Luke 7:37
Verse
Context
A Sinful Woman Anoints Jesus
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.38As she stood behind Him at His feet weeping, she began to wet His feet with her tears and wipe them with her hair. Then she kissed His feet and anointed them with the perfume.
Sermons
Joshua Daniel
Favell Lee Mortimer
Andrew Bonar
Philip Bennett PowerPhilip Bennett PowerSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
A woman - which was a sinner - Many suppose that this woman had been a notorious public prostitute; but this is taking the subject by the very worst handle. My own opinion is, that she had been a mere heathen who dwelt in this city, (probably Capernaum), who, through the ministry of Christ, had been before this converted to God, and came now to give this public testimony of her gratitude to her gracious deliverer from the darkness and guilt of sin. I am inclined to think that the original word, ἁμαρτωλος, is used for heathen or Gentile in several places of the sacred writings. I am fully persuaded that this is its meaning in Mat 9:10, Mat 9:11, Mat 9:13; Mat 11:19; and Mat 26:45. The Son of man is betrayed into the hands of sinners, i.e. is delivered into the hands of the heathens, viz. the Romans, who alone could put him to death. See Mar 2:15-17; Mar 14:41. I think also it has this meaning in Luk 6:32-34; Luk 15:1, Luk 15:2, Luk 15:7, Luk 15:10; Luk 19:7; Joh 9:31. I think no other sense can be justly assigned to it in Gal 2:15 : We who are Jews by nature, and not sinners of the Gentiles. We Jews, who have had the benefit of a Divine revelation, know that a man is not justified by the works of the law, but by the faith of Christ, (Gal 2:16), which other nations, who were heathens, not having a Divine revelation, could not know. It is, I think, likely that the grand subject of the self-righteous Pharisee's complaint was her being a heathen. As those who were touched by such contracted a legal defilement, he could not believe that Christ was a conscientious observer of the law, seeing he permitted her to touch him, knowing who she was; or, if he did not know that she was a heathen, it was a proof that he was no prophet, Luk 7:39, and consequently had not the discernment of spirits which prophets were supposed to possess. As the Jews had a law which forbade all iniquity, and they who embraced it being according to its requisitions and their profession saints; and as the Gentiles had no law to restrain evil, nor made any profession of holiness, the term ἁμαρτωλοι, or sinners, was first with peculiar propriety applied to them, and afterwards to all others, who, though they professed to be under the law, yet lived as Gentiles without the law. Many suppose this person to be the same as Mary Magdalene, but of this there is no solid proof. Brought an alabaster box - See on Mar 14:3 (note).
Jamieson-Fausset-Brown Bible Commentary
CHRIST'S FEET WASHED WITH TEARS. (Luk 7:36-50) a sinner--one who had led a profligate life. Note.--There is no ground whatever for the popular notion that this woman was Mary Magdalene, nor do we know what her name was. (See on Luk 8:2.) an alabaster box of ointment--a perfume vessel, in some cases very costly (Joh 12:5). "The ointment has here a peculiar interest, as the offering by a penitent of what had been an accessory in her unhallowed work of sin" [ALFORD].
John Gill Bible Commentary
There was a certain creditor,.... All the Oriental versions premise something to this. The Syriac version reads, "Jesus said unto him". The Arabic version, "then he said". The Persic version, "Jesus said"; and the Ethiopic version, "and he said to him"; and something of this kind is understood, and to be supplied in the text: which had two debtors, the one owed five hundred pence, and the other fifty; these were, as the word shows, Roman "denarii" or "pence"; the former of these sums, reckoning a Roman penny at seven pence halfpenny of our money, amounted to fifteen pounds and twelve shillings and six pence; and the latter, to one pound eleven shillings and three pence; the one of these sums was ten times larger, than the other. This is a parable: by "the creditor", God is meant, to whom men owe their beings, and the preservation of them, and all the mercies of life; and are under obligation to obedience and thankfulness: hence: no man can merit any thing of God, or pay off any old debt, by a new act of obedience, since all is due to him: by the "two debtors" are meant, greater and lesser sinners: all sins are debts, and all sinners are debtors; not debtors to sin, for then it would not be criminal, but lawful to commit sin, and God must be pleased with it, which he is not, and men might promise themselves impunity, which they cannot; but they are debtors to fulfil the law, and in case of failure, are bound to the debt of punishment: and of these debtors and debts, some are greater, and others less; not but that they, are all equally sinners in Adam, and equally guilty and corrupted by his transgression; and the same seeds of sin are in the hearts of all men, and all sin is committed against God, and is a breach of his law, and is mortal, or deserving of death, even death eternal; but then as some commands are greater, and others less, so must their transgressions be: sin more immediately committed against God, is greater than that which is committed against our neighbour; and besides, the circumstances of persons and things differ, which more or less aggravate the offence.
