Luke 7

7:1  After he had ended all his sayings in the ears of the people, he entered into Capernaum1.
    HEALING THE CENTURION'S SERVANT (At Capernaum.) Matthew 8:1 Matthew 8:5-13 ; Luke 7:1-10

  1. After he had ended all his sayings in the ears of the people, he entered into Capernaum. See Matthew 8:1.

7:2  And a certain centurion's servant1, who was dear unto him, was sick and at the point of death.

  1. A certain centurion's servant. A slave boy.

7:3  And when he heard concerning Jesus1, he sent unto him elders of the Jews, asking him that he would come and save his servant2.

  1. And when he heard concerning Jesus. The sequel shows that the centurion had probably heard how Jesus had healed the son of hisfellow-townsman. See John 4:46-54 .

  2. He sent unto him elders of the Jews, asking him that he would come and save his servant. See Matthew 8:5.

7:4  And they, when they came to Jesus, besought him earnestly, saying, He is worthy that thou shouldest do this for him1;

  1. Saying, He is worthy that thou shouldest do this for him. The centurion evidently believed in and worshiped God, but, influencedprobably by his profession, did not become a proselyte by beingcircumcised and conforming entirely to the Mosaic law. He was whatlater Jews would have termed a Proselyte at the Gate, and not afull-fledged Proselyte of Righteousness.

7:5  for he loveth our nation, and himself built us our synagogue1.

  1. For he loveth our nation, and himself built us our synagogue. The ruins of Capernaum show the ruins of a synagogue. It was a beautifulstructure, built of white limestone, shows by its architecturalfeatures that it was built in the time of the Herods, and there islittle doubt that it is the one which this pious Gentile erected, andin which Jesus taught and healed. On the synagogue, see Mark 1:39.

7:6  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 roof1:

  1. For I am not worthy that thou shouldest come under my roof. See Matthew 8:8.

7:7  wherefore neither thought I myself worthy to come unto thee1: but say the word, and my servant shall be healed2.

  1. Wherefore neither thought I myself worthy to come unto thee. The centurion, well knowing that it was unlawful for Jews to go into thehouses of the Gentiles, lest they should sully the sanctity which theydesired to maintain, wished to spare Jesus any embarrassment. Whateverhe may have thought of this custom with regard to the Pharisees, heattributed to Jesus so high a degree of sanctity that he accepted thedoctrine as true in reference to him.

  2. But say the word, and my servant shall be healed. See Matthew 8:8.

7:8  For I also am a man set under authority1, 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.

  1. For I also am a man set under authority. See Matthew 8:9.

7:9  And when Jesus heard these things, he marvelled at him1, 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.

  1. And when Jesus heard these things, he marvelled at him, etc. See Matthew 8:10.

7:10  And they that were sent, returning to the house, found the servant whole1.

  1. And they that were sent, returning to the house, found the servant whole. The centurion, long before this when he was building thesynagogue, had doubtless heard with delight concerning the wonderfulworks wrought by the mighty prophets in the olden time; he littledreamed that his own eyes should see them all surpassed.

7:11  And it came to pass soon afterwards, that he went to a city called Nain1; and his disciples went with him, and a great multitude2.

    JESUS RAISES THE WIDOW'S SON. (At Nain in Galilee.) Luke 7:11-17

  1. A city called Nain. Nain lies on the northern slope of the mountain, which the Crusaders called Little Hermon, and between twentyand twenty-five miles south of Capernaum, and about two miles west ofEndor. At present it is a small place with about a dozen mud hovels,but still bears its old name, which the Arabs have modified into Nein.It is situated on a bench in the mountain about sixty feet above theplain.

  2. And a great multitude. We find that Jesus had been thronged with multitudes pretty continuously since the choosing of his twelveapostles.

7:12  Now when he drew near to the gate of the city, behold, there was carried out one that was dead1, the only son of his mother2, and she was a widow3: and much people of the city was with her4.

  1. There was carried out one that was dead. Places of sepulture were outside the towns, that ceremonial pollution must be avoided. To thisrule there was an exception. The kings of Judah were buried in the cityof David ( 2 Kings 16:20 ; 2 Kings 21:18 2 Kings 21:26 ).

  2. The only son of his mother. The death of an only child represented to them as to us the extreme of sorrow ( Jeremiah 6:26 ; Amos 8:10 ; Zechariah 12:10 ).

