CHAPTER 7
When Jesus had finished saying all this to the people who were listening, he entered Capernaum. Luke 7:1
Capernaum was Jesus’ hometown during his ministry, as we have seen. This lakeside city was quite close to the Mount of Beatitudes. No doubt, it was a relief for him and his disciples to get back home where they could hopefully have a little rest and refreshing. That did not always happen as we shall see.
“There a centurion’s servant, whom his master valued highly, was sick and about to die” (7:2). There is a parallel account of this event in Matthew 8:5-13. A similar narrative is recorded in John 4:46-53, but this account seems to describe a totally different happening.
Pfeiffer and Harrison say: “In the section between the appointment of the apostles and the climax of Jesus’ ministry at the Transfiguration, Luke gives a series of our Lord’s acts and teachings which do not make a connected narrative, but which illustrate the character of his ministry.” 1 Coffman adds, “Nothing is plainer in the sacred gospels than the fact that the sum total recorded by all of them put together was merely the tip of the iceberg, compared to all that Jesus said and did.” 2 We see this statement verified in John 21:25.
Upon arriving back home in Capernaum Jesus received an urgent message from a centurion who was serving in that area. In the Roman army a centurion originally commanded a hundred men, but this number was changed somewhat over time. The centurion would probably compare today to the army captain in rank.3 The centurion was the backbone of the Roman army. However, centurions in the Galilee were probably not with the Roman army itself but were attached to the forces of Herod Antipas. It is noted that the Romans were not officially in the Galilee before AD 44.4
It is interesting that whenever centurions are spoken of in the New Testament, they are presented in an extremely good light (cf. 23:47; Acts 10:22; 22:26; 23:17, 23-24; 24:23; 27:43).5 This particular centurion is described as quite wealthy and a person of character who was greatly interested in the Jewish people. That in itself was unusual for the Romans. He was a pious, humane and caring person who was compassionate toward his slave. This also was normally not the case in the Roman world. Romans considered a slave as a living tool. A slave could be ill-treated or even killed if his master so desired. When slaves were too old or too ill to work, the master could simply cast them out to die.6
The story of this centurion no doubt encouraged the many Gentile believers who would read Luke’s gospel.7 This man may have been a God-fearing Gentile like Cornelius (Acts 10) or he could possibly have been a proselyte to the Jewish faith. We are reminded of the words of Jesus in Matthew 8:11-12: “I say to you that many will come from the east and the west, and will take their places at the feast with Abraham, Isaac and Jacob in the kingdom of heaven. But the subjects of the kingdom will be thrown outside, into the darkness, where there will be weeping and gnashing of teeth.”
“The centurion heard of Jesus and sent some elders of the Jews to him, asking him to come and heal his servant” (7:3). Here this centurion displays great wisdom and cultural sensitivity in sending some Jewish leaders to speak with Jesus. In Matthew’s version it appears that the centurion approached Jesus himself but here we read that he sent a delegation of Jewish leaders. This apparent problem can be resolved when we understand a little about agency in the ancient world. Morris says, “What a man does through agents he may be said to do himself…” 8 The Greek word for heal used here is diasōsēi from sozō. It is a term often used for spiritual salvation but it can also be used for physical deliverance. It literally means to make whole.9
“When they came to Jesus, they pleaded earnestly with him, ‘This man deserves to have you do this, because he loves our nation and has built our synagogue’” (7:4-5). We might say as a background here that while the Romans were not too fond of the Jewish people, yet they were supportive of Jewish synagogues. They felt that synagogues promoted order and morality.10 We see here and in other places, that Romans flocked to the synagogues throughout the empire, no doubt because of their very high moral teachings. They were a good antidote to the excesses of paganism. This centurion was interested enough in Judaism that he had built a synagogue for the Jews. Barclay says, “A man needs to be more than superficially interested before he will go the length of building a synagogue.” 11
This event seems to have taken place in Capernaum and it is entirely possible that the synagogue he built was located there. Today, the remains of a white limestone synagogue can be seen. It is one of the largest, best preserved and decorated synagogues in the land. However, this white synagogue is dated around the fourth century. Rousseau and Arav say: “The ‘centurion’s synagogue’ of the first century was probably a more modest edifice made of local black basalt like the buildings around it…The basalt foundation of the present limestone synagogue may include some of the elements of the synagogue Jesus knew.” 12 On many occasions I have led groups to this synagogue and it is still possible to see the black basalt foundation underneath the present building.
