Sunday School Lesson
April 21
Lesson 8 (KJV)
Faith of an Anointer
Devotional Reading: Romans 8:1–16
Background Scripture: Luke 7:36–50
Luke 7:36–39, 44–50
36 And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee’s house, and sat down to meat.
37 And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment,
38 And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.
39 Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner.
44 And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head.
45 Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.
46 My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.
47 Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.
48 And he said unto her, Thy sins are forgiven.
49 And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?
50 And he said to the woman, Thy faith hath saved thee; go in peace.
Key Text
He said to the woman, Thy faith hath saved thee; go in peace.—Luke 7:50
Examining Our Faith
Unit II: The Measure of Faith
Lessons 6–9
Lesson Aims
After participating in this lesson, each learner will be able to:
1. Identify what “saved” the woman.
2. Compare and contrast the mindsets of Jesus, the Pharisee, and the woman.
3. Evaluate his or her own mindset in light of those three.
How to Say It
alabaster al-uh-bas-ter.
Capernaum Kuh-per-nay-um.
Josephus Jo-see-fus.
Magdalene Mag-duh-leen or Mag-duh-lee-nee.
Nain Nay-in.
Introduction
A. A Person’s Value
The “smiley face killer” (so-called because of notes he sent to the police) was a self-appointed vigilante. As depicted in the TV documentary series Forensic Factor, he seemed determined to put an end to prostitution in his town by murdering those who engaged in that immoral trade. By the time this otherwise ordinary citizen was caught, he had murdered 13 women.
The investigation into the murders was initially hampered because there wasn’t much concern from the general public over the fate of missing prostitutes. In the first place, few people noticed that the women were missing. Second, most people seemed to view prostitutes as the dregs of society. Today’s text features a law-abiding citizen and a sinful woman who both met the merciful Savior. Jesus’ interaction with them reveals an important link between forgiveness and love.
B. Lesson Context
Just prior to the events of today’s lesson, Luke summarized two viewpoints toward Jesus that had emerged. Those viewpoints are revealed by reactions to John the Baptist. On the one hand, “All the people that heard [Jesus], and the publicans, justified God, being baptized with the baptism of John” (Luke 7:29). On the other hand, “the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him” (7:30). Rejection of John the Baptist, the Christ’s forerunner (1:15–17; 3:1–20; 7:33–35), meant rejecting the Christ as well (Matthew 17:12). This set the stage for a contrast between those who held these polar-opposite viewpoints.
As an oversimplification, we can see “the publicans” (tax collectors) as a demographic that represented the first view above. These Jews had chosen to work with the Romans to extract taxes from their fellow Jews, thereby earning great scorn as collaborators. Tax collectors could become wealthy by overcharging taxes (see Luke 19:2, 8).
The Pharisees, by contrast, can be seen as primary representatives of the second viewpoint above. Pharisees advocated strict and scrupulous observance of the Law of Moses. Over time, this resulted in human traditions being added to that law. See Jesus’ critique of this fact in Matthew 23:1–36 and Mark 7:1–23.
The first-century Jewish historian Josephus estimated that there were only about 6,000 Pharisees throughout the Roman empire. Perhaps no more than a few hundred lived in the villages of Galilee. Yet they exerted an influence out of proportion to their numbers, as witnessed by their being mentioned about 100 times in the New Testament. (By contrast, Sadducees are mentioned only 14 times.)
Today’s lesson takes us to an early point in Jesus’ ministry when things had gotten serious enough for Pharisees to come from “every town of Galilee, and Judaea, and Jerusalem” to investigate Him (Luke 5:17). The nearest example up to the point of today’s lesson is Jesus’ having been in the village of Nain, about 25 miles southwest of Capernaum (7:11). Combining that fact with information in Luke 8:1, 22, and 26, we conclude that a village in Galilee was the location of today’s lesson.
I. Three People
(Luke 7:36–39)
A. An Invited Guest (v. 36)
36. And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee’s house, and sat down to meat.
The first use of the word him refers to Jesus. This is one of three times in Luke that Jesus was invited to a meal at the home of a Pharisee (see Luke 11:37; 14:1). On whether the Pharisee’s invitation included other guests, see commentary on 7:49, below.
The motive behind the invitations seemed to be that of scrutinizing Jesus more closely, noting any violations of the Law of Moses as interpreted by the Pharisees. In so doing, they were asking the wrong question of themselves. That question was: Is Jesus on the side of truth as we know it? But their question should have been: Are we on the side of truth as Jesus is witnessing to it?
B. An Uninvited Guest (vv. 37–38)
37a. And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house.
