Comments on Luke 7:11-17 These verses are unique to Luke and recall Elijah's raising the of the widow's son from the dead in 1 Ki. 17:8-24 (cp. the gate of the city in v. 12 with 1 Ki. 17:10, the son of the widow is revived in v. 14 with 1 Ki. 17:22, and he gives the son back to his mother in v. 15 with 1 Ki. 17:23). Luke's intent is to draw some parallels between the ancient Elijah and the present messiah. The parallels to Elijah are sensed and echoed by the people in v. 16 when they acknowledge Jesus as a great prophet. This miracle is unlike the others treated in this lesson because faith is not presented as the essential ingredient, in fact it is never even mentioned. The essential ingredient is Jesus' compassion in v. 13. He sees a widow mourning for the loss of her only son, and his compassion for her motivates him to revive her son. Comments on Luke 7:36-50 v36-50 A Pharisee name Simon invites Jesus to his house for something to eat (v. 36) with a few friends (v. 49), and Jesus does so. While at the table, a local woman comes in an anoints and weeps on Jesus feet, kisses them, and wipes them with her hair, an act of incredible deference (v. 37-38). Apparently the woman is well known to have a bad reputation, and so Simon questions to himself Jesus' inspiration when he permits the woman, who is probably unclean, to touch him (v. 39). Jesus discerns Simon's disapproval so he asks him a hypothetical parable case concerning two debtors (v. 40-42). Simon responds that the one with larger debt forgiven is more thankful and Jesus agrees with him (v. 43). Jesus then goes on to draw a parallel to say the one forgiven the greater debt is the woman, and the one forgiven the smaller debt is Simon, and solidifies the parallel by contrasting their present actions (v. 44-47). Jesus then addresses the woman and tells her that her sins are forgiven (v. 48), to which the others at the table question his ability to do such a thing (v. 49, cp. 5:21). Jesus goes on to identify her faith as the thing that has saved her (v. 50). The present passage is not the same event as in Matt. 26:6-13, Mark 14:3-9, and John 12:1-8. These latter three accounts are of Simon the leper who is apparently diffrent from Simon the Pharisee. Despite the differences between the two accounts, many Christian commentators equate these two Simons. v36 The text does not present Simon with any ulterior motive of entrapment, as is the case in the text above. The invitation appears to be a genuine one, probably by someone who is curious to meet the high profile Jesus. But, at the same time, he appears to be perfectly willing to find fault with Jesus as v. 39 indicates. v37 "alabaster box", the intent of the passage is to contrast the woman's contrition with Simon's lack of hospitality. The fact that the ointment used was kept in alabaster accentuates is considerable value. In the account of the anointing of Jesus' head by Mary (cf. Matt. 26:6-13, Mark 14:3-9, and John 12:1-8) the ointment is contained in alabaster and is explicitly identified as being very valuable. Here the value of the ointment is only implicitly identified. Here is the Smith's Bible Dictionary entry: Alabaster, occurs in the N.T. only in the notice of the alabaster-box of ointement which a woman brought to out Lord when he sat at meat in the house of Simon the leper at Bethany, the contents of which she poured on the head of the Saviour (Matt. 26:7, Mark 14:3, Luke 7:37). BY the English word alabaster is to be understood both that kind which was also known by the name of gypsum, as well as the Oriental alabaster which is so much valued on account of its translucency, and for its variety of colored streakings, red, yellow, grey, &c., which it owes for the most part to the admixture of oxides of iron. The latter is a fibrous carbonate of lime, of which there are many varieties, satin spar being one of the most common. The former is a hydrous sulphate of lime, and forms when calcined and ground [into] the well known and useful substance called plaster of Paris. Both these kinds of alabaster, but especially the latter, are and have been long used for various ornamental purposes, such as the fabrication of vases, boxes, &c. The ancients considered alabaster (carbonate of lime) to be the best material in which to preserve their ointments. "Unguents," says Pliny, "keep best in alabaster." In Mark 14:3, the woman who brought "the alabaster-box of ointment of spikenard" is said break the box before pouring out the ointment, which probably means breaking the seal which kept the essence of the perfume from evaporating. Note Smith equates the Lucan account of the foot anointing with the other gospel accounts of the head anointing. v39 Simon expects prophets, and therefore Jesus, to be omniscient, which isn't Scriptural. The irony is his thoughts are being discerned even as he thinks them, and Jesus confronts him over it. Simon's concern over the woman touching him is over her being a "sinner". What her particular sin is we are not told, but whatever it is she is apparently left unclean by it. This would explain Simon's reaction to Jesus permitting her to touch him. The concepts of uncleanness had gone from a matter of ritual purity and personal cleanness to a matter of elitism and exclusivity. Simon's attitude is apparently, "Do not touch me, you are unclean". The Law's approach is quite the opposite, the priests and Levites were to be the most ritually pure among Israel, yet they were required to inspect the most unclean among Israel (cf. Lev. 13) and pronounce them clean when the time came. Requirements such as this in the Law are blatantly anti-elitism, yet the Pharisees had ignored this. v40-47 When it comes to hypothetical cases the Pharisees can determine what the correct course of action it. When it comes to actually applying it in a practical situation they fail. Confrontations such as this are reminiscent of the parable Nathan caught David in, cf. 2 Sam. 12. The Pharisees present are focused on obscure laws of justice, and they completely fail to recognize the application of repentance, mercy, and forgiveness. v44-46 The acts described herein, such as water for the feet, a kiss, and anointing oil, are not requirements according to the Law or Semitic tradition. Rather they are courtesies intended to honor guests you hold in high esteem. Simon wasn't required to do these things, and neither was the woman. On the water for the feet, cf. Gen. 18:4, Gen. 24:32, Gen. 43:24, John 13:5. On the kiss, cf. Gen. 27:26, Gen. 29:13, Gen. 33:4, Gen. 45:15, Exod. 4:27. On the anointing with oil, cp. Ps. 23:5, Ezek. 16:9. v47 The matter at hand is not the multitude of sins, but rather the amount of forgiveness sought and obtained. Jesus is not saying Simon has fewer sins than the woman, he is saying that Simon has less forgiveness and therefore less love and thankfulness. Another point is that her humility, love, and faith are the main thing meriting forgiveness. The acts themselves are indicative of her penitence and humility. Jesus doesn't forgive her for washing and anointing his feet, he forgives her because of her great faith. v49 Notice Simon is not among those characterized as questioning Jesus at this point. Simon has got to be shocked, and apparently humbled, at the irony of the situation in v. 39 and the rebuke he administered to himself in answering Jesus' parable. This tells us that while Simon is critical of Jesus, he isn't so hard- hearted that he can't be humbled. However, the others present aren't stung as Simon was, so they continue to be critical of Jesus. Their criticism here is the same as that voiced in 5:21. Copyright © 2002 by S. Kurt Neumiller . All rights reserved. No part of this text may be reproduced in any form or by any means for commercial gain without the express written consent of the author. Digital or printed copies may be freely made and distributed for personal and public non-commercial use.