064. Chapter 5 - Simon the Pharisee

Chapter 5 - Simon the Pharisee

Luke 7:36-50 First-century Banquets

Various writers of the first century give much detailed information as to the delicate food and the rare, exotic types of food served by the wealthy at their grand banquets. The New Testament writers have nothing to say on this subject. Their silence as to all these varieties of food seems to affirm again, “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matthew 4:4). A modern account of a great banquet would be replete with listing of menu and descriptions of gorgeous gowns, cloaks, clothes, jewels, and other means of exhibiting wealth. The presence of the great spiritual Teacher at such a banquet in Israel might naturally be expected to hamper the love of show and display, for the Pharisees were especially addicted to the grand manner. The basic articles of diet in Palestine, bread and fish, are mentioned several times in the New Testament as the circumstances of an exciting, spiritual account compel it (Matthew 4:4; Matthew 13:33; Matthew 14:13-21; Matthew 15:32-38; Matthew 16:5-12; Luke 24:41-43). The fatted calf which was served at the season of rejoicing when the father received back home his prodigal boy comes to mind (Luke 15:23, Luke 15:29, Luke 15:30). The rich man “faring sumptuously every day” seems to have gone from one elaborate banquet to another (Luke 16:19). The other tragically rich man exhibited his folly in taking as his life’s motto, “Take thine ease, eat, drink, and be merry (Luke 12:19).

Jesus had begun His public ministry at a festive occasion where there must have been a very large crowd and extensive preparations. Nevertheless at the wedding feast in Cana we do not find Jesus pictured as seated at the banquet table, but in the outer court with the servants where He performed a prodigious miracle to rescue the embarrassed host from his unexpected dilemma. The large amount of wine Jesus made from the water in the jars probably indicates a very large crowd at the banquet, but it also added to the impressiveness of the miracle and the number of witnesses who would be able to give partial testimony. When the news of the miracle spread through that section of Palestine, great numbers of people would want to come and taste some of this wine of such unique and unparalleled nature. The Slander At this feast in the home of Simon the Pharisee Jesus was seated at the banquet table, was the guest of honor, and was the center of attention. Luke has just recorded the infamous slander which the enemies of Christ had been whispering around, “a gluttonous man, and a winebibber, a friend of publicans and sinners!” Jesus had boldly brought out into the open their backdoor gossip, but He had not stooped to defend Himself against their charge and the accompanying insinuations. Every person could observe and see for himself whether Jesus was this sort of person. It is as if Luke would now give us some inside scenery from which to view this charge against Jesus that he follows the tremendous sermon Jesus preaches on John and the unbelief of the nation with this extraordinary scene in the home of Simon the Pharisee. Luke also is silent as to all the types of food served at this banquet. He says not a word on the subject of what Jesus ate. He pushes aside in manifest disgust the charge “a gluttonous man and a winebibber,” but on the charge “a friend of publicans and sinners” Luke would have somewhat to say. It is most illuminating and impressive. If Simon had been present when Jesus preached on John and the prevailing unbelief, he undoubtedly, when he had time to think things over, was able to see a strong connection between the instruction given in the sermon and at the banquet in his home. Certainly Luke’s account suggests it to the reader. He would rewrite the charge “a friend of publicans and sinners” to offer the tribute “a friend of sinners, both publicans and Pharisees; in fact, of all lost mankind.”

Simon’s Motives That Jesus would accept the proffered hospitality of a Pharisee whose motives and attitude are at least very questionable is indicative of the love of God for all men and His great desire to win all to repentance. We are moved to wonder how frequently such invitations from rich Pharisees were given and accepted. A similar occasion, in which the whole affair was a trap, is described in Luke 14:1. We are not informed as to whether Simon had invited the apostles to accompany their Teacher. When great feasts were arranged in the spacious homes of the publicans (Luke 5:29), we can be sure that the apostles were always invited. There evidently was a great crowd present at this feast in the mansion of Simon. The presence of a group of Pharisees is clearly indicated in Luke 7:49. The presence of this notorious woman indicates a large crowd was present. If it had been only a small, select group, how could she have gained entrance? But with a large crowd and with a multitude of servants going to and fro, it had not been too difficult for her to slip in unnoticed. In spite of all their exclusiveness and their grand pretense that they must avoid any sort of contact with wicked people and wash off any possible contamination as soon as they returned from the market place, the love of display which ruled the hearts of the Pharisees got the better of their separatism at these banquets. Of what use would be all the exhibition of rich food, luxurious clothes, and brilliant, learned conversation if they did not have sufficient audience to broadcast the affair? Thus it was that the common people were permitted to come into the homes of the rich Pharisees on such occasions and, standing around the edges of the banquet chamber, marvel at the greatness of the great. The Greek verb translated “sat down to meat” is literally rendered in the footnote of the a.s.v. “reclined at table.” Reclining on a couch resting on the left elbow with the right hand free to secure food, the guests could eat and talk in a most leisurely manner. This was the custom of the Greco-Roman world in the first century. Brilliant conversations frequently graced such festive occasions. But the discussion that arose in the home of Simon became intensely personal. The Woman’s Motives