  3. And she was a widow. But in this case the sorrow was heightened by the fact that the mother was a widow, and hence evidently dependentupon her son for support. Her son had comforted her in her first lossof a husband, but now that her son was dead, there was none left tocomfort.

  4. And much people of the city was with her. The Jews were careful to give public expression to their sympathy for those who were bereaved( John 11:19 ).

7:13  And when the Lord saw her1, he had compassion on her2, and said unto her, Weep not3.

  1. And when the Lord saw her. Some take this use of the phrase "the Lord" as an evidence of the late date at which Luke wrote his Gospel;but the point is not well taken, for John used it even before Jesusascension ( John 21:7 ).

  2. He had compassion on her. As the funeral procession came out of the gate, they met Jesus with his company coming in. Hence there were manywitnesses to what followed. But the miracle in this instance was notwrought so much attest our Lord's commission, or to show his power, asto do good. As Jesus had no other business in Nain but to do good, wemay well believe that he went there for the express purpose ofcomforting this forlorn mother. Compare John 11:1-5 .

  3. And said unto her, Weep not. Good blessings may come to us when reason speaks and God's wise judgment answers; but we get our bestblessings when our afflictions cry unto him and his compassion replies.

7:14  And he came nigh and touched the bier1: and the bearers stood still2. And he said, Young man, I say unto thee, Arise3.

  1. And he came nigh and touched the bier. The Greek word "soros", here translated "bier", may mean a bier or coffin, and the authorities areabout equally divided as to which it was. It was more likely astretcher of boards, with the pallet or bed upon it, and the body ofthe young man wrapped in linen lying upon the bed. Coffins, which werecommon in Babylon and Egypt, were rarely used by the Jews, save in theburial of people of distinction; and, if we may trust the writing ofthe later rabbis, the burial of children. When they were used, the bodywas placed in them, and borne without any lid to the place ofsepulture. We find no coffin in the burial of Lazarus or Jesus.

  2. And the bearers stood still. Jesus was, no doubt, known to many in Nain, and it is no wonder that those who bore the bier stood stillwhen he touched it. Though we cannot say that he had raised the deadprior to this, we can say that he had healed every kind of diseaseknown among the people, and therefore his act would beget a reasonableexpectancy that he might do something even here.

  3. And he said, Young man, I say unto thee, Arise. Here, as in the other instances where Jesus revived the dead, we find that he issues apersonal call to the party whose remains are before him. It suggeststhe sublime thought that he has as full dominion and authority over theunseen as over the seen; and that should he issue a general call, allthe dead would revive again as obediently and immediately as did thesingle one to whom he now spoke ( John 5:28 John 5:29 ). The command of Jesus,moreover, is spoken with the ease and consciousness of authority knownonly to Divinity. Compare the dependent tone of Simon Peter ( Acts 3:6 ).

7:15  And he that was dead sat up, and began to speak1. And he gave him to his mother2.

  1. And he that was dead sat up, and began to speak. Thus showing that not only life, but also health and strength, were restored.

  2. And he gave him to his mother. As the full fruitage of his compassion. The scene suggests that Christ will, with his own hands,restore kindred to kindred in the glorious morning of resurrection.

7:16  And fear took hold on all: and they glorified God1, saying, A great prophet is arisen among us2: and, God hath visited his people3.

  1. And fear took hold on all: and they glorified God. Because the power of God had been so signally manifested among them. Theyrecognized the presence of God's power and mercy, yet by no meansapprehended the nearness of his very person.

  2. Saying, A great prophet is arisen among us. Expectation of the return of one of the prophets was at that time widely spread. See Luke 9:8 Luke 9:19 . That they should esteem Jesus as no more than a prophetwas no wonder, for as yet even his apostles had not confessed him asthe Christ. In state and conduct Jesus appeared to them too humble tofulfill the popular ideas of Messiahship. But in wisdom and miracle heoutshone all God's former messengers.

  3. And, God hath visited his people. The "visiting" of God refers to the long absence of the more strikingly miraculous powers of God asexercised through the prophets. None had raised the dead since the daysof Elisha ( 2 Kings 4:32-37 ).

7:17  And this report went forth concerning him in the whole of Judaea1, and all the region round about.

  1. And this report went forth concerning him in the whole of Judaea,
  2. and all the region round about. This great miracle caused the fame of Jesus to fill all Judea as well as Galilee. It seems, from what nextfollows, to have reached John the Baptist in his prison on the east ofthe Dead Sea. See Matthew 11:2 .

7:18  And the disciples of John told him of all these things.

