Exegetical and Hermeneutical Commentary of Luke 7:40
And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.
40. answering ] “He heard the Pharisee thinking.” S. Aug. unto thee ] The emphasis is on these words, You have been thinking evil of me: I have something to say to thee. Master
Fuente: The Cambridge Bible for Schools and Colleges
Luk 7:40
Simon, I have somewhat to say unto thee
On administering reproof
1.
To say somewhat to our brother when we see him run into an error. In such a case we may not be silent. Thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him (Lev 19:17). Observe–
2. Courteous usage should not keep us from telling men of their faults, and discovering their failings to them. (N. Rogers.)
Rebuke in parable
It is none of the worst observations we meet withal in Oleaster; that the holy prophets in dealing with great ones have spoken most an end in parables, as our Saviour did here to Simon. Let reproof be as good and wholesome diet as a partridge, yet it would not be served in to a great mans table raw, or with the feathers on, but cooked and seasoned. Reproof of them must be well wrapped up (as we do a pill in sugar), that it may the more easily be swallowed, and work before they think on it. But it may not be wholly withheld from any man whatever, be he our dearest friend. In so doing we should deal unkindly with them who deal friendly with us. Unhappy is that friendship, saith Carthusianus, which favouring our brothers cares doth break his neck. Such friendship David putteth in his Litany, and desireth God to keep him from. (N. Rogers.)
On receiving reproof
The word Christ speaks ought to be received with all readiness of spirit. Thus Simon received it, so ought we. Eli desired Samuel to tell him all (1Sa 3:17). Such should be the desire of all Gods people, that Gods ministers would deal faithfully with them in delivering the whole counsel of God unto them–as well one part as another. Wantons, you know, come into a garden to pick only flowers; here they pick a gay, and there another; but the good housewife comes to gather herbs: so should we come into Gods house to hear His Word. (N. Rogers.)
The ear the door to the soul
The devil s study is to keep this door shut, that Christ may not enter. Like a gaoler, he will sometimes be content to let his prisoner have hands and feet free, provided the prison doors and gates be fast locked and barred. His captives shall sometimes give an alms, or do
some other outward work of mercy, come to church to satisfy the law, &c. But he cannot endure the doors should stand open, for fear of an escape. Act 7:57; Psa 58:45.) Search the Scriptures, and you shall find that none was cured with greater difficulty than he that had a deaf and dumb spirit. (N. Rogers.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Our Saviour treats his host civilly, but yet letteth him know, that he both knew his heart, and the heart of this poor woman, whom he had so uncharitably reflected upon.
Simon spake within himself, Luk 7:39. Christ lets him know that he knew the thoughts of his heart.
I have (saith he) somewhat to say unto thee. So he civilly obtaineth leave of him to speak.
Simon saith, Master, say on. Our Saviour tells him: There was a certain creditor, & c. It is obvious by our Saviours application of this parable, Luk 7:44-47, that he whom Christ here intends under the notion of a creditor is God; that one of the debtors that did owe five hundred pence (that is, a great sum) was this woman: whether Simon were intended by the other, or no, is not easily determined; but admit the other was , any one that was a sinner, but not so notorious a sinner, God forgives freely both the one and the other. Christ asks which would love most. Simon tells him, that debtor to whom most was forgiven. Christ tells him that he had judged rightly. Whence observe:
1. That as all sins, so all sinners, are not equal in the sight of God; all are guilty, but there are degrees in guilt.
2. That be mens sins less or greater, fewer or more, those who have least will stand in need of pardoning mercy and forgiveness.
3. That God is free in the forgiveness of all sins, be they few or more; he frankly forgave them both.
4. That Christ first speaketh of these two debtors as being forgiven, then of their loving much, and of their being forgiven as the cause of their loving much.
5. That much love will follow a great forgiveness; a great sinner (one, I mean, who hath been so) will hardly ever be able to satisfy himself that his much is forgiven, if he doth not find his heart very warm with love to God.
6. A true love to God and Christ will be seen in all acts, which may be demonstrative or declarative of it. Christ turns to the woman, and saith to Simon, &c. Kissing, washing of feet, anointing with oil, were usual compliments of those countries, by which men showed their respects and kindness to strangers and friends.