We can see from these verses that this centurion was greatly beloved and respected by the Jewish leaders. They were willing to come to Jesus and plead urgently and earnestly that he come and heal the centurion’s servant.
JESUS ACCEPTS THE INVITATION TO HEAL
So Jesus went with them. He was not far from the house when the centurion sent friends to say to him: “Lord, don’t trouble yourself, for I do not deserve to have you come under my roof.” Luke 7:6
In this verse the great humility and consideration of the centurion are clearly seen. Not only was he humble but he greatly respected the Jewish customs. Jews were forbidden by their laws to enter into a Gentile house.13 Obviously, the centurion did not want this Jewish rabbi to become ceremonially unclean.
The word for “trouble” is the Greek skullō. Originally it meant “to skin or mangle.” In later Greek it meant to trouble or annoy.14 It may have had the meaning “do not skin yourself.” This was likely a slang expression preserved by Luke.15
“That is why I did not even consider myself worthy to come to you. But say the word, and my servant will be healed” (7:7). This statement conveys a considerable amount of both faith and spiritual understanding. The pre-incarnate Christ had made the whole world and universe by simply speaking it into existence (Psa. 148:5; Jn. 1:1-3). The healing of a servant was obviously no problem to him. It is amazing that this Roman centurion had such a breath of understanding that he could trust Christ to speak the word of healing for his servant.
“For I myself am a man under authority, with soldiers under me. I tell this one, ‘Go,’ and he goes; and that one, ‘Come,’ and he comes. I say to my servant, ‘Do this,’ and he does it” (7:8). Because this man was a Roman centurion he had a good grasp of what authority consisted. He also knew that Jesus possessed divine authority. Perhaps he had seen Jesus in action before, because he obviously lived in Jesus’ home town. The scripture affirms that many of Jesus’ miracles were done in Capernaum (Matt. 11:23).
“When Jesus heard this, he was amazed at him, and turning to the crowd following him, he said, ‘I tell you, I have not found such great faith even in Israel’” (7:9). Jesus was truly amazed at the faith of this man. Coffman says, “This centurion placed Jesus on the throne of the universe, regarding him as the ruler of the world, and as having all things under his command.” 16
It is interesting to note that only twice did Jesus marvel and express amazement. He was amazed at the unbelief in his own home town of Nazareth (Mk. 6:6) and he was amazed at the faith of this centurion. This is one of the few places where Luke tells us of Jesus’ emotion.17 It is also interesting that Jesus commended only two people for their great faith, this Gentile centurion and a Gentile woman whose daughter was demon possessed (Matt. 15:28). In both instances, he healed at a distance.18 No doubt Luke meant to impress Gentiles with their own opportunity to believe in the Lord.
“Then the men who had been sent returned to the house and found the servant well” (7:10). Can we even imagine the wonder and amazement these Gentiles had to receive a genuine miracle from the Lord! Coffman says, “A greater miracle of healing than this is nowhere recorded in the gospels.” 19
RAISING THE WIDOW’S SON
Soon afterward, Jesus went to a town called Nain, and his disciples and a large crowd went along with him. Luke 7:11
The little town of Nain probably marks the southernmost extension of Jesus’ activity in the Galilee, so far as the gospel record shows. The name “Nain” or “Naim” means “pleasant” in the Hebrew language. The town is located about five miles (8 km.) southeast of Nazareth. The town is located on the slope of “Little Hermon” or the Hill of Moreh (Jud. 7:1), 20 as it is known today. It sits at the edge of the Valley of Jezreel.
In the Old Testament this area was famous for the victory of Deborah and Barak (Judg. 4), Elisha and the Shunammite woman (2 Ki. 4:18-37), and the Witch of Endor, with her King Saul encounter (1 Sam. 28:7ff.).
We observe that a large crowd came with Jesus and another large crowd from the city came out in his direction. Utley says, “There was always a large crowd of the sick, the curious, and religious leaders following Jesus.” 21
“As he approached the town gate, a dead person was being carried out— the only son of his mother, and she was a widow. And a large crowd from the town was with her” (7:12). Keener says, “People customarily dropped whatever they were doing and joined in a funeral procession when it passed by.” 22 In some rural areas and occasionally in the smaller towns people in the US still stop their vehicles in respect for funeral processions. We note two disturbing things about this funeral. The mother was a widow and now she had lost her only son. In the ancient world the son of a family was the “social security.” The son or sons of a widowed mother would provide for her. It was almost impossible for a widow to earn a living in that society.23 Without her only son, her life would likely be destitute.