Tyndale Open Study Notes
7:37 a certain immoral woman: The implication is that she was a prostitute. • Alabaster is a soft marble—white, yellow, or red—that was often used to make expensive containers like this beautiful . . . jar.
Luke 7:37
A Sinful Woman Anoints Jesus
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.38As she stood behind Him at His feet weeping, she began to wet His feet with her tears and wipe them with her hair. Then she kissed His feet and anointed them with the perfume.
- Scripture
- Sermons
- Commentary
Jesus, the Friend of Sinners
By Joshua Daniel94828:40MAT 9:9MAT 9:12LUK 7:37ROM 5:8In this sermon, the preacher emphasizes the transformative power of the message of Jesus Christ. He highlights how the love, forgiveness, and salvation offered by Christ can restore broken relationships, heal sickness, and bring about positive change in individuals. The preacher also addresses the issue of fraud and false claims in the healthcare system, urging for a higher moral standard. He uses the example of Levi, a tax collector who left his worldly ties to follow Jesus, to illustrate the need to let go of earthly attachments. The sermon concludes with an invitation to viewers to become allies of God in bringing about revival and positive change in their own lives and communities.
The Revival Harvest Is Always Ripe Among Lost Sinners
By John R. Rice0GEN 50:20MAT 9:35LUK 7:37LUK 8:43LUK 13:4LUK 19:1JHN 4:35ACT 8:29ACT 10:1HEB 11:7John R. Rice preaches about the readiness of sinners to hear the gospel, emphasizing the importance of recognizing the hunger in people's hearts for salvation. Using the example of Jesus' compassion for the multitudes, he highlights how sinners are ripe for the harvest, longing for peace, forgiveness, and salvation. Through various Bible illustrations like Cornelius, the Ethiopian Eunuch, Zacchaeus, the sinful woman, and the woman with an issue of blood, he demonstrates how hungry sinners are eager to accept the good news when presented with love and boldness. The sermon also delves into fundamental reasons why sinners can be won to Christ, including the universal realization of God, the failure of the world to satisfy, the wages of sin, the loss of loved ones, the burning of conscience, and the fear of death as powerful influences aiding the gospel.
Luke 10:28 to End. Martha and Mary.
By Favell Lee Mortimer0PSA 119:105LUK 7:37LUK 10:38JHN 8:12PHP 2:5Favell Lee Mortimer preaches about the importance of seeking the approval of the Son of God in our daily lives, emphasizing the significance of watching His looks, treasuring His words, and noticing His actions with trembling eagerness. The sermon reflects on the different responses of Martha and Mary to Jesus' presence, highlighting the danger of focusing on outward displays of religious worship over growing in the knowledge of Christ. Mary's example of silent endurance in the face of unjust accusations and her devoted heart to receive the light of Christ serve as inspirations for believers to prioritize intimacy with Jesus through prayer and His word.
Christ's Silence (2).
By Andrew Bonar0GraceForgivenessISA 57:11LUK 7:37Andrew Bonar emphasizes Christ's silence as a profound expression of grace and forgiveness, illustrating how Jesus welcomed sinners without condemnation, allowing them to experience His love and mercy. He reflects on the story of the woman who washed Jesus' feet, highlighting that Christ's silence was a powerful invitation to repentance and healing. Bonar also discusses Christ's gentle approach with His disciples, noting that He often refrained from reproach, instead focusing on their faith and potential. This silence serves as a reminder that God's patience allows time for repentance, and His love covers our sins. Ultimately, Bonar reassures believers of Christ's unwavering grace, which enables them to stand before God without shame.
The Feet of Jesus-the Place for Personal Ministration
By Philip Bennett Power0PSA 56:8MAT 25:40MRK 5:27LUK 7:37JHN 13:14Philip Bennett Power preaches on the profound act of love and service displayed by a sinful woman towards Jesus, emphasizing the deep reasons behind God's unexpected revelation of His Son in humility before glory. The sermon delves into the significance of Christ's human nature in enabling our communion with Him, the importance of offering our feelings and infirmities to Jesus, and the encouragement to aim for the highest form of service driven by love. It highlights the perfection and energy found in the woman's ministry to Jesus' feet, urging believers to seek personal happiness and refreshment in serving Christ and His people.
