Luke 7:40

And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(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. Matthew 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 Lord’s character as a teacher or Rabbi.

Benson Commentary

Luke 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, διδασκαλε, 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, δηναρια, 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 Christ’s 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.

Matthew Henry's Concise Commentary

7:36-50 None can truly perceive how precious Christ is, and the glory of the gospel, except the broken-hearted. But while they feel they cannot enough express self-abhorrence on account of sin, and admiration of his mercy, the self-sufficient will be disgusted, because the gospel encourages such repenting sinners. The Pharisee, instead of rejoicing in the tokens of the woman's repentance, confined his thoughts to her former bad character. But without free forgiveness none of us can escape the wrath to come; this our gracious Saviour has purchased with his blood, that he may freely bestow it on every one that believes in him. Christ, by a parable, forced Simon to acknowledge that the greater sinner this woman had been, the greater love she ought to show to Him when her sins were pardoned. Learn here, that sin is a debt; and all are sinners, are debtors to Almighty God. Some sinners are greater debtors; but whether our debt be more or less, it is more than we are able to pay. God is ready to forgive; and his Son having purchased pardon for those who believe in him, his gospel promises it to them, and his Spirit seals it to repenting sinners, and gives them the comfort. Let us keep far from the proud spirit of the Pharisee, simply depending upon and rejoicing in Christ alone, and so be prepared to obey him more zealously, and more strongly to recommend him unto all around us. The more we express our sorrow for sin, and our love to Christ, the clearer evidence we have of the forgiveness of our sins. What a wonderful change does grace make upon a sinner's heart and life, as well as upon his state before God, by the full remission of all his sins through faith in the Lord Jesus!

Barnes' Notes on the Bible

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 Matthew 9:11.

Jamieson-Fausset-Brown Bible Commentary

40-43. Like Nathan with David, our Lord conceals His home thrust under the veil of a parable, and makes His host himself pronounce upon the case. The two debtors are the woman and Simon; the criminality of the one was ten times that of the other (in the proportion of "five hundred" to "fifty"); but both being equally insolvent, both are with equal frankness forgiven; and Simon is made to own that the greatest debtor to forgiving mercy will cling to her Divine Benefactor with the deepest gratitude. Does our Lord then admit that Simon was a forgiving man? Let us see.

Matthew Poole's Commentary

Ver. 40-48. 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, Luke 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 Saviour’s application of this parable, Luke 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 o deina, 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 men’s 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 Genesis 18:4 19:2 Judges 19:21 1 Samuel 25:41 1 Timothy 5:10. For anointing with oil, see Psalm 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 another’s 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 women’s 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 God’s love to the soul, John 14:21.

The particle oti, which we translate because, doth not always in Scripture signify the cause, but may be translated therefore, or, for what cause: see John 14:17, Ye know him; for he dwelleth in you: the Spirit’s 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 Mark 9:28, oti 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.

Gill's Exposition of the Entire 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 Luke 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.

Geneva Study Bible

{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.

EXEGETICAL (ORIGINAL LANGUAGES)

Expositor's Greek Testament

Luke 7:40-50. Host and guest.—ἀποκριθεὶς, answering, to his thought written on his face.—Σίμων: 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.—ἔχω σοί τι εἰπεῖν: comis praefatio, Bengel.—Διδάσκαλε: Simon’s reply equally frank and pleasant.

Cambridge Bible for Schools and Colleges

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] Rather, Teacher, or Rabbi.

Bengel's Gnomen

Luke 7:40. Ἔχω, I have) A courteous preface. He does not call this Pharisee a hypocrite.—Διδάσκαλε, Master) Simon had some degree of respectful modesty.

Pulpit Commentary

Verse 40. - And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on. How accurately did the Master read Simon's heart. Not a real Prophet because he was in ignorance of the character and life of the woman whom he suffered without rebuke to pour the fragrant ointment over him! We almost see the half-sad smile flickering on the Teacher's lips as he turned and spoke to his host. Such a parable-story as Jesus was about to give utterance to was no uncommon form of teaching on such an occasion when a well-known Rabbi like Jesus was Guest at a festal gathering. Luke 7:40