1. This story in Luke is not the same story recorded in Matthew, Mark, and John. (Matt. 26:6-13; Mk. 14:3-9; John 12:3-8).

2. These writers record Mary anointing Jesus in the home of Simon the [former] leper in Bethany. (Matt. 26:6; Mk. 14:3). 

1. The story of Mary occurred just before Christ made His triumphal entry into Jerusalem. (Matt. 21:1; Jno. 12:3).

2. Jesus had arrived in Bethany on Friday, the 8th of Abib (Nisan). (Jno. 12:1).

3. He stayed in the home of Simon the leper. (Matt. 26:6; Mk. 14:3).

• He spent the night there.

• He ate in the home of Simon the leper on Saturday, the 9th of Abib.

• He was then anointed by Mary. (Jno. 12:3).

4. The next day was Sunday (10th of Abib) and He made His triumphal entry into Jerusalem. (Jno. 12:1,2).

5. Monday was the 11th of Abib, and Friday was the 15th of Abib.

6. It was on Friday that Jesus was crucified. 

1. The story in Luke=s Gospel is similar, but different.

2. This story in Luke=s gospel is concerning an unidentified sinful woman anointing Jesus that occurred earlier in Christ=s ministry and is not the same narrative recorded by the other three.

• The scene in Luke was in Galilee, but the setting of Matthew, Mark and John=s accounts was Judea.

• The scene in Luke takes place early in Christ=s ministry whereas in Matthew and Mark it was near the end. (Matt. 26:6-8; Mk. 14:3-9; Jno. 12:1).

• Luke records Jesus= feet being anointed but Matthew and Mark state His head was anointed. (Lk. 7:38; Matt. 26:7; Mk. 14:3). John states Ahis feet@ were anointed. (Jno. 12:3). Evidently Mary anointed both the head and feet of Jesus.

• Luke has the objections coming from Simon, whereas Matthew and Mark states they came from some of those present. (Lk. 7:39; Matt. 26:8; Mk. 14:4). John states it came from Judas. (Jno. 12:4). John does not deny the others objected, but he was emphasizing why Judas objected.

• Luke describes Simon as a Pharisee, whereas in Matthew and Mark he is described as a leper. (Lk. 7:37; Mk. 14:3).

• Luke gives the woman's character as the reason for the objection, whereas in Matthew, Mark and John the objection was due to the wasting of money which might have been given to the poor. (Lk. 7:39; Matt. 26:9; Mk. 14:4, 5; Jno. 12:5).

• Luke records no remarks about Athe poor@ whereas Mark and the other writers do. (Matt. 26:9; Mk. 14:4; Jno. 12:4).

• Jesus defended the woman in Luke story and in the story in the other gospels. (Lk. 7:44-50; Matt. 26:10; Jno. 12:7,8; Mk. 14:6-8). 

• There was a word concerning the poor (Matt. 26:9; Jno. 12:8; Mk. 14:7), but not in Luke=s story.

• Luke does not emphasize the cost of the oilment (Lk. 7:38), but the other writers do. (Matt. 26:6; Mk. 14:5; Jno. 12:5).

• The host was Simon in three of the gospels.

• Luke speaks of Simon the Pharisee, not the same as Simon the leper. (Lk. 7:36, 40, 44; Matt. 26:6; Mk.14:3).

• John does not mention the host's name. 

7:36 Now one of the Pharisees was requesting Him to dine with him. And He entered the Pharisee's house, and reclined {at the table.}

1. The name of the Pharisee was ASimon.@ (Lk. 7:40,44).

2. We do not know the identity of Athe city@ where this Pharisee lived.

7:37 And behold, there was a woman in the city who was a sinner; and when she learned that He was reclining {at the table} in the Pharisee's house, she brought an alabaster vial of perfume,

1. The identity of this woman is not known, but she is called "a sinner."  

2. Tax-collectors, tanners, camel drivers, custom collectors were among those who were considered impure or sinners because of their occupations. The wife of an irreligious person was considered a sinner.

• It is possible that her sins my have been moral. (Lk. 7:37-52).

• Jesus indicates her sins were many. (Lk. 7:47).

• He does not state what they were.

3. The "alabaster vial of perfume" was a variety of gypsum.

7:38 and standing behind {Him} at His feet, weeping, she began to wet His feet with her tears, and kept wiping them with the hair of her head, and kissing His feet, and anointing them with the perfume.

1. To the Jews it was shameful for a woman to let down her hair in public.

2. It could even be grounds for divorce.

3. This woman broke the custom in what was perhaps a spontaneous action motivated by her love.

4. We are not told why she was weeping.

• It could have been due to her remorse over and repentance of sins. 

• It could be because of joy over forgiveness of sins she had already received. 

Identity Of Jesus Questioned 

7:39 Now when The Pharisee who had invited Him saw this, he said to himself, "If this man were a prophet He would know who and what sort of person this woman is who is touching Him, that she is a sinner."

1. Earlier in this chapter the people had called Jesus AA great prophet.@ (Lk. 4:16).

2. The Pharisee dismissed this notion because the way Jesus treated this sinful woman.

• The Aif@ is a contrary to fact condition in the Greek.

• It assumes Jesus was not a prophet.

• This assumption might have been made for several reasons.

• If Jesus were a prophet, He would not let this sinful woman touch Him.

• If Jesus were a prophet, He would not have treated her kindly.

• If Jesus were a prophet, he would have known this woman was a sinner and would not let her touch Him. The fact He did was an indication He was ignorant of who she was and not a prophet. 

7:40 And Jesus answered and said to him, "Simon, I have something to say to you." And he replied, "Say it, Teacher."

