Luke 7:46

Luk_7:46

My head with off thou didst not anoint

The use of hospitality

For such is our frailty that if we were not strengthened and refreshed with baits in the way our minds would grow dull and sluggish, and our bodies be tired out.

The heathen of old could say that the life of a man without some delight was like a long way without an inn, in which all is travel and toil, but no comfort or refreshing. The soul of such an one would be like a flower that grows always in the shade, which is nothing so sweet nor lovely as that which grows in the sight of the sun. (N. Rogers.)

Perfumes

My head with oil thou didst not anoint. Perfumes were associated with almost every action and event in the life of the ancients. The free use of them was peculiarly delightful and refreshing to the Orientals. A bouquet of fragrant flowers was carried in the hand; or rooms were fumigated with the odorous vapours of burning resins; or the body was anointed with oil mixed with the aromatic qualities of some plants extracted by boiling; or scents were worn about the person in gold or silver boxes, or in alabaster vials. When entertainments were given, the rooms were fumigated: and it was customary for a servant to attend every guest as he seated himself, to anoint his head, sprinkle his person with rosewater, or apply incense to his face and beard; and so entirely was the use of perfumes on such occasions in accordance with the customs of the people that the Saviour reproached Simon for the omission of this mark of attention, leaving it to be performed by a woman. (H. Macmillan, LL. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Luk 7:46. Ἐλαίῳ, with oil) To this is opposed in antithesis μῦρον, the ointment [of the woman], precious and compounded. Oil was uncompounded, and, owing to the abundance of olives among the Jews, was less costly.—τοὺς πόδας, My feet) as she did not presume to anoint My head.

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

with oil . . . not anoint--even common olive oil in contrast with the woman's "ointment" or aromatic balsam. What evidence was thus afforded of any feeling which forgiveness prompts? Our Lord speaks this with delicate politeness, as if hurt at these inattentions of His host, which though not invariably shown to guests, were the customary marks of studied respect and regard. The inference is plain--only one of the debtors was really forgiven, though in the first instance, to give room for the play of withheld feelings, the forgiveness of both is supposed in the parable.

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

Verse 46. My head with oil thou didst not anoint] Anointing the head with oil was as common among the Jews as washing the face with water is among us. See Rut 3:3; 2Sa 12:20; 2Sa 14:2; 2Kg 4:2; and Ps 23:5, where the author alludes to the Jewish manner of receiving and entertaining a guest. Thou preparest a table for me; anointest my head with oil; givest me an overflowing cup. See Mt 5:17.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(46) My head with oil thou didst not anoint.—This also, though not so common as the kiss and the washing of the feet, was yet a mark of courtesy due to an honoured guest. For one who had journeyed to a feast under the burning sun of Syria, it brought with it a sense of comfort and refreshment which made it a, fit type of spiritual realities. For the usage, see Psa_23:5; Psa_45:7; Ecc_9:8. Partly because the use of oil or chrism became more directly symbolic in the ritual of the Christian Church—as in baptism, confirmation, extreme unction, the coronation of kings—partly because in other climates its necessity was not felt, the practice, as belonging to common life, has dropped into disuse. Note the contrast between the olive “oil,” which was commonly used, and the more costly “ointment.”

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

46. My head with oil thou didst not anoint] This would have been, an exceptional mark of honour, though not uncommon. “Let thy head lack no ointment,” Ecc_9:8; Amo_6:6; Psa_23:5. Here it is only mentioned to contrast it with the still higher honour of which the sinful woman had thought Him worthy. To anoint the feet was regarded as an extreme luxury (Pliny, H. N. xiii. 4), but the love of the sinner thought no honour too great for her Saviour.

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.

And he said to the woman,.... Notwithstanding the Pharisee's censure, both of him and her:

thy faith hath saved thee; meaning either the object of her faith, himself, who was the author of eternal salvation to her; or that she, through faith in him, had received the blessings of salvation, pardon, righteousness, and life from him, and the joys and comfort of it; and had both a right unto, and a meetness for eternal glory and happiness:

go in peace; of conscience, and serenity of mind; let nothing disturb thee; not the remembrance of past sins, which are all forgiven, nor the suggestions of Satan, who may, at one time or another, present them to view; nor the troubles and afflictions of this present life; which are all in love; nor the reproaches and censures of men of a "pharisaic" spirit: go home to thy house, and about thy business, and cheerfully perform thy duty both to God and men; and when thou hast done thy generation work, thou shalt enter into eternal peace and joy.

