Luke 7:36
Verse
Context
A Sinful Woman Anoints Jesus
35But wisdom is vindicated by all her children.”36Then one of the Pharisees invited Jesus to eat with him, and He entered the Pharisee’s house and reclined at the table.37When a sinful woman from that town learned that Jesus was dining there, she brought an alabaster jar of perfume.
Sermons
Leonard RavenhillLeonard Ravenhill
C.J. Mahaney
Zac Poonen
Carter Conlon
David RavenhillLeonard RavenhillSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
One of the Pharisees - Called Simon, Luk 7:40. This account is considered by many critics and commentators to be the same with that in Mat 26:6, etc., Mar 14:3; and Joh 12:3. This subject is considered pretty much at large in the notes on Mat 26:6, etc., to which the reader is requested to refer.
John Gill Bible Commentary
And Jesus answering said unto him,.... Christ being God omniscient, knew not only the character and conversation of this woman, which were publicly known by all, that knew any thing of her, but also the secret thoughts and reasonings of the Pharisee, and makes answer to them; which shows, that he was a prophet, in the sense of this man; yea, more than a prophet: Simon, I have somewhat to say to thee; this could not be Simon Peter, Christ spoke to, as some have suggested; for the answer is made unto the Pharisee, and he is the person addressed by the name of Simon; even he, into whose house Christ entered, and now was, as appears from Luk 7:44. And he saith, Master; or teacher, or doctor; or as the Syriac version, "Rabbi"; which was the common salutation of doctors: say on. This was a way of speaking in use with the Jews, giving leave to proceed in a discourse; and as Christ was now a guest in this man's house, he asks leave of him, and he grants him it: so we read of R. Simeon ben Gamaliel (z) that he said to R. Ishmael ben Elishah, "is it thy pleasure that I should say before thee one thing? he said unto him, "say on".'' Again, R. Jochanan ben Zaccai said (a) to a certain governor, "suffer me to say one thing to thee: he replied to him, "say on".'' (z) Abot R. Nathan, c. 38. fol. 9. 2. (a) Bemidbar Rabba, sect. 4. fol. 183. 1.
Matthew Henry Bible Commentary
When and where this passage of story happened does not appear; this evangelist does not observe order of time in his narrative so much as the other evangelists do; but it comes in here, upon occasion of Christ's being reproached as a friend to publicans and sinners, to show that it was only for their good, and to bring them to repentance, that he conversed with them; and that those whom he admitted hear him were reformed, or in a hopeful way to be so. Who this woman was that here testified so great an affection to Christ does not appear; it is commonly said to be Mary Magdalene, but I find no ground in scripture for it: she is described (Luk 8:2 and Mar 16:9) to be one out of whom Christ had cast seven devils; but that is not mentioned here, and therefore it is probable that it was not she. Now observe here, I. The civil entertainment which a Pharisee gave to Christ, and his gracious acceptance of that entertainment (Luk 7:36): One of the Pharisees desired him that he would eat with him, either because he thought it would be a reputation to him to have such a guest at his table or because his company would be an entertainment to him and his family and friends. It appears that this Pharisee did not believe in Christ, for he will not own him to be a prophet (Luk 7:39), and yet our Lord Jesus accepted his invitation, went into his house, and sat down to meat, that they might see he took the same liberty with Pharisees that he did with publicans, in hopes of doing them good. And those may venture further into the society of such as are prejudiced against Christ, and his religion, who have wisdom and grace sufficient to instruct and argue with them, than others may. II. The great respect which a poor penitent sinner showed him, when he was at meat in the Pharisee's house. It was a woman in the city that was a sinner, a Gentile, a harlot, I doubt, known to be so, and infamous. She knew that Jesus sat at meat in the Pharisee's house, and, having been converted from her wicked course of life by his preaching, she came to acknowledge her obligations to him, having no opportunity of doing it in any other way than by washing his feet, and anointing them with some sweet ointment that she brought with her for that purpose. The way of sitting at table then was such that their feet were partly behind them. Now this woman did not look Christ in the face, but came behind him, and did the part of a maid-servant, whose office it was to wash the feet of the guests (Sa1 25:41) and to prepare the ointments. Now in what this good woman did, we may observe, 1. Her deep humiliation for sin. She stood behind him weeping; her eyes had been the inlets and outlets of sin, and now she makes them fountains of tears. Her face is now foul with weeping, which perhaps used to be covered with paints. Her hair now made a towel of, which before had been plaited and adorned. We have reason to think that she had before sorrowed for sin; but, now that she had an opportunity of coming into the presence of Christ, the wound bled afresh and her sorrow was renewed. Note, It well becomes penitents, upon all their approaches to Christ, to renew their godly sorrow and shame for sin, when he is pacified, Eze 16:63. 2. Her strong affection to the Lord Jesus. This was what our Lord Jesus took special notice of, that she loved much, Luk 7:42, Luk 7:47. She washed his feet, in token of her ready submission to the meanest office in which she might do him honour. Nay, she washed them with her tears, tears of joy; she was in a transport, to find herself so near her Saviour, whom her soul loved. She kissed his feet, as one unworthy of the kisses of his mouth, which the spouse coveted, Sol 1:2. It was a kiss of adoration as well as affection. She wiped them with her hair, as one entirely devoted to his honour. Her eyes shall yield water to wash them, and her hair be a towel to wipe them; and she anointed his feet with the ointment, owning him hereby to be the Messiah, the Anointed. She anointed his feet in token of her consent to God's design in anointing his head with the oil of gladness. Note, All true penitents have a dear love to the Lord Jesus. III. The offence which the Pharisee took at Christ, for admitting the respect which this poor penitent paid him (Luk 7:39): He said within himself (little thinking that Christ knew what he thought), This man, if he were a prophet, would then have so much knowledge as to perceive that this woman is a sinner, is a Gentile, is a woman of ill fame, and so much sanctity as therefore not to suffer her to come so near him; for can one of such a character approach a prophet, and his heart not rise at it? See how apt proud and narrow souls are to think that others should be as haughty and censorious as themselves. Simon, if she had touched him, would have