We need to note a few things about funerals in ancient Israel. Dead persons were buried immediately. This was necessary because of the warm climate and because of Jewish ideas about the dead. Quick burial was necessary to avoid ceremonial uncleanliness. The body was washed, anointed, wrapped and buried the same day of death. It was customary even for poor families to hire at least one wailing woman and two flute players for the funeral.24 We can imagine that this funeral procession was quite noisy as it came out of town. Mourners wept loudly in those days. The widow would customarily lead the procession. Burial sites were normally outside the city.25 It is interesting that the city of Nain still has evidence of first century tombs.26 This appears to validate the account of this miracle.
“When the Lord saw her, his heart went out to her and he said, ‘Don’t cry’” (7:13). Perhaps the woman recognized Jesus, since he was from nearby Nazareth. If not, for a person to address a grieving mother in this way might have been considered as rude.27 Clearly, Jesus was deeply affected by this scene.
“Then he went up and touched the bier they were carrying him on, and the bearers stood still. He said, ‘Young man, I say to you, get up!’ The dead man sat up and began to talk, and Jesus gave him back to his mother” (7:14-15). The Greek word sorou used here can mean coffin or bier.28 In this case it was obviously an open bier. Immediately Jesus commanded the young man to arise and he promptly got up. Commentators have noted how closely this miracle corresponds to those performed by Elijah (1 Ki. 17:17-24) and Elisha (2 Ki. 4:32-37).29 We can imagine that when the young man got up some fearful folks “got out” of there. Most others began to praise God for a great miracle. On this and two other occasions mentioned in the New Testament Jesus resuscitated people (8:54; Jn. 11). Verse 23 seems to suggest that there were more occasions.
“They were all filled with awe and praised God. ‘A great prophet has appeared among us,’ they said. ‘God has come to help his people.’ This news about Jesus spread throughout Judea and the surrounding country” (7:16-17). The news of this great miracle spread all over, even to Judea. We might wonder how the people of Nazareth reacted when they heard this news. We remember that they had spurned Jesus and tried to kill him when he spoke there.
JESUS AND JOHN THE BAPTIST
John’s disciples told him about all these things. Calling two of them, he sent them to the Lord to ask, “Are you the one who is to come, or should we expect someone else?” Luke 7:18-19
We cannot know for sure what the motivation of John was in asking this question. We know from history he was a prisoner in the forsaken fortress of Machaerus down by the Dead Sea. He was no doubt depressed and lonely. He may have begun to wonder if he had understood Jesus properly and wondered if perhaps there was still a deliverer to come. Also, he had predicted one who would baptize with fire and bring judgment upon unbelievers. He had spoken of one who would bring wrath and instead Jesus was intent upon bringing mercy. We should not be too hard on John because other great leaders in Israel had their times of doubt and despair (cf. Moses in Num. 11:10-15; Elijah in 1 Ki. 19; Jeremiah in Jer. 20:7-9, 14-18).30 Even Paul had some dark and difficult times (2 Cor. 1:8-9). Perhaps John was trying to spur Jesus on into a more decisive and forceful ministry.31 Maybe John was just feeling a bit confused and puzzled. After all, Jesus had come to set the captives free (Isa. 61:1) and here he was still in prison.
“When the men came to Jesus, they said, ‘John the Baptist sent us to you to ask, Are you the one who is to come, or should we expect someone else?’”(7:20). Perhaps John had sent these men for their sake as well as his own. He wanted to be certain himself and he surely wanted his disciples to be certain about Jesus. They were shortly to get an unforgettable introduction to the great power of the Lord.
“At that very time Jesus cured many who had diseases, sicknesses and evil spirits, and gave sight to many who were blind” (7:21). From what we can tell in the gospels Jesus spent a large amount of his time healing people and casting out evil spirits. There were no doubt long lines of people waiting for these blessings.
“So he replied to the messengers, ‘Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, those who have leprosy are cleansed, the deaf hear, the dead are raised, and the good news is proclaimed to the poor’” (7:22). McGee says, “Jesus told John’s disciples to tell him that they had seen the credential of the Messiah.” 32 They had seen the fulfilment of passages like Isaiah 26:19; 29:18-19; 35:5-6; and 61:1. These were signs that the Messianic Era had arrived.
“Blessed is anyone who does not stumble on account of me” (7:23). The word for stumble, be offended or fall is the Greek skandalizomai. This word is taken from the trigger of an animal trap and it means to trip up or to be entrapped.33 We get our word scandalize from this. In other words John should not let his questioning trip him up.
