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| Christ in the House of the Pharisees, Jacob Tintoretto, Escorial |
Key Application: Today I
want to show you what God’s Word says about the effects of faith.
Key Verse: Luke
7:47
Pray and Read:
Luke 7:36-50
Sermon Points:
1. Pride
and judgmentalism are born of unbelief (Luke
7:36-39)
2. Forgiveness
and salvation are born of faith (Luke 7:40-50)
Contextual Notes:
After
calling us to believe that Jesus is the Messiah who fulfills the Abrahamic and
Davidic covenants (Luke 1-2) and to repent of our sin (Luke 3:1-20) through the
sacrificial death (Luke 3:21-23a) of the true Son of God (Luke 3:23b-38), who
has power to defeat the enemy in every area of human life (Luke 4:1-13), Luke
unveils Jesus’ ministry in Galilee (Luke 4:14-9:50), powerfully contrasting
belief and unbelief in a series of events.
Unbelief
at the Nazareth synagogue (Luke 4:14-30), contrasts with the faith of the
Capernaum synagogue’s (Luke 4:31-44). After Jesus’ first disciples follow him
in faith (Luke 5:1-11), the religious leaders’ unbelief is offended when Jesus
forgives sin (Luke 5:12-26). Levi’s response of faith (Luke 5:27-32) is counter
balanced by the Pharisees unbelief and anger when Jesus dines with sinners
(Luke 5:33-39). Against the Pharisees’ unbelief and Sabbath rules (Luke 6:1-11)
are twelve apostles appointed by Jesus in faith (Luke 6:12-16).
In
the Sermon on the Plain, Jesus lays out the blessings of faith and the woes of
unbelief (Luke 6:17-26), saying we must put our faith into practice by
developing Christ-like love (Luke 6:27-36), Christ-like integrity (Luke
6:37-42), Christ-like character (Luke 6:43-45), and Christ-like stability (Luke
6:46-49).
To
illustrate his theme of Jesus’ mission to all the nations, Luke demonstrates
the astonishing faith of a Gentile Roman centurion (Luke 7:1-10) and Jesus’
gracious resurrection power for a widow (Luke 7:11-17). After the shocking
contrast the doubt of John the Baptizer (Luke 7:18-35), Luke drives the point
home in our passage – the believing faith of a sinful woman in the home of a
Pharisee (Luke 7:36-50). This incident summarizes themes developed in this
chapter. Christ is compassionate and powerful. He heals bodies and souls. Those
who have faith in Him experience His power in both physical and spiritual
realms, something the Pharisee, representing the leadership of first century
Judaism, could neither see nor understand. Unlike John, whose questioning came
from faith, the Pharisees’ doubts were a blunt denial of the clear evidence of
who Jesus was and is.
Exposition: Note
well,
1.
PRIDE AND JUDGMENTALISM ARE BORN OF UNBELIEF (Luke
7:36-39)
a.
Jesus’
conclusion in the previous story, that “wisdom is proved right by all her
children” is now illustrated with a powerful story of a repentant sinner, one
of those precious “children of wisdom” being transformed by the grace of God in
Jesus’ ministry. Have you noticed something about Jesus’ personality? He seems
to enjoy the edginess of violating some social taboos, to reach out to those on
the margins of society racially (Luke 7:1-10), economically (Luke 7:11-17),
religiously (Luke 7:24-35) and even morally (Luke 7:36-50).
b.
Luke 7:36 – It was considered a virtue to
invite a well known teacher to a banquet in his honor. The reclining position
indicates it is a banquet given in Jesus’ honor. (John 13:23-25). The
invitation indicates that Sh’mon views Jesus as a social equal, that is, a
respected rabbi. Sh’mon’s attitude will change shortly, though. A ‘sinful
woman’ enters the banquet and going to Jesus, anoints him with expensive
perfume. Pharisee Sh’mon is aghast that a respected rabbi and supposed prophet
like Jesus would allow such a woman to touch him. He haughtily judges Jesus
when a woman “who had led a sinful life” weeps and washes His feet. What makes
this scene more interesting is that the influence of Greek culture on the world
has transformed the banquet since the classical Greek period into a setting for
moral instruction. (What interests me right now is that I’d like to know how
this “sinful woman” knew where Mr. Sh’mon’s lived!)
c.
Luke 7:37 – Woman with a sinful
life: This woman,
probably a prostitute, is despised not because she crashes the party, but
because her sinful lifestyle brings defilement to the gathering. Life was more
open and public in the first century than today. At such a dinner party,
interested but uninvited onlookers were allowed to stand on the sidelines and
listen to the conversation of influential people. The religious elite would
never socialize with or even touch such a person, not publicly anyway. This
makes her actions toward Jesus particularly offensive to those present.
d.
The alabaster jar of perfume is a flask carved from alabaster
with a long neck broken off when the contents were used. The flasks were used
for fine perfumes and ointments. The Greek word myron could be an ointment or a perfume. Jews did not consider
perfume sinful, but if she is a prostitute, then it is a tool of her trade. If
it is nard (as in Mark 14:3; John 12:3), it would have cost perhaps 300
denarii, a years wages for a day laborer. Such a gift represents an enormous
sacrifice.
e.
Luke 7:38 – She stood behind at his
feet weeping: The
woman may be trying to anoint Jesus’ head, but she cannot reach him because of
the way the guests are reclining. The guests reclined on mats or couches around
a short table, with their left arms on the table and with their legs extended
behind them toward the wall. Anointing the head was an act of respect for an
honored guest (Psalm 23:5). She has with her no towel, so when her tears of
thanksgiving fall on Jesus’ feet, she wipes them with her hair.
f.
