ลูกา 7:37 วิจารณ์

In this chapter we have, I. Christ confirming the doctrine he had preached in the former chapter, with two glorious miracles - the curing of one at a distance, and that was the centurion's servant (Luk 7:1-10), and the raising of one to life that was dead, the widow's son at Nain (Luk 7:11-18). II. Christ confirming the faith of John who was now in prison, and of some of his disciples, by sending him a short account of the miracles he wrought, in answer to a question he received from him (Luk 7:19-23), to which he adds an honourable testimony concerning John, and a just reproof to the men of that generation for the contempt they put upon him and his doctrine (Luk 7:24-35). III. Christ comforting a poor penitent that applied herself to him, all in tears of godly sorrow for sin, assuring her that her sins were pardoned, and justifying himself in the favour he showed her against the cavils of a proud Pharisee (Luk 7:36-50).

Now when he had ended all his sayings,.... That is, when Jesus, as the Persic version expresses it, had finished all the above sayings, doctrines, and instructions; not all that he had to say, for he said many things after this: in the audience of the people; of the common people, the multitude besides the disciples; and that openly, and publicly, and with a loud and clear voice, that all might hear: he entered into Capernaum; Jesus entered, as the Syriac version reads, into his own city, and where he had been before, and wrought miracles.

There was a certain creditor,.... All the Oriental versions premise something to this. The Syriac version reads, "Jesus said unto him". The Arabic version, "then he said". The Persic version, "Jesus said"; and the Ethiopic version, "and he said to him"; and something of this kind is understood, and to be supplied in the text: which had two debtors, the one owed five hundred pence, and the other fifty; these were, as the word shows, Roman "denarii" or "pence"; the former of these sums, reckoning a Roman penny at seven pence halfpenny of our money, amounted to fifteen pounds and twelve shillings and six pence; and the latter, to one pound eleven shillings and three pence; the one of these sums was ten times larger, than the other. This is a parable: by "the creditor", God is meant, to whom men owe their beings, and the preservation of them, and all the mercies of life; and are under obligation to obedience and thankfulness: hence: no man can merit any thing of God, or pay off any old debt, by a new act of obedience, since all is due to him: by the "two debtors" are meant, greater and lesser sinners: all sins are debts, and all sinners are debtors; not debtors to sin, for then it would not be criminal, but lawful to commit sin, and God must be pleased with it, which he is not, and men might promise themselves impunity, which they cannot; but they are debtors to fulfil the law, and in case of failure, are bound to the debt of punishment: and of these debtors and debts, some are greater, and others less; not but that they, are all equally sinners in Adam, and equally guilty and corrupted by his transgression; and the same seeds of sin are in the hearts of all men, and all sin is committed against God, and is a breach of his law, and is mortal, or deserving of death, even death eternal; but then as some commands are greater, and others less, so must their transgressions be: sin more immediately committed against God, is greater than that which is committed against our neighbour; and besides, the circumstances of persons and things differ, which more or less aggravate the offence.

That woman had not yet entered communion with the Word, because she was still a sinner. She paid the Master honor with what she considered the most precious thing she had, her perfume. She wiped off the remainder of the perfume with the garland of her head, her hair. She poured out upon the Lord her tears of repentance. Therefore her sins were forgiven her.This is a symbol of the Lord’s teachings and of his sufferings. The anointing of his feet with sweet-smelling myrrh suggests the divine teaching whose good smell and fame has spread to the ends of the earth. “Their sound has gone forth to the ends of the earth.” Moreover, those anointed feet of the Lord (not to be too subtle) are the apostles. The sweet odor of the myrrh prefigures their reception of the Holy Spirit. I mean that the figure of the Lord’s feet is to be understood of the apostles, who journeyed about the whole world preaching the gospel.

(Vers. 46.) Blessed is he who can and desires to anoint the feet of Christ: for Simon had not yet anointed them. But more blessed is she who anointed them with ointment; for she spreads the various sweet fragrances of many flowers collected into one. And perhaps no one else can bear this ointment except the Church alone, which has countless flowers of different scents: which rightly receives the appearance of a sinner, since Christ also assumed the form of a sinner.

Now in this place many seem to be perplexed with the question, whether the Evangelists do not appear to have differed concerning the faith. Matthew has introduced this woman as pouring ointment upon the head of Christ, and was therefore unwilling to call her a sinner, for the sinner, according to Luke, poured ointment upon the feet of Christ. She cannot then be the same, lest the Evangelists should seem to be at variance with one another. The difficulty may be also solved by the difference of merit and of time, so that the former woman may have been yet a sinner, the latter now more perfect.

