Then
The word "then" serves as a transitional marker, indicating a sequence of events. In the context of Luke's Gospel, it connects the preceding narrative with the current event. This word suggests continuity and progression in Jesus' ministry, emphasizing the unfolding of His mission and the divine orchestration of events.

one of the Pharisees
The Pharisees were a prominent religious group in first-century Judaism known for their strict adherence to the Law and traditions. The Greek term "Pharisaios" reflects their role as separatists, emphasizing purity and devotion. This invitation from a Pharisee highlights the tension between Jesus and the religious leaders, as well as the curiosity and intrigue Jesus inspired among them.

invited Jesus
The act of inviting Jesus signifies an openness or curiosity on the part of the Pharisee. In the cultural context of the time, sharing a meal was a significant social gesture, often indicating a desire for dialogue or relationship. This invitation sets the stage for a deeper exploration of Jesus' teachings and character.

to eat with him
Eating together in the ancient Near East was a sign of fellowship and acceptance. The Greek word "sunesthio" implies a communal sharing of food, which was a sacred and intimate act. This phrase underscores the potential for reconciliation and understanding, even amidst differing beliefs and practices.

and He entered the Pharisee’s house
Jesus' willingness to enter the Pharisee's house demonstrates His openness to engage with all people, regardless of their social or religious standing. The act of entering signifies acceptance of the invitation and a readiness to interact with those who might oppose or misunderstand Him.

and reclined at the table
In the cultural context of the time, reclining at the table was a customary posture during meals, especially at formal gatherings. The Greek word "kataklino" indicates a relaxed and intimate setting. This phrase highlights Jesus' comfort in diverse social settings and His willingness to meet people where they are, both physically and spiritually.

(36) One of the Pharisees . . .--We may reasonably infer that this was one of the better class of Pharisees who had a certain measure of respect for our Lord's teaching, and was half-inclined (comp. Luke 7:39) to acknowledge Him as a prophet. Of such St. John tells us (John 12:42) there were many among the chief rulers. We find another example of the same kind in Luke 11:37. Looking to the connection in which the narrative stands, it seems probable that the man was moved by the words that had just been spoken to show that he, at least, was among "the children of wisdom," and did not take up the reproach--"a gluttonous man and a winebibber." There is something very suggestive in our Lord's accepting the invitation. He did not seek such feasts, but neither would He refuse them, for there too there might be an opening for doing His Father's work.

And sat down to meat.--Literally, He lay down This was the usual position in the East (see Note on Matthew 26:20), and in this case we have to remember it in order to understand the narrative. We learn from Luke 7:49 that there were other guests present. The Pharisee had probably invited his "friends and rich neighbours," and thought that he conferred an honour on the Prophet of Nazareth by asking Him to meet them. . . .

