When people looks at people he looks with Love, understanding, and forgiveness.

Transcription

1 Luke 7:36 50 Jesus was gaining a reputation as a friend of sinners. He loved and loves people, and will go where he is invited, this is still true. In society to the low of the low to the high of the high.. Galatians 3:28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. When people looks at people he looks with Love, understanding, and forgiveness. The Pharisees ( religious leaders ) were ( and are ) perplexed by this. Jesus is going to be invited over to the house of a Pharisee who wants to know more about Jesus. We re going to see Jesus dealing with both the Pharisee and a sinner. He is making himself available to all types of people from all types of backgrounds This happened two times. There are two other places where a similar story is recorded, but it would seem that these other two stories were about a second, similar occurrence, one which took place the week before Jesus death. In the other stories, the woman is identified as Mary, the sister to Martha and Lazarus, and it takes place at the home of Simon the leper in Bethany. (Mat 26:6-13 KJV) Now when Jesus was in Bethany, in the house of Simon the leper, {7} There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat. {8} But when his disciples saw it, they had indignation, saying, To what purpose is this waste? {9} For this ointment might have been sold for much, and given to the poor. {10} When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me. {11} For ye have the poor always with you; but me ye have not always. {12} For in that she hath poured this ointment on my body, she did it for my burial. {13} Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a 1

2 memorial of her. (John 12:1-8 KJV) Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead. {2} There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him. {3} Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment. {4} Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him, {5} Why was not this ointment sold for three hundred pence, and given to the poor? {6} This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein. {7} Then said Jesus, Let her alone: against the day of my burying hath she kept this. {8} For the poor always ye have with you; but me ye have not always. Mary loved Jesus as did this women, they wanted to show there love for Jesus. Luke continued to explore the two radically different reactions to Jesusʼ ministry (see 7:29, 30). In this passage, the silly arrogance of the Pharisees and the wise humility of a sinful woman stand side by side. The contrast is striking. Simon remains seated; the sinful woman is at Jesusʼ feet, wiping them with her hair. Simon waits to be served, while the woman throws herself in the service of Jesus. The other guests, and presumably Simon, doubt Jesusʼ authority to forgive sin; the woman places her faith in Jesus and receives forgiveness of her sins. Her love for Jesus is obvious, while Simon remains strangely aloof, showing his contempt not only for the sinful woman but also for Jesus. Although Christians are quick to dissociate themselves from the actions and attitudes of the Pharisees, many just as rapidly fall into similar habits. How many times have they said, I am not perfect, but I am not as bad as Believers are quick to judge the weaknesses of others, to compare themselves with others, and to justify their own sins by pointing the finger at someone else. By doing this instead of humbly confessing their own sins and committing themselves to serving Jesus they take their place right next to Simon, sitting arrogantly in the presence of the Lord and Savior Remember Jesus has just said. "Come to me, all you who are weary and burdened, and I will give you rest." Matthew 11:28 1 Barton, B. B., Veerman, D., Taylor, L. C., & Osborne, G. R. (1997). Luke. Life application Bible commentary ( ). Wheaton, Ill.: Tyndale House Publishers. 2

3 This is what it looks like, this an example of someone that found this rest and someone that needed to find it. 36 Then one of the Pharisees asked Him to eat with him. And He went to the Phariseeʼs house, and sat down to eat. ** look where Jesus is at, a Pharisees house, what is he doing, reaching out. he knows that this guy is hostel that does not stop him. Set the scene.. (i) The scene is the courtyard of the house of Simon the Pharisee. The houses of wellto-do people were built round an open courtyard in the form of a hollow square. Often in the courtyard there would be a garden and a fountain; and there in the warm weather meals were eaten. It was the custom that when a Rabbi was at a meal in such a house, all kinds of people came in they were quite free to do so to listen to the pearls of wisdom which fell from his lips. That explains the presence of the woman. When a guest entered such a house three things were always done. The host placed his hand on the guestʼs shoulder and gave him the kiss of peace. That was a mark of respect which was never omitted in the case of a distinguished Rabbi. The roads were only dust tracks, and shoes were merely soles held in place by straps across the foot. So always cool water was poured over the guestʼs feet to cleanse and comfort them. Either a pinch of sweet-smelling incense was burned or a drop of attar of roses was placed on the guestʼs head. These things good manners demanded, and in this case not one of them was done. In the east the guests did not sit, but reclined, at table. They lay on low couches, resting on the left elbow, leaving the right arm free, with the feet stretched out behind; and during the meal the sandals were taken off. That explains how the woman was standing beside Jesusʼ feet. (ii) Simon was a Pharisee, one of the separated ones. Why should such a man invite Jesus to his house at all? There are three possible reasons. (a) It is just possible that he was an admirer and a sympathizer, for not all the Pharisees were Jesusʼ enemies (cp. Luke 13:31). But the whole atmosphere of discourtesy makes that unlikely. (b) It could be that Simon had invited Jesus with the deliberate intention of enticing him into some word or action which might have been made the basis of a charge against him. Simon may have been an agent provocateur. Again it is not likely, because in verse 40 Simon gives Jesus the title, Rabbi. 3

