Luke 7:39

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.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Luk 7:39. Εἰ, if) Nay, but if thou, Simon, didst know what kind of a character this woman was now become, thou wouldest judge otherwise.—προφήτης, 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].—Ἐγίνωσκεν ἂν, 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.—ἅπτεται, touches) His idea was, that not even a touch of such a sinner was to be borne, much less the whole of her proceeding.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

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.

οὗτος] placed first with an emphasis of depreciation.

ποταπή] of what character, Luk_1:29.

ἥτις ἅπτ. αὐτοῦ] she who touches, comes in contact with Him.

ὅτι] that she, namely.

Luk_7:40. Jesus saw into the thoughts of the Pharisee. The ἔχω κ.τ.λ. 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.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 7:39 . ὁ φαρισαῖος , for the fourth time; this time he is most appropriately so designated because he is to act in character. εἰ ἦν προφήτης : 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. ἐγίνωσκεν ἂν , indicative with ἂν , as usual in a supposition contrary to fact. τίς καὶ ποταπὴ , who and what sort of a woman; known to everybody and known for evil. ἄπτεται : 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.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The Pharisee respecteth the Law, which holdeth them defiled, that touch the defiled.

Rashness is the fellow of pride.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

the Pharisee--who had formed no definite opinion of our Lord, and invited Him apparently to obtain materials for a judgment.

spake within himself, &c.--"Ha! I have Him now; He plainly knows nothing of the person He allows to touch Him; and so, He can be no prophet." Not so fast, Simon; thou hast not seen through thy Guest yet, but He hath seen through thee.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(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 prophet’s 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 men’s lives and hearts. (Comp. 1Co_14:24-25.) He knew what the woman was, and the so-called prophet did not.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Simon answered and said,.... Very readily, without any hesitation, not being aware of the application of it, to the instance he had been pondering in his mind:

I suppose, that he to whom he forgave most; it was his opinion, and to him a plain case, that he that owed the largest debt, and that being forgiven him fully, and freely, as he was under the greatest obligation, so as he ought, he would show the greatest love and affection to his kind and gracious creditor:

and he said unto him; that is, Jesus said, as the Syriac and Persic versions express it:

thou hast rightly judged; this is a right and true judgment of the case; it is according to the nature and truth of things, and what is obvious and clear at first sight, and which every one must agree to.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The Pharisee was egregiously deceived. 1. In thinking that Christ was ignorant of the character of the woman, when he not only clearly saw the past bad conduct of the woman, but the present unjust thoughts of the Pharisee; 2. in his erroneous inference that Christ could not be a prophet; for all things are not necessarily revealed by God to his prophets; 3. by judging of Christ, after his own and the other Pharisees’ treatment of sinners; who, elated with pride, and thinking themselves just, kept all public sinners at a respectful distance; whereas not those who are well, but such as are sick, need the physician. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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 people’s 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

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. It is clear that it was no mere curiosity which prompted his asking the Master to be his Guest. Respect and love for the Galilaean Teacher alternated with dread of what the Pharisee order to which he belonged would think of his conduct. As we have said, he compromised the matter with his heart, by inviting Jesus publicly, but then only receiving him with the coldest formality. He seems half-glad of this incident, for it seemed in some measure to excuse his haughty unfriendly reception of One from whom he had undoubtedly received rich spiritual benefit, as we shall see further on. "Hardly a great Prophet, then, after all, else he would have known all about her." This was what at once occurred to Simon. For she is a sinner. Yes, in Simon"s mind, and in the world"s estimation, but before the throne of God she was differently viewed. She had heard the Master"s loving call to repentance, and a new life and a change had taken place in her whole being since she had listened to his voice.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

39. When the Pharisee … saw it. He wondered that Jesus did not spurn her. He spake within himself. The Pharisee mentally put the Lord into this dilemma—either he does not know the true character of this woman, in which case he lacks discernment of spirits which pertains to every true prophet, or, if he knows it, and yet endures her touch, he is lacking in that holiness which is also the mark of a prophet of God.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

he thought to himself, saying

"he said to himself"

If this man were a prophet, then he would know ... a sinner

The Pharisee thought that Jesus was not a prophet because he allowed the sinful woman to touch him. AT: "Apparently Jesus is not a prophet, because a prophet would know that this woman who is touching him is a sinner"

that she is a sinner

Simon assumed that a prophet would never allow a sinner to touch him. This part of his assumption can be stated clearly. AT: "that she is a sinner, and he would not allow her to touch him" (See: Assumed Knowledge and Implicit Information)

Simon

This was the name of the Pharisee who invited Jesus into his home. This was not Simon Peter.

translationWords

prophet

teacher

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

39. οὗτος. ‘This person.’ The word expresses the supercilious scorn which is discernible throughout in the bearing of the speaker.

τίς καὶ ποταπή. ‘Who, and what kind of character’—viz. one personally known, and of a shameful class. “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.

ἥτις ἅπτεται αὐτοῦ. ‘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.

ὅτι ἁμαρτωλός ἐστιν. (He would have recognised) ‘that she is a sinner.’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

39. εἶπ. ἐν ἑαυ λέγων] 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 ver. 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.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

39. προφήτης. Referring to the popular estimate of Jesus (vv. 16, 17). The οὖτος is contemptuous. No true Prophet would knowingly allow himself to be rendered unclean by contact with such a person. The reading ὁ προφήτης (B Ξ) would mean “the great Prophet” of Deu 18:15 (comp. Joh 1:25, Joh 7:40), or possibly “the Prophet that He professes to be.” The art. is accepted by Weiss, bracketed by WH., put in the margin by Treg., and rejected by Tisch.

τίς καὶ ποταπὴ ἡ γυνὴ ἥτις ἅπτεται αὐτοῦ. “Who and of what character is the woman who is clinging to Him.” She was notorious both in person and in life. See on 1:29. The ἅπτεται implies more than mere touching, and is the pres. of continued action. Trench, Syn. xvii.; Lft. on Col 2:21. Imo si tu, Simon, scires, qualis hæc jam esset femina, aliter judicares (Beng.). The ὅτι comes after ἐγίωσκεν: “that she is,” not “because she is.” See on ver. 16, and comp. Isa 65:5.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.