Exegetical and Hermeneutical Commentary of Luke 7:39
Now when the Pharisee which had bidden him saw [it,] he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman [this is] that toucheth him: for she is a sinner.
39. This man ] The word in the original expresses the supercilious scorn which is discernible throughout in the bearing of the speaker.
who and what manner of woman ] ‘Who,’ because the particular offender was notorious for her beauty and her shame. This rather strengthens the inference that the woman was Mary of Magdala, for the legends of the Jewish Talmud respecting her shew that she was well known.
that toucheth him ] Rather, “who is clinging to him.” Simon makes a double assumption first that a prophet would have known the character of the woman, and next that he would certainly have repelled her. The bearing and tone of the Rabbis towards women closely resembled that of some mediaeval monks. They said that no one should stand nearer them than four cubits. But Jesus knew more of the woman than Simon did, and was glad that she should shed on His feet the tears of penitence. A great prophet had declared long before that those which say, “Stand by thyself, come not near to me, for I am holier than thou,” were “a smoke in my nose.” Isa 65:5.
Fuente: The Cambridge Bible for Schools and Colleges
He spake within himself – Thought.
If he were a prophet – The word prophet here means, not one who predicts future events, but one who knows the hearts of people. If Jesus had been sent from God as a prophet, he supposed that he would have known the character of the woman and would have rebuked her.
Would have known … – Because Jesus did not rebuke her and drive her from his presence, he inferred that he could not be acquainted with her character. The Pharisees considered it improper to hold communion with those who were notorious sinners. They judged our Saviour by their own rules, and supposed that he would act in the same way; and Simon therefore concluded that he did not know her character and could not be a prophet. Jesus did not refuse the society of the guilty. He came to save the lost; and no person ever came to him so sure of finding a friend, as those who came conscious that they were deeply depraved, and mourning on account of their crimes.
That toucheth him – The touch of a Gentile, or a person singularly wicked, they supposed to be polluting, and the Pharisees avoided it. See Mat 9:11.
Fuente: Albert Barnes’ Notes on the Bible
How easily are persons (though seemingly well inclined and fair) offended, who have not the love of God rooted and grounded in their hearts! Did then all men who were prophets know persons at first sight?
1. It is certain they knew no more of peoples hearts and lives than God was pleased to reveal to them, or they knew by converse with them, and observation of them.
2. Suppose she had been a sinner, might she not be a convert now? And did not her behaviour toward Christ (before mentioned) witness a change in her?
3. Admit she had been yet such a sinner, yet might not she touch Christ?
This was indeed a Pharisaical error, that all not of their own religion, and all persons notorious for some sins, were in the same order as lepers, and other persons that were Levitically or legally unclean, so as none might touch them, but that contact made them also unclean. It is said also of the Samaritans, that when they met a Jew, or a Christian, they would first call out to him, Do not touch me. That there was of old such a party amongst the Jews that cried, Stand by thyself, come not near to me, for I am holier than thou, is plain from Isa 65:5.
Fuente: English Annotations on the Holy Bible by Matthew Poole
39. the Phariseewho hadformed no definite opinion of our Lord, and invited Him apparently toobtain materials for a judgment.
spake within himself,c.”Ha! I have Him now He plainly knows nothing of the personHe allows to touch Him; and so, He can be no prophet.” Not sofast, Simon; thou hast not seen through thy Guest yet, but He hathseen through thee.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now when the Pharisee, which had bidden him, saw it,…. Simon, who had invited Christ to eat with him, when he saw what was done by the woman, how she stood at his feet, and washed them with her tears, and wiped them with her hairs, and then kissed and anointed them:
he spoke within himself; not openly and publicly, being in good manners, though not in real respect to Christ, unwilling to affront his guest; but turned these things over in his mind, and reasoned upon them within himself:
saying, this man, if he were a prophet; as he was said, and believed to be by many, but questioned by this Pharisee:
would have known who and what manner of woman this is, that toucheth him; he took it for granted that Christ did not know this woman personally, that she was one of the city; nor her character, or “what” was “her fame”, as the Syriac version renders it, which was very ill; or “her condition”, as the Arabic version, she being not a religious person, but a notorious lewd one: this he concluded, from his admitting her to such nearness to him, and familiarity with him; and from hence argues within himself, that he could not be a prophet; since, according to his notion of a prophet, he must know persons and their characters; though this was not always requisite in a prophet, nor did the prophetic gift at all times show itself in this way: however, this man reasoned upon the commonly received notions of the Pharisees, both of the Messiah, the prophet that Moses said should come, and of their own conduct, and of all religious men: their notion with respect to the Messiah was, that he should be of so quick an understanding, or smell, as in Isa 11:3 that he should know at once who was a wicked person, and who not.