said, Stand by thyself, come not near me, for I am holier than thou (Isa 65:5); and he thought Christ should say so too. IV. Christ's justification of the woman in what she did to him, and of himself in admitting it. Christ knew what the Pharisee spoke within himself, and made answer to it: Simon, I have something to say unto thee, Luk 7:40. Though he was kindly entertained at his table, yet even there he reproved him for what he saw amiss in him, and would not suffer sin upon him. Those whom Christ hath something against he hath something to say to, for his Spirit shall reprove. Simon is willing to give him the hearing: He saith, Master, say on. Though he could not believe him to be a prophet (because he was not so nice and precise as he was), yet he can compliment him with the title of Master, among those that cry Lord, Lord, but do not the things which he saith. Now Christ, in his answer to the Pharisee, reasons thus: - It is true this woman has been a sinner: he knows it; but she is a pardoned sinner, which supposes her to be a penitent sinner. What she did to him was an expression of her great love to her Saviour, by whom her sins were forgiven. If she was pardoned, who had been so great a sinner, it might reasonably be expected that she should love her Saviour more than others, and should give greater proofs of it than others; and if this was the fruit of her love, and flowing from a sense of the pardon of her sin, it became him to accept of it, and it ill became the Pharisee to be offended at it. Now Christ has a further intention in this. The Pharisee doubted whether he was a prophet or no, nay, he did in effect deny it; but Christ shows that he was more than a prophet, for he is one that has power on earth to forgive sins, and to whom are due the affections and thankful acknowledgments of penitent pardoned sinners. Now, in his answer, 1. He by a parable forces Simon to acknowledge that the greater sinner this woman had been the greater love she ought to show to Jesus Christ when her sins were pardoned, Luk 7:41-43. A man had two debtors that were both insolvent, but one of them owed him ten times more than the other. He very freely forgave them both, and did not take the advantage of the law against them, did not order them and their children to be sold, or deliver them to the tormentors. Now they were both sensible of the great kindness they had received; but which of them will love him most? Certainly, saith the Pharisee, he to whom he forgave most; and herein he rightly judged. Now we, being obliged to forgive, as we are and hope to be forgiven, may hence learn the duty between debtor and creditor. (1.) The debtor, if he have any thing to pay, ought to make satisfaction to his creditor. No man can reckon any thing his own or have any comfortable enjoyment of it, but that which is so when all his debts are paid. (2.) If God in his providence have disabled the debtor to pay his debt, the creditor ought not to be severe with him, nor to go to the utmost rigour of the law with him, but freely to forgive him. Summum jus est summa injuria - The law stretched into rigour becomes unjust. Let the unmerciful creditor read that parable, Mat 18:23, etc., and tremble; for they shall have judgment without mercy that show no mercy. (3.) The debtor that has found his creditors merciful ought to be very grateful to them; and, if he cannot otherwise recompense them, ought to love them. Some insolvent debtors, instead of being grateful, are spiteful, to their creditors that lose by them, and cannot give them a good word, only because they complain, whereas losers may have leave to speak. But this parable speaks of God as the Creator (or rather of the Lord Jesus himself, for he it is that forgives, and is beloved by, the debtor) and sinners are the debtors: and so we may learn here, [1.] That sin is a debt, and sinners are debtors to God Almighty. As creatures, we owe a debt, a debt of obedience to the precept of the law, and, for non-payment of that, as sinners, we become liable to the penalty. We have not paid our rent; nay, we have wasted our Lord's goods, and so we become debtors. God has an action against us for the injury we have done him, and the omission of our duty to him. [2.] That some are deeper in debt to God, by reason of sin, than others are: One owed five hundred pence and the other fifty. The Pharisee was the less debtor, yet he a debtor too, which was more than he thought himself, but rather that God was his debtor, Luk 18:10, Luk 18:11. This woman, that had been a scandalous notorious sinner, was the greater debtor. Some sinners are in themselves greater debtors than others, and some sinners, by reason of divers aggravating circumstances, greater debtors; as those that have sinned most openly and scandalously, that have sinned against greater light and knowledge, more convictions and warnings, and more mercies and means. [3.] That, whether our debt be more or less, it is more than we are able to pay: They had nothing to pay, nothing at all to make a composition with; for the debt is great, and we have nothing at all to pay it with. Silver and gold will not pay our debt, nor will sacrifice and offering, no, not thousands of rams. No righteousness of our own will pay it, no, not our repentance and obedience for the future; for it is what we are already bound to, and it is God that works it within us. [4.] That the God of heaven is ready to forgive, frankly to forgive, poor sinners, upon gospel terms, though their debt be ever so great. If we repent, and believe in Christ, our iniquity shall not be our ruin, it shall not be laid to our charge. God has proclaimed his name gracious and merciful, and ready to forgive sin; and, his Son having purchased pardon for penitent believers, his gospel promises it to them, and his Spirit seals it and gives them the comfort of it. [5.] That those who have their sins pardoned are obliged to love him that pardoned them; and the more is forgiven them, the more they should love him. The greater sinners any have been before their conversion, the greater saints they should be after, the more they should study to do for God, and the more their hearts should be enlarged in obedience. When a persecuting Saul became a preaching Paul he laboured more abundantly. 