Luke 7:39
When the Pharisee who had invited Jesus saw this, he said to himself, "If this man were a prophet, He would know who this is and what kind of woman is touching Him--for she is a sinner!"
When the Pharisee
The Pharisees were a prominent religious group in first-century Judaism known for their strict adherence to the Law of Moses and the oral traditions. The Greek word for Pharisee, "Pharisaios," is derived from a Hebrew root meaning "separated." This separation was both physical and spiritual, as they sought to maintain purity by avoiding anything considered unclean. In this context, the Pharisee represents a mindset focused on external righteousness and judgment, often missing the heart of God's law, which is love and mercy.

who had invited Him
The act of inviting Jesus into one's home was significant in the ancient Near Eastern culture, symbolizing a gesture of hospitality and respect. However, the Pharisee's invitation may have been motivated by curiosity or a desire to scrutinize Jesus rather than genuine hospitality. This reflects a common theme in the Gospels where Jesus is often invited into spaces where He is not fully welcomed or understood, yet He enters willingly, offering grace and truth.

saw this
The Greek word "eidō" implies more than just physical sight; it suggests perception and understanding. The Pharisee's observation of the event is not just about witnessing an action but interpreting it through his own lens of legalism and self-righteousness. This highlights the contrast between human judgment and divine insight, as Jesus sees beyond appearances into the heart.

he said to himself
This phrase indicates an internal dialogue, revealing the Pharisee's thoughts and attitudes. In biblical narratives, such internal monologues often expose the true nature of a character's heart. The Pharisee's self-talk is a window into his spiritual blindness and inability to recognize Jesus' identity and mission.

If this man were a prophet
The Pharisee questions Jesus' prophetic status, which in Jewish tradition, was associated with being a spokesperson for God, possessing insight into divine truths. The Greek word "prophētēs" denotes one who speaks forth by divine inspiration. The Pharisee's doubt reflects a misunderstanding of Jesus' role and authority, as he fails to see that Jesus embodies the ultimate revelation of God.

He would know
The expectation here is that a true prophet would have supernatural knowledge. The Pharisee assumes that Jesus' lack of immediate rebuke or distancing from the woman indicates ignorance. This assumption reveals a limited understanding of divine knowledge, which is not just about awareness of sin but also about the capacity for compassion and forgiveness.

what kind of woman
The phrase "what kind of" suggests a categorization based on moral and social status. In the cultural context, women of questionable reputation were often marginalized and judged harshly. The Pharisee's focus on the woman's past and social standing contrasts with Jesus' focus on her faith and repentance, illustrating the transformative power of grace.

she is
The present tense "is" emphasizes the Pharisee's fixation on the woman's current state, ignoring the possibility of change or redemption. This reflects a broader theme in the Gospels where Jesus challenges societal norms by offering new identities to those who come to Him in faith.

for she is a sinner
The label "sinner" was commonly used to describe those who did not adhere to the Pharisaic interpretation of the law. The Greek word "hamartōlos" means one who has missed the mark, a term that encompasses all humanity. The Pharisee's judgment fails to recognize that all are in need of God's grace, and it is precisely for sinners that Jesus came. This moment sets the stage for Jesus to demonstrate His mission of forgiveness and restoration, challenging the self-righteousness of the Pharisee and inviting all to experience the depth of God's love.

Persons / Places / Events
1. Jesus
Central figure in the passage, known for His teachings and miracles. He is invited to dine at the Pharisee's house.

2. The Pharisee (Simon)
A religious leader who invited Jesus to his home. He internally questions Jesus' prophetic insight when a sinful woman approaches Jesus.

3. The Sinful Woman
An unnamed woman known for her sinful lifestyle. She approaches Jesus with an act of worship and repentance, which prompts the Pharisee's judgment.

4. The House of the Pharisee
The setting of the event, where Jesus is dining and where the interaction takes place.

5. The Event of Anointing
The woman anoints Jesus' feet, an act of humility and devotion, which becomes a point of contention for the Pharisee.
Teaching Points
Judgment vs. Compassion
The Pharisee's judgmental thoughts contrast with Jesus' compassionate acceptance. Believers are called to emulate Jesus' compassion rather than the Pharisee's judgment.