“Bar Coziba (they say w) reigned two years and a half; he said to, the Rabbans, I am the Messiah; they replied to him, it is written of the Messiah, Isa 11:3 that he smells, or is of quick understanding and judges (the gloss on it is, he smells on a man, and judges and knows,
, “who is a wicked man”): let us see whether he smells and judges; and when they saw that he did not smell and judge, they killed him.”
But Jesus, the true Messiah, could do so; he knew who were sinners, he knew this woman to be one, as the following account shows: and their notion with respect to the conduct of religious persons towards the common people, and those of a bad character, and which the Pharisee here suggests, was, that the touch of such persons was defiling, and therefore to be avoided: for they say x, that
“the Pharisees, if they touched the garments of the common people, they were defiled.”
And therefore when they walked in the streets,
“they walked in the sides (of the ways), that they might not be defiled, , “by the touch” of the common people y”
For she is a sinner; a notorious one; or “that she is a sinner”; and the sense is, Christ, had he been a prophet, the Pharisee intimates, would have known that this woman was a vile creature; and he would have shown it; by his abhorrence and rejection of her; or as the Persic version adds, “would have declared her sins”.
w T. Bab. Sanhedrin, fol. 93. 9. x Maimon. in Misn. Chagiga, c. 2. sect. 7. y Ib. Hilchot Abot Hatumaot, c. 13. sect. 8.
Fuente: John Gill’s Exposition of the Entire Bible
This man (). Contemptuous, this fellow.
If he were a (the) prophet ( [] ). Condition of the second class, determined as unfulfilled. The Pharisee assumes that Jesus is not a prophet (or the prophet, reading of B, that he claims to be). A Greek condition puts the thing from the standpoint of the speaker or writer. It does not deal with the actual facts, but only with the statement about the facts.
Would have perceived ( ). Wrong translation, would now perceive or know (which he assumes that Jesus does not do). The protasis is false and the conclusion also. He is wrong in both. The conclusion (apodosis), like the condition, deals here with the present situation and so both use the imperfect indicative ( in the conclusion, a mere device for making it plain that it is not a condition of the first class).
Who and what manner of woman ( ). She was notorious in person and character.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Now when the Pharisee which had bidden him saw it,” (idon de ho Pharisaios ho kalesas auton) “Then when the Pharisees who had invited him saw it,” saw what the unchaste woman was doing, in repeatedly kissing the feet of Jesus, after washing and anointing them, while weeping.
2) “He spoke within himself, saying,” (eipen en heauton legon) “He spoke within himself or said to himself,” not disturbed that the unchaste woman was showing sincere affection, unpretentious love toward Him. He imagined that he had made a shrewd discovery.
3) “This man, if he were a prophet,” (houtos ei en ho prophetes) “if this one was (the) prophet,” Luk 19:7, the one who was to come, he reasoned, and He was, Act 3:11-12. If he were a discerner of spirits, as prophets were, 1Ki 14:6; 2Ki 1:3; 2Ki 5:16.
4) “Would have known,” (eginosken an) “He would have known,” or have recognized, and He did, for He knows what is in man, Joh 2:25.
5) “Who and what manner of woman this is that touched him:” (tis kai potape he gune hetis haptetai autou) “Just who and what sort (of person) the woman is who is touching him,” for a Pharisee would not touch an unclean person, as if she would defile Him, the Holy one of God. But Simon the Pharisee was thinking in the negative that the Holy Prophet and Redeemer would repel or push such a sinner away, but not so, Luk 19:10; Joh 6:37.
6) “For she is a sinner.” (hoti hamartolos estin) “Because she is a sinner,” an harlot, one of disreputable character, a lawless woman, in a moral and ethical sense, a prostitute, yet he as host offered no word of reprimand against her presence there that day. Had this Pharisee consorted-with her until he was afraid to raise one word of reprimand to her? Instead he imagined ill against Jesus, demonstrating that he himself had an evil imagination, was spiritually blind, and ignorant of the real purpose of the coming of Jesus, Joh 3:17; 2Co 4:3-4; Eph 2:12; Eph 4:18.
