.*The fear that held all in its grasp was not the fear that makes man a coward, but the fear that makes him bow in reverence before his God. They all praised God for what He had done, and they were all sure that God had raised up a Prophet in their midst.

*God hath visited his people.*He had blessed them with the presence of Jesus the Son of God. The miracle that showed His compassion prepared them to accept His deity.

Reports about Jesus-’ activity quickly spread throughout all the country of Palestinehere called Judeaand the surrounding territory. These reports reached the ears of John’s disciples.

Luke 7:18-23

**Butler’s Comments

SECTION 3

The Suffering (Luke 7:18-23)**

18 The disciples of John told him of all these things. 19And John, calling to him two of his disciples, sent them to the Lord, saying, Are you he who is to come, or shall we look for another? 20And when the men had come to him, they said, John the Baptist has sent us to you, saying, -Are you he who is to come, or shall we look for another?-’ 21In that hour he cured many of diseases and plagues and evil spirits, and on many that were blind he bestowed sight. 22 And he answered them, Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them. 23And blessed is he who takes no offense at me.

Luke 7:18-20 Confusion: Some of the disciples of John the Baptist reported to the imprisoned John all the great miracles of compassion and the words of encouragement and hope Jesus was teaching during this great Galilean campaign. John the Baptist had been arrested and imprisoned about a year earlier near the middle of Jesus-’ first year of public ministry. Josephus records that John had been incarcerated in Machaerus, a fortress built in 90 B.C. by Alexander Janneus in the desolate wilderness east of the Dead Sea. It was the second most important fortress in Palestine, had been refortified by Herod the Great, and used as a winter residence. John was only about 33 years old when he was put in the dungeon at Machaerus.

John the Baptist had preached emphatically that the Anointed of the Lord, the Messiah, was to come shortly and lay the axe to the root of the tree and hew down every tree that did not produce the fruit of repentance (see comments, Luke 3:1-38). He had been imprisoned for insisting that Herod Antipas repent of an adulterous marriage to his brother’s wife. Matthew says (Matthew 11:2) John was in a place of bonds and fetters (Gr. desmoterion) when he heard of Jesus-’ ministry of compassion. The scriptures indicate Herod had many conversations with John when he was imprisonedperhaps some badgering of John that his predictions of an avenging Messiah were, after all, wasted. So, when John heard that Jesus was healing people instead of judging them, bringing people back to life instead of slaying them, preaching good news of forgiveness instead of the wrath of God, he sent two of his disciples to question Jesus.

John’s problem with Jesus was not whether He was the Messiah or not but whether He was conducting the messianic program as He should, Jesus-’ program was not conforming to the vivid announcements John had made in the wilderness. So John asked, Are you he who is to come, or shall we look for another? While Luke used the Greek word allon for another (which generically means, another of the same kind), Matthew used the word heteron (which means, one of another kind). John’s problem was not doubt, it was impatience. Many of Jesus-’ own disciples were impatient with the way Jesus conducted His messianic program. Hobbs says, It was not a question born out of doubt but of perplexity, He expected the two pictures (judgment and salvation) to be fulfilled simultaneously. Both pictures are true, but they are fulfilled within God’s will and according to His purpose. Foster writes, John was too anxious to see the Messiah coming on the clouds of heaven in flaming fire to bring destruction upon the wicked and to bring succor to the noble. He had not been willing to tarry with the Messianic predictions of humble service, mighty miracles, and sufferings and death for the sins of the world.

**Luke 7:21-23 Clarification: **Jesus sent word back through John’s disciples to John clarifying the essential nature of the earthly ministry of the Messiah. Contrary to popular Jewish opinion (apocryphal) the Messiah’s ministry was to be one of hope and healing. Hope that the next life would be blessed and free of sin and sickness through the power of faith in Christ to heal both body and soul; this was what the Messiah came to announce. The essence of the Messianic ministry had long ago been prophecied (cf. Isaiah 29:18-19; Isaiah 35:5-7; Isaiah 61:1-3). When John wrote his gospel record (some 60 years after Jesus-’ crucifixion) he reminded his readers, For God sent the Son into the world, not to condemn the world, but that the world might be saved through him (John 3:17). Impatient men have continually cried out for God to judge the world, but God is long-suffering not wishing that any should perish so He is giving the world a message of hope and healing. The time will come, in God’s divine plan, for judgment. Presently, however, it is time for hope and healing. Blessed is the man who imitates the longsuffering of God and does not stumble at God’s patience through the Messianic ministry. Jesus chastened John the Baptist but He did so tenderly. The Greek word skandalizomai means, offended, stumbled, tripped-up, trapped; we get the English word, scandalized, from it. Jesus does not want his ministry to become a stumblingblock to John the Baptist, but John must clearly understand Jesus-’ ministry will be conducted in God’s way and God’s own good time, and He will not alter His ministry to suit John’s human misconception. Suffering humanity continues to cry out, How long, O Lord. (cf. Revelation 6:10), and the Lord continues to say, In a little while.