It is implicit in the narrative that this woman was repentant. The preaching of Jesus had touched her heart and won her to repentance and a new life. What she now plans to do is to make a public confession of her sins and a public pledge of her reformation. At the same time she will be able to express her love of God in this tribute to His Son, the Christ. How much she understood of the divine nature of Christ we cannot discern, but this very fact of His deity stands out in the entire narrative. The woman secured an alabaster box of ointment (distinguished from olive oil, but we are not told it was an expensive type of ointment) and came with the definite plan to anoint the feet of Jesus as He sat at meat in the home of this Pharisee. Plummer answers effectively both the tradition-mongers who have spun out the fantastic theory that this sinful woman is to be identified with Mary of Bethany or Mary Magdalene or with both, and also the radicals who try to make out there is confusion in the account which indicates it is fiction. He says, “The conduct both of Jesus and of the woman is unlike either fiction or clumsily distorted fact. His gentle severity toward Simon and tender reception of the sinner, are as much beyond the reach of invention as the eloquence of her speechless devotion” (I.C.C. on Luke, p. 209).

While the woman had planned this bold, dramatic anointing of the feet of Jesus, she had not anticipated how her own emotions would prove uncontrollable. She surely had not planned to come and weep in public. But when she found herself unable to keep back the tears and saw them falling on the feet of Jesus, she wiped them with her hair. Seeing that she had not been driven off, she kissed His feet repeatedly in spontaneous devotion. The Sensation

It is not hard to imagine the sensation which this created in the banquet room. The excited buzz of conversation must have ceased in a breathless hush or perhaps the Instruction that Jesus was giving continued without the slightest interruption. Here is the first grand affirmation of the deity of Christ in this scene. Who else in the room could have endured such a show of devotion and love in such a public manner from such a person and not have been embarrassed? Even the noblest of persons would have been overwhelmed with the fear that some might conclude he was base. Poor, broken humanity is just that in the presence of God. The identity of sex and variety of sin are merely details.

Simon’s Conclusion

Simon had heard and seen Jesus on enough occasions and had heard enough about His miracles, His teaching, and His claims to desire to study Him at close range. It may have taken considerable courage for him to have invited Jesus into his home. He might have had to break with some of his colleagues among the Pharisees. Jesus does not address him as one who is utterly hostile. In fact, Simon might have thought worse things about Jesus than he did. These unspoken things were really the insidious insinuations behind the taunt “friend of publicans and sinners.” But if Simon had been more fair-minded and discerning, he would have reflected first upon what would have been the course of any other man at the banquet table if such a show of gratitude and affection had been directed toward him in this manner. Embarrassment, confusion, and rage would have followed in swift succession and would have led to a peremptory demand that the host have this notorious woman removed from the presence. Simon Should have marveled at the fact that none of these things was true of Jesus.

Recalling how many times Jesus had shown miraculous insight into the hearts and lives of the people He met, Simon should have seen that he was witnessing a mighty demonstration of the deity of the sinless Son of God. But Simon’s reflections turned in precisely the opposite direction: “This man, if he were a prophet, would have perceived who and what manner of woman this is that toucheth him, that she is a sinner” (Luke 7:39). There is a strong manuscript difference with much support for the definite article “the” prophet, which would mean “if he were the Christ [as He claims to be].” At any rate, Simon shows that he had been seriously reflecting upon the claims of Jesus and trying to decide whether he believed Jesus to be a prophet. Simon felt he had now settled the question. Jesus was not even a prophet. The reports he had heard about Jesus’ having the power which the Old Testament prophets had shown of reading the hearts and lives of people had now been proved untrue. Jesus did not even know what sort of woman this was. His Pharisaical prejudice about “untouchable” sinners from whom the pious Pharisees must remain in complete seclusion governs his judgment. Plummer remarks that the clause that she is a sinner suggests that there is only one sin which the world refuses to forgive in a woman.