Fuente: Garner-Howes Baptist Commentary
(39) This man, if he were a prophet.The words show that the Pharisee had had a half-feeling of respect for our Lord as a teacher, that he at least knew that He was looked upon by the people as a prophet. There is traceable in what he says a tone of satisfaction at having detected what seemed to him inconsistent with the conception of a prophets character. It is noticeable that he, like the woman of Samaria (Joh. 4:19), sees that character manifested, not merely in prediction, but in the power to read the secrets of mens lives and hearts. (Comp. 1Co. 14:24-25.) He knew what the woman was, and the so-called prophet did not.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
39. If he were a prophet The discerning of spirits was, according to the opinion of the Jews, one of the characteristics of the Messiah. (Isa 9:3-4.) But it was hasty reasoning for Simon to conclude that every prophet must know the secret character of every person who approaches him.
Perhaps the character of this Simon is treated more severely by commentators than he is by the Saviour or by the evangelist. He evidently invited Jesus for the purpose of forming a correct judgment as to his true prophetic mission. He was respectful, but not affectionate; he is candid in his replies, and, at the close, he does not join with the cavillers at the claim of Jesus to forgive sins. In his parable our Lord seems to hold that he was a forgiven man. We see, then, no reason forbidding us to classify him with Nicodemus or Joseph of Arimathea, whom we hold to have been true disciples of Christ; or his justification was, perhaps, like that of Zacharias and Elisabeth, complete under the old dispensation.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Now when the Pharisee who had bidden him saw it, he spoke within himself, saying, “This man, if he were a prophet, would have perceived who and what manner of woman this is who touches him, that she is a sinner.” ’
The Pharisee was horrified, but courteously said nothing. He could see at once what kind of a woman this was, ‘a sinner’, probably a prostitute. To be touched by such a woman was to be ritually defiled. Yet it was apparent that Jesus was making no attempt to avoid her. He could only assume that Jesus did not realise what kind of a woman she was. Some prophet! He had been considering what he could believe about Jesus, and now he knew. Sadly He was not genuine after all.
It is salutary that he apparently felt no guilt about his own neglect of his guest. He probably felt that Jesus should feel grateful that He had been invited. But at least he kept his head averted and pretended that he had not seen the woman. He must not make his guest feel uncomfortable.
Fuente: Commentary Series on the Bible by Peter Pett
The Pharisee’s condemnation:
v. 39. Now when the Pharisee which had bidden Him saw it, he spake within himself, saying, This Man, if He were a prophet, would have known who and what manner of woman this is that toucheth Him; for she is a sinner.
v. 40. And Jesus, answering, said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on. The host had watched the entire proceeding with ill-concealed disgust. The very thought of Jesus’ being touched by such a notorious character made him shudder. And therefore he passed the ‘verdict in his heart that Jesus could not be a prophet. The tears of the woman were disagreeable to him, and the smell of the ointment filled him with loathing. Note: The same spirit of self-righteous repulsiveness is found in the modern Pharisees. They draw aside their silken skirts or their fur-lined overcoats, even when they are given the assurance that a former sinner has left the path of transgression, not knowing that their hearts are filled with a far worse, a much more dangerous disease, that of pride and conceit. But Jesus knew the thoughts of the Pharisee, and He soon gave him evidence that He was a prophet who knew the hearts of men. He determined to give this haughty Pharisee a much-needed lesson, but in a kind and gentle way, with the object of convincing and gaining him. The host politely acquiesced when the Lord asked him whether He might tell him a certain matter, lay a certain case before him.
Fuente: The Popular Commentary on the Bible by Kretzmann
Luk 7:39-40. Now when the Phariseesaw it, &c. Simon, perceiving what was done, immediately concluded that Jesus could not be a prophet; since in that case, instead of allowing her even to touch him, he would certainly have expelled her from his presence forthwith, as the tradition of the elders directed; for it was a maxim among the Pharisees, that the very touch of the wicked caused pollution. But though Simon did not declare his sentiments, they were not hidden from Christ; who, to shew him that he was a prophet, and that he knew not only the characters of men, but the inward and invisible state of their minds, conversed with him immediately upon the subject of his thoughts. The scope indeed of what he said was, to convince Simon how absurdly he reasoned. Nevertheless Jesus did not expose him before the company, by making what he said within himself public; but with great delicacy pointed out the unreasonableness of his thoughts to Simon alone, without letting the guests at table know any thing of the matter. Instead of Master, some render the word (and, as it seems, more properly) O teacher; for certainly expresses more than the English word Master, especially in the sense wherein we now use it.
