John the Baptist's question; woman who anointed Jesus

7:18 John's disciples informed him about all these things. So John called two of his disciples 7:19 and sent them to Jesus to ask, "Are you the one who is to come, or should we look for another?" 7:20 When the men came to Jesus, they said, "John the Baptist has sent us to you to ask, 'Are you the one who is to come, or should we look for another?'" 7:21 At that very time Jesus cured many people of diseases, sicknesses, and evil spirits, and granted sight to many who were blind. 7:22 So he answered them, "Go tell John what you have seen and heard: The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have good news proclaimed to them. 7:23 Blessed is anyone who takes no offense at me." 7:24 When John's messengers had gone, Jesus began to speak to the crowds about John: "What did you go out into the wilderness to see? A reed shaken by the wind? 7:25 What did you go out to see? A man dressed in fancy clothes? Look, those who wear fancy clothes and live in luxury are in kings' courts! 7:26 What did you go out to see? A prophet? Yes, I tell you, and more than a prophet. 7:27 This is the one about whom it is written, 'Look, I am sending my messenger ahead of you, who will prepare your way before you.' 7:28 I tell you, among those born of women no one is greater than John. Yet the one who is least in the kingdom of God is greater than he is." 7:29 (Now all the people who heard this, even the tax collectors, acknowledged God's justice, because they had been baptized with John's baptism. 7:30 However, the Pharisees and the experts in religious law rejected God's purpose for themselves, because they had not been baptized by John.) 7:31 "To what then should I compare the people of this generation, and what are they like? 7:32 They are like children sitting in the marketplace and calling out to one another, 'We played the flute for you, yet you did not dance; we wailed in mourning, yet you did not weep.' 7:33 For John the Baptist has come eating no bread and drinking no wine, and you say, 'He has a demon!' 7:34 The Son of Man has come eating and drinking, and you say, 'Look at him, a glutton and a drunk, a friend of tax collectors and sinners!' 7:35 But wisdom is vindicated by all her children." 7:36 Now one of the Pharisees asked Jesus to have dinner with him, so he went into the Pharisee's house and took his place at the table. 7:37 Then when a woman of that town, who was a sinner, learned that Jesus was dining at the Pharisee's house, she brought an alabaster jar of perfumed oil. 7:38 As she stood behind him at his feet, weeping, she began to wet his feet with her tears. She wiped them with her hair, kissed them, and anointed them with the perfumed oil. 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 kind of woman this is who is touching him, that she is a sinner." 7:40 So Jesus answered him, "Simon, I have something to say to you." He replied, "Say it, Teacher." 7:41 "A certain creditor had two debtors; one owed him five hundred silver coins, and the other fifty. 7:42 When they could not pay, he canceled the debts of both. Now which of them will love him more?" 7:43 Simon answered, "I suppose the one who had the bigger debt canceled." Jesus said to him, "You have judged rightly." 7:44 Then, 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. 7:45 You gave me no kiss of greeting, but from the time I entered she has not stopped kissing my feet. 7:46 You did not anoint my head with oil, but she has anointed my feet with perfumed oil. 7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; but the one who is forgiven little loves little." 7:48 Then Jesus said to her, "Your sins are forgiven." 7:49 But those who were at the table with him began to say among themselves, "Who is this, who even forgives sins?" 7:50 He said to the woman, "Your faith has saved you; go in peace."

Scripture quoted by permission. Quotations designated (NET) are from the NET Bible®, copyright ©1996, 2019 by Biblical Studies Press, L.L.C. All rights reserved.

Luke 7:18-50 shows that Jesus is the promised Messiah because his works fulfill what Scripture said God’s saving arrival would look like. It also shows that God’s saving purpose is received through repentant faith, not religious status, and that forgiven sinners respond to grace with humble love.