4 (c) Most likely, Simon was a collector of celebrities; and with a half-patronising contempt he had invited this startling young Galilaean to have a meal with him. That would best explain the strange combination of a certain respect with the omission of the usual courtesies. Simon was a man who tried to patronize Jesus. (iii) The woman was a bad woman, and a notoriously bad woman, a prostitute. No doubt she had listened to Jesus speak from the edge of the crowd and had glimpsed in him the hand which could lift her from the mire of her ways. Round her neck she wore, like all Jewish women, a little phial of concentrated perfume; they were called alabasters; and they were very costly. She wished to pour it on his feet, for it was all she had to offer. But as she saw him the tears came and fell upon his feet. For a Jewish woman to appear with hair unbound was an act of the gravest immodesty. 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. 2 sat down to meat anaklino to lean against, lean upon; to lay down; to make or bid to recline Dinner tables were low to the ground in those days, and the guests would lay around the tables, generally leaning on their left elbow while using their right hand to eat with. Their heads were closer to the table with their feet pointing away from the table. Reclining (κατακλίνω, kataklinō) was the normal position for eating a special meal in the ancient Near East (9:14 15; 14:8; 24:30; Marshall 1978: 308). Each person would lie on his side, facing the table, and with body and feet angling away from the table. Such reclining was common at a festive banquet, while family meals involved sitting. 4 Jeremias argues that the occasion suggests a banquet, perhaps a Sabbath meal, in honor of the teacher Jesus, who may also have been viewed as a prophet. Another point that suggests this possibility is the ease with which the woman entered the meal. At special meals the door was left open, so uninvited guests could enter, sit by the 2 The Gospel of Luke (W. Barclay, lecturer in the University of Glasgow, Ed.). The Daily study Bible series, Rev. ed. Philadelphia: The Westminster Press. 4 Jeremias 1963a: 126; Jeremias 1966: 48 49, esp. 48 n. 4; Sir. 31:12, 18 (speaks of sitting); m. Ber. 6.6 (notes two types of sitting). While most of the other texts cited by Jeremias are talmudic, he does note OT texts such as Gen. 27:19; Exod. 32:6; Judg. 19:6; 1 Sam. 20:5, 24 25; 1 Kings 13:20; and Prov. 23:1. 4

5 walls, and hear the conversation (Talbert 1982: 82; Ellis 1974: 122; SB 4:611 39, esp. 615; 1:726; b. Ber. 31b). 5 Ellis also notes that they could beg and snatch leftovers. That the womanʼs action is rebuked and her presence is not suggests a special, public meal And behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Phariseeʼs house, brought an alabaster flask of fragrant oil, Our English translation does not convey the shock that the entrance of this woman made, when it says when a woman it is literally And look a woman! The shock was primarily because of this woman s reputation. The text tells us that she was a sinner (a person of bad reputation and character, it is suggested that she was a prostitute) but whatever her sin, she was a woman of considerable notoriety. Her desire is to find Jesus and when her eyes finally rest on Him, the other guest fade into a mist of tears; it suddenly doesn t matter what these respectable people think about her. All that she sees is Jesus. We donʼt know who this person is.. This woman was not, as is often suggested, Mary Magdalene from whom Jesus cast seven demons (Luke 8:2). Nor is she Mary, the sister of Martha and Lazarus, who SB Kommentar zum Neuen Testament aus Talmud und Midrasch, by H. L. Strack and P. Billerbeck (6 vols.; Munich: Beck, ) b. Babylonian Talmud Ber. Berakot 5 The talmudic text is late, but that the woman in Luke is allowed in makes it likely that this was the custom. B. Ber. 31b relates a parable of a poor man who requests food from a king, suggesting a form of limited access, since he was able to force his way in to see the king (SB 4:615; Jülicher 1899: 2.291). However, it must be admitted that the parallel is distant. B. Ber. 41b relates an exchange between rabbis during a meal, but it is not clear that anyone else is there to hear it. Also relevant is b. B. Bat. 8a, where during a famine a rabbi opens his home to students, but not to the unlearned. When chastised by another rabbi for this, the rabbi relents and allows all to enter. The dilemma of the rabbinic passage is whether one should be generous. Thus, the extrabiblical evidence for an open meal is not great. Still, within the text the evidence suggests such an occasion. 3 Bock, D. L. (1994). Luke Volume 1: 1:1-9:50. Baker exegetical commentary on the New Testament ( ). Grand Rapids, Mich.: Baker Books. 5