THE UNIQUE MINISTRY OF JOHN
After John’s messengers left, Jesus began to speak to the crowd about John: “What did you go out into the wilderness to see? A reed swayed by the wind?” Luke 7:24
This may well be a proverbial reference (cf. 1 Ki. 14:15). Along the Jordan River where John ministered there were many reeds. They waved in the strong winds. This is a picture of instability and weakness. People could not depend upon such character (cf. 1 Ki. 14:15: 2 Ki. 18:21). John was no weed swaying in the wind.
“If not, what did you go out to see? A man dressed in fine clothes? No, those who wear expensive clothes and indulge in luxury are in palaces” (7:25). John was a real person with no pretense in him. Oswald Chambers once defined character as “what you are in the dark.”
John was true through and through. He was not a wimp all dressed up in fine clothes. The Greek word for “fine” clothes is malakos and it can mean soft or even effeminate.34 In those days most people wore rather coarse hand-made clothes. John outdid them and wore a rough garment of camel’s hair with a leather girdle (Matt. 3:4).
“But what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. This is the one about whom it is written: ‘I will send my messenger ahead of you, who will prepare your way before you’” (7:26-27). Coffman says of him, “John was more than a prophet in that he was the herald of the Christ, a man of the most magnificent spiritual dimensions.” 35 He was the messenger or Elijah who was to come (Mal. 3:1), the one who would introduce the Messiah to Israel and the world. He was the one in Isaiah 40:3 calling upon men to prepare the way of the Lord.
“I tell you, among those born of women there is no one greater than John; yet the one who is least in the kingdom of God is greater than he” (7:28). This is a truly amazing statement. John the Baptist was the greatest prophet who ever lived because he got to introduce Jesus. He was the greatest person who ever lived, greater than Abraham, even greater than Moses. Yet, “John had to sink into the background because the One was here to whom all the ages had pointed.” 36
Although John was the greatest human who ever lived, the least Christian is now greater than him because Jesus lives in that saint. McGee says of John: “John the Baptist seems to be misplaced in the New Testament; he does not belong in the New Testament at all. He is the last of the illustrious prophets. He is the bridge over the yawning chasm between the Old and New Testaments.” 37
“(All the people, even the tax collectors, when they heard Jesus’ words, acknowledged that God’s way was right, because they had been baptized by John. But the Pharisees and the experts in the law rejected God’s purpose for themselves, because they had not been baptized by John.) (7:29-30). John’s ministry was a preparatory one, preparing the people for the coming of the Son of God. As in the case of Jesus, the common people heard him gladly and received his baptism. It was a baptism of repentance (3:3), a preparation to meet God. This was a big step for the average Jew since it was believed that baptism was only for Gentiles who were coming into the Jewish faith.38
Wiersbe says: “John’s ministry was a turning point in both the nation’s history and in God’s plan of redemption (Lk. 16:16)…They ‘justified God,’ which means they agreed with what God said about them (Ps. 51:4). But the religious leaders justified themselves (Lk. 16:15), not God, and rejected John and his message.” 39 Coffman adds, “These are among the most significant words in the New Testament, showing categorically that the refusal to accept baptism at the hands of John was, in fact, a rejection of the counsel of God on the part of the Pharisees…In this passage lies the reason why the publicans and harlots entered into God’s kingdom, whereas the Pharisees did not enter it…” 40
A REBELLIOUS GENERATION
Jesus went on to say, “To what, then, can I compare the people of this generation? What are they like? They are like children sitting in the marketplace and calling out to each other: ‘We played the pipe for you, and you did not dance; we sang a dirge, and you did not cry.’” Luke 7:31-32
The marketplace was the most public area of the town.41 Here shopping was done and even court cases were heard at times. It was a good place for children to gather and play, no doubt while parents were shopping. Here the children were rehearsing a well-known song or play. They were playing out mourning and wedding scenes.42 Coffman says of them that they were, “spoiled brats sitting in the marketplace, and who would not dance when the piper played, nor mourn when the wailer wailed.” 43 The children were a good picture of Israel’s stubborn leaders. Wiersbe says, “People who want to avoid the truth about themselves can always find something in the preacher to criticize.” 44
“For John the Baptist came neither eating bread nor drinking wine, and you say, ‘He has a demon.’ The Son of Man came eating and drinking, and you say, ‘Here is a glutton and a drunkard, a friend of tax collectors and sinners’” (7:33-34). “John had come, living with a hermit’s austerity.” 45 Probably some people thought John looked like a madman. In those days the wilderness was associated with demons 46 and apparently some folks thought John had contracted some of them.