John the Baptist heard reports about what Jesus was doing and sent two disciples to ask, “Are you the one who is to come, or should we look for another?” We should not treat this as proof that John abandoned faith. The passage allows for real tension and perplexity. Jesus’ ministry of mercy did not match every expectation people had about the coming age, especially expectations centered on immediate judgment, so John seeks clarification. Jesus does not answer with a simple “yes.” Instead, he points John’s messengers to what they can see and hear. At that very moment, Jesus is healing diseases, casting out evil spirits, giving sight to the blind, and restoring many people. Then he tells them to report these works: the blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news preached to them. These deeds match Old Testament promises, especially in Isaiah, about God’s saving work. Jesus shows that his identity must be recognized through scripturally meaningful works and proclamation, not merely by a bare claim. The last line of his answer is especially important: “Blessed is anyone who takes no offense at me.” Jesus knows that the way he fulfills messianic hope can become a stumbling block. The issue is not lack of evidence. The issue is that some are offended by a Messiah who brings mercy, healing, fellowship with sinners, and good news to the poor, rather than fitting their preferred expectations in every respect at once. After John’s messengers leave, Jesus speaks to the crowd about John. He does not shame him in public. Instead, he honors him. By asking, “What did you go out into the wilderness to see?” Jesus clears away false ideas. John was not weak like a reed blown by the wind, and he was not a courtly figure dressed in luxury. He was a true prophet, and more than a prophet. He was the promised messenger spoken of in Malachi, the one sent ahead to prepare the Lord’s way. Jesus then says that among those born of women no one is greater than John. That is remarkable praise. Yet he also says that the least in the kingdom of God is greater than John. This does not mean ordinary believers are morally better than John. The point is redemptive-historical. John belongs to the stage of promise and preparation, while those who belong to the kingdom stand in the privilege of the era whose blessings John announced beforehand. Luke then adds an explanatory note. The common people, even tax collectors, “acknowledged God’s justice” because they had received John’s baptism. In other words, they agreed with God’s verdict about their sin and their need for repentance. But the Pharisees and lawyers rejected God’s purpose for themselves because they refused John’s baptism. Luke treats their response to John as a response to God himself. Their rejection is personal and blameworthy. Jesus then compares that generation to children in the marketplace who refuse every invitation. If others play happy music, they will not dance. If others sing a funeral song, they will not weep. The point is that this generation is determined not to respond rightly no matter what God sends. John came in an austere way of life, and they said he had a demon. Jesus came eating and drinking, engaging people openly, and they called him a glutton, a drunk, and a friend of tax collectors and sinners. Their criticism is not honest discernment. They reject both opposite styles because they are resisting God’s message itself. Jesus concludes, “Wisdom is vindicated by all her children.” In other words, God’s wise way is shown to be right by the people who respond rightly to it. The truth about John and Jesus is not settled by hostile criticism, but by the lives of those who receive God’s wisdom. The dinner scene at Simon the Pharisee’s house makes all of this concrete. Jesus accepts an invitation to dine with Simon. During the meal, a woman from the city, known as a sinner, comes in with an alabaster jar of perfume. She stands behind Jesus at his feet weeping. Her tears wet his feet. She wipes them with her hair, kisses his feet repeatedly, and anoints them with perfume. These are not merely emotional acts. They are visible, humble, costly expressions of her lowliness before Jesus, her honor toward him, and her love flowing from grace received. Simon silently judges both the woman and Jesus. He concludes that if Jesus were really a prophet, he would know what kind of woman this is and would not permit her touch. But Jesus immediately answers Simon’s unspoken thoughts. In doing so, he shows the very discernment Simon doubts he has. Jesus tells Simon a parable. A creditor had two debtors. One owed a very large amount, the other a much smaller amount. Neither could pay, so the creditor freely canceled both debts. Jesus asks which debtor will love him more. Simon correctly answers: the one forgiven the larger debt. Jesus then applies the point directly. Turning toward the woman, Jesus contrasts Simon’s omissions with her actions. Simon gave no water for Jesus’ feet; she wet his feet with her tears and wiped them with her hair. Simon gave no kiss of greeting; she has not stopped kissing his feet. Simon did not anoint Jesus’ head with ordinary oil; she anointed his feet with costly perfume. These details are not about manners alone. They reveal spiritual reality. Simon has offered outward hospitality without true honor or love for Jesus. The woman, by contrast, shows deep love because she knows the grace she needs and has received. Jesus then says, “Her sins, which were many, are forgiven, thus she loved much; but the one who is forgiven little loves little.” This must be read in light of the debtor parable and Jesus’ final words in verse 50. Jesus is not saying that her love earned forgiveness. The parable makes clear that cancellation of debt comes first, and love follows. Her love is the evidence and expression of forgiveness received, not the cause that purchases it. Jesus then speaks plainly to the woman: “Your sins are forgiven.” The other guests begin asking who he is, since he even forgives sins. That question reaches the heart of the scene. Jesus is not only announcing that God forgives. He himself speaks forgiveness with divine authority. Finally, Jesus says to the woman, “Your faith has saved you; go in peace.” He does not say, “Your love has saved you.” Faith is the means by which she receives salvation, and peace is the result. The narrative does not focus on the exact moment when her sins were forgiven. The main point is clearer than the timing: Jesus has authority to forgive sins, and this salvation is received by faith. The woman leaves identified no longer mainly by her sinful past, but by forgiveness, faith, salvation, and peace. Taken together, the whole passage makes one unified argument. Jesus is the promised one because his works fulfill Scripture. People are divided over him because his way exposes their hearts. Repentant sinners who receive God’s call are brought near, while religious people who resist God’s purpose remain blind. And where forgiveness is truly received, it produces visible love for Christ.