6 anointed Jesusʼ head with ointment and who wiped His feet with her hair in the house of Simon the leper (John 12). This Mary, in the house of Simon the Pharisee, did not feel the openness to presume to anoint Jesusʼ head as did Mary of Bethany, but rather in brokenness and humility anointed His feet This women as it says in the NIV Luke 7:37 (NIV) 37 A woman in that town who lived a sinful life learned that Jesus was eating at the Phariseeʼs house, so she came there with an alabaster jar of perfume. sinner hamartolos devoted to sin, a sinner; not free from sin; pre-eminently sinful, especially wicked SHE was sinful, things have changed, God does this. brought komizo to care for, take care of, provide for; to take up or carry away in order to care for and preserve; to carry away, bear off alabaster alabastron a box made of alabaster in which unguents are preserved; The ancients considered alabaster to be the best material in which to preserve their ointments. Breaking the box, probably means breaking the seal of the box. box muron ointment (the Greek word could possibly related to myrrh) This would be the second time that Jesus has been given myrrh as a present if this were myrrh. Alabaster jars were carved, expensive, and beautiful. Such jars were made from a translucent, compact gypsum, carved with a long neck that was to be broken off when the contents were poured out. This jar held an expensive perfume. Many Jewish women wore a small perfume flask on a cord around their neck. This jar of perfume would have been valued very highly by this woman. 5 4 Courson, J. (2003). Jon Courson's Application Commentary (335). Nashville, TN: Thomas Nelson. 5 Barton, B. B., Veerman, D., Taylor, L. C., & Osborne, G. R. (1997). Luke. Life application Bible commentary (188). Wheaton, Ill.: Tyndale House Publishers. 6

7 The word gypsum is derived from the Greek word γύψος gypsos, "chalk" or "plaster".[4] Because the gypsum from the quarries of the Montmartre district of Paris has long furnished burnt gypsum used for various purposes, this material has been called plaster of Paris. 38 and stood at His feet behind Him weeping; and she began to wash His feet with her tears, and wiped them with the hair of her head; and she kissed His feet and anointed them with the fragrant oil. The woman is standing alongside Jesus feet, behind Him. weeping klaio to mourn, weep, lament; weeping as the sign of pain and grief. Present participle, continual action. wash brecho to moisten, wet, water; to water with rain, to cause to rain, to pour the rain, to send down like rain. The verb is a present tense, meaning continual action. The other verbs that follow in the passage are imperfect in tense, meaning a continual action in the past, while this one (and weeping) are in the present tense. The idea is that she was wiping, kissing, and anointing for awhile, but her tears flowed the whole time, sprinkling Jesus feet, even past the time when she stopped wiping, kissing, and anointing. wipe ekmasso to wipe off, to wipe away. Imperfect tense, continual action in the past. I kind of get the idea that this woman was standing behind Jesus when the tears began to flow. Then she noticed that the tears had been dripping down on Jesus feet, so she began to wipe them off with her hair. kissed kataphileo to kiss much, kiss again and again, kiss tenderly. Imperfect tense, continual action in the past. anointed aleipho to anoint. This isn t a sacred or holy type of anointing, just the act of putting oil or perfume on another person. Imperfect tense, continual action in the past. Every person person in this room is in debt to society, to our nation, & to God This is a debt that you can not pay, try you can t 7

8 Jesus has paid that price. That we can stand forgiven. 39 Now when the Pharisee who had invited Him saw this, he spoke to himself, saying, This Man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner. spake within himself even though Simon is only thinking these thoughts, note how Jesus will respond to Simon s thoughts. IF THIS MAN,, Hypothetical Propositions; or, Conditional ( if ) Sentences: Second Condition; or, Contrary to Fact or Impossible. The premise is assumed to be contrary to fact, stated as if it were untrue or unreal, although in actual fact it may be true, dealing with present time. 6 ahh we got him, if it was true and its obvious not true.. we Got you.. what manner potapos from what country, nation or tribe; of what sort or quality (what manner of) toucheth haptomai to fasten one s self to, adhere to, cling to; to touch; of carnal intercourse with a women or cohabitation; of Levitical practice of having no fellowship with heathen practices. Things not to be touched appear to be both women and certain kinds of food, so celibacy and abstinence of certain kinds of food and drink are recommended. The word that Simon uses in this verse to say that she is touching him is a word used to describe sexual activity. The word that he used suggests that this was a very improper action. 6 Smith, J. H. (1992). The new treasury of scripture knowledge : The most complete listing of cross references available anywhere- every verse, every theme, every important word (Lk 7:39). Nashville TN: Thomas Nelson. 8

