(39) This man, if he were a prophet.--The words show that the Pharisee had had a half-feeling of respect for our Lord as a teacher, that he at least knew that He was looked upon by the people as a prophet. There is traceable in what he says a tone of satisfaction at having detected what seemed to him inconsistent with the conception of a prophet's character. It is noticeable that he, like the woman of Samaria (John 4:19), sees that character manifested, not merely in prediction, but in the power to read the secrets of men's lives and hearts. (Comp. 1 Corinthians 14:24-25.) He knew what the woman was, and the so-called prophet did not.
Verse 39. - Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This Man, if he were a Prophet, would have known who and what manner of woman this is that toucheth him. It is clear that it was no mere curiosity which prompted his asking the Master to be his Guest. Respect and love for the Galilaean Teacher alternated with dread of what the Pharisee order to which he belonged would think of his conduct. As we have said, he compromised the matter with his heart, by inviting Jesus publicly, but then only receiving him with the coldest formality. He seems half-glad of this incident, for it seemed in some measure to excuse his haughty unfriendly reception of One from whom he had undoubtedly received rich spiritual benefit, as we shall see further on. "Hardly a great Prophet, then, after all, else he would have known all about her." This was what at once occurred to Simon. For she is a sinner. Yes, in Simon's mind, and in the world's estimation, but before the throne of God she was differently viewed. She had heard the Master's loving call to repentance, and a new life and a change had taken place in her whole being since she had listened to his voice.
7:36-50 None can truly perceive how precious Christ is, and the glory of the gospel, except the broken-hearted. But while they feel they cannot enough express self-abhorrence on account of sin, and admiration of his mercy, the self-sufficient will be disgusted, because the gospel encourages such repenting sinners. The Pharisee, instead of rejoicing in the tokens of the woman's repentance, confined his thoughts to her former bad character. But without free forgiveness none of us can escape the wrath to come; this our gracious Saviour has purchased with his blood, that he may freely bestow it on every one that believes in him. Christ, by a parable, forced Simon to acknowledge that the greater sinner this woman had been, the greater love she ought to show to Him when her sins were pardoned. Learn here, that sin is a debt; and all are sinners, are debtors to Almighty God. Some sinners are greater debtors; but whether our debt be more or less, it is more than we are able to pay. God is ready to forgive; and his Son having purchased pardon for those who believe in him, his gospel promises it to them, and his Spirit seals it to repenting sinners, and gives them the comfort. Let us keep far from the proud spirit of the Pharisee, simply depending upon and rejoicing in Christ alone, and so be prepared to obey him more zealously, and more strongly to recommend him unto all around us. The more we express our sorrow for sin, and our love to Christ, the clearer evidence we have of the forgiveness of our sins. What a wonderful change does grace make upon a sinner's heart and life, as well as upon his state before God, by the full remission of all his sins through faith in the Lord Jesus!
Now when the Pharisee, which had bidden him, saw it,.... Simon, who had invited Christ to eat with him, when he saw what was done by the woman, how she stood at his feet, and washed them with her tears, and wiped them with her hairs, and then kissed and anointed them:
he spoke within himself; not openly and publicly, being in good manners, though not in real respect to Christ, unwilling to affront his guest; but turned these things over in his mind, and reasoned upon them within himself:
saying, this man, if he were a prophet; as he was said, and believed to be by many, but questioned by this Pharisee:
would have known who and what manner of woman this is, that toucheth him; he took it for granted that Christ did not know this woman personally, that she was one of the city; nor her character, or "what" was "her fame", as the Syriac version renders it, which was very ill; or "her condition", as the Arabic version, she being not a religious person, but a notorious lewd one: this he concluded, from his admitting her to such nearness to him, and familiarity with him; and from hence argues within himself, that he could not be a prophet; since, according to his notion of a prophet, he must know persons and their characters; though this was not always requisite in a prophet, nor did the prophetic gift at all times show itself in this way: however, this man reasoned upon the commonly received notions of the Pharisees, both of the Messiah, the prophet that Moses said should come, and of their own conduct, and of all religious men: their notion with respect to the Messiah was, that he should be of so quick an understanding, or smell, as in Isaiah 11:3 that he should know at once who was a wicked person, and who not.