Jesus on the other hand joined in all the affairs of life. He went to weddings and banquets and seemed to have an enjoyable time. He even associated with sinners. People in reacting to aesthetic John should have accepted Jesus, but they did not.47 Instead they called him a glutton and a drunkard.
“But wisdom is proved right by all her children” (7:35). Pett says, “Thus the proverb was clearly true. The wisdom of the Scribes had produced children suited to it, who could not agree with any but themselves.” 48 Of course, if wisdom is proved right by all her children then folly is proven by those who are its children.
A SINFUL WOMAN ANOINTS JESUS
When one of the Pharisees invited Jesus to have dinner with him, he went to the Pharisee’s house and reclined at the table. Luke 7:36
McGee says, “This is one of the notable occasions when the Lord Jesus Christ went out to dinner.” 49 We can say from this event that Jesus did not socially slight the Pharisees.50 We can also say that this Pharisee was bold enough to invite Jesus to his house, despite what his Pharisee friends might have said about him. It is amazing that the religious thinking of Israel’s leaders caused most all of them to reject their Messiah for whom Israel had waited many long centuries. Although this Pharisee invited Jesus to his home we will see that his motives were not entirely pure.
Barclay says of him: “Most likely, Simon was a collector of celebrities; and with a half-patronizing contempt he had invited this startling young Galilean to have a meal with him. That would best explain the strange combination of a certain respect with the omission of the usual courtesies…” 51 This could have been a meal after a regular synagogue service. Keener comments: “It was considered virtuous to invite a teacher over for dinner, especially if the teacher were from out of town or had just taught at the synagogue.” 52
“A woman in that town who lived a sinful life learned that Jesus was eating at the Pharisee’s house, so she came there with an alabaster jar of perfume” (7:37). We might wonder how this woman, a person of ill-repute, could “crash the party” of this very religious Pharisee. When we consider the customs of that time we can understand how such a thing could have happened. In the ancient world it was customary in a meal hosting a celebrity to allow common folks to enter, listen and observe.53 It was a social event. They would stand around the walls or, if in a courtyard, they would lean over the wall and listen. We remember that in a day before television this was one of the few means of entertainment for the common people.
In the scriptures we see three other accounts of a woman coming in and anointing Jesus (Matt. 26:7-13; Mk. 14:3-9; and Jn. 12:1-8). This account is much different than the others. It seems to have happened in the Galilee while the other account happened at Bethany near Jerusalem. In this narrative it was a sinful woman who anointed Jesus but in the other accounts John identifies the woman as Mary of Bethany (Jn. 12:3). This other version was at the end of Jesus’ ministry and had to do with anointing him for his burial. There is no mention of a sinful woman in these other instances.
We note that this woman had with her an alabaster container of perfume. Morris gives us a description of this flask: “The word alabastros denoted a globular container for perfumes. It had no handles and was furnished with a long neck which was broken off when the contents were needed…Jewish ladies commonly wore a perfume flask suspended from a cord round the neck, and it was so much a part of them that they were allowed to wear it on the Sabbath…” 54
“As she stood behind him at his feet weeping, she began to wet his feet with her tears. Then she wiped them with her hair, kissed them and poured perfume on them” (7:38). We might wonder how this woman could have had access to Jesus’ feet. Today it would be quite awkward and even embarrassing to anoint someone’s feet underneath the table. Folks in Bible times did sit at tables (1 Ki. 13:20; Dan. 11:27; Matt.15:27; Jn. 2:14). However, when banquets were held in New Testament times, people usually dined Triclinium style. They reclined at very low tables, leaning on their left elbow, propped up on comfortable cushions and eating from the table with their right hands. Their feet were thus extended away from the table.
This woman took her place behind Jesus and began to anoint him with precious perfume, while she wept profusely, washed his feet with her tears and wiped them with her hair. She also bowed and kissed his feet. The Greek word used here means to kiss fondly and to kiss again and again.55 In letting her hair down she did something that a decent woman would never do in public. Barclay says: “On her wedding day a girl bound up her hair and never would she appear with it unbound again. The fact that this woman loosed her long hair in public showed how she had forgotten everyone except Jesus…” 56
“When the Pharisee who had invited him saw this, he said to himself, ‘If this man were a prophet, he would know who is touching him and what kind of woman she is— that she is a sinner” (7:39). The rabbis of that time had a very poor opinion of women in general. A rabbi would never speak with women in public.57 He would not even be seen with them in public. This is still true today with Ultra-Orthodox Jewish men. They will not even sit next to a woman on a bus or airplane. We can see how this opinion would be many times magnified in the case of a sinful woman.