    THE BAPTIST'S INQUIRY AND JESUS' DISCOURSE SUGGESTED THEREBY. (Galilee.) Matthew 11:2-30 ; Luke 7:18-35

7:19  And John calling unto him two of his disciples1 sent them to the Lord, saying, Art thou he that cometh, or look we for another?

  1. John calling unto him two of his disciples. See Matthew 11:2.

7:20  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 another1?

  1. Art thou he that cometh, or look we for another? See Matthew 11:3.

7:21  In that hour he cured many of diseases and plagues and evil spirits1; and on many that were blind he bestowed sight.

  1. In that hour he cured many of diseases and plagues and evil spirits,
  2. and on many that were blind he bestowed sight. It may be inferred that Jesus withheld answering the messengers ( Luke 7:20 ) and went one withhis works of grace, that these might testify to John more potently thanmere words of assertion. Jesus did not work miracles to gratifyskeptical curiosity, but he did use them, as here, to strengthenwavering faith ( Mark 9:24 ; John 11:15 ; John 14:11 ).

7:22  And he answered and said unto them, Go and tell John the things which ye have seen and heard1; 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 them2.

  1. And he answered and said unto them, Go and tell John the things which ye have seen and heard. See Matthew 11:4.

  2. The poor have good tidings preached to them. See Matthew 11:5.

7:23  And blessed is he, whosoever shall find no occasion of stumbling in me1.

  1. And blessed is he, whosoever shall find no occasion of stumbling in me. See Matthew 11:6.

7:24  And when the messengers of John were departed, he began to say unto the multitudes concerning John1, What went ye out into the wilderness to behold? a reed shaken with the wind?

  1. He began to say unto the multitudes concerning John, etc. See Matthew 11:7.

7:25  But what went ye out to see? a man clothed in soft raiment? Behold, they that are gorgeously apparelled, and live delicately, are in kings' courts.

  1. But what went ye out to see? a man clothed in soft raiment? See Matthew 11:8.

7:26  But what went ye out to see? a prophet? Yea, I say unto you, and much more than a prophet.

  1. But what went ye out to see? a prophet? Yea, I say unto you, and much more than a prophet. See Matthew 11:9.

7:27  This is he of whom it is written1, Behold, I send my messenger before thy face, Who shall prepare thy way before thee.

  1. This is he of whom it is written, etc. See Matthew 11:10.

7:28  I say unto you, Among them that are born of women1 there is none greater than John: yet he that is but little in the kingdom of God is greater than he.

  1. Among them that are born of women, etc. See Matthew 11:11.

7:29  And all the people when they heard, and the publicans, justified God, being baptized with the baptism of John1.

  1. And all the people when they heard, and the publicans, justified God, being baptized with the baptism of John. They justified orapproved the wisdom of God in sending such a prophet as John andestablishing such an ordinance as baptism.

7:30  But the Pharisees and the lawyers rejected for themselves the counsel of God, being not baptized of him1.

  1. But the Pharisees and the lawyers rejected for themselves the counsel of God, being not baptized of him. The counsel of God wasthat the nation should be brought to repentance by John, that it mightbe saved by Jesus; but the Pharisees frustrated this plan so far asthey were concerned, by their proud refusal to repent. All who followedtheir example shared their unhappy success. It is noteworthy that Jesusemphasizes baptism as the test as to whether men justify or rejectGod's counsel.

7:32  They are like unto children that sit in the marketplace, and call one to another1; who say, We piped unto you, and ye did not dance; we wailed, and ye did not weep.

  1. They are like unto children that sit in the marketplace, and call one to another. See Matthew 11:16.

7:33  For John the Baptist is come1 eating no bread nor drinking wine; and ye say, He hath a demon.

    Luke 7:33 Luke 7:34

  1. For John the Baptist is come, etc. See Matthew 11:18.

7:36  And one of the Pharisees desired him that he would eat with him1. And he entered into the Pharisee's house, and sat down to meat2.

    JESUS' FEET ANOINTED IN THE HOUSE OF A PHARISEE. (Galilee.) Luke 7:36-50

  1. And one of the Pharisees desired him that he would eat with him. We learn that the Pharisee's name was Simon ( Luke 7:40 ). Because the feastat Bethany was given in the house of Simon the leper, and because Jesuswas anointed there also, some have been led to think that Luke is heredescribing this supper. See Matthew 26:6-13 ; Mark 14:3-9 ; John 12:1-8 . But Simonthe leper was not Simon the Pharisee. The name Simon was one of themost common among the Jewish people. It was the Greek form of theHebrew Simeon. The New Testament mentions nine and Josephus twentySimons, and there must have been thousands of them in Palestine at thattime. The anointing at Bethany was therefore a different occasion fromthis.