1. Jesus knew the thoughts of Simon.

2. By the parable it is clear He knew the woman was a sinner.

3. The title ATeacher@ is used for the first time in this gospel. (Lk. 7:40; 8:49; 9:38; 10:25; etc.)

7:41 "A certain moneylender had two debtors: one owed five hundred denarii, and the other fifty.

1. A "denarius" was about 20 cents or a day's wage for a common laborer. (Matt. 20:2, 4 12, 13).

2. One was forgiven of 500 days pay and the other 50 days pay. 

7:42 "When they were unable to repay, he graciously forgave them both. Which of them therefore will love him more?"

1. Sin is frequently referred to as a Adebt@ in ancient times.

2. The analogy in the parable would easily be understood as a parallel to the forgiveness of sins. (Matt. 6:12; Lk. 11:4). 

7:43 Simon answered and said, "I suppose the one whom he forgave more." And He said to him," You have judged correctly. "

1. The implication of this story is that forgiveness preceded gratitude.

2. Jesus agreed that the one forgiven of more would love more.

3. The woman knew she was a sinner deserving of condemnation and had no thought she could be saved by her own merits.

7:44 And turning toward the woman, He said to Simon, "Do you see this woman? I entered your house; you gave Me no water for My feet, but she has wet My feet with her tears, and wiped them with her hair.

1. Simon did not extend to him a common expression of hospitality.

2. This act of hospitality was needed because Jesus had traveled in scandals.

3. Simon was not necessarily being rude in neglecting this, but he did not go out of his way to show hospitality to Jesus.

7:45 "You gave Me no kiss [greeting]; but she, since the time I came in [your house], has not ceased to kiss My feet.

1. The "kiss" would be a courteous form of greeting.

2. Luke does not give the reason Simon did not render such hospitality. 

7:46 "You did not [even] anoint My head with [inexpensive olive] oil, but she anointed My feet with perfume.  

7:47 "For this reason I say to you, her sins, which are many, have been forgiven, for she loved much; but he who is forgiven little, loves little."

1. The reference to "many" sins would certainly represent Simon's opinion of this woman.

2. It appears to be the truth that she had Amany@ sins according to Jesus= statement.

3. Again the nature of these sins is not disclosed.

• Being a harlot was certainly evil.

• There are virgins and woman who are not harlots who are evil, mean, hateful sinners.

7:48 And He said to her, "Your sins have been forgiven." 

1. The Greek tense is perfect and denotes a past action with abiding results.

2. We are not told when the woman/s sins had been forgiven and it is useless to speculate.

3. As The Son of God, Jesus could forgive sins. (Lk. 5:20).

4. Her forgiveness is real, but his is only hypothetical.

• If he were forgiven, he would have little love since he felt little if any need for a Savior and forgiveness.

• Nothing in Luke=s text indicates Simon repented or was forgiven or how the parable impacted him.

• It is vain to speculate

Jesus= statement served as a word of assurance to the woman, AYour sins have indeed been forgiven.@  

7:49 And those [The other guests] who were reclining {at the table} with Him began to say to themselves, "Who is this {man} who even forgives sins?"

1. Jesus' critics were not courageous enough to express their criticism openly.

2. They thought it blasphemy for Jesus to claim to forgive sins.

3. These words refer to a similar account of Jesus treating a woman kindly, but the wording shows how men understood one forgiving sins who in their minds was not God.

7:50 And He said to the woman, "Your faith has saved you; go in peace."

1. Jesus praised her for her Afaith.@

2. He implied they lacked the saving faith she had.

3. Her Afaith@ saved her.

• It had not earned her salvation. (Eph. 2:5,8-10; Rom. 6:23).

• She was not trying to earn her salvation.

• It had led her to humbly show her love for Jesus and seek the forgiveness of the Savior. 

1. Christ came to save sinner and He is willing to receive penitent sinners. (Lk. 19:10).

2. Christ can forgive sins. (Mk. 2:10; Lk. 5:20; 23:43).

3. Jesus showed He was God=s Son by knowing their thoughts. (Lk. 7:39).

4. Ours sins are a debt we cannot pay.

• We owed a debt we could not pay.

• Jesus paid a debt He did not owe.

5. The self-righteous have little love for Christ in their own minds because they feel they have been forgiven of little.

6. Christ is not encouraging men to sin much so they can be forgiven of much and love much, but He is emphasizing the self-righteous have little love and gratitude because of their attitude.

7. This woman would not be on most peoples prospect list, but she was on Christ's list.

• She should be on our list.

• We have been commissioned to show mercy to all. Judgment is without mercy to those who show no mercy. (Jas. 2:13).

8. Here are some untrue biblical conclusion. 

• Let us sin that grace may abound. (Rom. 6:1,2).

• This says sin makes God look good.

• So let us sin that God can extend His grace and look good.

• Let us sin that we might have more love and gratitude

• This argument says the greater sinners we are the greater our love and appreciation for God=s forgiveness.

• It encourages men to see how far they can fall into the depths of sin that they might have a greater love when forgiven.

• There is not one scripture that encourages men to sin.

• Christ will forgive those who are not humbly confessing their sins. (1 Jno. 1:8,10).

• Those who have little awareness of sin are pleasing to God and stand pardoned.

• This false feeling is created by classifying sins as great and small.

• AMy sins@ are Asmall@ or not Atoo bad.@

• This false feeling comes about by spiritual blindness - unable to see faults.

• This false feeling comes from a notion that man goodness and morality are enough to save him. See Acts 10:1,2; 11:13-15).

• Since sin can be forgiven, it is not a serious matter. (Rom. 3:23; 6:23).

• Sin is very serious.

• The fact sin can be forgiven does not diminish from its seriousness and consequences.

• It leads to eternal condemnation if unforgiven.

• Sin is so serious it motivated God to give His only Son that man might be saved.

• Only the blood of Jesus can atone for sin.