This incident, appearing only in Luke's Gospel, illustrates the truth just expressed in verse 35. Here is a case in point of what Jesus had just described happening (v. 34). Jesus reached out to a sinner only to receive criticism from a fastidious Pharisee. The love that the woman lavished on Jesus contrasts with Simon the Pharisee's lack of love for Him. The motif of Jesus' identity is also significant in this story since Jesus had forgiven the woman's sins, and this raised a question about His authority. Again Luke featured a woman in his narrative showing Jesus' concern for women. There are some similarities between this story and the one about Mary anointing Jesus' feet in Simon the leper's house, but that was a different incident (cf. Matt. 26:6-13; Mark 14:3-9; John 12:1-8).
". . . the story of the sinful woman in the Pharisee's house reminds us of the previous conflict over Jesus' authority to release sins, suggesting that this is a continuing conflict. This reminder may also help readers to recall Jesus' basic claim of authority to release sins in 5:24."224
7:36 We should not overlook the fact that Jesus accepted an invitation to dinner from a Pharisee. He did not cut all the religious leaders off simply because most of them rejected Him. He dealt with people as individuals. Simon appears to have been a critic rather than a disciple of His. Nevertheless Jesus accepted his invitation.
7:37 Social custom allowed needy people to visit such meals and to partake of some of the leftovers.225Moreover it was not unusual for people to drop in when a rabbi was visiting.226Luke gallantly omitted describing why the woman was a sinner, though the commentators love to guess. The point was that she was a member of the social class called sinners that the Pharisees regarded as treating the law loosely.
7:38 Jesus was probably reclining on a divan to eat with His head and arms close to the table and His feet stretched out away from it, as was customary at important meals. The woman's sacrificial gift and her tears raise questions the text does not answer. Was she grateful to Jesus for some act of kindness that He had showed her, or was she seeking His help? By constantly kissing (Gr. katephilei, the imperfect tense) Jesus' feet the woman was expressing her affection, respect, and submission (cf. 1 Sam. 10:1). Normally people anointed the heads of others, not their feet.
7:39 Simon deduced that Jesus could not be a prophet since if He was He would not permit a sinful woman to do what this woman was doing. The touch of a "sinner"brought ceremonial defilement.
7:40 Simon had no reason to expect Jesus' words to him to have anything to do with what Simon had been thinking. Simon had concluded that Jesus could not tell sinners from non-sinners. He would now learn that Jesus knew what was in his heart (cf. 5:22). Simon politely addressed Jesus as "teacher"(Gr. didaskale, Luke's equivalent of "rabbi,"cf. 9:38; 20:21, 38; 21:7; 22:11), less than a prophet.
7:41-42 Jesus proceeded to tell His host a parable about two debtors. A denarius was worth one day's wage for an agricultural laborer. Regardless of the buying power of the money in view obviously both men owed considerable debts, but one was 10 times greater than the other. Jesus regarded love as the expression of gratitude.
7:43 The answer to Jesus' question may have been obvious to Simon though he seems to have known very little about forgiveness and love. However, he apparently knew that Jesus sometimes used questions to lure His critics into a trap. So he replied with uneasy reluctance allowing the possibility that the answer might not be as obvious as it appeared to be.
7:44-46 Jesus probably surprised Simon by making the woman the focus of his parable and by contrasting her with Simon. Moreover Jesus made her the heroine and Simon the villain, the opposite of how Simon thought. All the things Simon had failed to do for Jesus were courtesies that hosts frequently extended their guests. However Simon had not acted discourteously. He had just not performed any special acts of hospitality on Jesus.227The oil in view would have been olive oil that was plentiful and inexpensive. The woman, however, had gone far beyond courtesy and had made unusual sacrifices for Jesus out of love. Simon appears in the incident as the greater sinner of the two.
7:47 Jesus next drew a conclusion from what He had just said. The woman's great love showed that she had received great forgiveness. Jesus did not mean that she had earned great forgiveness with her great love. Her love was the result of, not the reason for, her forgiveness. This is clear from the parable (vv. 42-43) as well as from Jesus' later statement that it was her faith, not her love, that had saved her (v. 50). As a maxim, the intensity of one's love tends to be proportionate to his perception of the greatness of his forgiveness.
7:48 Jesus now confirmed to the woman what had already taken place. This was a word of assurance. Jesus used the perfect tense in Greek (sosoken). We could translate it, "Your sins have been forgiven and stand forgiven."She had evidently obtained God's forgiveness sometime before she entered Simon's house. Jesus was not now imparting forgiveness to her for the first time but was commenting on her forgiven condition. This is clear because throughout the story Jesus consistently regarded the woman as a forgiven person. Her acts of love sprang from her sense of gratitude for having received forgiveness. Jesus had earlier forgiven the sins of the paralytic man in Capernaum (5:20). Here he did not forgive the sins of the sinful woman but announced authoritatively that they stood forgiven.
7:49 Some of the people present mistakenly assumed that Jesus was forgiving the woman's sins. This again raised the question of who He was (cf. v. 39; 5:21). Jesus did not answer it nor did Luke. Those present and the readers could and can draw their own conclusion, which should have been and should be obvious by now.
7:50 Jesus concluded the incident by giving the woman a further word of encouragement and clarification. It was her faith, not her love, that had resulted in her salvation, of which her forgiveness was a part. Consequently she could depart at peace about her condition even though others might continue to regard her as a "sinner"(cf. 8:48; 17:19; 18:42). Here salvation has the larger meaning of spiritual deliverance. This is clear because of Jesus' previous comments about forgiveness and the lack of reference to physical deliverance (i.e., healing). Likewise the common Jewish farewell, "May God's peace be yours"(Judg. 18:6; 1 Sam. 1:17; 2 Sam. 15:9; 1 Kings 22:17; Acts 16:36; James 2:16), assumes a larger meaning when connected with spiritual salvation. This woman was able to go into a lasting condition of peace because of her faith (cf. Rom. 5:1).
". . . 7:36-50 is the first of three reported occasions (see 11:37-54; 14:1-24) on which Jesus is invited to dine at a Pharisee's house, and each of the three is a comparatively lengthy scene. This type-scene repetition suggests that this is a characteristic situation during Jesus' ministry and one of special interest to the narrator. Each of these scenes is an occasion of conflict."228