2. He applies this parable to the different temper and conduct of the Pharisee and the sinner towards Christ. Though the Pharisee would not allow Christ to be a prophet, Christ seems ready to allow him to be in a justified state, and that he was one forgiven, though to him less was forgiven. He did indeed show some love to Christ, in inviting him to his house, but nothing to what this poor woman showed. "Observe," saith Christ to him, "she is one that has much forgiven her, and therefore, according to thine own judgment, it might be expected that she should love much more than thou dost, and so it appears. Seest thou this woman? Luk 7:44. Thou lookest upon her with contempt, but consider how much kinder a friend she is to me than thou art; should I then accept thy kindness, and refuse hers?" (1.) "Thou didst not so much as order a basin of water to be brought, to wash my feet in, when I came in, wearied and dirtied with my walk, which would have been some refreshment to me; but she has done much more: she has washed my feet with tears, tears of affection to me, tears of affliction for sin, and has wiped them with the hairs of her head, in token of her great love to me." (2.) "Thou didst not so much as kiss my cheek" (which was a usual expression of a hearty and affectionate welcome to a friend); "but this woman has not ceased to kiss my feet (Luk 7:45), thereby expressing both a humble and an affectionate love." (3.) "Thou didst not provide me a little common oil, as usual, to anoint my head with; but she has bestowed a box of precious ointment upon my feet (Luk 7:46), so far has she outdone thee." The reason why some people blame the pains and expense of zealous Christians, in religion, is because they are not willing themselves to come up to it, but resolve to rest in a cheap and easy religion. 3. He silenced the Pharisee's cavil: I say unto thee, Simon, her sins, which are many, are forgiven, Luk 7:47. He owns that she had been guilty of many sins: "But they are forgiven her, and therefore it is no way unbecoming in me to accept her kindness. They are forgiven, for she loved much." It should be rendered, therefore she loved much; for it is plain, by the tenour of Christ's discourse, that the loving much was not the cause, but the effect, of her pardon, and of her comfortable sense of it; for we love God because he first loved us; he did not forgive us because we first loved him. "But to whom little is forgiven, as is to thee, the same loveth little, as thou dost." Hereby he intimates to the Pharisee that his love to Christ was so little that he had reason to question whether he loved him at all in sincerity; and, consequently, whether indeed his sin, though comparatively little, were forgiven him. Instead of grudging greater sinners the mercy they find with Christ, upon their repentance, we should be stirred up by their example to examine ourselves whether we be indeed forgiven, and do love Christ. 4. He silenced her fears, who probably was discouraged by the Pharisee's conduct, and yet would not so far yield to the discouragement as to fly off. (1.) Christ said unto her, Thy sins are forgiven, Luk 7:48. Note, The more we express our sorrow for sin, and our love to Christ, the clearer evidence we have of the forgiveness of our sins; for it is by the experience of a work of grace wrought in us that we obtain the assurance of an act of grace wrought for us. How well was she paid for her pains and cost, when she was dismissed with this word from Christ, Thy sins are forgiven! and what an effectual prevention would this be of her return to sin again! (2.) Though there were those present who quarrelled with Christ, in their own minds, for presuming to forgive sin, and to pronounce sinners absolved (Luk 7:49), as those had done (Mat 9:3), yet he stood to what he had said; for as he had there proved that he had power to forgive sin, by curing the man sick of the palsy, and therefore would not here take notice of the cavil, so he would now show that he had pleasure in forgiving sin, and it was his delight; he loves to speak pardon and peace to penitents: He said to the woman, Thy faith hath saved thee, Luk 7:50. This would confirm and double her comfort in the forgiveness of her sin, that she was justified by her faith. All these expressions of sorrow for sin, and love to Christ, were the effects and products of faith; and therefore, as faith of all graces doth most honour God, so Christ doth of all graces put most honour upon faith. Note, They who know that their faith hath saved them may go in peace, may go on their way rejoicing.
Tyndale Open Study Notes
7:36-50 Jesus’ comment in 7:35 is now illustrated by one of “wisdom’s children” (see study note on 7:35), a repentant sinner who shows gratitude for the forgiveness she has received. 7:36 One of the Pharisees asked Jesus to have dinner with him: Jesus has more positive contact with the Pharisees in Luke than in the other Gospels. He was a respected teacher and healer, so it is not surprising that this Pharisee invited him to dinner. Not all Pharisees were antagonistic—some were interested in his teaching or merely curious.
Luke 7:36
A Sinful Woman Anoints Jesus
35But wisdom is vindicated by all her children.”36Then one of the Pharisees invited Jesus to eat with him, and He entered the Pharisee’s house and reclined at the table.37When a sinful woman from that town learned that Jesus was dining there, she brought an alabaster jar of perfume.
- Scripture
- Sermons
- Commentary
Take Time to Be Holy
By Leonard Ravenhill14K1:18:23True WorshipHolinessLUK 7:36Leonard Ravenhill emphasizes the importance of being holy and devoted to God, using the story of a sinful woman who anointed Jesus' feet with her tears and expensive ointment as a powerful example of true worship and love. He contrasts her genuine devotion with the indifference of Simon the Pharisee, who failed to honor Jesus properly despite hosting him. Ravenhill urges believers to prioritize their relationship with God over mere religious activities, highlighting that true worship comes from a heart that recognizes its need for forgiveness and grace. The sermon calls for a deeper commitment to holiness and a life that reflects love for Christ through acts of worship and service.
Lost Dimension in Christian Living
By Leonard Ravenhill4.2K1:04:17Christian LivingPSA 84:11MAL 4:2MAT 6:33LUK 7:36JHN 1:6JHN 14:6JHN 17:3In this sermon, the preacher challenges the audience to reflect on their personal relationship with God. He emphasizes the importance of worshiping God and the cost it may require, such as revising one's social calendar. The preacher also discusses the need for discipline in the Christian life, citing examples of early Christian leaders who had strict devotional practices. He distinguishes between praise and worship, stating that praise is the prelude to true worship. The preacher also highlights the danger of relying on entertainment as a substitute for joy, and encourages the audience to find joy in Jesus, who offers his joy to his disciples.
Lost and Found: The Prostitute
By C.J. Mahaney2.5K48:21LUK 7:36In this sermon, the preacher discusses a parable about a moneylender who freely forgives the debt of his debtors, which is shocking and unexpected. The preacher emphasizes that God is eager to forgive our sinful debt and wants to impress this upon our hearts. The sermon focuses on the example of a woman who shows great love and affection for Jesus, contrasting it with the negative example of Simon the Pharisee. The preacher encourages the audience to emulate the woman's example by realizing and acknowledging their sinfulness and receiving total forgiveness, which will determine the measure of their love for God.