  2. And he entered into the Pharisee's house, and sat down to meat. Literally, reclined to eat. The old Jewish method of eating was to sitcross-legged on the floor or on a divan, but the Persians, Greeks, andRomans reclined on couches, and the Jews, after the exile, borrowedthis custom. We are not told in plain terms why the Pharisee invitedJesus to eat with him. The envy and cunning which characterized hissect leads us to be, perhaps, unduly suspicious that his motives wereevil. The narrative, however, shows that his motives were somewhat akinto those of Nicodemus. He wished to investigate the character andclaims of Jesus, and was influenced more by curiosity than by hostility--for all Pharisees were not equally bitter ( John 7:45-52 ). But hedesired to avoid in any way compromising himself, so he invited Jesusto his house, but carefully omitted all the ordinary courtesies andattentions which would have been paid to an honored guest. Jesusaccepted the invitation, for it was his custom to dine both withPharisees and publicans, that he might reach all classes.

7:37  And behold, a woman who was in the city1, a sinner2; and when she knew that he was sitting at meat in the Pharisee's house, she brought an alabaster cruse of ointment3,

  1. And behold, a woman who was in the city. Because the definite article "the" is used before the word "city", Meyer says it wasCapernaum, and because Nain is the last city mentioned, Wiesler says itwas Nain, but it is not certain what city it was.

  2. A sinner. Older commentators say "the city" was Magdala, because they hold the unwarranted medieval tradition that the sinner was MaryMagdalene, that is, Mary of Magdala. No trustworthy source has everbeen found for this tradition, and there are two good reasons forsaying that this was not Mary Magdalene: (1) She is introduced soonafter as a new character and also as a woman of wealth andconsequence. See Luke 8:2 Luke 8:3 ; Matthew 27:55 . (2) Jesus had delivered herfrom the possession of seven demons. But there is no connectionbetween sin and demon- possession. The former implies a disregard forthe accepted rules of religious conduct, while the latter implies nosinfulness at all. This affliction was never spoken of as a reproach,but only as a misfortune.

  3. She brought an alabaster cruse of ointment. The cruse which she brought with her was called "an alabaster". Orientals are very fond ofointments and use them upon the face and hair with profusion. They werescented with sweet-smelling vegetable essence, especially thatextracted from the myrtle. Originally the small vases, jars, orbroad-mouthed bottles, in which the ointment was stored, were carvedfrom alabaster, a variety of gypsum, white, semi-transparent, andcostly. Afterwards other material was used, but the name "alabaster"was still applied to such cruses. That used by Mary of Bethany wasprobably the highest grade ointment in the highest priced cruse( John 12:3 ). The context here leaves us free to suppose that boththe cruse and the unguent were of a cheaper kind.

17:38  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.

  1. 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 kissedhis feet, and anointed them with the ointment. To see this scene wemust picture Jesus stretched upon the couch and reclining on his leftelbow. The woman stood at the foot of the couch behind his feet. Hisfeet were bare; for every guest on entering left his sandals outsidethe door. The woman, feeling strongly the contrast between thesinlessness of Jesus and her own stained life, could not control heremotions. Says Brom,

    "The tears poured down in a flood upon his naked feet, as she bent down to kiss them; and deeming them rather fouled than washed by this, she hastened to wipe them off with the only towel she had, the long tresses of her own hair. She thus placed her glory at his feet ( 1 Corinthians 11:15 ), after which she put the ointment upon them."

7:39  Now when the Pharisee that had bidden him saw it, he spake within himself, saying, This man, if he were a prophet1, would have perceived who and what manner of woman this is2 that toucheth him, that she is a sinner3.

  1. This man, if he were a prophet. Public opinion said that Jesus was a prophet ( Luke 7:16 ), and Simon, from the Pharisee's standpoint, fearedthat it might be so; and therefore no doubt felt great satisfaction inobtaining this evidence which he accepted as disproving the claims ofJesus.

  2. Would have perceived who and what manner of woman this is. He judged that if Jesus had been a prophet he would have known and repelled thiswoman. He would have known her because discerning of spirits was partof the prophetic office--especially the Messianic office ( 1 Kings 14:6 2 Kings 1:1-3 ; 2 Kings 5:26 ; Isaiah 11:2-4 ). Compare with John 2:25 .