Some students have identified this woman as Mary Magdalene, who is introduced in the following chapter (Luke 8:2). But this identification is speculative. Unless the woman’s arrival at the Pharisee’s house was a “set up” to trap Jesus (compare 20:20–26), it is safe to assume that she had not been invited. Therefore, the host did not welcome her presence at his dinner.
The scandal factor was multiplied by the fact that she was a sinner. Such a reputation probably suggests (but does not require) that the woman was a prostitute. Prostitution and harlots are mentioned about 100 times in the Old Testament and a dozen times in the New Testament. Sometimes this immorality is blended with the sin of adultery (example: Hosea 3:1–3). Prostitution is frequently used figuratively to refer to idol worship (example: Ezekiel 16:15–34). And although prostitution is sometimes presented in a matter-of-fact way (examples: Genesis 38; Joshua 2), the activity as such is never commended (Leviticus 19:29; 21:7, 9, 14; 1 Corinthians 6:15; etc.).
37b. Brought an alabaster box of ointment.
This action indicates preparation for the woman’s encounter with Jesus. The woman who later anointed Jesus in Bethany also had an alabaster box (Matthew 26:7; Mark 14:3; see also John 12:1–3). These were appropriate containers for various oils. The woman’s vessel held ointment, which is an aromatic perfume that could be rubbed into the hair or onto the skin. On that other occasion, Mark 14:3–5 establishes both the nature and value of the ointment. But no such specifics are noted in the scene before us. Even so, this may be at a great expense on her part.
38a. And stood at his feet behind him weeping, and began to wash his feet with tears.
What happened must have surprised everyone. With no spoken word recorded, the woman went from a posture of standing to one of kneeling near Jesus—that’s the only way for her to have been able to be in a position to wash his feet. It was customary to take off one’s sandals during a meal, and people would sit around the low table on their knees with their feet behind them. The text says nothing about why she was weeping. We can only speculate that her tears come out of a repentant heart.
What Do You Think?
When have you been reduced to tears in Jesus’ presence?
Digging Deeper
What blessing did you experience after being vulnerable at Jesus’ feet?
38b. And did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.
There’s more than meets the eye here as the woman used the hairs of her head as a washcloth. Women’s hair in this era was typically bound up. Therefore this woman’s letting her hair down was a departure from propriety. This act further suggests that she was lost in the moment with Jesus. She did not consider what anyone else might see or think.
C. An Ungracious Host (v. 39)
39. Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner.
Identities of local prostitutes were likely well known since the activities of such persons could not be secret for long in small villages. If the woman was indeed a prostitute, it explains why the Pharisee was scandalized that Jesus would not recognize her as a sinner. The Pharisee himself recognized her immediately.
The Pharisee’s unspoken thoughts condemned both the woman and Jesus (contrast Luke 7:16).
The Pharisee reasoned from a certain presupposition that he wouldn’t allow to be overturned: if Jesus doesn’t fit the Pharisee’s idea of how a prophet should conduct himself, then Jesus can’t be one. Jesus was thought to have carelessly allowed the woman’s touch. The Jews’ understanding of what made them unclean was often tied to touching (example: Numbers 9:6; 19:11). In general, touching anything considered unclean made the toucher unclean as well (see Isaiah 52:11; Haggai 2:13). Pharisees were obsessed with the avoidance of anything unclean or violations of the Law of Moses. This woman was the living embodiment of everything they warned against. The contrast between the woman, who expresses her love for Jesus, and the Pharisee, who views her with disdain, could hardly be sharper.
In the verses not included in today’s lesson (Luke 7:40–43), Jesus told Simon a parable about a money lender pardoning debtors. While Jesus turns to the woman, He still speaks to Simon, but He is getting ready to make the parable a reality.
II. Different Actions
(Luke 7:44–50)
A. Criticism and Praise (vv. 44–46)
44. And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head.
An awkward situation ensued: Jesus turned to the woman, but His words were for the Pharisee. We also learn that the Pharisee’s name was Simon, a common Jewish name. Simon (or “Simeon”) was the second-born son of Jacob (Genesis 29:33), a patriarch of the tribes of Israel. Jesus had two disciples named Simon (Matthew 10:2, 4) as well as a brother (Mark 6:3), but this Pharisee was none of these.
Foot-washing was a centuries-old cultural practice (Genesis 18:4; 19:2; 43:24; etc.). It was an act of hospitality for guests in one’s house. Footwear of the era did not keep dust and dirt out. Walking on unpaved roads resulted in feet getting filthy quickly, thus the expedience of the foot-washing courtesy—or at least providing water and a towel for the guest to do the foot-washing himself. Yet Simon had not even provided those to Jesus! Simon’s actions were cold and calculated; both he and Jesus knew it. What a contrast to the woman, whose actions were those of spontaneous gratitude.
45. Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.
As difficult as it may be for us to understand the ancient cultural practice of foot-washing, understanding the significance of a kiss is scarcely any easier! The missing kiss at issue here would have been an expression of greeting and welcome, customarily offered by a host to his guest (see Luke 15:20; compare Romans 16:16; contrast Luke 22:47–48). As with the absence of foot-washing water, the lack of a kiss indicates something less than full acceptance by the host.
The kissing of feet rather than the cheeks was not a part of hospitality expectations. But its presence here shows the woman’s humility and her desire to serve Jesus.
Feet Worth Kissing
You will be hard-pressed to find a culture where kissing someone’s feet in public is a normal, everyday expectation! It’s a universal truth that feet stink, especially when people wear open sandals and walk on streets also used by animals. Most kissing aims for the face, cheek, or hand for a variety of reasons. And surely one of those reasons is that if we want to put our lips on something, clean is better.
To kiss feet eagerly indicates total devotion. The one whose feet are worthy of being kissed is special. It’s uncomfortable to display affection in a way that breaks cultural norms unless the esteem of the object of one’s love requires it. When was the last time your level of devotion to Jesus caused you to exceed your “embarrassment threshold” in an act of loving service to Him? —D. D.
46. My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.
To offer one’s head to be anointed with oil also seems strange to us, something we would never expect when visiting a friend’s home. But this, too, was a gesture of hospitality in first-century Palestine. The practice communicated favor (see Psalm 23:5; Ecclesiastes 9:8). Simon had withheld this level of courtesy as well.
The oil to which Jesus referred was olive oil, the multipurpose liquid used for cooking, fueling lamps, and medicinal purposes. By contrast, the woman anointed the feet of Jesus with perfumed ointment from her alabaster container. This might have been nard oil, which was highly prized and expensive in Palestine—much more so than household olive oil (compare Mark 14:3; John 12:3). The contrast of anointing the feet rather than the head demonstrated the great humility of the woman. Her actions were unsolicited.
What Do You Think?
When do you practice hospitality? Keep in mind that this is not limited to hosting dinners.
Digging Deeper
How does your hospitality honor Jesus?
B. Little and Much (vv. 47–48)
47. Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.
The Pharisee Simon had doubted Jesus’ credentials as a prophet. But at this point, Jesus spoke with prophetic insight. The moral status of the woman as “a sinner” is uncontested—it is a given. But the scene depicted here illustrates the astonishing power and magnitude of God’s forgiveness and its realization by the recipient. The woman’s great love demonstrated that she knew she had much for which to be forgiven (see Luke 7:42–43, not in our printed text).
By contrast, Simon loveth little because his scrupulous attention to the Law of Moses had resulted in few sins to be forgiven of. Simon was proud of his tidy lifestyle as a Pharisee. He believed that he was vindicated by his success in keeping the Law of Moses strictly and by his descent from Abraham (John 8:39). The Pharisee understood neither why he needed to love (and be loved by) Jesus nor how the woman’s sins, which are many could be forgiven, especially by Jesus (see Mark 2:7). In His encounters with sinners, Jesus walked the fine line between affirming the person while not condoning the sin (examples: John 4:17–18; 5:14; 8:10–11), and that’s what we see Him do here.
What Do You Think?
What danger is there in not acknowledging one’s own sins as serious or many?
Digging Deeper
How do you guard against both excessive pride in your own efforts and debilitating awareness of your sin?
48. And he said unto her, Thy sins are forgiven.
Jesus then spoke directly to the woman, but His words were for everyone in the room to hear. No such declaration of thy sins are forgiven is recorded for Simon the Pharisee.
C. Forgiveness and Peace (vv. 49–50)
49a. And they that sat at meat with him began to say within themselves.
The Pharisee’s invitation in Luke 7:36 above does not mention the presence of friends or colleagues of the host or whether any of Jesus’ disciples were invited. But others were indeed present at the dinner, as evidenced by the phrase they that sat at meat with him.
49b. Who is this that forgiveth sins also?
This is not the first time that Luke records controversy resulting from Jesus’ forgiving sins. In the story of a paralyzed man of lesson 6, Jesus both healed the man and pronounced his sins to be forgiven (Luke 5:20; compare Matthew 9:2). The audience of scribes and Pharisees were outraged. But they spoke better than they knew with their rhetorical question, “Who can forgive sins, but God alone?” (Luke 5:21).