Bring thou also repentance after sin. Wherever thou hearest the name of Christ, speed thither; into whatever house thou knowest that Jesus has entered, thither hasten; when thou findest wisdom, when thou findest justice sitting in any inner chamber, run to its feet, that is, seek even the lowest part of wisdom; confess thy sins with tears. Perhaps Christ washed not His own feet, that we might wash them with our tears. Blessed tears, which can not only wash away our own sin, but also water the footsteps of the heavenly Word, that His goings may abound in us. Blessed tears, in which there is not only the redemption of sinners, but the refreshing of the righteous. Throw about thy hair, scatter before Him all the graces of thy body. The hair is not to be despised which can wash the feet of Christ.

(Hom. 6. in Matt.) Thus the harlot became then more honourable than the virgins. For no sooner was she inflamed with penitence, than she burst forth in love for Christ. And these things indeed which have been spoken of were done outwardly, but those which her mind pondered within itself, were much more fervent. God alone beheld them.

A woman of corrupt life, but testifying her faithful affection, comes to Christ, as having power to release her from every fault, and to grant her pardon for the crimes she had committed. For it follows, And behold a woman in the city, which was a sinner, brought an alabaster box of ointment.

“And behold,” it says, “a woman in the town who was a sinner.” Who is this woman? Beyond any doubt, she is the church.…She heard that Christ had come to the house of the Pharisee, that is, to the synagogue. She heard that there, that is, at the Jewish Passover, he had instituted the mysteries of his passion, disclosed the sacrament of his body and blood, and revealed the secret of our redemption. She ignored the scribes like contemptible doorkeepers. “Woe to you lawyers! You who have taken away the key of knowledge.” She broke open the doors of quarrels and despised the very superiority of the Pharisaical group. Ardent, panting and perspiring, she made her way to the large inner chamber of the banquet of the law. There she learned that Christ was betrayed amid sweet cups and a banquet of love.

With her hands of good works, she holds the feet of those who preach his kingdom. She washes them with tears of charity, kisses them with praising lips, and pours out the whole ointment of mercy, until he will turn her. This means that he will come back to her and say to Simon, to the Pharisees, to those who deny, to the nation of the Jews, “I came into your house. You gave me no water for my feet.”When will he speak these words? He will speak them when he will come in the majesty of his Father and separate the righteous from the unrighteous like a shepherd who separates the sheep from the goats. He will say, “I was hungry, and you did not give me to eat. I was thirsty, and you gave me no drink. I was a stranger, and you did not take me in.” This is equivalent to saying, “But this woman, while she was bathing my feet, anointing them and kissing them, did to the servants what you did not do for the Master.” She did for the feet what you refused to the Head. She expended upon the lowliest members what you refused to your Creator. Then he will say to the church, “Your sins, many as they are, are forgiven you because you have loved much.”

As I think about Mary's repentance, I would rather weep than say anything. For whose heart, even if made of stone, would those tears of this sinful woman not soften toward the example of repentance? For she considered what she had done, and she refused to restrain what she would do. She entered upon those dining, she came unbidden, amid the feast she offered tears. Learn with what sorrow she burns, who is not ashamed to weep even amid a feast. This woman whom Luke calls a sinful woman, John names Mary, and we believe her to be that Mary from whom Mark testifies seven demons were cast out. And what is signified by seven demons, except all vices? For since all time is comprised in seven days, rightly by the number seven is universality represented. Therefore Mary had seven demons, because she was full of all vices. But behold, because she perceived the stains of her own shame, she ran to the fountain of mercy to be washed, she was not ashamed before those dining. For because she was gravely ashamed of herself within, she believed there was nothing to be ashamed of outwardly. What then do we marvel at, brothers, Mary coming, or the Lord receiving her? Shall I say receiving, or drawing? I shall say better, drawing and receiving, because surely he himself drew her inwardly through mercy, who received her outwardly through gentleness.

(in Hom. 33. in Ev.) For this woman, beholding the spots of her shame, ran to wash them at the fountain of mercy, and blushed not at seeing the guests, for since she was courageously ashamed of herself within, she thought there was nothing which could shame her from without. Observe with what sorrow she is wrung who is not ashamed to weep even in the midst of a feast!

But the woman brought an alabaster jar of ointment. What is expressed by the ointment but the aroma of good reputation? Thus Paul says: "We are the pleasing aroma of Christ among those who are being saved and those who are perishing" (2 Corinthians 2). If we do good works, by which we sprinkle the Church with the aroma of good reputation, what do we pour on the Lord's body except ointment? But the woman stood behind His feet. We stood against the feet of the Lord, when bound in sins, we were held captive by worldly ways. But if after sins we turn to true repentance, we are now standing behind His feet, for we follow the footsteps of Him whom we once opposed. The woman washed His feet with her tears, a true act indeed if we also incline towards the lowest members of the Lord with the affection of compassion, if we share in the sufferings of His saints in tribulation, if we consider their sorrow as our own.