Luke 7:18-35

Applebury’s Comments

About John the Baptist Scripture

Luke 7:18-35 And the disciples of John told him of all these things. 19 And John called unto him two of his disciples sent them to the Lord, saying, Art thou he that cometh, or look we for another? 20 And when the men were come unto him, they said, John the Baptist hath sent us unto thee, saying, Art thou he that cometh, or look we for another? 21 In that hour he cured many of diseases and plagues and evil spirits; and on many that were blind he bestowed sight. 22 And he answered and said unto them, Go and tell John the things which ye have seen and heard; the blind receive their sight, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good tidings preached to them. 23 And blessed is he, whosoever shall find no occasion of stumbling in me.

24 And when the messengers of John were departed, he began to say unto the multitudes concerning John, What went ye out into the wilderness to behold? a reed shaken with the wind? 25 But what went ye out to see? a man clothed in soft raiment? Behold, they that are gorgeously appareled, and live delicately, are in kings-’ court, 26 But what went ye out to see? a prophet? Yea, I say unto you, and much more than a prophet. 27 This is he of whom it is written,

Behold, I send my messenger before thy face, Who shall prepare thy way before thee.

28 I say unto you, Among them that are born of women there is none greater than John; yet he that is but little in the kingdom of God is greater than he. 29 And all the people when they heard, and the publicans, justified God, being baptized with the baptism of John. 30 But the Pharisees and the lawyers rejected for themselves the counsel of God, being not baptized of him. 31 Whereunto then shall I liken the men of this generation, and to what are they like? 32 They are like unto children that sit in the market place, and call one to another; who say, We piped unto you, and ye did not dance; we wailed, and ye did not weep. 33 For John the Baptist is come eating no bread nor drinking wine; and ye say, He hath a demon. 34 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? 35 And wisdom is justified of all her children.

*Comments

And the disciples of John.*Matthew informs us that John was in prison when this incident occurred (Matthew 11:2). Luke had referred to the imprisonment earlier in his account (Luke 3:20). He also refers briefly to the death of John at the hands of Herod a little later (Luke 9:7-9).

*Art thou he that cometh, or look we for another?*There are two views about the reason for asking this question. One suggests that John had become impatient and discouraged as a result of his imprisonment and was actually wondering whether or not Jesus was the Messiah. The otherthis is the view presented hereholds that John sent his disciples to Jesus for their own sakes that their faith might be strengthened and that their loyalty might be centered Him.

This, of course, is a matter of opinion; but it is hard to believe that John’s faith faltered in face of persecution. He had seen the Spirit descend and abide on Jesus. He had heard God say, This is my Son. Was John more likely to forget than Peter and John who refused to obey the order of the Sanhedrin in the face of the threat of death? They had seen the Risen Lord and could not forget what they had heard from Him (Acts 4:19-20). John’s disciples had been loyal to him to the point of jealousy over the popularity of Jesus. Some of them may have been slow to transfer their loyalty to Jesus. See John 3:22-30.

*Go tell John the things which ye have seen and heard.*This does not necessarily suggest that John was in doubt about the matter; it may suggest that Jesus was presenting visible evidence of His claim to be the Messiah so that John’s disciples could see for themselves. It would relieve John’s anxiety over their loyalty to Jesus to have them tell of the proof of His Messiahship.

What Jesus said corresponds to Isaiah’s prophecy about the Messiah which Jesus read in the synagogue in Nazareth at the beginning of His ministry (Luke 4:16-20). He could have answered the question with a simple yes, but it was better to present the evidence that permitted the disciples to arrive at the answer for themselves. Jesus not only pointed to the miracles as His credentials but also to the fact that the poor had good tidings preached to themthis was the mark of the Messiah.

*And blessed is he whosoever shall find no occasion of stumbling in me.*Some were ensnared by what they saw in Jesus, largely because He did not come up to their expectations of Messiah. They saw Him at the feasts where publicans and sinners were gathered. They saw Him doing what they called work on the sabbath day. They heard Him reproach both the Pharisees and the lawyers. He rejected the kingly crown they offered to Him, but later was compelled to wear the crown of thorns in shameful mockery of the fact that He is the King of kings and Lord of lords, He was a stumbling block to Jews who sought signs from heaven, but ignored the works that proved Him to be the Christ (1 Corinthians 1:22-25; John 10:31-38).