Fuente: Commentary on the Holy Bible by Thomas Coke
Luk 7:39-40 . To the Pharisee in his legal coldness and conceit, the essence , the moral character of the proceeding, remains entirely unknown; he sees in the fact that Jesus acquiesces in this homage of the sinful woman the proof that He does not know her, and therefore is no prophet, because He allows Himself unawares to be defiled by her who is unclean.
] placed first with an emphasis of depreciation.
] of what character , Luk 1:29 .
. ] she who touches , comes in contact with Him .
] that she, namely .
Luk 7:40 . Jesus saw into the thoughts of the Pharisee. The . . . is a “comis praefatio,” Bengel. Observe that the Pharisee himself, in respect of such a scene, does not venture to throw any suspicion of immorality on Jesus.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
39 Now when the Pharisee which had bidden him saw it , he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner.
Ver. 39. This man, if he were a prophet ] See the picture of a hypocrite, slighting and censuring his betters.
What manner of woman this is ] Syr. What an ill name she hath, for a light hussy.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
39. . ] This phraseology is perhaps a mark of translation from the Hebrew.
The Pharisee assumes that our Lord did not know who, or of what sort, this woman was, and thence doubts His being a prophet (see Luk 7:16 ); the possibility of His knowing this and permitting it , never so much as occurs to him. It was the touching by an unclean person which constituted the defilement. This is all that the Pharisee fixes on: his offence is merely technical and ceremonial.
Fuente: Henry Alford’s Greek Testament
Luk 7:39 . , for the fourth time; this time he is most appropriately so designated because he is to act in character. : not the worst thing he could have thought. This woman’s presence implies previous relations, of what sort need not be asked: not a prophet, but no thought of impurity; simply ignorant like a common man. , indicative with , as usual in a supposition contrary to fact. , who and what sort of a woman; known to everybody and known for evil. : touch of a man however slight by such a woman impossible without evil desire arising in her. So judged the Pharisee; any other theory of her action inconceivable to him.
Fuente: The Expositors Greek Testament by Robertson
bidden = invited.
within. Greek. en = in. App-104.
if, &c. Assuming and believing the fact. App-118.
known = got to know, as in Luk 7:36.
that. Same as “which” in Luk 7:36.
Fuente: Companion Bible Notes, Appendices and Graphics
39. . ] This phraseology is perhaps a mark of translation from the Hebrew.
The Pharisee assumes that our Lord did not know who, or of what sort, this woman was, and thence doubts His being a prophet (see Luk 7:16);-the possibility of His knowing this and permitting it, never so much as occurs to him. It was the touching by an unclean person which constituted the defilement. This is all that the Pharisee fixes on: his offence is merely technical and ceremonial.
Fuente: The Greek Testament
Luk 7:39. , if) Nay, but if thou, Simon, didst know what kind of a character this woman was now become, thou wouldest judge otherwise.-, a prophet) [The people had called Him so, Luk 7:16.-V. g.] Previously Simon had doubted: now he quickly [and without hesitation] affirms the contrary [viz. that He without doubt is not a prophet].- , He would have known) Not even does this follow, that he, whoever does not know any man that comes in his way, is decidedly no prophet.-, touches) His idea was, that not even a touch of such a sinner was to be borne, much less the whole of her proceeding.
Fuente: Gnomon of the New Testament
he spake: Luk 3:8, Luk 12:17, Luk 16:3, Luk 18:4, 2Ki 5:20, Pro 23:7, Mar 2:6, Mar 2:7, Mar 7:21
This man: Luk 7:16, Joh 7:12, Joh 7:40, Joh 7:41, Joh 7:47-52, Joh 9:24
would: Luk 7:37, Luk 15:2, Luk 15:28-30, Luk 18:9-11, Isa 65:5, Mat 9:12, Mat 9:13, Mat 20:16, Mat 21:28-31
Reciprocal: 1Ki 12:26 – said in his heart Psa 10:11 – said Psa 51:17 – thou Amo 4:13 – and declareth Jon 4:1 – General Mat 3:9 – think Mat 9:3 – certain Mat 21:46 – because Mar 2:8 – when Mar 6:15 – a prophet Luk 5:30 – General Luk 9:47 – perceiving Luk 19:7 – they all Joh 4:19 – I perceive Joh 4:27 – marvelled Rom 3:9 – are we 1Co 13:5 – thinketh Jam 1:24 – what
Fuente: The Treasury of Scripture Knowledge
9
Jesus knew the thoughts of men, whether they were expressed or not. This Pharisee was thinking of the woman in the light of the class she supposedly represented.