9 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. 7 Can we see how far ʻreligionʼ can move away from the heart of God.. ( someone trying to clean up in our bathrooms, how do we look at them ) for to be touched by a sinner would make Jesus unclean, and the Pharisees avoided any contact with uncleanness. This Pharisee concluded that if this man were a prophet, he would have known who and what kind of woman this is and would have told her to go away And Jesus answered and said to him, Simon, I have something to say to you. So he said, Teacher, say it. answering apokrinomai to give an answer to a question proposed, to answer; to begin to speak, but always where something has preceded (either said or done) to which the remarks refer Even though Simon was only thinking the words, Jesus still knew what Simon was thinking and He responds to Simon s thoughts. Master didaskalos a teacher 41 There was a certain creditor who had two debtors. One owed five hundred denarii, and the other fifty. debtors chreopheiletes ( to lend + to a debtor ) a debtor 7 Barnes, A. ( ). Notes on the New Testament: Luke & John (R. Frew, Ed.) (53). London: Blackie & Son. 8 Barton, B. B., Veerman, D., Taylor, L. C., & Osborne, G. R. (1997). Luke. Life application Bible commentary (189). Wheaton, Ill.: Tyndale House Publishers. 9

10 creditor daneistes a money lender, creditor pence denarion containing ten. A Roman silver coin in NT time. It took its name from it being equal to ten "asses", a number after 217 B.C. increased to sixteen (about grams or.1375 oz.). It was the principal silver coin of the Roman empire. From the parable of the labourers in the vineyard, it would seem that a denarius was then the ordinary pay for a day s wages. (#Mt 20:2-13) So, one debtor owed the man five hundred days wages, while the other owed fifty. For our stay lets say one owed 50,000 and one 5,000, we know it was a lot more than that but just for our study here. Today average wage is 45,000 a year, that is about $22 hour or $175 a day, so this would be 500 DAYS = $87,500,, DAYS 50 = $8, denarii equaled nearly 2 month s pay; and 500, about 2 year s wages (22 months) So this is a sizable amount either way you slice it, however it was all forgiven. God has forgiven us.. 42 And when they had nothing with which to repay, he freely forgave them both. Tell Me, therefore, which of them will love him more? to pay apodidomi to deliver, to give away for one s own profit what is one s own, to sell; to pay off, discharge what is due; a debt, wages, tribute, taxes, produce due NOTE: Neither had enough to repay their debt. We are all sinners. Some sin worse, owing more than others But none of us can repay the debt we owe. forgave charizomai to do something pleasant or agreeable (to one), to do a favour to, gratify; to show one s self gracious, kind, benevolent; to grant forgiveness, to pardon; to give graciously, give freely, bestow; to forgive 10

11 Interesting choice of words that Jesus used. It not only is used in relation to debts in the business world, but is used in relation to sins in the spiritual world. Freely forgave, or forgave entirely without any compensation. love agapao of persons; to welcome, to entertain, to be fond of, to love dearly most pleion greater in quantity; greater in quality, superior, more excellent 43 Simon answered and said, I suppose the one whom he forgave more. And He said to him, You have rightly judged. suppose hupolambano to take up in order to raise; to take up in the mind; to assume, suppose Just Like The Characters In The Story We Can Never Repay The Debt. (v. 43) The good news is that forgiveness is available to everyone. But forgiveness is not free; forgiveness always cost something. For the lender it cost 550 denarii to forgive those that were indebted to him. Forgiveness always cost something. When God said, I will forgive you. It cost the life of his only son Jesus on the cross of Calvary. The sin debt had to be paid. Jesus paid the debt so that you would not have to. The conclusion is clear Simon as a high class sinner had the same problem as the low class prostitute; it is only a matter of degrees. The woman owed the greater debt but they both owed a debt that they could not pay. Sometimes it is harder for those who have been saved young in life, who have grown up in the church, and saved from a life of prolific sin to realize the magnitude of what Christ has done for us. Jesus reply in verse forty-three, "You have rightly judged" suggest that Simon is beginning to see the spiritual implications. 11

