The Pardoning Of The Sinful Woman

Church History: The Pardoning Of The Sinful Woman; Luke 7:36–50; Matthew 26:6-13; Mark 14:3-9; John 12:1-8
And one of the Pharisees desired him that he would eat with him. We learn from Luke 7:40 that the Pharisee's name was Simon. Because the feast at Bethany was given in the house of Simon the leper, and because Jesus was anointed there also, some have been led to think that Luke is here describing this supper.. But Simon the leper was not Simon the Pharisee. The name Simon was one of the most common among the Jewish people. It was the Greek form of the Hebrew Simeon. The New Testament mentions nine and Josephus twenty Simons, and there must have been thousands of them in Palestine at that time. The anointing at Bethany was therefore a different occasion from this.
And he entered into the Pharisee's house, and sat down to meat. Literally, "reclined at meat." The old Jewish method of eating was to sit cross-legged on the floor or on a divan, but the Persians, Greeks and Romans reclined on couches, and the Jews, after the exile, borrowed this custom. We are not told in plain terms why the Pharisee invited Jesus to eat with him. The envy and cunning which characterized his sect leads us to be, perhaps, unduly suspicious that his motives were evil. The narrative, however, shows that his motives were somewhat akin to those of Nicodemus. He wished to investigate the character and claims of Jesus, and was influenced more by curiosity than by hostility--for all Pharisees were not equally bitter (John 7:45-52). But he desired to avoid in any way compromising himself, so he invited Jesus to his house, but carefully omitted all the ordinary courtesies and attentions which would have been paid to an honored guest. Jesus accepted the invitation, for it was his custom to dine both with Pharisees and publicans, that he might reach all classes.8
In the city. What city is meant is unknown. Some have supposed it was Nain; some Capernaum; some Magdala; and some Jerusalem. This woman, it seems, was known to be a sinner, perhaps an abandoned woman or a prostitute. It is certain that she had much to be forgiven, and she had probably passed her life in crime. There is no evidence that this was the woman commonly called Mary Magdalene.
Stood at his feet behind him. They reclined, at their meals, on their left side, and their feet, therefore, were extended from the table, so that persons could easily approach them.
Began to wash his feet. The Jews wore sandals. These were taken off when they entered a house. It was an act of hospitality and kindness to wash the feet of a guest. She therefore began to show her love for the Savior, and at the same time her humility and penitence, by pouring forth a flood of tears, and washing his feet in the manner of a servant.
Kissed his feet. The kiss was an emblem of love and affection. In this manner she testified her love for the Lord Jesus, and at the same time her humility and sense of sin by kissing his feet, There could be few expressions of penitence more deep and tender than were these. A sense of all her sins rushed over her mind; her heart burst at the remembrance of them, and at the presence of the pure Redeemer; with deep sorrow she humbled herself and sought forgiveness. She showed her love for him by a kiss of affection; her humility, by bathing his feet; her veneration, by breaking a costly box, perhaps procured by a guilty life--and anointing his feet. In this way we should all come, embracing him as the loved Redeemer, humbled at his feet, and offering all we have--all that we have gained in lives of sin, in our professions, by merchandise and toil, while we were sinners--offering all to his service. Thus shall we show the sincerity of our repentance, and thus shall we hear his gracious voice pronounce our sins forgiven.2
This man, if he were a prophet, would have perceived who and what manner of woman this is that touched him, that she is a sinner. Notice how easily the Pharisee was offended with Christ, for permitting this poor woman to come near him, and touch him. Public opinion said that Jesus was a prophet (Luke 7:16), and Simon, from the Pharisee's standpoint, feared that it might be so; and therefore no doubt felt great satisfaction in obtaining this evidence which he accepted as disproving the claims of Jesus. He judged that if Jesus had been a prophet he would have both known and repelled this woman. He would have known her because discerning of spirits was part of the prophetic office--especially the Messianic office (Isaiah 11:2-4; 1Kings 14:6; 2Kings 1:1-3; 5:26). Compare with John 2:25. He would have repelled her because, according to the Pharisaic tradition, her very touch would have rendered him unclean. The Pharisees, according to later Jewish writings, forbade women to stand nearer to them than four cubits, despite the warning of God (Isaiah 65:5). Thus reasoning, Simon concluded that Jesus had neither the knowledge nor the holiness which are essential to a prophet. His narrow mind did not grasp the truth that it was as wonderful condescension for Christ to sit at his board as it was to permit this sinner to touch him.8
The parable which Christ makes use of, for the Pharisee's conviction, and the woman's comfort: namely, the parable of the two debtors, one of whom owed a greater sum, and the other a less, who both having nothing to pay, were both freely forgiven; and both upon their forgiveness loved their creditor much, but he most to whom most was forgiven.