This was a word of encouragement, perhaps for John, and certainly for his disciples. And it is also for all who examine the evidence and accept Him as the Christ.

*he began to say to the multitudes concerning John.*The coming of John’s disciples gave Jesus an excellent opportunity to teach the people about true greatness as it was seen in John the Baptist. Was he a reed shaken by the wind, that is, a weakling? Far from it! John was known for his great courage as well as for his humility (Matthew 3:14; John 3:30). Was he a man clothed in soft raiment, that is, one like the pampered sons of the kings of that day? All who had seen him remembered his garments of camel’s hair and the leather girdle about his waist. No, John was not a man of luxury and ease.

*much more than a prophet.*John was a prophet as much so as Elijah or any other Old Testament man of God who spoke God’s message to His people under the power of the Holy Spirit. But he was more than a prophet, for he actually presented Messiah to Israel. The others had foretold His coming (Deuteronomy 18:15; John 5:46).

*Among them that are born of women there is none greater than John.*John was great in dedication to the task God gave him. He was great in humility, gladly serving as the forerunner of the Christ. He was great in courage, boldly denouncing the sin of Herod the tetrarch. He was great in faith, accepting the evidence God gave to prove that Jesus was the Son of God (John 1:29-34).

*yet he that is but little in the kingdom of God is greater than he.*The contrast is between one born of women and one in the kingdom of God who enters that kingdom by being born of the water and the Spirit (John 3:3-5). The least in the spiritual realm is greater than the greatest of the physical realm. The kingdom of God is spiritual, and those born into that kingdom are the children of God.

justified … *rejected.*The people who heard the message of John acknowledged that God was right in condemning their sins. The Pharisees and lawyers rejected God’s advice given through John, because they imagined that they were already righteous. Mark 1:4. *Whereunto shall I liken the men of this generation?*Jesus likened them to children playing in the market place. They were playing two kinds of games, one the exact opposite of the other. One was the wedding game; the other was like a funeral. We piped unto you and you didn-’t dancethe wedding. We wailed and you didn-’t mournthe funeral. These games illustrate the attitude of the Pharisees and others who refused to accept either John or Jesus. John’s message was like the mournful funeral game, and the Pharisees and lawyers refused to be baptized by him. Jesus-’ message was like the festive wedding game, but they called Him a gluttonous man and a winebibber, a friend of publicans and sinners.

*a friend of publicans and sinners.*The Pharisees sought to label Jesus and thereby discredit Him in the eyes of the people. In reality, He was the Lamb of God who took away the sins of the people.

The label was intended as an insult, but in reality it became a compliment, for He is the Friend of sinners who died to blot out their sins. The Pharisees said He was blaspheming when He said to a sinner, Thy sins are forgiven.

They had implied that He was a sinner. His answer was, They that are whole have no need of a physician, but they that are sick. He did not come to call the righteous, but sinners to repent. Matthew 9:12-13.

*And wisdom is justified of all her children.*Wisdom’s children can see why it was necessary for John to do what he did, and also understand why Jesus ate with publicans and sinners. Folly rejected the counsel of God, refusing to respond to the preaching of either John or Jesus.

Luke 7:24-35

**Butler’s Comments

SECTION 4

The Superficial (Luke 7:24-35)**

24 When the messengers of John had gone, he began to speak to the crowds concerning John: What did you go out into the wilderness to behold? A reed shaken by the wind? 25What then did you go out to see? A man clothed in soft clothing? Behold, those who are gorgeously appareled and live in luxury are in kings-’ courts. 26What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet. 27This is he of whom it is written,

-Behold, I send my messenger before thy face, who shall prepare thy way before thee.-'

28I tell you, among those born of women none is greater than John; yet he who is least in the kingdom of God is greater than he. 29(When they heard this all the people and the tax collectors justified God, having been baptized with the baptism of John; 30but the Pharisees and the lawyers rejected the purpose of God for themselves, not having been baptized by him.)

31 To what then shall I compare the men of this generation, and what are they like? 32They are like children sitting in the market place and calling to one another,

-We piped to you, and you did not dance; we wailed, and you did not weep.-'

33For John the Baptist has come eating no bread and drinking no wine; and you say, -He has a demon.-’ 34The Son of man has come eating and drinking; and you say, -Behold, a glutton and a drunkard, a friend of tax collectors and sinners!-’ 35Yet wisdom is justified by all her children.

Luke 7:24-30 Perversity: John the Baptist had been a fire-eating prophet of the judgment of God upon his own nation so filled with materialism and hypocrisy. Many people had initially heard John’s preaching with excitement (Luke 3:15), but the penetrating righteousness of the truth he preached soon began to work on their consciences and they began to denounce him. Jesus takes this most opportune situation (John’s asking about His ministry) to vindicate John’s faithfulness in his ministry and his message as the revelation of God.