• Jesus shows he is the promised Messiah by works and proclamation that fulfill prophetic Scripture. - The real danger is not lack of evidence but taking offense at Jesus because he does not fit sinful expectations. - John is highly honored as God’s promised forerunner, though kingdom participants enjoy greater redemptive-historical privilege. - Receiving John’s baptism is treated as accepting God’s righteous verdict
• rejecting it is rejecting God’s purpose for oneself. - This generation rejected both John’s austerity and Jesus’ fellowship because it was resisting God, not evaluating fairly. - Wisdom is vindicated by those who respond rightly to God’s way in John and Jesus. - The sinful woman’s love does not earn forgiveness
• it shows that she has received grace. - Jesus has authority to forgive sins, and salvation is received through faith. - Forgiven people respond with humble, concrete love for Christ.

• Do not treat John’s question as proof that he abandoned faith, but do not empty it of real tension either. - Do not read Luke 7:47 as teaching that love merits forgiveness
• the parable and verse 50 rule that out. - Do not reduce Simon’s failure to poor manners
• his omissions reveal spiritual blindness and lack of honor toward Jesus. - Do not flatten ‘the least in the kingdom is greater than John’ into a claim of moral superiority
• it concerns kingdom privilege in salvation history. - Do not reduce this passage to social acceptance alone
• its climax is Jesus’ authority to forgive sins and save the believer.

Luke binds messianic identity, public response, and forgiveness into one continuous argument. Jesus answers John with Isaianic signs rather than a slogan, because his identity is to be recognized in deeds that match Scripture. The meal at Simon’s house then gives those themes a social setting: Simon treats holiness as distance from a sinner, while Jesus reads the woman’s actions as the outflow of forgiven debt and faith. The result is both christological and pastoral: the same Jesus whose ministry confuses settled expectations is the one who truly forgives and sends the repentant away in peace.

- When Jesus’ works and words challenge your expectations, submit your expectations to Scripture rather than reshaping Jesus. - Do not assume religious knowledge means spiritual sight; Simon was near Jesus physically but far from him in heart. - Come to Jesus honestly as a sinner in need of mercy; the woman shows that faith in him is not turned away. - If you have truly grasped forgiveness, let love for Christ be expressed in concrete, humble devotion. - Beware the habit of criticizing every form of faithful ministry; resistance to God often hides behind selective complaints.

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