For washing of feet, see Gen 18:4; 19:2; Jdg 19:21; 1Sa 25:41; 1Ti 5:10. For anointing with oil, see Psa 23:5; 45:7. This woman had exceeded the usual kindness and civility of the country toward Christ: they were wont to bring their friends water to wash their feet, and possibly a piece of linen to wipe them; she washes his feet with her tears, and drieth them with her hair. They used to anoint the head of their friends with oil, she anoints his feet. They used to kiss one anothers cheeks or lips, she kisses his feet. They kissed their friends once, she ceased not to kiss his feet. Upon this Christ, who before had forgiven her, declareth her to be forgiven, first in the hearing of Simon, then he doubles his words unto her. He had told Simon before that the creditor had frankly forgiven them both; his adding here, Her sins, which are many, sufficiently evidences that it was she whom he intended by the debtor who owed much. Hence we may judge how little ground the papists have to urge this place to prove, that remission of sins is procured by our own merits and satisfactions. Love here is not mentioned as the cause, but as the effect of the remission of sins; and that which our Saviour here designed to instruct Simon in, was,
1. That whatsoever this woman had been, she was not now such a notorious sinner as he fancied; her sins were forgiven.
2. That God having thus favoured her with the grace of remission, had also kindled in her heart a love towards him.
3. That this love wrought in her heart in some proportion to that love which God had magnified upon her, therefore she loved much.
4. That men and womens love to God and Christ, will and ought to be according to that love which they have received from Christ.
5. That much love to God will bring a great sense of Gods love to the soul, Joh 14:21.
The particle , which we translate because, doth not always in Scripture signify the cause, but may be translated therefore, or, for what cause: see Joh 14:17, Ye know him; for he dwelleth in you: the Spirits abiding in believers is not the cause of their knowing of him, but the effect of it, so that for, in that place, is as much as therefore. So in Mar 9:28, is as much as for what cause, or, for what reason? We translate it, Why could not we cast him out? So here, her sins, which are many, are forgiven, for which cause, or reason, she loveth much.
Fuente: English Annotations on the Holy Bible by Matthew Poole
40-43. Like Nathan with David,our Lord conceals His home thrust under the veil of a parable, andmakes His host himself pronounce upon the case. The two debtors arethe woman and Simon; the criminality of the one was ten timesthat of the other (in the proportion of “five hundred” to”fifty”); but both being equally insolvent, both are withequal frankness forgiven; and Simon is made to own that the greatestdebtor to forgiving mercy will cling to her Divine Benefactor withthe deepest gratitude. Does our Lord then admit that Simon was aforgiving man? Let us see.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Jesus answering said unto him,…. Christ being God omniscient, knew not only the character and conversation of this woman, which were publicly known by all, that knew any thing of her, but also the secret thoughts and reasonings of the Pharisee, and makes answer to them; which shows, that he was a prophet, in the sense of this man; yea, more than a prophet:
Simon, I have somewhat to say to thee; this could not be Simon Peter, Christ spoke to, as some have suggested; for the answer is made unto the Pharisee, and he is the person addressed by the name of Simon; even he, into whose house Christ entered, and now was, as appears from Lu 7:44.
And he saith, Master; or teacher, or doctor; or as the Syriac version, “Rabbi”; which was the common salutation of doctors:
say on. This was a way of speaking in use with the Jews, giving leave to proceed in a discourse; and as Christ was now a guest in this man’s house, he asks leave of him, and he grants him it: so we read of R. Simeon ben Gamaliel z that he said to R. Ishmael ben Elishah,
“is it thy pleasure that I should say before thee one thing? he said unto him, , “say on”.”