Jesus challenges their motives for first going out to hear John. What did they expect or want when they went to Johna fickle, unstable, vacillating good-old-boy who would bend with the ebb and flow of human opinion like a reed bends in the wind? Did they expect or want a preacher who was self-indulgent, fawning after those in positions of human power like those of Herod’s court or like Herod himself fawning after the Romans? Jesus-’ rhetorical question implies that this is indeed what many of them wanted. That is why they turned away from John the Baptist, He was certainly no vacillating, self-indulgent pawn of human tyrants. He was in prison because he dared to condemn a king’s conduct. He was a prophetand more than a prophet! He was the forerunner of the Messiah predicted by the prophets (esp. Malachi 3:1). He held a special place of service in God’s redemptive program afforded no other prophet. Jesus added this epitaph, to which a literal Greek translation adds idiomatic emphasis: I tell you, greater among those born of women than John, no one is! This applies not only to John’s position as forerunner, but to John’s personal character. Jesus said John was the greatest man in the human race. That statement of Jesus minimizes much of what the world calls greatness in human beings. John had none of the trappings of worldly power, worldly wealth, sophistication, travel, education, longevity and yet among those born of women, not a greater has ever lived.

Then Jesus utters a very interesting and paradoxical statement, … yet he who is least in the kingdom of God is greater than he. Hobbs puts it this way, He (John) stood on the shoulders of all foregoing prophets as the one forerunner of Him whom they foresaw. But those coming thereafter stand on John’s shoulders.. He saw only one picture of the Christ. But those who have come after him see the whole; death, resurrection, promised return and coming judgment. We see the end from the beginning. Jesus means that those who have become Christians have their covenant enacted upon better promises (cf. Hebrews 8:6). Those who believe in Christ after the cross and resurrection and the ministry of the Holy Spirit have seen God as John the Baptist could never have seen Him. As great as John’s position and character was, those who believe in the Christ after him have a much greater privilege. Do we not also have greater responsibility? Only the perverse would reject the message John preached. What he proclaimed was so transparently true only the calloused hypocrite would object to it. When Jesus announced that John was God’s forerunner of the Messiah and that he was the greatest, in God’s scheme of things, among all the prophets, many sinners justified (Gr. edikaiosan) God, by submitting to John’s baptism. The word justified means they declared God to be right (as He spoke through John) that they needed to repent and be baptized by John. So they did! Justifying God means to put God in His rightful place, Absolute Sovereign in one’s life. But the Pharisees and lawyers, hypocrites who pretended to worship God, rejected the purpose (Gr. boulen, will, counsel, deliberate design) of God for themselves (which was forgiveness and repentance) refusing to be baptized in John’s baptism. These hypocrites, no matter how much they pretended, would not put God in his rightful placeSovereign over their lives. Why? Because, as Jesus would soon reveal (Luke 7:43 ff), they did not think they needed forgiveness or repentance!

Luke 7:31-35 Petulance: Those who wish only a superficial relationship to God and truth will find every excuse possible to have it. The Pharisees and other hypocrites of that age were like petulant children of the streets. They did not want to play God’s game at all. When John the Baptist came, they said John’s concepts are too austere. John is all doom and gloom and judgment. John demands too rigid a lifehe is too ascetic. So they would not accept John’s concepts. When Jesus came, they said His concepts were too liberated, too normal, too cheerful. Jesus is a wine-bibber and a glutton. So they would not accept Jesus-’ concepts. They condemned in Jesus what they implied John should have manifested, and condemned in John what they implied Jesus should have manifested. They simply were not going to play God-games unless they could dictate the rules. They really did not want to play at all so they said neither John or Jesus was playing the right game.

But Jesus-’ reply was, Wisdom is justified by all her children. In other words, the rightness of both John’s ministry and His is vindicated by what those ministries were producingrepentance and faith and changed lives! As seen by superficial people, who really did not want to see, the ministries of John and Jesus might have appeared to be in conflict. But that was because the hypocrites, Pharisees and others, judged them by human standards. Their concept of the kingdom game was human power, exploitation of the poor and ignorant, manipulation through human traditions and violent wresting of the kingdom from God’s hands into their own (cf. the parallel to this incident in Matthew 11:7-19). So they said neither John nor Jesus knew anything about the kingdom game at all. Jesus said, Wait and seewhat John the Baptist and I both say about the kingdom will be proven to be true! There are still worldly-minded people with superficial views of the kingdom of God, acting like spoiled brats, unwilling to accept Christ’s mind on the kingdom. They do not want to play by God’s rules so they either try to destroy the game for others or do not get in the game at all!