Fuente: Combined Bible Commentary
Luk 7:39. He spake within himself. Our Lord replies (Luk 7:40) to the thought of the Pharisees heart, as here given.
If he were a prophet, etc. Simon seems to have been inclined to regard Him as such. But he reasoned thus: a prophet would know what others must learn; this man cannot be a prophet, for He does not know who is touching Him since no one would knowingly allow himself to be touched by a woman of this character. The main error was in the last thought; for our Lord did allow Himself to be touched by such a person. Hence His reply sets forth why He allows this. Notice that the objection of the Pharisee was against the touch by an unclean person; a technical, ceremonial, and Pharisaical one. Really and morally such persons can defile by their presence: yet to this no objection was raised. Still less dared any one cast a reflection upon the morality of Jesus in such circumstances.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. How unreasonably the Pharisee was offended with Christ, for permitting this poor woman to come near him, and touch him. Admit she had been the greatest of sinners, might not such come to Christ, when he was come from heaven to them?
Oh, blessed Saviour! There is merit enough in thy blood, and mercy enough in thy bowels, to justify and save the vilest sinners, which by repentance and faith do make a timely application to thee.
Observe, 2. The parable which Christ makes use of, for the Pharisee’s conviction, and the woman’s comfort: namely, the parable of the two debtors, one of whom owed a greater sum, and the other a less, who both having nothing to pay, were both freely forgiven; and both upon their forgiveness loved their creditor much, but he most to whom most was forgiven.
Now from this parable we gather these lessons of instruction;
1. That great is the debt which all mankind have contracted, and lie under to the justice of God: ’tis here expressed by five hundred pence. Our debt is infinite; and, had not miraculous mercy interposed, divine justice could never have been satisfied, but by undergoing an infinite punishment.
2. That yet all sinners stand not alike indebted to the justice of God; some owe more, and others less; all are guilty, but not all alike; some owe five hundred talents, others fifty pence.
3. That be men’s debt greater or less, their sins more or fewer, ’tis utterly impossible for any person of himself to clear his debt, and make satisfaction, but they that owe least stand in need of mercy and forgiveness; He forgave them both.
4. That the forgiveness that is in God is a free, gratuitous, and gracious forgiveness: he frankly forgave them both: Gracious art thou, O Lord, in thy doings towards thy children, and thy tender mercy is over all thy works.
Fuente: Expository Notes with Practical Observations on the New Testament
Luk 7:39. Now when the Pharisee saw it When Simon observed what was done, that Jesus permitted such a notorious sinner to approach, nay, and to touch him; he spake within himself He thought in his heart; This man, if he were a prophet As he pretends to be; would have known what manner of woman What a vile, abominable creature; this is that toucheth him Thus familiarly; and instead of allowing her to do so, would immediately have driven her away with just disdain, as the tradition of the elders directs; for it was a maxim with the Pharisees, that the very touch of the wicked caused pollution. But though Simon did not declare his sentiments, they were not hidden from Christ, who, to show him that he was a prophet, and that he knew not only the characters of men, but the inward and invisible state of their minds, conversed with him immediately upon the subject of his thoughts. The scope indeed of what he said was, to convince Simon how absurdly he reasoned. Nevertheless, Jesus did not expose him before the company, by making what he said within himself public, but, with great delicacy, pointed out the unreasonableness of his thoughts to Simon alone, without letting the guests at table know any thing of the matter.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
7:39 {7} Now when the Pharisee which had bidden him saw [it], he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman [this is] that toucheth him: {e} for she is a sinner.
(7) Rashness is the companion of pride.
(e) The Pharisee respects the law, which holds that those who touch the defiled are defiled.
Fuente: Geneva Bible Notes
Simon deduced that Jesus could not be a prophet since if He were He would not permit a sinful woman to do what this woman was doing. The touch of a "sinner" brought ceremonial defilement.