Adult
women who were religious were to cover their heads, their hair being their
glory. Having hair exposed was considered promiscuous. Not only that, but it
was considered a sign of disgrace and shame for a woman to unbind her hair in
the presence of men. Her action suggests not only her humility, but that she is
not very religious. This woman seems so overwhelmed with the presence of Jesus
and her gratitude toward him that she completely forgets her surroundings. Then
she kisses and anoints his feet with the perfume she has brought for his head,
both signs of reverence and gratitude. The whole scene reveals a spontaneous
and dramatic expression of gratitude.
g.
Is
this the parallel story to the anointing by Mary of Bethany during Passion Week
(Matt 26:6; Mark 14:3; John 12:3)? We think these are two separate incidents,
since Sh’mon was such a common name, Luke was quite familiar with Mary of
Bethany (Luke 10:39, 42), and there are a number of important differences.[1]
h.
Jesus
turns the tables on Sh’mon with a parable illustrating the right response to
the free gift of grace offered to sinners. Those, like this woman, who have
been forgiven much, love much. The self-righteous Pharisees see no need to
repent because they don’t think they have done anything wrong. The Pharisee has
no sense of the power of forgiveness, or what the mission of Jesus to earth is
really about. They do not respond with love, but with indifference and
rejection to God’s offer of forgiveness through Jesus.
2.
FORGIVENESS AND SALVATION ARE BORN
OF FAITH (Luke 7:40-50)
a.
Luke 7:41-43 – Two men owed money: Significant indebtedness was
common in the first century in Judea. The factors included wealthy landowners
leasing land to poor peasants as share croppers and then demanding a large
percentage of the profits. Along with 35-40% of agricultural production income
sapped by tolls, taxes, and required tithes to the Temple, constant pressure
was on farmers. In a drought or famine, a small farmer could easily lose
everything he owned to a rich overlord. Major famines hit in 25 BC and AD 46. A
denarius was a day’s wage, so two years repayment vs. two months repayment were
forgiven. Since Aramaic has no word for thanks/gratitude, we may take “Which
will love him more?” with “Which will be more thankful?” Sh’mon feigns
indifference, but Jesus speaks with irony, “You have judged correctly.”
b.
APPLICATION: The important part of the parable
is that the woman’s actions do not earn her forgiveness. It is rather her
spontaneous devotion to Jesus, being conscious of being forgiven already. By
announcing the woman’s sins forgiven Jesus states what is already true. The
woman’s love proved she had been forgiven. Love comes only in response to God’s
working in our lives.
c.
Luke 7:44-46 – Water, a kiss, oil: While the host may not have been required
to perform these actions, at least the washing of feet was considered
hospitality (Gen 18:4). Simon could have had a servant wash Jesus’ feet,
certainly not himself (John 13). While a kiss was a common form of greeting, it
was not necessary, as well anointing the head. The point is that unbelieving
Simon did nothing exceptional for Jesus, but acted with relative indifference
to his guest. In contrast, the believing woman went far beyond normal
hospitality: washing his feet not with even water and towel, but with her tears
and hair, kissing him not on the cheek but on his feet, and anointing his feet
not with olive oil but with costly perfume.
d.
APPLICATION: The people of Jesus’ day would
have assume that the religious Pharisees had the greatest love for God, but
Jesus, in his characteristic irony, praises not the pious Pharisee but instead
a notorious sinner for her great love. Luke teaches us that loving God does not
mean “doing religious things” to earn our way to him, but gratefully accepting
the free gift of salvation offered through his Son Jesus Christ.
e.
Luke 7:47-50 – Priests could pronounce God’s
forgiveness after a sin offering, and Jesus takes the role of a priest here and
pronounces forgiveness over her. So who is this fellow who presumes to forgive
sins? In Isaiah 43:25, it is Adonai himself whom the prophet quotes as saying,
“I, even I, am he who blots out your own transgressions for my own sake.”
f.
ILLUSTRATION: Charlotte Elliott was bedridden as a
woman in her early thirties. Once a vibrant, active young woman, she felt
useless in her weakened condition and often endured terrible bouts of
depression. During one of those dark periods, her family was helping her pastor
brother raise funds for a Christian school, and she lay in bed wondering
whether she could ever give anything of value to the Lord. In the midst of her
despair, she realized Jesus found value in her just as she was. So relieved,
she wrote a song that has brought generations to Christ, “Just As I Am.” Just
as I am, tho tossed about / With many a conflict, many a doubt,/ Fightings
within and fears without,/ O Lamb of God, I come! I come!
Invitation:
[1] Balmforth, Clarendon Bible, 173, found in F.F. Bruce, gen. ed., International Bible Commentary, 1199.
(1) The Person: She is a sinner (Luke), a woman (Matt/Mark), and Mary of
Bethany (John); (2) The Location: It happened in apparently in Capernaum at the
home of Simon the Pharisee (Luke), at Bethany at the house of Simon the Leper
(Matt/Mark), and at Bethany in honor of Lazarus; (3) The Time: during the
Galilean ministry (Luke), Holy Week (Matt/Mark), six days before Passover
(John); (4) The Objection: Jesus not a real prophet (Luke), a waste of money
(Matt/Mark/John); (5) The Objector: Simon (Luke), some present (Matt./Mark),
Judas Iscariot (John).
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