Luke 7:36-50

**Butler’s Comments

SECTION 5**

The Self-Satisfied (Luke 7:36-50)

36 One of the Pharisees asked him to eat with him, and he went into the Pharisee’s house, and took his place at table. 37And behold, a woman of the city, who was a sinner, when she learned that he was at table in the Pharisee’s house,. brought an alabaster flask of ointment, 38and standing behind him at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment. 39Now when the Pharisee who had invited him saw it, he said to himself, If this man were a prophet, he would have known who and what sort of woman this is who is touching him, for she is a sinner. 40And Jesus answering said to him, Simon, I have something to say to you. And he answered, What is it, Teacher? 41A certain creditor had two debtors; one owed five hundred denarii, and the other fifty. 42When they could not pay, he forgave them both. Now which of them will love him more? 43Simon answered, The one I suppose, to whom he forgave more. And he said to him, You have judged rightly. 44Then 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. 45You gave me no kiss, but from the time I came in she has not ceased to kiss my feet. 46You did not anoint my head with oil, but she has anointed my feet with ointment. 47Therefore I tell you, her sins, which are many, are forgiven, for she loved much; but he who is forgiven little, loves little. 48And he said to her, Your sins are forgiven. 49Then those who were at table with him began to say among themselves, Who is this, who even forgives sins? 50And he said to the woman, Your faith has saved you; go in peace.

**Luke 7:36-39 Condemning: **Although Jesus despised the attitudes of most of the Pharisees, He never refused an opportunity to try to convert one. While He was in Capernaum, a Pharisee of that city invited Jesus to dine with him. Along with making a great show about their religious practices (Matthew 6:1-18) the Pharisees enjoyed making a great show of their wealth and position by inviting certain select famous and popular people to dine with them. They would never invite the poor, starving, am-haretz (people of the land) whom they classified as sinners who did not know anything (see John 7:48-49). Often men of such attitudes would allow the poor and common people to stand off at a distance in the court-yard of their homes and like spectators, entertain themselves watching the rich and mighty dine.

As Jesus was reclining (Gr. kateklithe) (see comments on Luke 5:29 ff) at dinner (probably evening meal), behold (surprise), a woman who was in the city, a sinner came and anointed His feet. The Greek idiom places emphasis on the fact that this woman had a reputation for being a city sinner. This usually meant prostitution. We do not know exactly what her sin was. The silence of the scripture probably is a caution to us that the precise nature of her sin should not be as important to us as the example of her grateful attitude. Jesus later indicates that the amount of one’s debt, though significant in man’s estimation, is not so in God’s since the debtors were both forgiven, regardless of the amount.

The woman’s actions, the context, and the use of the Greek perfect tense verb sesoken in Luke 7:50 (has saved and is continuing to save you) indicates that Jesus may have encountered the woman before this incident and forgave her sins. That is why, when she heard Jesus was in Simon’s house, she came expressing in a highly emotional way her gratitude for having been forgiven by Jesus. She brought with her an alabaster (plaster of paris) jar (usually very beautifully decorated, expensive and delicate) filled with ointment (Gr. murou) myrrhimported and expensive. She stood at the foot of the couch weeping, and her tears fell on Jesus-’ feet and made them wet. Quickly she knelt and kept wiping off (Gr. exemassen, imperfect) the tear drops with her long hair. It was a shame for a Jewish woman to let down her hair in public. That was only a custom of tradition and this woman would not let her gratitude to Jesus be hindered by the traditions of men. She began to kiss or embrace the feet of Jesus profusely (Gr. katephilei) and to rub the very expensive perfume from her alabaster jar on His feet. This woman gladly did the most humiliating, servile deed to Jesus that could customarily be done in that era while at the same time gladly rubbed on His feet the most expensive and precious thing she possessed.

All this made no impression on Simon, the Pharisee. His only concern was that Jesus was allowing the woman to touch Him at all. Simon thought to himself, If this fellow (not even the courtesy to use Jesus-’ name in his thoughts) were a prophet (some ancient manuscripts have the prophet), he would have known who and what sort (Gr. potape, originally a word meaning of what country, thus Simon had already categorized her as alien to his own social, class and not to be associated with) of woman this is who is touching him, because she is a sinner. Why did Simon think such condemning things about this woman (and Jesus)? Because, as we shall see, he was self-righteous. He did not consider himself a sinnerhe owed no debt to Godfelt no need for grace and therefore had no gratitude in his heart.