Understanding True Prophecy
The Pharisee doubts Jesus' prophetic insight, yet Jesus demonstrates true prophecy by understanding the woman's heart. True prophecy involves discernment and compassion.

Repentance and Forgiveness
The woman's actions demonstrate repentance, and Jesus' acceptance signifies forgiveness. Believers should approach Jesus with a repentant heart, trusting in His forgiveness.

Self-Reflection
The Pharisee's internal judgment serves as a reminder for believers to examine their own hearts and attitudes towards others, avoiding self-righteousness.

Welcoming Sinners
Jesus' interaction with the sinful woman encourages believers to welcome and minister to those society deems unworthy, reflecting God's love and grace.
Bible Study Questions
1. How does the Pharisee's reaction to the sinful woman reveal his understanding of righteousness and prophecy? How can we avoid similar judgments in our own lives?

2. In what ways does Jesus' response to the woman challenge our perceptions of repentance and forgiveness? How can we apply this understanding in our relationships with others?

3. How does the setting of the Pharisee's house influence the dynamics of the event? What does this teach us about where and how we can encounter Jesus?

4. Compare the Pharisee's internal dialogue with Jesus' actions. What does this reveal about the nature of true spiritual insight and discernment?

5. How can we, as believers, create an environment in our communities that reflects Jesus' acceptance and love for sinners, as demonstrated in this passage?
Connections to Other Scriptures
Luke 18:9-14
The parable of the Pharisee and the tax collector highlights the theme of self-righteousness versus humility, similar to the Pharisee's judgmental attitude in Luke 7:39.

John 8:1-11
The account of the woman caught in adultery shows Jesus' compassion and forgiveness towards sinners, contrasting with the judgmental attitude of the religious leaders.

Matthew 9:10-13
Jesus' association with sinners and His mission to call them to repentance is emphasized, aligning with His acceptance of the sinful woman in Luke 7:39.
A Bruised ReedH. W. Beecher.Luke 7:36-50
A Great Sinner and a Great SaviourJ. Irons.Luke 7:36-50
An Unfeeling ReligionistTrench.Luke 7:36-50
At His FeetC. H. Spurgeon.Luke 7:36-50
Faith and ForgivenessPhillips Brooks, D. D.Luke 7:36-50
Influence of Christ's LoveLuke 7:36-50
Jesus and the WomanW. M. Taylor, D. D.Luke 7:36-50
Jesus Anointed by a Weeping Penitent in the House of Simon the PhariseeJ. Grierson.Luke 7:36-50
Jesus Attracting SinnersAmerican Sunday School TimesLuke 7:36-50
Jesus in Simon's HouseD. Longwill.Luke 7:36-50
Jesus in the House of the PhariseeM. G. Pearse.Luke 7:36-50
LessonsW. M. Taylor, D. D.Luke 7:36-50
Love Produces RepentanceJ. Hamilton, D. D.Luke 7:36-50
Love the Proof of PardonR.M. Edgar Luke 7:36-50
Loving and ForgivingW. Clarkson Luke 7:36-50
Much Forgiveness, Much LoveA. Bruce, D. D.Luke 7:36-50
Oriental FeastsW. M. Taylor, D. D.Luke 7:36-50
Representative CharactersPreacher's Lantern.Luke 7:36-50
Self-Righteous MurmuringAmerican Sunday School TimesLuke 7:36-50
She is a SinnerArchbishop Thomson.Luke 7:36-50
The Nun and the PenitentS. C. Hall.Luke 7:36-50
The PenitentB. Beddome, M. A.Luke 7:36-50
The Penitent CitizenN. Rogers.Luke 7:36-50
The Pharisee's MistakeJ. Ker, D. D.Luke 7:36-50
The Secret of DevotionC. S. Robinson, D. D.Luke 7:36-50
The Weeping PenitentJ. Dobie, D. D.Luke 7:36-50
The Woman that was a SinnerC. H. Spurgeon.Luke 7:36-50
The Woman that was a SinnerJ. Burns D. D.Luke 7:36-50
People
Jesus, John, Simon
Places
Capernaum, Galilee, Judea, Nain
Topics
Bidden, Conscious, Hands, Host, Immoral, Invited, Kind, Manner, Noticing, Perceived, Pharisee, Prophet, Really, Saying, Seeing, Sinner, Sort, Spake, Spoke, Touch, Touches, Toucheth, Touching, Within
Dictionary of Bible Themes
Luke 7:39

