Luke 7:49

Luk_7:49

Began to say within themselves

Care to be exercised in our judgment of others

This should teach us to take heed how we pass sentence upon the inward intentions and purposes of men.

This power is Gods, and belongs to Him; what have we to do to usurp it? It is a well too deep for us to draw in. And yet, such is the presumption of some, that they will take upon them infallibly to know what is in the bottom of that well, whence ariseth jealousies and contentions, many times as causeless as pernicious. Indeed, by some discoveries there may be some conjectures; but let not a small conjecture make thee a great offender. Every key a man meets with is not the right one for this lock; every likelihood thou apprehendest is not a sure sign of what is within the breast. Not to let a man be private in his house is a great injury; not to let a man be private in his heart is a greater. Lastly, let us be persuaded hence to be as upright before the Lord in thought as we are just in dealing before men. It is not the white fleece God especially eyes, but the sound liver. He hath windows into the soul, and there sees that hypocrisy which lies lurking there. He is very list of hearing, and well understandeth what the heart thinketh, and (as before was showed) will answer us accordingly, (N. Rogers.)

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

Luk 7:49-50. And they that sat at meat began to say — Not indeed openly, but within themselves, Who is this, &c. — “They were exceedingly offended at the power which he claimed. But Jesus, contemning all their malicious murmurings, repeated his assurance by telling the woman that her faith had saved her from the punishment of her sins, and bidding her depart in peace, that is, impressed with a strong sense of the love of God, and filled with the satisfaction which naturally arises from that attainment.” — Macknight. Upon the whole of this story, let us learn from the candour with which Christ accepted this invitation, and the gentleness and prudence with which he behaved at this insnaring entertainment, to mingle the wisdom of the serpent with the innocence and sweetness of the dove; and neither absolutely to refuse all favours, nor severely to resent all neglects, from those whose friendship might at best be very dubious, and their intimacy by no means safe. Above all, let us be careful to avoid that very ill temper which the Pharisees showed, in upbraiding this poor, humble penitent with the scandals of her former life. Where we have reason to believe that sin has been lamented and forsaken, and consequently that God has forgiven it, let us cheerfully receive those whom our holy Master has not rejected; and if the remembrance of former irregularities cannot be entirely lost, let it only engage us to magnify the riches of divine grace toward such persons, and to rejoice with them in the display of it. See Doddridge.

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

Luk 7:49. Τίς οὗτός ἐστιν, who is this?) Answer: It is the Son of man.—καὶ) even. It is a greater exercise of power to forgive sins, as far as the reality is concerned, than to heal miraculously a sick man.

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

Luk_7:49. Ἤρξαντο] The beginning, the rising up of this thought, is noteworthy in Lukes estimation.

τίς οὗτός ἐστιν κ.τ.λ.] a question of displeasure.

καί: even.

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 7:49 . τίς οὗτος : again the stupid cavil about usurpation of the power to pardon (Luk 5:21 ).

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

they that sat . . . Who is this, &c.--No wonder they were startled to hear One who was reclining at the same couch, and partaking of the same hospitalities with themselves, assume the awful prerogative of "even forgiving sins." But so far from receding from this claim, or softening it down, our Lord only repeats it, with two precious additions: one, announcing what was the one secret of the "forgiveness" she had experienced, and which carried "salvation" in its bosom; the other, a glorious dismissal of her in that "peace" which she had already felt, but is now assured she has His full warrant to enjoy! This wonderful scene teaches two very weighty truths: (1) Though there be degrees of guilt, insolvency, or inability to wipe out the dishonor done to God, is common to all sinners. (2) As Christ is the Great Creditor to whom all debt, whether great or small, contracted by sinners is owing, so to Him belongs the prerogative of forgiving it. This latter truth is brought out in the structure and application of the present parable as it is nowhere else. Either then Jesus was a blaspheming deceiver, or He is God manifest in the flesh.

Next: Luke Chapter 8

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

(49) Who is this that forgiveth sins also?—Better, Who is this that even forgiveth sins? The thought that underlay the question, though apparently the questioners were different, was the same as that which had found utterance when like words were spoken in the synagogue at Capernaum. (See Luk_5:21; Mar_2:6; and Notes on Mat_9:3.)

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

49. began to say within themselves] His words caused a shock of surprised silence which did not as yet dare to vent itself in open murmurs.

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.

49 And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?

Ver. 49. Who is this that forgiveth sins also?] Ignorance of Christ and his office bred this offence, as it doth many others. It is easy to stumble in the dark.

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.

Who is this ... - A very pertinent question. Who could he be but God? Man could not do it, and there is no wonder that they were amazed.

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

These were either the Pharisees, who thought that Christ blasphemed in arrogating to himself such a power as belonged to God alone; or the others, who speak this rather in admiration; but it is probable the former are here meant.

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

49. They that sat at meat—A murmur of disapprobation passes around; but Simon is silent. Never was denunciation more terrible than that which is recorded from Jesus’s lips against the sect of which this Pharisee is one, but not such is his discourse towards Simon. He speaks of him as a man forgiven of God. We would believe that Simon is silent, while others condemn, because he has his serious thoughts that he is conversing with a searcher of hearts, who has power to forgive as well as to try.

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

49. ἤρξαντο … λέγειν ἐν ἑαυτοῖς. His words caused a shock of surprised silence which did not as yet dare to vent itself in open murmurs.

ὃς καὶ. The καί expresses their indignant thoughts.

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.

49.] This appears to have been said, not in an hostile, but a reverential spirit. Perhaps the καί alludes to the miracles wrought in the presence of John’s messengers.

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

49. λέγειν ἐν ἐαυτοῖς. “To say within themselves” rather than among themselves; so that Jesus answered their thoughts, as He had already answered Simon’s. The οὖτος is slightly contemptuous, as often (5:21; Mat 13:55; Joh 6:42, Joh 6:52, etc.). The καί in ὅς καὶ ἁμαρτίας τήας ἀφίησιν is “even” rather than “also.” But “also” might mean “besides other outrages.”

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

They began. Luke notes the first uprising of the thought.

Within themselves [εν εαυτοις] . Better, among themselves, as Rev., in margin.

Also [και] . Much better as Rev., "who even forgiveth sins."

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