  3. That toucheth him, that she is a sinner. He would have repelled her because, according to the Pharisaic tradition, her very touch wouldhave rendered him unclean. The Pharisees, according to later Jewishwritings, forbade women to stand nearer to them than four cubits,despite the warning of God ( Isaiah 65:5 ). Thus reasoning, Simonconcluded that Jesus had neither the knowledge nor the holiness whichare essential to a prophet. His narrow mind did not grasp the truththat it was as wonderful condescension for Christ to sit at his boardas it was to permit this sinner to touch him.

7:40  And Jesus answering said unto him, Simon, I have somewhat to say unto thee1. And he saith, Teacher, say on2.

  1. And Jesus answering said unto him, Simon, I have somewhat to say unto thee. Jesus heard Simon's thoughts ( Luke 7:39 ) and answeredthem.

  2. And he saith, Teacher, say on. Simon called Jesus "Teacher", little thinking how fully Jesus was about to vindicate the justice of thetitle, thus given him in compliment.

7:41  A certain lender had two debtors: the one owed five hundred shillings, and the other fifty1.

  1. A certain lender had two debtors: the one owed five hundred shillings, and the other fifty. The denarius or shilling was a silvercoin issued by Rome which contained nearly seventeen cents' worth ofthat precious metal. The two debts, therefore, representedrespectively, about $75 and $7.50. But at that time a denarius was aday's wages for a laboring man ( Matthew 20:2 Matthew 20:9 Matthew 20:10 Matthew 20:12 Matthew 20:13 ), so that thedebt is properly translated into our language as if one owed fivehundred and the other fifty days of labor.

7:42  When they had not [wherewith] to pay, he forgave them both1. Which of them therefore will love him most2?

  1. When they had not [wherewith] to pay, he forgave them both. In this brief parable God represents the lender, and the woman the big andSimon the little debtor. Simon was (in his own estimation) ten timesbetter off than the woman; yet they were each in an equally hopelesscase--having nothing with which to pay; and each in an equally favoredcase--being offered God's free forgiveness. Forgiveness is expressed inthe past tense in the parable, but merely as part of the drapery andnot for the purpose of declaring Simon's forgiveness. It indicates nomore than that Jesus was equalling "willing" to forgive both. But thePharisee did not seek his forgiveness, and the absence of all love inhim proved that he did not have it.

  2. Which of them therefore will love him most? It was Jesus' custom to thus often draw his verdicts from the very lips of the partiesconcerned ( Luke 10:36 Luke 10:37 ; Matthew 21:40 Matthew 21:41 ).

7:43  Simon answered and said, He, I suppose, to whom he forgave the most1. And he said unto him, Thou hast rightly judged2.

  1. Simon answered and said, He, I suppose, to whom he forgave the most. The "suppose" of Simon betrays a touch of supercilious irony, showingthat the Pharisee thought the question very trivial.

  2. And he said unto him, Thou hast rightly judged. Simon's words were more than an answer. They were a judgment as well. Like Nathan withDavid ( 2 Samuel 12:1-7 ), Jesus had concealed Simon's conduct under thevestments of a parable, and had thus led him to unwittingly pronouncesentence against himself. Simon, the little debtor, was a debtor still;having no acts of gratitude to plead in evidence of his acquittal. Fromthis point the words of Jesus take up the conduct of Simon which weshould here picture to ourselves.

    "We must imagine the guests arriving; Simon receiving them with all courtesy, and embracing each in turn; slaves ready to was the dust of the road from their sandaled feet, and to pour sweet olive oil over their heads to soften the parched skin. See Genesis 18:4 ; Genesis 19:2 ; Genesis 24:32 ; Ruth 3:3 ; 1 Samuel 25:41 Psalms 23:5 ; Psalms 141:5 ; Ecclesiastes 9:8 ; Daniel 10:3 ; Amos 6:6 ; Matthew 6:17 ). But there is one of the guests not thus treated. He is but a poor man, invited as an act of condescending patronage. No kiss is offered him; no slave waits upon him; of course a mechanic cannot need the luxuries others are accustomed to!"

7:44  And turning to the woman, he said unto Simon, Seest thou this woman1? 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 hair2.

  1. And turning to the woman, he said unto Simon, Seest thou this woman? Simon is to look upon the woman as one whose actions stood in contrastto his own.