**Luke 7:40-50 Condemned: **Jesus answered the thought of Simon’s heart. Jesus did not have to wait for men to express what they thoughtHe could know supernaturally what men thought (cf. John 2:23-25). Jesus used a favorite teaching vehicle, the parable, to try to expose to Simon the evil of his heart toward both Himself and the woman. Jesus-’ parables were always true to life. He never told a parable that was divorced from reality. What He parabolized was always true whether of this life or the next (cf. Luke 16:19 ff). He may have had two specific (but unnamed) debtors known to Him personally in mind as He told this parabolic account.

We are not certain about the modern worth of a denarius. Most commentators believe it was worth a day’s wages in Jesus-’ time. Whatever the case, the real point of this true-to-life story is the graciousness of the creditor, and the attitude of the debtors. The disparity between the amounts owed is not really significant for neither could pay their debt. The one who loved the forgiving creditor the most was the one who realized how totally unable to pay he had been and how totally forgiven he was. The sheer power of the logic in Jesus-’ parable forced Simon to give the correct answer or appear to be a fool. But Simon’s ego was not in touch with his mind for what he was forced to answer by logic he refused to answer in his heart. Simon had looked upon the woman as a great sinner and upon himself as no sinner. The woman knew she had been much in debt to God and when Jesus forgave her she loved muchwas deeply grateful, and showed it. Simon showed no gratefulness to Jesus because in his own estimation he had received no graciousness from God. Simon did not think he needed any grace! This attitude is extremely crucial. The apostle Paul makes ingratitude (Romans 1:21) the fundamental source or reason behind the Gentile rejection of God and the terrible sinfulness of mankind described in subsequent verses. Ingratitude is the immediate child of pride and self-righteousness.

Although Simon answered with indifference, perhaps even flippancy, he answered correctly. He pronounced his own condemnation, whether he realized it or not. Jesus, turning toward the woman, but talking to Simon, said, Do you see this woman? Now Simon had seen the woman for he judged Jesus on the basis of having seen what the woman was doing. But Simon had seen the woman through his self-righteous perspective and not according to the truth which logic had just forced him to conclude. That is why Jesus so often referred to the Pharisees as blind (cf. Matthew 15:14; Matthew 23:16; John 9:39-41). Simon’s self-righteousness not only blinded him to the woman’s motives, and to Jesus-’ character, it also blinded him to the need to express the commonest courtesies toward a guest as Jesus graphically points out.

Simon, and many of his fellow Pharisees, fell into the ageless trap of the devil of measuring themselves by one another, and comparing themselves with one another, and being bereft of understanding which the apostle Paul outlines to the Corinthian church (2 Corinthians 10:7-12). When we measure ourselves by other human beings we usually select those who are not as good as we are so we make ourselves look better. When we measure ourselves by one another we are always using imperfect standards and, always able to find ourselves better than our standards, we justify ourselves and declare ourselves able to stand on our own merits without need of the grace of God. Simon compared himself to the woman and he should have compared himself to God. We should all compare ourselves to Jesus and learn that we need His forgiving grace.

The perfect tense of the Greek verb apheontai (are forgiven) like the perfect tense of the verb sesoken (has saved Luke 7:50) indicates that this had already occurred at some time past and that the fact remained true at the time Jesus spoke. As Applebury points out, her faith had saved her at some point in the past and the fact remained at the moment when He was speaking to her. Her faith, not her love was the cause of her being forgiven. Love follows forgiveness, just as in the story of the debtors. Actually, our love is in response to God’Sour love is a rebounded love (cf. 1 John 4:19). Faith (trust) comes by hearing the Word of God (Romans 10:17) and then comes love. Feeling does not precede reason. Fact, testimony, faith, feelingin that order. When the testimony that God has forgiven our sins in Christ is believed, then we begin to have feelings of gratitude and love and adoration. As Alexander Campbell once put it, No one ever shed a tear over the crucified Christ where it was never heard!

Jesus-’ statement, … go in peace was more than a mere dismissal. For a Hebrew the word peace (Shalom) means wholeness, integrity, well-being, goodness. He was admonishing her to continue in wholeness and integrity.

Although Simon the Pharisee had condemned the woman and questioned Jesus-’ character for associating with her, he actually condemned himself. Whether he had a change of heart or not, we do not know. God does! Some Pharisees did! It is not impossible for a Pharisee to renounce self-righteousness and be forgiven (cf. Philippians 3:4-16), and thus be saved.

STUDY STIMULATORS:

What is a centurion and how does the one of Luk 7:1-50 compare with others?

How did the centurion’s experience as a soldier help him relate to Jesus?

What was so unique about the centurion’s faith that Jesus would marvel at it?