Jesus Encourages All Women
By Zac Poonen1.8K57:30WomenMAT 1:16LUK 3:23LUK 7:36HEB 4:15In this sermon, the speaker emphasizes the importance of understanding the first part of Hebrews 4:15, which states that Jesus can sympathize with our needs and struggles. The speaker shares a personal anecdote about using relatable topics like sports to connect with people and show his humanity. He highlights how Jesus always identifies with the underdog and tells stories that demonstrate this, such as the laborers who came late receiving the first prize and the thief on the cross being promised paradise. The speaker encourages the audience to present this compassionate and understanding Jesus to the world, particularly to those who have been marginalized or trapped in a life of sin.
The Blessing of Brokenness
By Carter Conlon1.6K44:02LUK 7:36This sermon focuses on the blessing of brokenness, emphasizing the power of surrendering to God and pouring out our hearts in gratitude and love for Jesus. It highlights the transformative impact of brokenness, leading to freedom, provision, and a deep understanding of God's unconditional love. The message encourages individuals, especially mothers, to come before God with a heart of brokenness, seeking His presence and allowing His love to fill their homes and families.
The True Gospel
By David Ravenhill1.5K28:49LUK 7:36
This sermon delves into the profound impact a woman had on Jesus by ministering to Him in a remarkable way. Her actions epitomize the essence of the gospel, showcasing humility, brokenness, faith, forgiveness, and worship. She pursued Jesus with passion, recognizing her sinfulness, coming to Him for transformation, and serving Him wholeheartedly, demonstrating extravagant love and gratitude.
The Disappointed Christ - Part 1
By Leonard Ravenhill1.3K56:30ChristLUK 7:36In this sermon, the preacher reflects on the story of a woman who poured expensive perfume on Jesus' feet. He emphasizes that the woman's act of love and devotion was seen as wasteful by others, but Jesus commended her for it. The preacher shares a personal anecdote about a woman who experienced a radical transformation in her life after encountering Jesus. He also discusses the importance of prioritizing our relationship with God over worldly pleasures and the need for consistent Bible study and family devotion.
(Radical Jesus) 25 Radical Sacrifice
By Glenn Meldrum64727:58SacrificeMAT 6:24MRK 14:9LUK 7:36LUK 16:13JHN 1:6ACT 2:42In this sermon, the preacher emphasizes the importance of sacrificing our time, talent, and treasures for Jesus in order to build His kingdom. He highlights the low spiritual condition of many churchgoers in America and the lack of devotion and commitment to Jesus. The early church in Acts chapter 2 serves as an example of wholehearted devotion, as they were devoted to the apostles' teaching, fellowship, breaking of bread, and prayer. The sermon also mentions the story of Mary, the sister of Lazarus and Martha, who demonstrated her devotion to Jesus by anointing His feet with expensive perfume.
Why We Must Be Saved
By Robin McKeown54827:36SalvationGraceLUK 7:362TI 1:12Robin McKeown emphasizes the necessity of salvation, illustrating that we have nothing to pay and nothing to do for our redemption, as Christ has completed the work on the cross. He references the story of a sinful woman who, despite her past, finds forgiveness through her faith in Jesus, contrasting her with those who believe they can earn their way to heaven. McKeown stresses that salvation is a gift, not a transaction, and warns that neglecting this gift leaves one speechless before God. He urges listeners to accept the finished work of Christ and not to walk away without salvation, as the consequences are dire. The sermon concludes with a call to trust in Jesus, who offers rest and redemption.
Holy People
By Leonard Ravenhill13132:22WorshipHolinessHumilityLUK 7:36Leonard Ravenhill emphasizes the significance of true worship and humility in the presence of Jesus, contrasting the self-righteousness of Simon the Pharisee with the deep love and devotion of a sinful woman who anoints Jesus' feet. He illustrates that while Simon prepared a lavish banquet, he neglected the essential act of honoring Jesus, whereas the woman, despite her past, recognized her need for forgiveness and worshiped Jesus with her tears and precious ointment. Ravenhill challenges the congregation to reflect on their own worship practices, urging them to prioritize genuine adoration over mere service, as true worship is what God seeks from His people.
Adoration
By Leonard Ravenhill10350:47WorshipAdorationLUK 7:36Leonard Ravenhill emphasizes the profound nature of adoration in his sermon, illustrating how true worship involves recognizing our unworthiness and bringing our gifts to Jesus, much like the woman who anointed His feet with precious ointment. He reflects on the depth of God's mercy and love, highlighting that despite our sins, we are accepted and cherished by Him. Ravenhill contrasts the genuine worship of the woman with the indifference of the Pharisee, urging believers to approach Jesus with humility and a heart full of gratitude. He calls for a deeper understanding of faith, encouraging the congregation to rest in God's faithfulness and to actively seek to honor Him in their lives. Ultimately, the sermon is a call to worship that transcends mere attendance, inviting believers to bring their gifts and adoration to the Lord.
Value of Worship
By Leonard Ravenhill7354:17DevotionWorshipLUK 7:36Leonard Ravenhill emphasizes the profound value of worship through the story of a sinful woman who anoints Jesus' feet with expensive ointment and her tears, contrasting her genuine devotion with the indifference of the Pharisee Simon. He illustrates that true worship comes from a heart that recognizes the depth of one's sin and the magnitude of God's grace, highlighting that those who have been forgiven much will love much. Ravenhill challenges the congregation to reflect on their own worship practices and the sincerity of their devotion to Christ, urging them to offer their best to Him rather than mere rituals.