The Feet of Jesus-the Place for Personal Necessity
By Philip Bennett Power0PSA 139:23MAT 11:28MRK 7:25MRK 9:24LUK 5:8LUK 7:37LUK 8:41LUK 17:15JHN 11:32JHN 14:1Philip Bennett Power preaches on the significance of bringing our sorrows and needs to the feet of Jesus, as seen in various encounters in the Bible where individuals sought Jesus' help and comfort. These incidents illustrate different aspects of Christian life, such as faith, personal sorrow, gratitude, love, and recognition of our need for rest and redemption. The stories of Jairus, the Syrophoenician woman, and Mary show how Jesus understands and responds to our individual and unique struggles, offering comfort, healing, and restoration at His feet.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
A woman - which was a sinner - Many suppose that this woman had been a notorious public prostitute; but this is taking the subject by the very worst handle. My own opinion is, that she had been a mere heathen who dwelt in this city, (probably Capernaum), who, through the ministry of Christ, had been before this converted to God, and came now to give this public testimony of her gratitude to her gracious deliverer from the darkness and guilt of sin. I am inclined to think that the original word, ἁμαρτωλος, is used for heathen or Gentile in several places of the sacred writings. I am fully persuaded that this is its meaning in Mat 9:10, Mat 9:11, Mat 9:13; Mat 11:19; and Mat 26:45. The Son of man is betrayed into the hands of sinners, i.e. is delivered into the hands of the heathens, viz. the Romans, who alone could put him to death. See Mar 2:15-17; Mar 14:41. I think also it has this meaning in Luk 6:32-34; Luk 15:1, Luk 15:2, Luk 15:7, Luk 15:10; Luk 19:7; Joh 9:31. I think no other sense can be justly assigned to it in Gal 2:15 : We who are Jews by nature, and not sinners of the Gentiles. We Jews, who have had the benefit of a Divine revelation, know that a man is not justified by the works of the law, but by the faith of Christ, (Gal 2:16), which other nations, who were heathens, not having a Divine revelation, could not know. It is, I think, likely that the grand subject of the self-righteous Pharisee's complaint was her being a heathen. As those who were touched by such contracted a legal defilement, he could not believe that Christ was a conscientious observer of the law, seeing he permitted her to touch him, knowing who she was; or, if he did not know that she was a heathen, it was a proof that he was no prophet, Luk 7:39, and consequently had not the discernment of spirits which prophets were supposed to possess. As the Jews had a law which forbade all iniquity, and they who embraced it being according to its requisitions and their profession saints; and as the Gentiles had no law to restrain evil, nor made any profession of holiness, the term ἁμαρτωλοι, or sinners, was first with peculiar propriety applied to them, and afterwards to all others, who, though they professed to be under the law, yet lived as Gentiles without the law. Many suppose this person to be the same as Mary Magdalene, but of this there is no solid proof. Brought an alabaster box - See on Mar 14:3 (note).
Jamieson-Fausset-Brown Bible Commentary
CHRIST'S FEET WASHED WITH TEARS. (Luk 7:36-50) a sinner--one who had led a profligate life. Note.--There is no ground whatever for the popular notion that this woman was Mary Magdalene, nor do we know what her name was. (See on Luk 8:2.) an alabaster box of ointment--a perfume vessel, in some cases very costly (Joh 12:5). "The ointment has here a peculiar interest, as the offering by a penitent of what had been an accessory in her unhallowed work of sin" [ALFORD].
John Gill Bible Commentary
There was a certain creditor,.... All the Oriental versions premise something to this. The Syriac version reads, "Jesus said unto him". The Arabic version, "then he said". The Persic version, "Jesus said"; and the Ethiopic version, "and he said to him"; and something of this kind is understood, and to be supplied in the text: which had two debtors, the one owed five hundred pence, and the other fifty; these were, as the word shows, Roman "denarii" or "pence"; the former of these sums, reckoning a Roman penny at seven pence halfpenny of our money, amounted to fifteen pounds and twelve shillings and six pence; and the latter, to one pound eleven shillings and three pence; the one of these sums was ten times larger, than the other. This is a parable: by "the creditor", God is meant, to whom men owe their beings, and the preservation of them, and all the mercies of life; and are under obligation to obedience and thankfulness: hence: no man can merit any thing of God, or pay off any old debt, by a new act of obedience, since all is due to him: by the "two debtors" are meant, greater and lesser sinners: all sins are debts, and all sinners are debtors; not debtors to sin, for then it would not be criminal, but lawful to commit sin, and God must be pleased with it, which he is not, and men might promise themselves impunity, which they cannot; but they are debtors to fulfil the law, and in case of failure, are bound to the debt of punishment: and of these debtors and debts, some are greater, and others less; not but that they, are all equally sinners in Adam, and equally guilty and corrupted by his transgression; and the same seeds of sin are in the hearts of all men, and all sin is committed against God, and is a breach of his law, and is mortal, or deserving of death, even death eternal; but then as some commands are greater, and others less, so must their transgressions be: sin more immediately committed against God, is greater than that which is committed against our neighbour; and besides, the circumstances of persons and things differ, which more or less aggravate the offence.
Tyndale Open Study Notes
7:37 a certain immoral woman: The implication is that she was a prostitute. • Alabaster is a soft marble—white, yellow, or red—that was often used to make expensive containers like this beautiful . . . jar.