Verses 36-50. - The nameless woman who was a sinner, and Simon the-Pharisee. As regards the incident about to be told, some commentators have believed that the anointing was identical with that related by St. John as having taken place at Bethany very shortly before the Crucifixion. Without detailing the several points of difference in the two recitals, it will be sufficient surely to call attention to the character of the Bethany family, Lazarus and his sisters, the intimate friends of Jesus, to show how monstrous it would be to attempt to connect the poor soul who followed the Master to Simon's house with the sweet Mary of Bethany. A widely spread and, in the Western Church, a very generally received tradition identifies this woman with Mary of Magdala - the Mary Magdalene mentioned in Luke 9:2, and again after the Crucifixion, in company with the band of holy women (Luke 24:10). Out of Mary Magdalene, we learn, had been cast seven devils. This, however, gives us no clue to identify the two; rather the contrary. It is scarcely likely that the apparently well-known courtesan of the touching story was a demoniac. The earliest writers say nothing respecting the identity of the two. Gregory the Great, however, stamped the theory with his direct assertion, and that the Western Church generally accepted the identification of the two is clear from the selection of this narrative of St. Luke as the portion of Scripture appointed for the Gospel for the Feast of St. Mary Magdalene (this was one of the feasts omitted by the English Reformers from the calendar of the Prayer-book of 1552). It is impossible to decide the question positively. One modern commentator of distinction quaintly pleads for Gregory the Great's rather arbitrary theory, by suggesting that there is no sufficient reason to disturb the ancient Christian belief which has been consecrated in so many glorious works of art; but, in spite of this, the opinion which considers "the woman which was a sinner" the same person as "the Magdalene," is really based on Little else than on a mediaeval tradition. St. Luke alone relates this touching story. We can conceive the joy of Paul when this "memory of the Master" came across him. It so admirably illustrates what this great teacher felt was his Master's mind on the all-important subject - the freeness and universality of salvation. It seems likely enough that Dean Plumptre's interesting conjecture respecting this scene in the Pharisee Simon's house is correct. "Occurring, as the narrative does, in St. Luke only, it is probable enough that the 'woman which was a sinner' became known to the company of devout women named in the following chapter (Luke 8:1-3), and that the evangelist derived his knowledge of the fact from them. His reticence - probably their reticence - as to the name was, under the circumstances, at once natural and considerate." No special note of time or of the locality is appended. If this sinner was one and the same with the Magdalene, then the city implied is certainly Magdala, the modern mud village of El-Mejdel, but at that time a populous wealthy town on the Lake of Galilee. If, as we believe, the two were not identical, the city is most probably Capernaum, the usual residence of our Lord. Verse 36. - And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house. Up to this period the relations between our Lord and the dominant parties in the capital had not reached a state of positive hostility. The Pharisees, as the chief among these parties in the state, had taken the initiative, and were sharply watching One whose influence among the people they more than suspected was hostile to them. But they had not as yet declared him a public enemy and blasphemer. This wealthy Pharisee, Simon, was evidently, like others of his sect at this time, Wavering in his estimate of Jesus. On the one hand, he was naturally influenced by the hostile views entertained at head-quarters concerning the Galilaean Teacher; on the other, personal intercourse with the Master, the acts he had witnessed, and the words he had heard, disposed him to a reverential admiration. Simon evidently (ver. 39) had not made up his mind whether or not Jesus was a Prophet. His soul, too - this we gather from ver. 42 - had received some great spiritual good from his intercourse with the Master. But though he invited him to be a guest at his house, and evidently loved him (ver. 47) a little, still he received his Divine Guest with but a chilling and coldly courteous reception. Not unlikely Simon the Pharisee knew he was watched that day, and that among his guests were men who would report every action of his on that occasion to the leaders of his party in Jerusalem. His cold courtesy, almost lack of courtesy, towards the Master was thus probably the result of his fear of man and of man's judgment. And sat down to meat; literally, reclined. The Jews at that time followed in their repasts the Greek (or Roman) custom of reclining on couches; the guest lay with his elbows on the table, and his feet, unsandalled, stretched out on the couch.

Parallel Commentaries ...


Then
δέ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

one
τις (tis)
Interrogative / Indefinite Pronoun - Nominative Masculine Singular
Strong's 5100: Any one, some one, a certain one or thing. An enclitic indefinite pronoun; some or any person or object.

of the
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Pharisees
Φαρισαίων (Pharisaiōn)
Noun - Genitive Masculine Plural
Strong's 5330: Of Hebrew origin; a separatist, i.e. Exclusively religious; a Pharisean, i.e. Jewish sectary.

invited
Ἠρώτα (Ērōta)
Verb - Imperfect Indicative Active - 3rd Person Singular
Strong's 2065: Apparently from ereo; to interrogate; by implication, to request.

[Jesus]
αὐτὸν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

to
ἵνα (hina)
Conjunction
Strong's 2443: In order that, so that. Probably from the same as the former part of heautou; in order that.

eat
φάγῃ (phagē)
Verb - Aorist Subjunctive Active - 3rd Person Singular
Strong's 5315: A primary verb; to eat.

with
μετ’ (met’)
Preposition
Strong's 3326: (a) gen: with, in company with, (b) acc: (1) behind, beyond, after, of place, (2) after, of time, with nouns, neut. of adjectives.

him,
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

He entered
εἰσελθὼν (eiselthōn)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's 1525: To go in, come in, enter. From eis and erchomai; to enter.

the
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Pharisee’s
Φαρισαίου (Pharisaiou)
Noun - Genitive Masculine Singular
Strong's 5330: Of Hebrew origin; a separatist, i.e. Exclusively religious; a Pharisean, i.e. Jewish sectary.

house
οἶκον (oikon)
Noun - Accusative Masculine Singular
Strong's 3624: A dwelling; by implication, a family.

[and] reclined at the table.
κατεκλίθη (kateklithē)
Verb - Aorist Indicative Passive - 3rd Person Singular
Strong's 2625: From kata and klino; to recline down, i.e. to take a place at table.


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NT Gospels: Luke 7:36 One of the Pharisees invited him (Luke Lu Lk)