The Uninvited Guest
By Leonard Ravenhill5232:30Christian LifeWorshipHumilityLUK 7:36Leonard Ravenhill's sermon 'The Uninvited Guest' explores the profound encounter between Jesus and a sinful woman at Simon the Pharisee's house, emphasizing the contrast between the woman's humble worship and Simon's neglect. Ravenhill highlights how the woman, despite being uninvited, demonstrated deep love and gratitude through her actions, while Simon, who had been healed of leprosy, failed to honor Jesus appropriately. The preacher urges listeners to reflect on their own worship and relationship with Christ, stressing that true worship comes from the heart and is not measured by outward appearances or actions. He challenges the congregation to prioritize worship over mere service, reminding them that God seeks those who worship Him in spirit and truth. Ultimately, Ravenhill calls for a deeper, more intimate connection with Jesus, encouraging believers to approach Him with humility and adoration.
Weeping Washing and Worshipping
By Phil Beach Jr.261:00:51RepentanceWorshipHumilityLUK 7:36Phil Beach Jr. emphasizes the profound significance of humility and repentance through the story of a notorious sinner who weeps, washes, and worships at Jesus' feet, contrasting her actions with those of Simon the Pharisee. He highlights that true worship stems from a deep awareness of one's own sinfulness and the need for Christ's forgiveness, which leads to genuine love and devotion. The sermon calls for a heart transformation that recognizes our guilt before God, urging believers to approach God with humility and brokenness to truly understand the depths of Christ's sacrifice. Beach encourages the congregation to seek a deeper revelation of their own sin and the love of Christ, as this is essential for spiritual growth and understanding the teachings of Philippians.
A Most Magnificent Mission - Luke 4:18-19
By Jon Courson1MAT 11:30MAT 12:2MRK 1:38LUK 4:18LUK 7:36Jon Courson delves into Jesus' Mission Statement found in Luke 4:18-19, where Jesus declares His purpose to preach the gospel, heal the brokenhearted, deliver the captives, give sight to the blind, and set the oppressed free. Courson explores how Jesus' ministry defied traditional religious practices, focusing on love, grace, and freedom rather than rules and intimidation. He emphasizes Jesus' unique approach to teaching, prayer, and ministry, showcasing a compassionate and non-condemning Savior who prioritized people over religious protocols.
Coming Free
By Richard E. Bieber0PSA 51:17MAT 11:28LUK 7:36JHN 8:31ROM 8:12CO 3:17GAL 5:1JAS 4:7Richard E. Bieber preaches about the importance of experiencing true freedom in Christ by coming to Him with hope, repentance, trust, love, and surrender. Using the example of the sinful woman who found freedom in Jesus, he emphasizes the need to break free from personal prisons of fear, anger, rejection, and material obsessions to be able to set others free. The sermon highlights the power of encountering Jesus, dwelling in His presence, and receiving His forgiveness and peace to break the chains that bind us.
Our Lord and the Woman Who Was a Sinner Luke 7:36-50
By R.A. Torrey0ForgivenessHumilityLUK 7:36R.A. Torrey explores the profound encounter between Jesus and a sinful woman in Luke 7:36-50, emphasizing the contrasting attitudes of the Pharisee and the woman. The Pharisee, who invited Jesus, judged the woman harshly, failing to recognize his own need for forgiveness. In contrast, the woman, aware of her sinfulness, approached Jesus with humility and love, leading to her forgiveness and peace. Torrey highlights that true love for Christ stems from recognizing the depth of our sin and the magnitude of His forgiveness. Ultimately, the sermon calls believers to reflect on their own hearts and the transformative power of Christ's grace.
If This Does Not Humble You
By Thomas Brooks0God's MercyHumilityLUK 7:36Thomas Brooks emphasizes the profound impact of God's mercy and love on the human heart, arguing that reflecting on these attributes is essential for maintaining humility. He illustrates this through the story of a notorious sinner in Luke 7, who, overwhelmed by Jesus' mercy, expresses deep love and repentance. Brooks encourages believers to meditate on the various aspects of God's love—its firstness, freeness, greatness, fullness, unchangeableness, everlastingness, and ardency—as a means to cultivate a humble spirit. He asserts that if contemplating God's love does not humble us, nothing else will. Ultimately, he calls for a deep appreciation of God's gifts and the eternal glory He has prepared for us.
Christ: The Object of Our Desire
By Chip Brogden0GEN 3:16GEN 6:5PSA 23:1PSA 73:25MAT 6:33MRK 14:1LUK 7:36LUK 10:38LUK 22:42JHN 12:1ROM 7:19COL 2:6JAS 4:2Chip Brogden preaches about the importance of having Christ as the sole desire of the Church, emphasizing that our desires are often rooted in sin and selfishness. He highlights how our righteousness can be misguided and how we may unknowingly seek to please ourselves even in spiritual matters. Brogden stresses the need to daily die to self and follow Christ, just as we initially accepted His sacrifice for our sins. He warns against selfish desires in prayer and urges believers to have Christ as the center of their lives, finding contentment and fulfillment in Him alone.
Kissed or Cussed - the Power of Rejection
By Ray Comfort0MAT 5:14LUK 4:29LUK 7:36HEB 12:21PE 5:6Ray Comfort shares personal experiences of both delight and devastation in response to sharing the gospel, highlighting the powerful blow of rejection on human pride and the need to seek God's approval above all else. He draws parallels to the sinful woman in Luke 7:36-50 who humbly washed Jesus' feet with her tears, emphasizing the importance of humility and contrition before God. Comfort encourages believers to reflect the light of God like the moon reflects the sun, reminding them of the ultimate rejection by the world compared to the terror of rejection by God, and urges them to persevere in sharing the gospel despite opposition.
No Kiss
By Leonard Ravenhill0True DevotionWorshipLUK 7:36Leonard Ravenhill emphasizes the importance of genuine worship over mere service in his sermon 'No Kiss.' He reflects on the story of Simon the Pharisee, who invited Jesus to his home but failed to honor Him properly, contrasting this with the woman who, despite being uninvited, expressed her love and devotion by washing Jesus' feet with her tears and anointing them with precious ointment. Ravenhill challenges the audience to consider their own worship practices, urging them to prioritize heartfelt adoration of Christ rather than just busy service. He warns that many may be active in ministry yet neglect the essential act of worship, which is what God truly desires. Ultimately, he calls for a return to sincere worship in spirit and truth.