     2545   Christ, opposition to
     5962   surprises
     8122   friendship, with God

Luke 7:36-39

     6188   immorality, sexual
     7304   anointing

Luke 7:36-40

     7552   Pharisees, attitudes to Christ

Luke 7:36-47

     7342   cleanliness

Luke 7:36-50

     6025   sin, and God's character
     6654   forgiveness, Christ's ministry

Luke 7:37-50

     6040   sinners

Luke 7:39-43

     2318   Christ, as prophet

Library
June 10 Evening
As Christ forgave you, so also do ye.--COL. 3:13. There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both.--I forgave thee all that debt; shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee? When ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses. But if ye do not forgive,
Anonymous—Daily Light on the Daily Path

Greatness in the Kingdom
'He that is least in the kingdom of God is greater than he.'--LUKE vii. 28. We were speaking in a preceding sermon about the elements of true greatness, as represented in the life and character of John the Baptist. As we remarked then, our Lord poured unstinted eulogium upon the head of John, in the audience of the people, at the very moment when he showed himself weakest. 'None born of women' was, in Christ's eyes, 'greater than John the Baptist.' The eulogium, authoritative as it was, was immediately
Alexander Maclaren—Expositions Of Holy Scripture

Thwarting God's Purpose
'The Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of Him.' --LUKE vii. 30. Our Lord has just been pouring unstinted praise on the head of John the Baptist. The eulogium was tenderly timed, for it followed, and was occasioned by the expression, through messengers, of John's doubts of Christ's Messiahship. Lest these should shake the people's confidence in the Forerunner, and make them think of him as weak and shifting, Christ speaks of him in the glowing
Alexander Maclaren—Expositions Of Holy Scripture

A Gluttonous Man and a Winebibber
'The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!'--LUKE vii. 34. Jesus Christ very seldom took any notice of the mists of calumny that drifted round Him. 'When He was reviled He reviled not again.' If ever He did allude to them it was for the sake of the people who were harming themselves by uttering them. So here, without the slightest trace of irritation, He quotes a malignant charge which was evidently in the
Alexander Maclaren—Expositions Of Holy Scripture

Worthy-Not Worthy
'... They besought Him ... saying, That he was worthy for whom He should do this:... 6. I am not worthy that Thou shouldest enter under my roof: 7. Wherefore neither thought I myself worthy to come unto Thee....' --LUKE vii. 4. 6. 7. A Roman centurion, who could induce the elders of a Jewish village to approach Jesus on his behalf, must have been a remarkable person. The garrison which held down a turbulent people was not usually likely to be much loved by them. But this man, about whom the incident
Alexander Maclaren—Expositions Of Holy Scripture

Go into Peace
'And He said to the woman, Thy faith hath saved thee: go in peace.'--LUKE vii. 50. We find that our Lord twice, and twice only, employs this form of sending away those who had received benefits from His hand. On both occasions the words were addressed to women: once to this woman, who was a sinner, and who was gibbeted by the contempt of the Pharisee in whose house the Lord was; and once to that poor sufferer who stretched out a wasted hand to lay upon the hem of His garment, in the hope of getting
Alexander Maclaren—Expositions Of Holy Scripture

Jesus at the Bier
'And when the Lord saw her, He had compassion on her, and said unto her, Weep not. 14. And He came and touched the bier: and they that bare him stood still. And He said, Young man, I say unto thee, Arise. 15. And he that was dead sat up, and began to speak. And He delivered him to his mother.'--LUKE vii. 13-15. We owe our knowledge of this incident to Luke only. He is the Evangelist who specially delights in recording the gracious relations of our Lord with women, and he is also the Evangelist who
Alexander Maclaren—Expositions Of Holy Scripture