Since Jesus had compassion on the widow of Nain, why did He command her to cease weeping?

Is this resurrection from the dead a myth or a real event? Prove it!

Why do you think John the Baptist wanted to know if Jesus were the One?

Why did Jesus consider it necessary to defend the ministry of John the Baptist?

Why did the sinner woman weep upon Jesus-’ feet and wipe them with her hair?

What is the real point of the parable of the two debtors Jesus told Simon?

Applebury’s Comments

The Anointing in the House of Simon Scripture

Luke 7:36-50 And one of the Pharisees desired him that he would eat with him. And he entered into the Pharisee’s house, and sat down to meat. 37 And behold, a woman who was in the city, a sinner; and when she knew that he was sitting at meat in the Pharisee’s house, she brought an alabaster cruse of ointment, 38 and standing behind at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment, 39 Now when the Pharisee that had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have perceived who and what manner of woman this is that toucheth him, that she is a sinner. 40 And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Teacher, say on. 41 A certain lender had two debtors: the one owed five hundred shillings, and the other fifty. 42 When they had not wherewith to pay, he forgave them both. Which of them therefore will love him most? 43 Simon answered and said, He, I suppose, to whom he forgave the most. And he said unto him, Thou hast rightly judged. 44 And turning to the woman, he said unto Simon. Seest thou this woman? I entered into thy house, thou gavest me no water for my feet; but she hath wetted my feet with her tears, and wiped them with her hair. 45 Thou gavest me no kiss; but she, since the time I came in, hath not ceased to kiss my feet. 46 My head with oil thou didst not anoint: but she hath anointed my feet with ointment. 47 Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little, 48 And he said unto her, Thy sins are forgiven. 49 And they that sat at meat with him began to say within themselves, Who is this that even forgiveth sins? 50 And he said unto the woman, Thy faith hath saved thee; go in peace.

*Comments

And one of the Pharisees.*Luke mentions two other occasions when Jesus was a guest in the home of a Pharisee. One wonders why these Jewish leaders invited Him. Nicodemus was a Pharisee, but one who was interested in what Jesus had to say. The ones about whom Luke writes were openly antagonistic to Jesus.

This incident occurred at the height of Jesus-’ popularity; the Pharisee may have used it as an occasion to evaluate the claims of the Prophet for himself. It is evident that Simon didn-’t believe Him to be a prophet and perhaps sought to vindicate his judgment on the issue.

*And behold, a woman who was a sinner.*We must be content to leave the woman unnamed as Luke does. All efforts to identify her with Mary Magdalene or any other known person of New Testament times are futile. Luke’s designation, a woman of the city, a sinner, is all that the account requires. Not the name of the woman, but the lesson Jesus taught is what matters. The lesson is this: Christ does forgive sinners, and those who really understand His merciful forgiveness love Him greatly.

There is no indication that Luke intended this story to illustrate the thought of Luk 7:35, Wisdom is justified of her children. It does show what the Pharisee thought of Jesus in contrast to the love shown toward Him by a sinner who found forgiveness because of His mercy.

*when she knew that he was sitting at meat in the Pharisee’s house.*Two things are evident: She must have known Jesus, and her love for the Savior prompted her to enter the Pharisee’s house to anoint His feet. What finer place to show her love for Him than in the house of one who needed to know Him? Was her weeping a sign of shame for a sinful life she was leading, or was it a tears of joy over having found Him who had forgiven her sins? The further development of the story gives us the answer to these questions.

*This man, if he were a prophet.*Simon was watching the woman as she washed Jesus-’ feet with her tears and anointed His feet with precious ointment. He assumed that Jesus neither knew the woman nor what sort she was. Details are missing about the time and place of her having found forgiveness through Christ. There is no doubt, however, about this being the motivating force that prompted her to express her great love and appreciation for what had been done by Him for her. Being unaware of this, Simon was already passing judgment on Jesus. He was saying to himself, This man is no prophet; I knew it all along. No prophet would let a woman that is a sinner touch him.

*And Jesus answering said unto him.*Simon had not said a word, but Jesus knew what he was thinking. Probably his disgust could be seen in his face. His contempt for Jesus could scarcely be hidden.

Jesus said, Simon, I have something to say to you. The scorn of the proud Pharisee must have shown through his half-polite permission for Jesus to speak: Teacher, say it. Then Jesus told the little story of the two debtors and asked, Which of them will love more? It was a very simple story; anyone could answer the question. Simon’s answer shows that he was completely unaware of the identity of the One who had asked it. He didn-’t know that Jesus was the Prophet about whom Moses had written (Deuteronomy 18:15); Acts 3:22).