"The Wretched Woman of John Eight"
By Charles Alexander0PSA 139:23PRO 30:5JER 17:13MAT 26:6MRK 14:8LUK 7:36JHN 8:72TI 3:161JN 5:7Charles Alexander preaches about the importance of preserving the roots of faith and language by holding onto the Authorized Version of the Bible amidst the influx of newer translations. He emphasizes the need to resist subtle erosions of the Word of God and challenges believers to consider the implications of critical attacks on the Bible's authenticity. The sermon delves into the story of the woman taken in adultery in John 8, defending its canonicity and highlighting its deep significance and prophetic meaning. Alexander warns against the dangers of accepting new versions that may undermine the foundations of faith and lead to confusion and uncertainty.
Consumer Christianity
By Dave Hunt0GEN 3:1LUK 7:36PHP 3:192PE 1:31JN 2:16Dave Hunt addresses the issue of consumer Christianity, which focuses on building the kingdom of God or attracting individuals to Christianity through methods that appeal to the flesh, rather than God's ways. He highlights how consumerism in churches today involves applying business principles and marketing strategies, leading to a shallow understanding of biblical Christianity and spiritual destruction. Hunt emphasizes the dangers of compromising biblical truths for the sake of church growth and warns against the subtle shift towards consumer Christianity that dilutes the gospel message and misleads individuals seeking true salvation.
Remember That You Were Hopeless
By John Piper0EZK 20:42LUK 7:36JHN 4:22ROM 9:24EPH 2:11John Piper preaches on the importance of remembering our hopeless condition before salvation through Jesus Christ, emphasizing the need to feel and be gripped by the memory to deepen our devotion and affection for God. He highlights that salvation is only through Jesus Christ, making us fellow heirs of the promises and partakers of the gospel. Piper urges believers to guard against pride by remembering their former plight without Christ, cherish forgiveness more deeply, and exalt the righteousness of God as the foundation of our salvation and hope.
Finding Fulfillment in the Father - John 20:17
By Jon Courson0LUK 7:36LUK 8:2JHN 20:112CO 5:18Jon Courson delves into the story of Mary Magdalene, emphasizing her transformation from a woman possessed by demons to a devoted follower of Jesus. He highlights the depth of Mary's love for Jesus, contrasting it with Simon the Pharisee's lack of understanding and appreciation. Courson explores the concept of clinging to earthly relationships versus finding true security and fulfillment in a relationship with God through Jesus Christ, who came to reconcile us to the Father and offer us grace and mercy.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
One of the Pharisees - Called Simon, Luk 7:40. This account is considered by many critics and commentators to be the same with that in Mat 26:6, etc., Mar 14:3; and Joh 12:3. This subject is considered pretty much at large in the notes on Mat 26:6, etc., to which the reader is requested to refer.
John Gill Bible Commentary
And Jesus answering said unto him,.... Christ being God omniscient, knew not only the character and conversation of this woman, which were publicly known by all, that knew any thing of her, but also the secret thoughts and reasonings of the Pharisee, and makes answer to them; which shows, that he was a prophet, in the sense of this man; yea, more than a prophet: Simon, I have somewhat to say to thee; this could not be Simon Peter, Christ spoke to, as some have suggested; for the answer is made unto the Pharisee, and he is the person addressed by the name of Simon; even he, into whose house Christ entered, and now was, as appears from Luk 7:44. And he saith, Master; or teacher, or doctor; or as the Syriac version, "Rabbi"; which was the common salutation of doctors: say on. This was a way of speaking in use with the Jews, giving leave to proceed in a discourse; and as Christ was now a guest in this man's house, he asks leave of him, and he grants him it: so we read of R. Simeon ben Gamaliel (z) that he said to R. Ishmael ben Elishah, "is it thy pleasure that I should say before thee one thing? he said unto him, "say on".'' Again, R. Jochanan ben Zaccai said (a) to a certain governor, "suffer me to say one thing to thee: he replied to him, "say on".'' (z) Abot R. Nathan, c. 38. fol. 9. 2. (a) Bemidbar Rabba, sect. 4. fol. 183. 1.