Next: Luke Chapter 8

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

46 My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.

Ver. 46. Mine head with oil] Which yet was ordinary at solemn feasts. But Simon was too short, as not understanding the worth of his present guest.

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.

My head with oil - The custom of pouring oil upon the head was universal among the Jews. The oil used was sweet oil or oil of olives, prepared in such a way as to give an agreeable smell. It was also used to render the hair more smooth and elegant. See Rth 3:3; 2Sa 12:20; 2Sa 14:2; Psa 23:5.

With ointment - This “ointment” was a mixture of various aromatics, and was therefore far more costly and precious than the “oil” commonly used for anointing the head. Her conduct, compared with that of Simon, was therefore more striking. “He” did not give even the common oil “for his head” used on such occasions. “She” had applied to “his feet” a far more precious and valuable “unguent.” “He” therefore, showed comparatively “little” love. “She” showed “much.”

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

My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. "It never entered thy thoughts to pay me the homage and yet I had helped thee, too, a little of pouring oil on my head" (this was by no means an unusual mark of respect in the case of an honoured guest; to one who, under the burning sun of Palestine, had walked, perhaps, some distance, this pouring oil over the head was a great comfort and refreshment); "but she hath anointed, not my head, she shrank, poor soul! from doing this; but my feet. And, too, it was no common oil which she used, but precious, fragrant ointment. A cold, loveless welcome, indeed, my Pharisee friend, was thine! Thou thinkest it honour enough the mere admitting the carpenter"s Son to thy table; no need of these special tokens of friendship for thy Guest the water for the feet, the kiss for the face, the oil for the head. It were a pity, surely, for the great world at Jerusalem to look on thee as the friend of the Nazareth Teacher, as on the one Pharisee who loved to honour the Galilaean Reformer."

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

You did not ... but she

Jesus continues to contrast Simon's poor hospitality with the actions of the woman.

anoint my head with oil

"put oil on my head." This was the custom to welcome an honored guest. AT: "welcome me by anointing my head with oil" (See: Assumed Knowledge and Implicit Information)

anointed my feet

The woman greatly honored Jesus by doing this. She demonstrated humility by anointing his feet instead of his head.

I say to you

This emphasizes the importance of the statement that follows.

her sins, which were many, have been forgiven

This can be stated in active form. AT: "God has forgiven her many sins" (See: Active or Passive)

for she loved much

Her love was the evidence that her sins were forgiven. Some languages require that the object of "love" be stated. AT: "for she greatly loves the one who forgave her" or "for she loves God very much"

the one who is forgiven little

"anyone who is forgiven only a few things." In this sentence Jesus states a general principle. However, he expected Simon to understand that he showed very little love for Jesus. (See: Assumed Knowledge and Implicit Information)

translationWords

anoint

oil

sin

forgive

love

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

46. ἐλαίῳ τὴν κεφαλήν μου οὐκ ἤλειψας. This would have been an exceptional mark of honour, though not uncommon. “Let thy head lack no ointment,” Ecc 9:8; Amo 6:6; Psa 23:5. Here it is only mentioned to contrast it with the still higher honour of which the sinful woman had thought Him worthy. To anoint the feet was regarded as an extreme luxury (Pliny, H. N. XIII. 4), but the love of the sinner thought no honour too great for her Saviour.

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.

46. ἐλαίῳ. Very cheap in Palestine, where olives abound, and very commonly used (Psa 23:5, 141:5; Mat 6:17). The μύρον would be more valuable, and possibly very costly (Joh 12:3, Joh 12:5). This woman, whom Simon so despised in his heart, had really done the honours of the house to his guest. This fact would be all the more prominent if she entered close after Jesus, and thus at once supplied Simon’s lack of courtesy. See Hastings, D. B.1 1. p. 101.

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

Oil [ελαιω] . In vv. 37, 38, the word muron, liquid ointment, is used. This was the finer and costlier of the two. Christ means to say to Simon, " thou didst not anoint my head, the nobler part, with ordinary oil. She hath anointed my feet with costly ointment.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.