John's Doubts and Christ's Praise
'And the disciples of John shewed him of all these things. 19. And John calling unto him two of his disciples, sent them to Jesus, saying, Art thou He that should come? or look we for another? 20. When the men were come unto Him, they said, John Baptist hath sent us unto Thee, saying, Art Thou He that should come? or look we for another? 21. And in the same hour He cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind He gave sight. 22. Then Jesus, answering,
Alexander Maclaren—Expositions Of Holy Scripture

The Two Debtors
'There was a certain creditor which had two debtors; the one owed five hundred pence, and the other fifty. 42. And when they had nothing to pay, he frankly forgave them both. Tell Me therefore, which of them will love him most? 43. Simon answered and said, I suppose that he to whom he forgave most.'--LUKE vii.41-43. We all know the lovely story in which this parable is embedded. A woman of notoriously bad character had somehow come in contact with Jesus Christ, and had by Him been aroused from her
Alexander Maclaren—Expositions Of Holy Scripture

Forgiveness and Love.
TEXT: LUKE vii. 36-50. HOWEVER much admiration and honour was given to our Saviour by many of His contemporaries during His life on earth; however powerfully a yet greater number were struck, at least for the moment, by His exalted character; still just His greatest words and His noblest deeds often remained dark even to the noblest and best around Him, and seemed to the rest a piece of insolent pretension. When He spoke of His eternal relation to the Eternal Father, even His more intimate disciples
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

On the Words of the Gospel, Luke vii. 2, Etc. ; on the Three Dead Persons whom the Lord Raised.
1. The miracles of our Lord and Saviour Jesus Christ make indeed an impression on all who hear of, and believe them; but on different men in different ways. For some amazed at His miracles done on the bodies of men, have no knowledge to discern the greater; whereas some admire the more ample fulfilment in the souls of men at the present time of those things which they hear of as having been wrought on their bodies. The Lord Himself saith, "For as the Father raiseth up the dead, and quickeneth them;
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Luke vii. 37, "And Behold, a Woman who was in the City, a Sinner," Etc. On the Remission of Sins,
1. Since I believe that it is the will of God that I should speak to you on the subject whereof we are now reminded by the words of the Lord out of the Holy Scriptures, I will by His assistance deliver to you, Beloved, a Sermon touching the remission of sins. For when the Gospel was being read, ye gave most earnest heed, and the story was reported, and represented before the eyes of your heart. For ye saw, not with the body, but with the mind, the Lord Jesus Christ "sitting at meat in the Pharisee's
Saint Augustine—sermons on selected lessons of the new testament

On Dress
"Whose adorning let it not be that outward adorning of -- wearing of gold, or of putting on of apparel; "But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price." 1 Pet. 3:3, 4. 1. St. Paul exhorts all those who desire to "be transformed by the renewal of their minds," and to "prove what is that good and acceptable and perfect will of God," not to be "conformed to this world." [Rom. 12:2]
John Wesley—Sermons on Several Occasions

Saving Faith
I. WHAT WAS IT THAT SAVED the two persons whose history we are about to consider? In the penitent woman's case, her great sins were forgiven her and she became a woman of extraordinary love: she loved much, for she had much forgiven. I feel, in thinking of her, something like an eminent father of the church who said, "This narrative is not one which I can well preach upon; I had far rather weep over it in secret." That woman's tears, that woman's unbraided tresses wiping the Saviour's feet, her coming
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 20: 1874

A Gracious Dismissal
THE main part of my subject will be--that gracious dismissal, "Go in peace." To her who had been so lately blest, the word "Go" sounded mournfully; for she would fain have remained through life with her pardoning Lord; but the added words "in peace" turned the wormwood into honey--there was now peace for her who had been so long hunted and harried by her sins. Rising from the feet she had washed with tears, she went forth to keep her future footsteps such as those of a believing, and therefore saved,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Go in Peace
"And he said to the woman, Thy faith hath saved thee; go in peace."--Luke 7:50. THERE appear to have been four stages in Christ's dealing with this woman. I know not what had preceded the narrative as we have it recorded in this chapter; I need not enter into that question now. There had, doubtless, been a work of the Spirit of God upon that woman's heart, turning her from her sin to her Saviour; but when she stood at our Master's feet, raining tears of penitence upon them, wiping them with the hairs
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 48: 1902