Jesus’ Reply

Jesus was no more embarrassed by the hostile thoughts of His host than by the humble, repentant devotion of the sinful woman. But Jesus proceeded to challenge Simon directly. More light will now be given on the favorite charge of Pharisees, “a friend of publicans and sinners.” Simon has based his rejection of Jesus’ claims on his own conclusion that Jesus was unable to read the heart and the past of this woman. Jesus proceeds to lay bare to Simon his own secret thoughts and his own imperfect past. It is as if He said to Simon, “You think I do not know and I cannot tell what this woman is like. I will show you I can discern your own secret thoughts and I can declare your own past.” But the manner of Jesus was delicate and skillful with the divine touch. Jesus loved to use illustrations and parables to cause His hostile critics to condemn themselves before they knew it! So far from trying to ignore any longer the attentions of the woman and the knowing glances that have passed around the banquet table among the Pharisees, Jesus now calls all present to hear an important statement: Simon, I have somewhat to say unto thee.” We wonder whether Simon had a premonition the lightning was about to strike when he heard such a decisive interruption to his thoughts. Simon’s answer was a brief assent. “What could be said that could now untie the embarrassing knot which had been tied about His claims even to be a prophet?” Indeed Simon would like to hear what could be said. The Parable The parable presents the account of two debtors, both unable to pay, but the indebtedness of one ten times the amount of the other. The creditor forgave both. Now came the question to Simon, “Tell me therefore, which of them will love him most?” The answer of Simon is almost supercilious as he expresses an opinion: “I suppose that he, to whom he forgave most [but what has this to do with your present dilemma?].” Jesus confirmed the answer as correct and then fired point-blank at Simon. He pointed to the woman. He cited the churlish inhospitality of Simon who had invited Him to his home, but had not even had the decency to offer Jesus the ordinary courtesies given to even the humblest and most obscure guest. As we contemplate the flourish with which his fellow Pharisees must have been welcomed with a kiss, with servants and water to wash their feet, and ointment poured on their heads in celebration of the gala occasion, the motives of Simon in inviting Jesus only to insult Him with neglect become the more questionable. Jesus did not choose to give heed to the crude insults that had been thus heaped upon Him, even though He had been an invited guest and was indeed the secret reason for the entire occasion. Now that Jesus does bring up the inhospitable manner of the host, He speaks with direct, devastating force. All the things which the host had deliberately refused to accord to his special Guest, this outcast woman had given — tears of repentance, instead of water; repeated kisses of His feet, instead of a casual salutation; ointment, instead of olive oil.

Divine Authority The atomic bomb which blows asunder Simon’s carefully constructed syllogism of condemnation was the astounding declaration of Jesus that He forgave the sins of the woman. Thus the entire scene ends with a declaration of deity which crowns His complete poise and peace of mind during the amazing affair. Most emphatic is the declaration of Jesus to Simon, “Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.” He did not need to add, “I am talking about you, Simon, with little love and little forgiveness, but still a sinner. You have been meditating about a woman who is a sinner. You need to spend some time over the sins of a certain Pharisee named Simon.” Then to make sure that the woman understood that He was forgiving her sins and that all present might know He was claiming to be God, “He said unto her, Thy sins are forgiven.” He did not need to add, “Simon, your sins which are not so many are not forgiven, not because they are few or many, but because of your unrepentant heart, your arrogant spirit which seeks the praise of men and cares not for the favor of God.”

Aftermath The host of Pharisees who were present are not listed in the narrative, hut their outraged, unspoken protest against what they considered blasphemy bespeaks their presence at the close: “Who is this that forgiveth sins?” This was the very question with which the occasion began and for whose solution it had been conceived. Simon was undertaking to find out for himself at close range the answer to the question “Who is this?” Simon had attempted to reach the conclusion “not even a prophet.” With a marvelous touch Luke leaves the question unanswered at the close. He does not undertake to record the angry lobby of the Pharisees after Jesus had gone, or their furious denunciations of what they considered blasphemy, or their fierce resentment of the subtle unveiling of their own sinfulness, in spite of all their pretense to piety. It is as if Luke says to the reader, “What do you think? Make up your mind. You, too, cannot avoid answering the fateful question upon which eternal destiny rests, ‘Who is this?” Then the gracious word of dismissal to the woman glorified her faith, for her whole attitude and conduct in the banquet room had been a declaration of her faith in the Son of God even as it had been a humble confession of her own sins, “And he said to the woman, Thy faith hath saved thee; go in peace.” “Sweet peace the gift of God’s love.”