*Thou hast rightly judged.*Although he answered with indifference, he answered correctly: The one, I suppose, to whom he forgave more. Jesus turned to the woman and said to Simon, Do you see this woman? He had been quite sure of himself; he had judged her to be a sinner. Is it possible that the Pharisee was beginning to realize that he could have been mistaken? Was there something about the presence of this Teacher that was causing him to reexamine both the question and his answer?

Jesus began to point out the discourtesyif not the insultwith which Simon had treated Him. He contrasted it with the thing which the woman who was a sinner had done. Then he added, with words that must have stung this proud Pharisee, Her sins, her many sins, have been and remain forgiven. The tense of the verb are forgiven indicates that this had already occurred at some past time and that the fact remained true at the time Jesus spoke. The point of Jesus-’ parable shows the same thing: the debtors had been forgiven, even though one debt was so slight as to mean little or nothing.

for she loved much.According to Jesus-’ story of the debtors, the love followed the forgiveness. Love led her to anoint the feet of her Lord.

*Who is this that even forgives sins?*They reasoned correctly when they said, Only God can forgive sins; but they were wrong when they assumed that Jesus was just a man and not God.

*Thy faith hath saved thee.*that is, her faith had saved her at some point in the past and the fact remained at the moment when He was speaking to her. Her faith, not her love, was the cause of her being forgiven. Love followed forgiveness, just as in the story of the debtors.

go in peace.More than just a dismissal, this is instruction to continue in the way of peace.

Summary

Four incidents of the ministry of Jesus are presented in this chapter. Two are of the healing ministry and two of the teaching ministry of the Lord. But the examples of healing were also used to teach; for teaching was primary in His ministry, miracles were worked to prove that He spoke from God. Healing the centurion’s servant gave Jesus the opportunity to point out the meaning of faith. The soldier knew how to give orders, and he knew how to obey them. He believed that Jesus had the right to give the order and his servant would be healed. Jesus marveled that a Gentile saw what Israel failed to see, the real meaning of faith. The compassion of Jesus was shown in the miracle of raising the widow’s son. People stood in awe when they saw it and glorified God saying, A great prophet has arisen among us; God has visited His people. The disciples of John asked Jesus, at John’s suggestion, the burning question, Are you the one that is to come, or are we to look for another? Jesus answered by telling them to look at what He was doing. It was the fulfillment of the prophet’s description of the work of the Messiah.

Jesus spoke of the greatness of John, but pointed out that the least in the kingdom of God is greater than the greatest born of woman. But there was wisdom in John’s approach to the work he was to do, and there was also wisdom in what Jesus did, although many misunderstood both John and Jesus. He taught the great lesson on love and forgiveness when He was a dinner guest in the house of Simon the Pharisee. The woman of the city, a sinner, had been forgiven at some time before this incident. Out of her great love for the Lord who had forgiven her sins, she entered the house of the Pharisee who didn-’t believe that He was the Prophet of God and before all the guests poured out the expression of her love on Him. Her sins were forgiven as shown by her love; but, as in Simon’s case, little appreciation for forgiveness is accompanied by little love.

Questions

What does the New Testament say about the various Gentiles who were attracted to Jesus?

What caused the centurion to appeal to Jesus?

What was his reputation among the Jews?

Why did he ask the elders of the Jews to speak for him?

When and why did he decide that Jesus should not enter his house?

How did he explain his reason for saying to Jesus, Say the word and my servant shall live?

Why did Jesus marvel at what he said?

What are the circumstances of the raising of the widow’s son?

What was Jesus-’ attitude toward the widowed mother?

What are some of the Scriptures that give hope to the Christian in the face of death?

What was the effect of the miracle on the people who witnessed it?

What did John do when he heard about all these things?

What question did John’s disciples ask Jesus? Why?

How did Jesus answer?

Why did some find an occasion of stumbling in Jesus?

What questions did Jesus ask the people about John?

How explain what Jesus said about the greatness of John in contrast to the least in the kingdom of God?

What did Jesus mean by His reference to the games played by the children?

Why did they call Jesus a friend of publican and sinners?

How did He show the wisdom of His ministry and of John’S.

Why did the Jewish leaders invite Jesus to their homes?

What does John say about the attitude of Nicodemus toward Jesus?

What was the name of the Pharisee in whose house the anointing took place?

What are the facts about the woman who anointed Him?

Why did she enter the Pharisee’s house?

What was the Pharisee thinking while she was anointing the feet of Jesus?

What story did Jesus tell the Pharisee?

How did he treat it?

What lesson did Jesus teach from it?

What did He say about the woman’s sins?

What had her dramatic demonstration of love proved?

Why do some have only little love for the Lord?