Read the Passage: Luke 7:31–8:3

Listen to the Redeemed Mind Podcast: Luke 7:31–8:3

Word of Rebuke (7:31–35)

In Luke 7:24–30, Jesus commented about John the Baptist, specifically teaching that John was a prophet and the forerunner of the Messiah. In response to Christ’s comments, the people glorified God, yet the religious leaders “rejected the will of God for themselves” (Luke 7:30). In light of the Pharisees’ and lawyers’ reaction to John, Jesus gives a word of rebuke in Luke 7:31–35. While the religious leaders surely considered themselves to be more spiritually mature than the crowds, Christ teaches that the Pharisees and lawyers “are like children” (John 7:32). Elsewhere it is clear that Jesus had a very favorable view of children (cf. Matt. 19:13–15); however, in this passage, Christ’s description of the religious elite as being childish is appropriately critical. In this verses Jesus teaches that the Pharisees and lawyers had predetermined to reject God’s gracious revelation to them.

In His rebuke of the religious leaders, Jesus taught that they were like children, saying to one another, “We played the flute for you, and you did not dance; We mourned to you, and you did not weep” (Luke 7:32). In this saying Christ describes entitled, bossy, and bullying children who criticize others for failing to play their games—that is, not acting as they would have them to act. In Luke 7:33–34 Christ applies this statement to the Pharisees and lawyers, as He contrasts the ministry of John with His own. In short, John the Baptist had an austere lifestyle, he ministered in the wilderness, and he preached on repentance; yet he was rejected by the religious leaders (cf. Matt. 4:17). In contrast, Jesus came eating and drinking, He ministered in towns and villages, and He preached about repentance; yet He too was rejected by the Pharisees and lawyers (cf. Luke 5:29–35).

Act of Devotion (7:36–39)

Luke 7:36–39 narrates Jesus’ meal with a Pharisee, whom we later learn was named Simon (cf. Luke 7:40), as well as the anointing of Christ’s feet by an unnamed woman. It appears Simon’s motivation for inviting Jesus to his house was less than honorable (cf. Luke 7:44–46). Note this account is similar to the narrative of the anointing of Christ’s feet by Mary the sister of Martha (cf. John 12:1–8). Yet that later event is clearly different than the present one, as this unnamed woman anointed Jesus’ feet at the beginning of His ministry in Galilee, whereas Mary anointed Christ’s feet at the end of His ministry in Bethany. Luke writes that this woman was a sinner, which implies that she was a prostitute. Since Luke omits the later anointing of Jesus by Mary, some have mistaken the unnamed woman in this narrative as Mary Magdalene (cf. Luke 8:2), and they err in understanding Mary to be a prostitute.

Parable of Forgiveness (7:40–8:3)

On account of Christ allowing the unnamed woman to wash His feet, Simon the Pharisee concluded in his heart that Jesus was not a prophet (cf. Luke 7:39). However, Christ was aware of Simon’s thoughts and told a parable to address Simon’s conclusion. With this parable Jesus was both proving that he was a Prophet and addressing Simon’s own sin. Here in this parable Christ told of two men who had their debts forgiven—one debt being of five hundred denarii and the other debt being of fifty denarii. In response to a question from Jesus, Simon concluded that the man with the bigger debt that was forgiven will love the creditor more. Christ then uses this deduction to explain that the unnamed woman who anointed His own feet did so because she realized that she had been forgiven much. In contrast, Simon had not even offered Jesus water to wash His feet, for Simon had not been forgiven of his sins at all.

Just as Jesus had earlier told the paralytic that his sins were forgiven (cf. Luke 5:20), so here in this passage Christ told the unnamed woman, “Your sins are forgiven” (Luke 7:48). As could be expected, so the religious leaders were offended by Jesus’ forgiveness of this woman’s sins. This forgiveness was meted out by and through Christ, and it was received by the unnamed woman through faith, which itself was a gift from God (cf. Luke 7:50). In Luke 8:1–3 we read that Jesus continued His ministry, as He “went though every city and village, preaching and bringing the glad tidings of the kingdom of God” (Luke 8:1). Luke records that Christ was accompanied on His journey by His disciples, plus three women: Mary Magdalene, Joanna the wife of Chuza, and Suzanna. Note Mary appears in all four Gospels, Joanna is only mentioned here and at the resurrection (cf. Luke 24:10), and Susanna only appears here.

Application Questions:

1. When, if ever, is criticism of another believer justified? What is the connection between God’s forgiveness and man’s worship?
2. How important is it that we are always willing to evaluate our religious beliefs in light of Scripture?
3. How could the unnamed woman in this passage have gained entry into the home of Simon the Pharisee?
4. From observing your external actions, what would onlookers conclude about your love for Jesus?
5. How important were the group of women who traveled with Jesus and His disciples (cf. Mark 15:40–41)?