The Pharisee thus decided that Jesus was no prophet since he apparently did not recognize this woman as sinful. It was quite easy for Jews in the first century to discount prophecy anyway. It was generally taught that prophets had ceased after the Old Testament period.58
“Jesus answered him, ‘Simon, I have something to tell you.’ ‘Tell me, teacher,’ he said” (7:40). It is interesting here that Jesus answered the thoughts of this Pharisee. The Master was able to look right into his heart. The same is true today. We sometimes think we are hiding sinful thoughts from the Lord but he sees them all. Barker and Kohlenberger state: “Simon is made to give the conclusion that will condemn him…” 59 Wiersbe says, “He ended up learning more about himself than he cared to know!” 60
“Two people owed money to a certain moneylender. One owed him five hundred denarii, and the other fifty. Neither of them had the money to pay him back, so he forgave the debts of both. Now which of them will love him more?” (7:41-42). In a day before banks, people borrowed from moneylenders. In this case one man had borrowed five hundred denarii and another had borrowed fifty denarii. In those days the dēnaria amounted to about a day’s pay for a working man (cf. Matt. 20:2, 9). Robertson tallies the amounts listed here in dollars to represent $250 and $50.61 Since the one’s debt was ten times that of the other it should probably be more like $250 as compared to $25.
“Simon replied, ‘I suppose the one who had the bigger debt forgiven.’ ‘You have judged correctly, Jesus said’” (7:43). In modern Israel there are still such things as money lenders and money exchangers, in addition to banks. I remember one prominent money lender in Jerusalem who loaned a very large unsecured amount to a favored client and promptly went bankrupt when this debtor could not repay. The creditor in this verse was apparently in good enough financial condition that he could forgive the debts entirely.
“Then he turned toward the woman and said to Simon, ‘Do you see this woman? I came into your house. You did not give me any water for my feet, but she wet my feet with her tears and wiped them with her hair’” (7:44). In those days people mostly wore sandals and many roads were but dirt paths. Guests therefore arrived with dirty feet. Keener says: “Common hospitality included providing water for the feet (though well-to-do householders left the washing to servants)…Oil for the dry skin on one’s head would also be a thoughtful act. A kiss was an affectionate or respectful form of greeting.” 62
“You did not give me a kiss, but this woman, from the time I entered, has not stopped kissing my feet. You did not put oil on my head, but she has poured perfume on my feet. (7:45-46). Wiersbe says, “Everything that Simon neglected to do, the woman did – and she did it better!…This anonymous woman illustrates the truth of Galatians 5:6: ‘The only thing that counts is faith expressing itself through love.’” 63 Marshall says what Simon had failed to do the woman had done ceaselessly, in the repeated kissing of Jesus feet.” 64 Simon had been forgiven little and he loved little. She had been forgiven much and loved much.
Simon the Pharisee had actually insulted Jesus by not providing these normal things. Simon would certainly have not acted this way to one of his Pharisee teachers. Yet, he had just snubbed the Great High Priest of Israel. “Simon who thought he was judging the Lord suddenly found himself the judged.” 65
“‘Therefore, I tell you, her many sins have been forgiven—as her great love has shown. But whoever has been forgiven little loves little.’ Then Jesus said to her, ‘Your sins are forgiven’” (7:47-48). Bock comments “…his declaration of the forgiveness of sins is a massive problem…In saying the woman’s sins are forgiven, he is clearly even greater than a prophet. Here is raw authority.” 66 Her sins were known and were clear for all to see but Simon’s sins were hidden from the public and known only to God. Her sin and debt was fully paid by Jesus (Eph. 1:7; 1 Pet. 1:18-19) but his would stay with him.67 What a picture of the coming judgment when the secrets of all hearts will be revealed (Rom. 2:16).
“The other guests began to say among themselves, ‘Who is this who even forgives sins?’ Jesus said to the woman, ‘Your faith has saved you; go in peace’” (7:49-50). It seems here that some of the guests were waking up to the fact that the Son of God was with them in the room. We should note that while the woman had done wonderful service to Jesus it was still her faith that saved her. So it is today that we are not saved by works but by the grace of God and by our faith, which itself is a gift of God (Eph. 2:8). Works are simply an expression of our faith.