Again, R. Jochanan ben Zaccai said a to a certain governor,
“suffer me to say one thing to thee: he replied to him,
, “say on”.”
z Abot R. Nathan, c. 38. fol. 9. 2. a Bemidbar Rabba, sect. 4. fol. 183. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Answering (). First aorist passive participle, redundant use with . Jesus answers the thoughts and doubts of Simon and so shows that he knows all about the woman also. Godet notes a tone of Socratic irony here.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And Jesus answering said unto him, Simon,” (kai apokeitheis ho lesous elpen pros auton) “And responding (to the Pharisee’ inner thoughts) Jesus said directly to him,” (Simon) “Simon,” the Pharisee host, Luk 7:36. Our Lord thus showed that He was a discerner of thoughts, intents, and desires of men’s hearts, Joh 2:24-25.
2) I have somewhat to say unto thee.” (echo soi ti eipen) “I have something to say to you,” in a courteous manner, chiding or rebuking him, as a friend to a friend, for kind reproof is of great profit.
3) “And he saith, Master, say on.” (ho de didaskale eipe phesin) “Then he (Simon the host) says, teacher, or Rabbi, say it,” or tell it, I have time to listen, I can take it, Pro 29:15.
Fuente: Garner-Howes Baptist Commentary
40. And Jesus answering said. By this reply Christ shows how egregiously Simon was mistaken. Exposing to public view his silent and concealed thought, he proves himself to possess something more excellent than what belonged to the Prophets; for he does not reply to his words, but refutes the sentiment which he kept hidden within his breast. Nor was it only on Simon’s account that this was done, but in order to assure every one of us, that we have no reason to fear lest any sinner be rejected by him, who not only gives them kind and friendly invitations, but is prepared with equal liberality, and—as we might say—with outstretched arms, to receive them all.
Fuente: Calvin’s Complete Commentary
(40) And Jesus answering said . . .The answer was, as the context shows, to the unspoken thoughts of the Pharisee.
Simon, I have somewhat to say unto thee.The name of the Pharisee is thus given to us, but it was too common to suggest any identification. It is a somewhat singular coincidence that the two anointings should have happened (comp. Mat. 26:6) each of them in the house of a Simon, but it cannot be looked on as more than accidental.
Master, say on.The term used is one which implied recognition of our Lords character as a teacher or Rabbi.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
And Jesus answering said to him, “Simon, I have something to say to you.” And he says, “Teacher, say on.”
We learn immediately that Jesus knew exactly what he was thinking. For He casually turned to him and said, “Simon, I have something to say to you.” It says something for Simon that he showed nothing of what he was thinking and spoke as though nothing was wrong. We have only to think for a moment to realise what all the other guests were thinking, and that they would all be uncomfortably looking at Simon wondering what to do. But he simply said, “Teacher, say on”, as though nothing unusual was happening at all.
Jesus then spoke in the form of a short parable.
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 1502
THE INSOLVENT DEBTORS
Luk 7:40-42. And Jesus answering said unto him, Simon, I have somewhat to say unto thee, and he saith, Master, say on. There was a certain creditor, which had two debtors: the one owed five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both.
PARABLES are well calculated to convey reproof in the most convincing, and at the same time in the least offensive, manner. Nothing could exceed the beauty and efficacy of Nathans parable to David: that also in the text was admirably adapted to the occasion [Note: Here the occasion should be briefly stated.].
I.
The parable itself
It presents to our view three important truths:
1.
We all, though in different degrees, are debtors unto God
[There is not a man on earth who has not violated the law of God: but, though all are guilty in his sight, some are far more so than others [Note: See the text.]. The profane and profligate sinner is doubtless worse than the more decent moralist. We must not, however, compare ourselves with others [Note: 2Co 10:12.], but try ourselves by the standard of Gods law; and if we bring ourselves to this test, we shall find no cause for boasting, even though we may have been preserved from gross offences.]
2.
No man, however little he may owe, can discharge his own debt
[If we could obey the law perfectly in future, our obedience would no more compensate for our past disobedience, than our ceasing to increase a debt would discharge a debt we had already contracted: but we cannot fulfil all that is required of us, or indeed perform any one action that is absolutely free from all imperfection. How then shall we discharge our debt, when, with all our care, we cannot but daily increase it? Nor will repentance obliterate our offences against Gods law, any more than it will those committed against human laws. If therefore neither obedience nor repentance can cancel our debt, we must confess that we have nothing to pay.]