  2. 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.Jesus here draws the first contrast. In the East, where the feetwithout stockings are placed in sandals instead of shoes, water becomesessential to one who would enter a house. The guest should be affordedan opportunity to was the dust from his feet, not only for comfort'ssake, but also that he might not be humiliated by soiling the carpetson which he walked, and the cushions on which he reclined. The triflingcourtesy Simon had omitted; but the woman had amply supplied hisomission, bathing the Lord's feet in what Bengel well calls "the mostpriceless waters".

7:45  Thou gavest me no kiss: but she, since the time I came in, hath not ceased to kiss my feet1.

  1. Thou gavest me no kiss: but she, since the time I came in, hath not ceased to kiss my feet. We have here the second contrast. A kiss wasthe ordinary salutation of respect in the East. Sometimes the hand waskissed, and sometimes the cheek ( 2 Samuel 15:5 ; 2 Samuel 19:39 ; Matthew 26:49 ; Acts 20:37 Romans 16:16 ). We may note incidentally that we have no record of a kissupon the cheek of Jesus save that given by Judas ( Matthew 26:48 Matthew 26:49 Mark 14:44 Mark 14:45 ; Luke 22:47 ). The woman had graced the feet of Jesus withthose honors which Simon had withheld from his cheek.

7:46  My head with oil thou didst not anoint: but she hath anointed my feet with ointment1.

  1. My head with oil thou didst not anoint: but she hath anointed my feet with ointment. Anointing was a mark of honor which was usuallybestowed upon distinguished guests ( Amos 6:6 ; Psalms 23:5 ; Psalms 141:5 ). To anointthe feet was regarded as extreme luxury (Pliny, Natural History, 13:4).In this third case Jesus makes a double comparison. To anoint the feetwas more honored than to anoint the head, and the ointment was a morevaluable and worthy offering than the mere oil which ordinary courtesywould have proffered.

7:47  Wherefore I say unto thee, Her sins, which are many, are forgiven1; for she loved much: but to whom little is forgiven, [the same] loveth little2.

  1. Wherefore I say unto thee, Her sins, which are many, are forgiven;
  2. for she loved much. Her love was the result, and not the cause, of her forgiveness. Our sins are not forgiven because we love God, but we loveGod because they are forgiven ( 1 John 4:19 ). Such is the inference ofthe parable, and such the teaching of the entire New Testament.

  3. But to whom little is forgiven, [the same] loveth little. We search the story in vain for any token of love on the part of Simon.

7:48  And he said unto her, Thy sins are forgiven1.

  1. Thy sins are forgiven. See Mark 2:5.

7:49  And they that sat at meat with him began to say within themselves1, Who is this that even forgiveth sins2?

  1. And they that sat at meat with him began to say within themselves. They were naturally surprised at this marvelous assumption ofauthority, but in the light of what had just been said they did notdare to express themselves.

  2. Who is this that even forgiveth sins? Ignorance of Christ's person and office caused them to thus question him. It is easy to stumble inthe dark. We are not told that Simon joined in asking this question.

7:50  And he said unto the woman1, Thy faith hath saved thee; go in peace2.

  1. And he said unto the woman. Jesus did not rebuke his questioners, because the process of forgiveness was something which could not bedemonstrated to their comprehension, and hence their error could not bemade clear.

  2. Thy faith hath saved thee; go in peace. Jesus attributed her forgiveness to her faith. "Peace" was the Hebrew and "grace" was theGreek salutation. It is here used as a farewell, and means "Go in theabiding enjoyment of peace".

    Several valuable lessons are taught by this incident ( Luke 7:36-50 ):(1) That the sense of guiltiness may differ in degree, but neverthelessthe absolute inability of man to atone for sin is common to all. (2) Assin is against Christ, to Christ belongs the right and power to forgiveit. (3) That conventional respectability, having no such flagrant andopen sins as are condemned by the public, is not conscious of its awfulneed. (4) That those who have wandered far enough to have felt theworld's censure realize most fully the goodness of God in pardoningthem, and hence are moved to greater expressions of gratitude than aregiven by the self-righteous. But we must not draw the conclusion thatsin produces love, or that much sin produces much love, and thattherefore much sin is a good thing. The blessing which we seek is notproportioned to the quantity of the sins; but is proportioned to thequantity of "sinful sense" which we feel. We all have sin enough todestroy our souls, but many of us fail to love God as we should,through an insufficient sense of sinfulness.