Liii. The Contemplation of Death.
16th Sunday after Trinity. S. Luke vii. 12. "Behold, there was a dead man carried out." INTRODUCTION.--The name of the village where the miracle was wrought which is recorded in this day's Gospel, was Nain, and the meaning of the name is "Pleasant" or "Beautiful." A sweet little village, you can picture it to yourself where you like, in the East, anywhere in Europe, here in England, it is all the same, an "Auburn" among villages, with thatched cottages, and green pastures, and the cows coming home
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

Answer to Mr. W's Third Objection.
Our author says: p. 19. By way of objection to the letter of these three miracles, Let us consider the condition of the persons raised from the dead.--Where then was his wisdom and prudence to chuse these three persons above others to that honour? p. 20. I answer, that Jesus did not ordinarily choose the subjects of his miracles, but heal'd those chiefly who earnestly implored his mercy, or who pressed on him to be healed, or importunately desired it of him by others, when they could not possibly
Nathaniel Lardner—A Vindication of Three of Our Blessed Saviour's Miracles

Justifying or Sanctifying Grace
Sanctifying grace is defined by Deharbe as "an unmerited, supernatural gift, imparted to the soul by the Holy Ghost, by which we are made just, children of God, and heirs of Heaven." As it makes sinners just, sanctifying grace is also called justifying, though this appellation can not be applied to the sanctification of our first parents in Paradise or to that of the angels and the sinless soul of Christ. Justification, as we have shown, consists in the infusion of sanctifying grace, and hence it
Joseph Pohle—Grace, Actual and Habitual

Jesus Raises the Widow's Son.
(at Nain in Galilee.) ^C Luke VII. 11-17. ^c 11 And it came to pass soon afterwards [many ancient authorities read on the next day], that he went into a city called Nain; and his disciples went with him, and a great multitude. [We find that Jesus had been thronged with multitudes pretty continuously since the choosing of his twelve apostles. Nain lies on the northern slope of the mountain, which the Crusaders called Little Hermon, between twenty and twenty-five miles south of Capernaum, and about
J. W. McGarvey—The Four-Fold Gospel

Jesus' Feet Anointed in the House of a Pharisee.
(Galilee.) ^C Luke VII. 36-50. ^c 36 And one of the Pharisees desired him that he would eat with him. [We learn from verse 40 that the Pharisee's name was Simon. Because the feast at Bethany was given in the house of Simon the leper, and because Jesus was anointed there also, some have been led to think that Luke is here describing this supper. See Matt. xxvi. 6-13; Mark xiv. 3-9; John xii. 1-8. But Simon the leper was not Simon the Pharisee. The name Simon was one of the most common among the Jewish
J. W. McGarvey—The Four-Fold Gospel

The Raising of the Young Man of Nain - the Meeting of Life and Death.
THAT early spring-tide in Galilee was surely the truest realisation of the picture in the Song of Solomon, when earth clad herself in garments of beauty, and the air was melodious with songs of new life. [2625] It seemed as if each day marked a widening circle of deepest sympathy and largest power on the part of Jesus; as if each day also brought fresh surprise, new gladness; opened hitherto unthought-of possibilities, and pointed Israel far beyond the horizon of their narrow expectancy. Yesterday
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Woman which was a Sinner
The precise date and place of the next recorded event in this Galilean journey of the Christ are left undetermined. It can scarcely have occurred in the quiet little town of Nain, indeed, is scarcely congruous with the scene which had been there enacted. And yet it must have followed almost immediately upon it. We infer this, not only from the silence of St. Matthew, which in this instance might have been due, not to the temporary detention of that Evangelist in Capernaum, while the others had followed
Alfred Edersheim—The Life and Times of Jesus the Messiah

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