Luke 7
7:1-10. Mt.8:5-13 leaves the impression that the centurion talked directly to Jesus, but Luke makes it a point that he spoke by means of a delegation of Jewish elders. This emphasizes his humility (6,7), for he was a Gentile, and realized he might create a problem of uncleanness for a Jew. The centurion’s faith, demonstrated in his recognition of the divine authority and power possessed by Jesus, was a wonder of the Father’s grace as well as a shame to the doubting leaders and people of Israel (9).
7:11-17. The mercy of Christ moved him not only to cure a dying slave of a Gentile, but to raise up a dead youth without being asked. No faith was or could be evident in this miracle, but God’s power and mercy only, which astonished all, and no doubt created faith in many. Jesus was undeterred by any kind of uncleanness. He touched the dead body, which likely was borne on an open litter, not a closed coffin (14). He alone makes the clean out of the unclean, and gives life to whomever he chooses.
7:18-23. Faith is neither generated nor maintained by the will and strength of man. Even John the Baptist, as he languished in prison, began to doubt. Jesus strengthened him by reminding him of the promises of God’s word, which were being fulfilled in the sight of all.
7:24-28. The least in the kingdom (28) is greater than John because John, like Moses, could only look at the promised land from the near heights. He could not (during his lifetime) enter in (cf. Heb.11:39-40).
7:29-35. The sinners who prepared the way for the Lord’s grace by heeding John’s call to repent received baptism. But the Pharisees and lawyers came to both John and Jesus only to test and judge them, not examine themselves (29-30). They were like whining dissatisfied children quarreling at play. Mt.11:19 interprets for us that the children of wisdom are her deeds, i.e. the good fruits of the good tree (Luke 6:43-45). Cf. the bitter fruits of the Pharisees and lawyers with the sweet attitude of the repentant (29, 37f.).
7:36-50. Cf. Mt.26:6-13; Mark 14:3-9; John 12:1-8. Though there are striking similarities, was this is an earlier and quite different incident than these passages record? Perhaps not a different incident. Luke may have put the story here (and not told us the woman was Mary) to protect the family of Lazarus. See note on John 11:1-16. (No one but John ever mentions Lazarus, and John probably wrote after Lazarus had died of old age.) It is important to note that the woman was not forgiven because she loved, but loved because she was forgiven. That is the point of the parable. I understand that the Hebrew phrase for “to love” is “to show gratitude”. Certainly gratitude is one of the strongest bonds of love. Usually those who love each other strongly are just plain grateful. V.48 is spoken for the benefit of those at the table, and they were offended at the implications (49). But the woman had already demonstrated her trust in Jesus and her belief in his power to forgive sinners. She is strengthened and sent away in peace (50).