3.
But God is willing freely to forgive us all
[There is no such difference between one and another as can entitle any one to a preference in Gods esteem, or procure him a readier acceptance with God. Every one who truly repents and believes in Christ [Note: The parable was not intended to set forth the doctrines of redemption, but merely the effect which a sense of great obligations will produce. And, if we would infer that we have no need of faith in the atonement, because the parable makes no mention of it, we must infer also that we may be forgiven without repentance, since there is no mention made of that.], shall surely obtain mercy: no recompence or composition is required to be offered by us [Note: Isa 55:1.]. On the contrary, an attempt to offer any to God would absolutely preclude us from all hope of his favour [Note: Gal 5:4.]. None can be accepted who will not come as bankrupts; nor shall any who come in this manner be rejected [Note: Isa 1:18; Isa 55:7.].]
Such being the import of the parable, we proceed to,
II.
The improvement that is to be made of it
Our Lord evidently intended to reprove Simon, while he vindicated both the womans conduct and his own. Hence it seems proper to improve the parable,
1.
For the conviction of self-righteous Pharisees
[Persons who think their debts small, feel little love to the Saviour themselves, and are ready to censure those who do love him. While they approve of zeal in every thing else, they condemn it in religion. But this disposition shews that their seeming piety is mere hypocrisy. If they had any true grace, they would delight to see Christ honoured, and to honour him themselves.]
2.
For the vindication of zealous Christians
[We would not plead for a zeal that is without knowledge: but such a zeal as this grateful penitent discovered must be vindicated, though the whole world should condemn it. Are there any then who weep at the Saviours feet, and who seek by all means in their power to honour him? Let them go on boldly, yet modestly, fearing neither loss nor shame in so good a cause; and let them know, that he, for whom they suffer, will soon testify his approbation of them before the assembled universe.]
3.
For the encouragement of all penitent sinners
[Our Lord, both in the parable, and in his address to the woman, shewed that no sinner, however vile, should be spurned from his feet: he even declared to her accusers, and revealed to her own soul, that he had pardoned her sins. Henceforth then let no man despair of obtaining mercy at his hands. Only let us acknowledge to him our inability to pay our own debt, and he will say to us, as to the woman, Depart in peace, thy sins are forgiven thee.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
40 And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.
Ver. 40. I have somewhat to say to thee ] He that receives a courtesy, we say, sells his liberty. But so did not Christ at Simon’s, at Martha’s, &c., table. His mouth was not stopped with good cheer. He entertains the Pharisees with as many menaces as they do him with messes of meat.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
40. ] perhaps to the disgust manifested in the Pharisee’s countenance; for that must have been the ground on which the narrative relates Luk 7:39 . We must not however forget that in similar cases . is inserted ( Mat 9:4 ), and doubtless might also have been here.
There is an inner personal appeal in the words addressing the Pharisee. The calling by name the especial , refer to the inner thoughts of the heart , and at once bring the answer ., , so different from .
Luk 7:40-50 . Host and guest . , answering, to his thought written on his face. : the Pharisee now is called by his own name as in friendly intercourse. The whole dialogue on Christ’s part presents an exquisite combination of outspoken criticism with courtesy. : comis praefatio , Bengel. : Simon’s reply equally frank and pleasant.
answering: i.e. his secret doubt.
Simon. See note on Luk 7:36.
say unto thee. You have been condemning Me!
Master = Teacher. App-98.
say on = say it.
40.] -perhaps to the disgust manifested in the Pharisees countenance; for that must have been the ground on which the narrative relates Luk 7:39. We must not however forget that in similar cases . is inserted (Mat 9:4), and doubtless might also have been here.
There is an inner personal appeal in the words addressing the Pharisee. The calling by name-the especial , refer to the inner thoughts of the heart, and at once bring the answer ., , so different from .