The woman who was a sinner in the city recognized that He was reclining in the house of the Pharisee, for the gentiles, previously bound by unclean deeds in worldly ways, learnt through the preaching of the apostles that God sent His Son, born of a woman, born under the law, to redeem those under the law (Galatians 4). And in the house of the Pharisee, it is not the Pharisee but she who is justified, as the Jewish people adhered only to the letter of the law while we follow both the law and the grace of the Spirit. The Pharisee considers Jesus not a prophet because He receives sinners, while we acknowledge this one as even the true God who can justify sinners.

Alabaster is a kind of white marble tinged with various colours, which is generally used for vessels holding ointment, because it is said to be the best sort for preserving the ointment sweet.

(Severus Antiochenus.) For since the four Evangelists relate that Christ was anointed with ointment by a woman, I think that there were three women, differing according to the quality of each, their mode of action, and the difference of times. John, for example, relates that Mary, the sister of Lazarus, six days before the Passover, anointed the feet of Jesus in her own house; but Matthew, after that the Lord had said, You know that after two days will be the Passover, adds, that in Bethany, at the house of Simon the leper, a woman poured ointment upon the head of our Lord, but did not anoint His feet as Mary. Mark also says the same as Matthew; but Luke gives the account not near the time of the Passover, but in the middle of the Gospel. Chrysostom explains it that there were two different women, one indeed who is described in John, another who is mentioned by the three.

Christ heals the servant of a centurion, who is commended for his faith, Luk 7:1-10. Raises a widow's son to life at Nain, Luk 7:11-17. John Baptist hears of his fame, and sends two of his disciples to inquire whether he was the Christ, Luk 7:18-23. Christ's character of John, Luk 7:24-30. The obstinate blindness and capriciousness of the Jews, Luk 7:31-35. A Pharisee invites him to his house, where a woman anoints his head with oil, and washes his feet with her tears, Luk 7:36-38. The Pharisee is offended, Luk 7:39. Our Lord reproves him by a parable, and vindicates the woman, Luk 7:40-46; and pronounces her sins forgiven, Luk 7:47-50.

A woman - which was a sinner - Many suppose that this woman had been a notorious public prostitute; but this is taking the subject by the very worst handle. My own opinion is, that she had been a mere heathen who dwelt in this city, (probably Capernaum), who, through the ministry of Christ, had been before this converted to God, and came now to give this public testimony of her gratitude to her gracious deliverer from the darkness and guilt of sin. I am inclined to think that the original word, ἁμαρτωλος, is used for heathen or Gentile in several places of the sacred writings. I am fully persuaded that this is its meaning in Mat 9:10, Mat 9:11, Mat 9:13; Mat 11:19; and Mat 26:45. The Son of man is betrayed into the hands of sinners, i.e. is delivered into the hands of the heathens, viz. the Romans, who alone could put him to death. See Mar 2:15-17; Mar 14:41. I think also it has this meaning in Luk 6:32-34; Luk 15:1, Luk 15:2, Luk 15:7, Luk 15:10; Luk 19:7; Joh 9:31. I think no other sense can be justly assigned to it in Gal 2:15 : We who are Jews by nature, and not sinners of the Gentiles. We Jews, who have had the benefit of a Divine revelation, know that a man is not justified by the works of the law, but by the faith of Christ, (Gal 2:16), which other nations, who were heathens, not having a Divine revelation, could not know. It is, I think, likely that the grand subject of the self-righteous Pharisee's complaint was her being a heathen. As those who were touched by such contracted a legal defilement, he could not believe that Christ was a conscientious observer of the law, seeing he permitted her to touch him, knowing who she was; or, if he did not know that she was a heathen, it was a proof that he was no prophet, Luk 7:39, and consequently had not the discernment of spirits which prophets were supposed to possess. As the Jews had a law which forbade all iniquity, and they who embraced it being according to its requisitions and their profession saints; and as the Gentiles had no law to restrain evil, nor made any profession of holiness, the term ἁμαρτωλοι, or sinners, was first with peculiar propriety applied to them, and afterwards to all others, who, though they professed to be under the law, yet lived as Gentiles without the law. Many suppose this person to be the same as Mary Magdalene, but of this there is no solid proof. Brought an alabaster box - See on Mar 14:3 (note).

CENTURION'S SERVANT HEALED. (Luk 7:1-10) he was worthy--a testimony most precious, coming from those who probably were strangers to the principle from which he acted (Ecc 7:1).

CHRIST'S FEET WASHED WITH TEARS. (Luk 7:36-50) a sinner--one who had led a profligate life. Note.--There is no ground whatever for the popular notion that this woman was Mary Magdalene, nor do we know what her name was. (See on Luk 8:2.) an alabaster box of ointment--a perfume vessel, in some cases very costly (Joh 12:5). "The ointment has here a peculiar interest, as the offering by a penitent of what had been an accessory in her unhallowed work of sin" [ALFORD].