12 44 Then He turned to the woman and said to Simon, Do you see this woman? I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wiped them with the hair of her head. It was customary for a host to provide water to wash his guests feet. People walked the streets in open toed sandals, and their feet were filthy dirty. A wealthy man would have one of his servants perform the task, otherwise it was usually assigned to the person at the bottom of the ladder, like the youngest child. All that really come to Jesus he never turns they away, Also we might turn them away he does not. 45 You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in. kiss philema a kiss; the kiss with which, as a sign of fraternal affection, Christians were accustomed to welcome or dismiss their companions in the faith cease dialeipo to interpose a delay, to intermit, leave off for a time something already begun to kiss kataphileo to kiss much, kiss again and again, kiss tenderly Jesus was just looking for a peck on the cheek from Simon, but He got none. This woman has continuously lavished kisses on Jesus feet. It was customary to greet your guests with a kiss. Simon called Jesus Master (vs.40), but he seemed to have no affection for Him. 46 You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil. 12

13 Another way of greeting guests was to put a little dab of perfumed oil on their heads, kind of a way of refreshing them as they came into your house. Kind of made everything smell nice too. Usually the oil went on the head, but this woman could only bring herself to anoint Jesus feet. 47 Therefore I say to you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little. he does not candy coat it, well it really was, or is not that bad.. no they were many. these is a problem here. you want to be forgiven, don't candy coat it, don't hide from it, you have a problem get help from Jesus right now. confess your sins and deal with it. Isaiah 1:18 (NKJV) 18 $ Come now, and let us reason together, $ Says the Lord, $ Though your sins are like scarlet, $ They shall be as white as snow; $ Though they are red like crimson, $ They shall be as wool. 1 Corinthians 6:9 11 (NKJV) 9 Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, 10 nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God. 11 And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God. forgiven aphiemi to send away; to let go, give up a debt, forgive, to remit. Perfect tense, an action taking place in the past, with results continuing up to the present. Jesus uses a different word here than the one used in His parable (charizomai, vs.42), but it still means forgiven. ALL THAT TRULY COME TO JESUS CAN BE AND WILL BE FORGIVEN 13

14 48 Then He said to her, Your sins are forgiven. forgiven aphiemi to send away; to let go, give up a debt, forgive, to remit. Perfect tense, an action taking place in the past, with results continuing up to the present. I think the idea is that this woman had already received forgiveness from God over her sins. Her love for Jesus was proof of that fact that she had already been forgiven. She didn t earn forgiveness by loving Jesus much. Her much love was proof that she had been forgiven. this has always been the message, FORGIVENESS and FREEDOM COMES Peter said. Acts 3:17 19 (NKJV) 17 Yet now, brethren, I know that you did it in ignorance, as did also your rulers. 18 But those things which God foretold by the mouth of all His prophets, that the Christ would suffer, He has thus fulfilled. 19 Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord, the apostle paul would say to us.. "In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God's grace." Ephesians 1:7 49 And those who sat at the table with Him began to say to themselves, Who is this who even forgives sins? They are having a hard time with Jesus telling her she was forgiven. Lu 5:21 And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone? 14

15 50 Then He said to the woman, Your faith has saved you. Go in peace. Lesson Forgiveness comes through confession We have to admit that we have sinned. We have to be willing to turn from our sin. (1 John 1:9 KJV) If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Don t skip out on your part. Don t make excuses. Don t try to hide your sins. Don t try to explain them away. (Psa 32:1-5 NIV) Of David. A maskil. Blessed is he whose transgressions are forgiven, whose sins are covered. {2} Blessed is the man whose sin the LORD does not count against him and in whose spirit is no deceit. {3} When I kept silent, my bones wasted away through my groaning all day long. {4} For day and night your hand was heavy upon me; my strength was sapped as in the heat of summer. Selah {5} Then I acknowledged my sin to you and did not cover up my iniquity. I said, "I will confess my transgressions to the LORD"-- and you forgave the guilt of my sin. Selah When we admit that we are sinful, we are walking in the light, we are letting God expose our sins. (1 John 1:7 KJV) But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. Can Jesus blood cleanse you from your sin? Lesson We receive forgiveness through faith. We don t have to feel forgiven, we have to trust to be forgiven. Our part is to admit that we ve sinned and turn from our sins. God s part is to forgive us. He is faithful to forgive us. GO IN PEACE Romans 5:1 Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, 15

16 she walked away forgiven and set free, the pharisee still in his selfrighteous sins. What Jesus has done on the cross, He has forgiven us, we have to forgive, we have seen this over and over again as we follow JESUS, we see this love of forgiveness and his teaching us to forgive. 1- Have you received this forgiveness? 2- have you given Forgiveness? 16