Similarly, Simon and his other guests in today’s lesson are startled by Jesus’ declaration. The pronouncement of forgiveness of sins in both texts forces a choice on the religious leaders: if Jesus indeed had the power to forgive sins, then He is God-in-the-flesh. But if Jesus did not have such power, then He was guilty of blasphemy.
50. And he said to the woman, Thy faith hath saved thee; go in peace. The episode is closed with a final two-part word from Jesus to the woman. First, He clarifies the underlying reason for her forgiveness: her faith, which is the source of her love. By devoting herself to Jesus, she has yielded her heart to Him in repentance.
Second, Jesus’ telling her to go in peace reminds us of His words to a sinful woman caught in adultery. After that woman’s accusers left the scene, Jesus said to her, “Go, and sin no more” (John 8:11). Neither woman would have found peace if they had departed only to resume lives of sin.
What Do You Think?
What circumstances make it difficult to experience peace in your salvation?
Digging Deeper
If Jesus told you to “go in peace,” how would that impact your daily activities?
The Right Rock
The most important test of Carl’s life neared, but he wasn’t nervous. He had no reason to be as long as he still had his lucky rock. Once upon a time, the smoothest oval-shaped stone he had ever laid his eyes on sat under a tree in his yard. Ever since then, from first grade to college, he never took a test without the lucky rock in his pocket. He earned straight A’s.
So when Carl flunked his first test in over a decade, he was shocked. The rock had been in his pocket the whole exam! The failure shook his faith.
Faith has no power in itself. It’s only as powerful as the object of one’s faith. Faith in a rock to help you ace a test is silly and impotent. Rocks don’t do that. Our faith in something does not magically activate what we believe it can do.
Faith in Christ Jesus is what matters. He is the ultimate Rock (Psalms 18:31, 46; 19:14; 28:1; 95:1; etc.). He will never fail us. The faith of the sinful woman was not faith in her ability to convince Jesus to do something by means of her power of persuasion. Rather, her faith was focused on her Savior. Where is your faith focused? On your horoscope? On your retirement nest egg? On the government? Or on Jesus? —D. D.
Conclusion
A. Who Needs Forgiveness?
Many unbelievers today are involved in unholy, unbiblical activities. Some even make their living doing things that Christians know are immoral. It is easy for those within the church to take a dim view of these people, judging them to be incorrigible sinners. To be sure, a judging function does (or should) exist legitimately within the church (Matthew 7:16; 1 Corinthians 5:1–6:5; Titus 1:10–16; 3:10; etc.). But this judging function bears little, if any, resemblance to the one used by Simon the Pharisee. His viewpoint was that of complete rejection, thinking of himself more highly and being confident of his own righteousness (compare Luke 18:9–14).
But Simon was not completely sinless. As a student of the Law of Moses, he should have realized, as the Pharisee Paul did, that “all have sinned, and come short of the glory of God” (Romans 3:23; compare Acts 23:6). Another way to look at it is to imagine a survey being taken in Pharisee Simon’s village. The survey question is, “Who needs to be forgiven, Simon or the immoral woman?” The villagers would predictably respond overwhelmingly to “the immoral woman.” But this is really a trick question since it presents a false choice. It is not a matter of “either/or,” but one of “both/and.” They both needed to be forgiven of sin. They both needed a humble faith that would bring them to God with hearts full of love. They both needed to follow Jesus, love God, and serve others. The tragedy of this story is that only one of these people left the banquet forgiven. Simon’s apparent pride in seeing himself superior to the woman blocked any realization of needing forgiveness.
Christians are to flee from sin and obey God. We show our love for God when we keep His commandments (1 John 5:2–3). But does this justify us when we reject and condemn those who struggle with sin? Are sinners welcome in our fellowship if they are seeking to love Jesus? Or must they clean up their sinful lives before they enter the doors of our church? Jesus taught that even the vilest of sinners can be forgiven if they turn to Him in faith and love. Are we willing to follow Him in His love for sinners and help them as they strive to follow Jesus, however imperfectly?
What Do You Think?
What makes a good dinner guest?
Digging Deeper
Do Jesus’ words and actions at this dinner change your answer? How, or why not?
B. Prayer
Heavenly Father, You have shown us Your willingness to forgive sinners. May we not keep that message to ourselves! And let us not be selective in pretending to know who will accept and who won’t. Help us to love our neighbors as you love us by taking the good news of Your Son to them. In His name we pray. Amen.
C. Thought to Remember
To have forgiveness, we must first realize that we need it.