Luk 7:40. , I have) A courteous preface. He does not call this Pharisee a hypocrite.-, Master) Simon had some degree of respectful modesty.
answering: Luk 5:22, Luk 5:31, Luk 6:8, Joh 16:19, Joh 16:30
Master: Luk 18:18, Luk 20:20, Luk 20:21, Eze 33:31, Mal 1:6, Mat 7:22, Mat 26:49, Joh 3:2, Joh 13:13
Reciprocal: 1Ki 2:14 – General Amo 4:13 – and declareth Mat 6:12 – debts Mat 9:3 – certain Mat 9:4 – knowing Mat 21:31 – The first Mat 22:16 – Master Mar 2:8 – when Mar 10:31 – General Luk 9:47 – perceiving Act 23:18 – something Eph 1:7 – the forgiveness
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Jesus called for the attention of his host. The word master is from an original that properly means “teacher,” and Simon used it in that sense.
Luk 7:40. Answering, the thought of the Pharisee, not some outward manifestations of displeasure, though such may have been displayed.
I have somewhat to say unto thee. Direct personal address, implying a knowledge of Simons heart.
Master, or, Teacher, say on. The tone is respectful, as if the evidence of our Lords insight had already checked the doubt in Simons mind.
Luk 7:40-43. Jesus answering What Simon spake within himself; said, Simon, I have somewhat to say to thee Though he was kindly entertained at his table, yet even there he judged it proper to reprove him for what he saw amiss in him, and not to suffer sin upon him. This he does, however, in a most tender and courteous manner. And he saith, Master, , teacher, say on Though Simon would not believe him to be a prophet, because he suffered so great a sinner to touch him, yet he could compliment him with the title of teacher, like those that say to him, Lord, Lord, but do not the things which he enjoins. Then Jesus immediately delivered the following parable as a just, yet mild reproof of his host. A certain creditor had two debtors That were both insolvent; the one owed five hundred pence Greek, , Roman pence, in value about seven pence halfpenny sterling, so that five hundred of them were nearly equivalent to fifteen guineas sterling, and fifty to one guinea and a half. There is no reason to believe that there was any mystery intended in Christs fixing on these sums, rather than any others that had as great a difference between them. And when they had nothing to pay Could neither of them discharge any part of this debt; he frankly forgave them both The whole of what they respectively owed: Tell me, therefore Since it may be reasonably expected that both would have some sense of, and gratitude for his goodness; which of them would love him most In return for this his great kindness and generosity? Observe, reader, neither of them would love him at all before he had forgiven him. An insolvent debtor, till he is forgiven, does not love, but shun his creditor. Simon answered, He to whom he forgave most He surely was under the greatest obligations, and must reasonably be supposed to feel the greatest affection for his merciful and generous creditor: And he said, Thou hast rightly judged And the reflection is evidently suited to the case that we have before us.
Vers. 40-43. The Parable.
If this man wanted a proof of the prophetic gift of Jesus, he received it instantly in the following parable, which so exactly meets his thoughts and secret questions. The form of the following conversation is kindly, familiar, and even slightly humorous. It is just the tone of the Socratic irony. The denarius was equivalent to about three farthings; the larger of the two sums amounted, therefore, to about 16, the smaller to 32s. The former represents the enormous amount of sins to which this sinful woman pleaded guilty, and which Jesus had pardoned; the latter, the few infractions of the law for which the Pharisee reproached himself, and from the burden of which Jesus had also released him. : thou hast rightly judged; and in judging so rightly, thou hast condemned thyself. It is the of Socrates, when he had caught his interlocutor in his net. But that which establishes such an immeasurable distance between Jesus and the Greek sage, is the way in which Jesus identifies Himself, both here and in what follows, with the offended God who pardons and who becomes the object of the sinner’s grateful love.
7:40 {8} And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.
(8) To love Christ is a sure and perpetual witness of the remission of sins.
Simon had no reason to expect Jesus’ words to him to have anything to do with what Simon had been thinking. Simon had concluded that Jesus could not tell sinners from non-sinners. He would now learn that Jesus knew what was in his heart (cf. Luk 5:22). Simon politely addressed Jesus as "teacher" (Gr. didaskale, Luke’s equivalent of "rabbi," cf. Luk 9:38; Luk 20:21; Luk 20:38; Luk 21:7; Luk 22:11), less than a prophet.
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)