Luke 7:19-43

19 As the form of the Greek word for different or "another" is indefinite as to gender, it may be rendered "a different thing" or "another thing". That is, John may have hoped that Christ was about to change His ministry of mercy to one of judgment, in which case he would be delivered.

21-23 Compare Mat_11:4-6.

24-28 Compare Mat_11:7-15.

24 Notwithstanding his question, John was no weakling or lover of luxury. He was not wavering in his confidence in Christ or desirous to escape merely for his own comfort. No one could call him a reed subject to the whim of every current of air! His imprisonment was proof of this, for he stood against the storm when he boldly accused Herod of his sin. His camel's hair garment proved that he was no silk robed courtier. They came out to see a prophet and that was what they saw. His present imprisonment was only an added proof of that, for such was the treatment which they usually gave a man of God. John, as the immediate forerunner of Christ, was the greatest of all the prophets.

27 Compare Mal_3:1.

29 Compare Luk_3:12.

29 John's call to repentance was to the whole nation, but the Pharisees and lawyers could not accept God's estimate of their lives. They justified themselves. The rest justified God. The common people and the tribute collectors, by undergoing his baptism at least acknowledged their own sinfulness. To this day the same principle obtains. Self-condemnation is a sure road to righteousness; self justification is the road to ruin.

31 Compare Mat_11:16-19.

31 Those who wish to oppose God's work have no difficulty in finding fault, for every virtue, fitly displayed, is turned into a vice by the distorting eyes of jealousy and hate. John's subject was sin, so he was an ascetic. It was not his work to lead them into the joys of the kingdom. That was for Messiah. He satisfied their souls with food and made the wine for a marriage feast. All this was in accord with their message and ministry. Silly men, knowing neither, would have them mar their message by acts which jar with their ministry.

33 Compare Luk_1:15.

36 Truth is best conveyed by contrast. In fact, all human knowledge is relative. We know nothing absolutely, but by its relation to other things. Herein lies the loveliness of this incident. The Pharisee was at the top, the woman at the bottom of the social scale. It is very striking and instructive to see these two brought together and to note their different reactions to the grace of Christ. The greatest glory of the Saviour was His love for sinners and His holiness which remained unspotted in contact with them. The touch of this woman of ill repute would have sent a shudder through the self-righteous Pharisee. It thrilled Him with compassion. This Simon did not apprehend. He thought his Guest must be ignorant of her character to allow caresses, hence did not have even the insight of a prophet. But the ignorance was not on the Lord's part. He soon proved that by His parable. Neither was it on the woman's part. Her tears, her worship, all she did, show the deepest consciousness of her own sinfulness and of His salvation. It was Simon himself who was ignorant. He did not know his own sinfulness. He did not recognize his Saviour. He did not honor Him with the common courtesies of Oriental hospitality. If he had known Him he would have shown Him the utmost attention and rejoiced in the woman's worship. There is no reason whatever for identifying this woman with Mary Magdalene. She had been a demoniac, not a sinner.

41 This simple parable contains the whole philosophy of sin. However hateful in itself, its ultimate effect is to produce an abundant response to God's love. The greatest triumphs of grace are in the darkest depths of degradation. The Pharisee, instead of being immensely superior to the social outcast, as he supposed, was at a vast disadvantage. His love for the Saviour was shallow, his response to His grace feeble, because he had no dire sense of sin. Without in the least encouraging or countenancing sin, we must acknowledge its place in God's purpose to establish and strengthen cordial relations between Himself and His creatures, and such communion as is quite out of the question by any other means. And the more serious the sin the more certain and loyal will be our love to the One Who delivers us from it. This is the only revealed or rational solution of the temporary presence of sin.