Matthew Henry Bible Commentary
When and where this passage of story happened does not appear; this evangelist does not observe order of time in his narrative so much as the other evangelists do; but it comes in here, upon occasion of Christ's being reproached as a friend to publicans and sinners, to show that it was only for their good, and to bring them to repentance, that he conversed with them; and that those whom he admitted hear him were reformed, or in a hopeful way to be so. Who this woman was that here testified so great an affection to Christ does not appear; it is commonly said to be Mary Magdalene, but I find no ground in scripture for it: she is described (Luk 8:2 and Mar 16:9) to be one out of whom Christ had cast seven devils; but that is not mentioned here, and therefore it is probable that it was not she. Now observe here, I. The civil entertainment which a Pharisee gave to Christ, and his gracious acceptance of that entertainment (Luk 7:36): One of the Pharisees desired him that he would eat with him, either because he thought it would be a reputation to him to have such a guest at his table or because his company would be an entertainment to him and his family and friends. It appears that this Pharisee did not believe in Christ, for he will not own him to be a prophet (Luk 7:39), and yet our Lord Jesus accepted his invitation, went into his house, and sat down to meat, that they might see he took the same liberty with Pharisees that he did with publicans, in hopes of doing them good. And those may venture further into the society of such as are prejudiced against Christ, and his religion, who have wisdom and grace sufficient to instruct and argue with them, than others may. II. The great respect which a poor penitent sinner showed him, when he was at meat in the Pharisee's house. It was a woman in the city that was a sinner, a Gentile, a harlot, I doubt, known to be so, and infamous. She knew that Jesus sat at meat in the Pharisee's house, and, having been converted from her wicked course of life by his preaching, she came to acknowledge her obligations to him, having no opportunity of doing it in any other way than by washing his feet, and anointing them with some sweet ointment that she brought with her for that purpose. The way of sitting at table then was such that their feet were partly behind them. Now this woman did not look Christ in the face, but came behind him, and did the part of a maid-servant, whose office it was to wash the feet of the guests (Sa1 25:41) and to prepare the ointments. Now in what this good woman did, we may observe, 1. Her deep humiliation for sin. She stood behind him weeping; her eyes had been the inlets and outlets of sin, and now she makes them fountains of tears. Her face is now foul with weeping, which perhaps used to be covered with paints. Her hair now made a towel of, which before had been plaited and adorned. We have reason to think that she had before sorrowed for sin; but, now that she had an opportunity of coming into the presence of Christ, the wound bled afresh and her sorrow was renewed. Note, It well becomes penitents, upon all their approaches to Christ, to renew their godly sorrow and shame for sin, when he is pacified, Eze 16:63. 2. Her strong affection to the Lord Jesus. This was what our Lord Jesus took special notice of, that she loved much, Luk 7:42, Luk 7:47. She washed his feet, in token of her ready submission to the meanest office in which she might do him honour. Nay, she washed them with her tears, tears of joy; she was in a transport, to find herself so near her Saviour, whom her soul loved. She kissed his feet, as one unworthy of the kisses of his mouth, which the spouse coveted, Sol 1:2. It was a kiss of adoration as well as affection. She wiped them with her hair, as one entirely devoted to his honour. Her eyes shall yield water to wash them, and her hair be a towel to wipe them; and she anointed his feet with the ointment, owning him hereby to be the Messiah, the Anointed. She anointed his feet in token of her consent to God's design in anointing his head with the oil of gladness. Note, All true penitents have a dear love to the Lord Jesus. III. The offence which the Pharisee took at Christ, for admitting the respect which this poor penitent paid him (Luk 7:39): He said within himself (little thinking that Christ knew what he thought), This man, if he were a prophet, would then have so much knowledge as to perceive that this woman is a sinner, is a Gentile, is a woman of ill fame, and so much sanctity as therefore not to suffer her to come so near him; for can one of such a character approach a prophet, and his heart not rise at it? See how apt proud and narrow souls are to think that others should be as haughty and censorious as themselves. Simon, if she had touched him, would have said, Stand by thyself, come not near me, for I am holier than thou (Isa 65:5); and he thought Christ should say so too. IV. Christ's justification of the woman in what she did to him, and of himself in admitting it. Christ knew what the Pharisee spoke within himself, and made answer to it: Simon, I have something to say unto thee, Luk 7:40. Though he was kindly entertained at his table, yet even there he reproved him for what he saw amiss in him, and would not suffer sin upon him. Those whom Christ hath something against he hath something to say to, for his Spirit shall reprove. Simon is willing to give him the hearing: He saith, Master, say on. Though he could not believe him to be a prophet (because he was not so nice and precise as he was), yet he can compliment him with the title of Master, among those that cry Lord, Lord, but do not the things which he saith. Now Christ, in his answer to the Pharisee, reasons thus: - It is true this woman has been a sinner: he knows it; but she is a pardoned sinner, which supposes her to be a penitent sinner. What she did to him was an expression of her great love to her Saviour, by whom her sins were forgiven. If she was pardoned, who had been so great a sinner, it might reasonably be expected that she should love her Saviour more than others, and should give greater proofs of it than others; and if this was the fruit of her love, and flowing from a sense of the pardon of her sin, it became him to accept of it, and it ill became the Pharisee to be offended at it. Now Christ has a further intention in this. The Pharisee doubted whether he was a prophet or no, nay, he did in effect deny it; but Christ shows that he was more than a prophet, for he is one that has power on earth to forgive sins, and to whom are due the affections and thankful acknowledgments of penitent pardoned sinners. Now, in his answer, 1. He by a parable forces Simon to acknowledge that the greater sinner this woman had been the greater love she ought to show to Jesus Christ when her sins were pardoned, Luk 7:41-43. A man had two debtors that were both insolvent, but one of them owed him ten times more than the other. He very freely forgave them both, and did not take the advantage of the law against them, did not order them and their children to be sold, or deliver them to the tormentors. Now they were both sensible of the great kindness they had received; but which of them will love him most? Certainly, saith the Pharisee, he to whom he forgave most; and herein he rightly judged. Now we, being obliged to forgive, as we are and hope to be forgiven, may hence learn the duty between debtor and creditor. (1.) The debtor, if he have any thing to pay, ought to make satisfaction to his creditor. No man can reckon any thing his own or have any comfortable enjoyment of it, but that which is so when all his debts are paid. (2.) If God in his providence have disabled the debtor to pay his debt, the creditor ought not to be severe with him, nor to go to the utmost rigour of the law with him, but freely to forgive him. Summum jus est summa injuria - The law stretched into rigour becomes unjust. Let the unmerciful creditor read that parable, Mat 18:23, etc., and tremble; for they shall have judgment without mercy that show no mercy. (3.) The debtor that has