"Bar Coziba (they say (w)) reigned two years and a half; he said to, the Rabbans, I am the Messiah; they replied to him, it is written of the Messiah, Isaiah 11:3 that he smells, or is of quick understanding and judges (the gloss on it is, he smells on a man, and judges and knows, , "who is a wicked man"): let us see whether he smells and judges; and when they saw that he did not smell and judge, they killed him.''
But Jesus, the true Messiah, could do so; he knew who were sinners, he knew this woman to be one, as the following account shows: and their notion with respect to the conduct of religious persons towards the common people, and those of a bad character, and which the Pharisee here suggests, was, that the touch of such persons was defiling, and therefore to be avoided: for they say (x), that
"the Pharisees, if they touched the garments of the common people, they were defiled.''
And therefore when they walked in the streets,
"they walked in the sides (of the ways), that they might not be defiled, "by the touch" of the common people (y)''
For she is a sinner; a notorious one; or "that she is a sinner"; and the sense is, Christ, had he been a prophet, the Pharisee intimates, would have known that this woman was a vile creature; and he would have shown it; by his abhorrence and rejection of her; or as the Persic version adds, "would have declared her sins".
(w) T. Bab. Sanhedrin, fol. 93. 9. (x) Maimon. in Misn. Chagiga, c. 2. sect. 7. (y) Ib. Hilchot Abot Hatumaot, c. 13. sect. 8.
he spoke within himself; not openly and publicly, being in good manners, though not in real respect to Christ, unwilling to affront his guest; but turned these things over in his mind, and reasoned upon them within himself:
saying, this man, if he were a prophet; as he was said, and believed to be by many, but questioned by this Pharisee:
would have known who and what manner of woman this is, that toucheth him; he took it for granted that Christ did not know this woman personally, that she was one of the city; nor her character, or "what" was "her fame", as the Syriac version renders it, which was very ill; or "her condition", as the Arabic version, she being not a religious person, but a notorious lewd one: this he concluded, from his admitting her to such nearness to him, and familiarity with him; and from hence argues within himself, that he could not be a prophet; since, according to his notion of a prophet, he must know persons and their characters; though this was not always requisite in a prophet, nor did the prophetic gift at all times show itself in this way: however, this man reasoned upon the commonly received notions of the Pharisees, both of the Messiah, the prophet that Moses said should come, and of their own conduct, and of all religious men: their notion with respect to the Messiah was, that he should be of so quick an understanding, or smell, as in Isaiah 11:3 that he should know at once who was a wicked person, and who not.
"Bar Coziba (they say (w)) reigned two years and a half; he said to, the Rabbans, I am the Messiah; they replied to him, it is written of the Messiah, Isaiah 11:3 that he smells, or is of quick understanding and judges (the gloss on it is, he smells on a man, and judges and knows, , "who is a wicked man"): let us see whether he smells and judges; and when they saw that he did not smell and judge, they killed him.''
But Jesus, the true Messiah, could do so; he knew who were sinners, he knew this woman to be one, as the following account shows: and their notion with respect to the conduct of religious persons towards the common people, and those of a bad character, and which the Pharisee here suggests, was, that the touch of such persons was defiling, and therefore to be avoided: for they say (x), that
"the Pharisees, if they touched the garments of the common people, they were defiled.''
And therefore when they walked in the streets,
"they walked in the sides (of the ways), that they might not be defiled, "by the touch" of the common people (y)''
For she is a sinner; a notorious one; or "that she is a sinner"; and the sense is, Christ, had he been a prophet, the Pharisee intimates, would have known that this woman was a vile creature; and he would have shown it; by his abhorrence and rejection of her; or as the Persic version adds, "would have declared her sins".
(w) T. Bab. Sanhedrin, fol. 93. 9. (x) Maimon. in Misn. Chagiga, c. 2. sect. 7. (y) Ib. Hilchot Abot Hatumaot, c. 13. sect. 8.