found his creditors merciful ought to be very grateful to them; and, if he cannot otherwise recompense them, ought to love them. Some insolvent debtors, instead of being grateful, are spiteful, to their creditors that lose by them, and cannot give them a good word, only because they complain, whereas losers may have leave to speak. But this parable speaks of God as the Creator (or rather of the Lord Jesus himself, for he it is that forgives, and is beloved by, the debtor) and sinners are the debtors: and so we may learn here, [1.] That sin is a debt, and sinners are debtors to God Almighty. As creatures, we owe a debt, a debt of obedience to the precept of the law, and, for non-payment of that, as sinners, we become liable to the penalty. We have not paid our rent; nay, we have wasted our Lord's goods, and so we become debtors. God has an action against us for the injury we have done him, and the omission of our duty to him. [2.] That some are deeper in debt to God, by reason of sin, than others are: One owed five hundred pence and the other fifty. The Pharisee was the less debtor, yet he a debtor too, which was more than he thought himself, but rather that God was his debtor, Luk 18:10, Luk 18:11. This woman, that had been a scandalous notorious sinner, was the greater debtor. Some sinners are in themselves greater debtors than others, and some sinners, by reason of divers aggravating circumstances, greater debtors; as those that have sinned most openly and scandalously, that have sinned against greater light and knowledge, more convictions and warnings, and more mercies and means. [3.] That, whether our debt be more or less, it is more than we are able to pay: They had nothing to pay, nothing at all to make a composition with; for the debt is great, and we have nothing at all to pay it with. Silver and gold will not pay our debt, nor will sacrifice and offering, no, not thousands of rams. No righteousness of our own will pay it, no, not our repentance and obedience for the future; for it is what we are already bound to, and it is God that works it within us. [4.] That the God of heaven is ready to forgive, frankly to forgive, poor sinners, upon gospel terms, though their debt be ever so great. If we repent, and believe in Christ, our iniquity shall not be our ruin, it shall not be laid to our charge. God has proclaimed his name gracious and merciful, and ready to forgive sin; and, his Son having purchased pardon for penitent believers, his gospel promises it to them, and his Spirit seals it and gives them the comfort of it. [5.] That those who have their sins pardoned are obliged to love him that pardoned them; and the more is forgiven them, the more they should love him. The greater sinners any have been before their conversion, the greater saints they should be after, the more they should study to do for God, and the more their hearts should be enlarged in obedience. When a persecuting Saul became a preaching Paul he laboured more abundantly. 2. He applies this parable to the different temper and conduct of the Pharisee and the sinner towards Christ. Though the Pharisee would not allow Christ to be a prophet, Christ seems ready to allow him to be in a justified state, and that he was one forgiven, though to him less was forgiven. He did indeed show some love to Christ, in inviting him to his house, but nothing to what this poor woman showed. "Observe," saith Christ to him, "she is one that has much forgiven her, and therefore, according to thine own judgment, it might be expected that she should love much more than thou dost, and so it appears. Seest thou this woman? Luk 7:44. Thou lookest upon her with contempt, but consider how much kinder a friend she is to me than thou art; should I then accept thy kindness, and refuse hers?" (1.) "Thou didst not so much as order a basin of water to be brought, to wash my feet in, when I came in, wearied and dirtied with my walk, which would have been some refreshment to me; but she has done much more: she has washed my feet with tears, tears of affection to me, tears of affliction for sin, and has wiped them with the hairs of her head, in token of her great love to me." (2.) "Thou didst not so much as kiss my cheek" (which was a usual expression of a hearty and affectionate welcome to a friend); "but this woman has not ceased to kiss my feet (Luk 7:45), thereby expressing both a humble and an affectionate love." (3.) "Thou didst not provide me a little common oil, as usual, to anoint my head with; but she has bestowed a box of precious ointment upon my feet (Luk 7:46), so far has she outdone thee." The reason why some people blame the pains and expense of zealous Christians, in religion, is because they are not willing themselves to come up to it, but resolve to rest in a cheap and easy religion. 3. He silenced the Pharisee's cavil: I say unto thee, Simon, her sins, which are many, are forgiven, Luk 7:47. He owns that she had been guilty of many sins: "But they are forgiven her, and therefore it is no way unbecoming in me to accept her kindness. They are forgiven, for she loved much." It should be rendered, therefore she loved much; for it is plain, by the tenour of Christ's discourse, that the loving much was not the cause, but the effect, of her pardon, and of her comfortable sense of it; for we love God because he first loved us; he did not forgive us because we first loved him. "But to whom little is forgiven, as is to thee, the same loveth little, as thou dost." Hereby he intimates to the Pharisee that his love to Christ was so little that he had reason to question whether he loved him at all in sincerity; and, consequently, whether indeed his sin, though comparatively little, were forgiven him. Instead of grudging greater sinners the mercy they find with Christ, upon their repentance, we should be stirred up by their example to examine ourselves whether we be indeed forgiven, and do love Christ. 4. He silenced her fears, who probably was discouraged by the Pharisee's conduct, and yet would not so far yield to the discouragement as to fly off. (1.) Christ said unto her, Thy sins are forgiven, Luk 7:48. Note, The more we express our sorrow for sin, and our love to Christ, the clearer evidence we have of the forgiveness of our sins; for it is by the experience of a work of grace wrought in us that we obtain the assurance of an act of grace wrought for us. How well was she paid for her pains and cost, when she was dismissed with this word from Christ, Thy sins are forgiven! and what an effectual prevention would this be of her return to sin again! (2.) Though there were those present who quarrelled with Christ, in their own minds, for presuming to forgive sin, and to pronounce sinners absolved (Luk 7:49), as those had done (Mat 9:3), yet he stood to what he had said; for as he had there proved that he had power to forgive sin, by curing the man sick of the palsy, and therefore would not here take notice of the cavil, so he would now show that he had pleasure in forgiving sin, and it was his delight; he loves to speak pardon and peace to penitents: He said to the woman, Thy faith hath saved thee, Luk 7:50. This would confirm and double her comfort in the forgiveness of her sin, that she was justified by her faith. All these expressions of sorrow for sin, and love to Christ, were the effects and products of faith; and therefore, as faith of all graces doth most honour God, so Christ doth of all graces put most honour upon faith. Note, They who know that their faith hath saved them may go in peace, may go on their way rejoicing.
Tyndale Open Study Notes
7:36-50 Jesus’ comment in 7:35 is now illustrated by one of “wisdom’s children” (see study note on 7:35), a repentant sinner who shows gratitude for the forgiveness she has received. 7:36 One of the Pharisees asked Jesus to have dinner with him: Jesus has more positive contact with the Pharisees in Luke than in the other Gospels. He was a respected teacher and healer, so it is not surprising that this Pharisee invited him to dinner. Not all Pharisees were antagonistic—some were interested in his teaching or merely curious.