Luke 7:46
You did not anoint My head with oil, but she has anointed My feet with perfume.
You did not anoint
In the cultural and historical context of ancient Israel, anointing was a significant act, often associated with hospitality, honor, and consecration. The Greek word used here is "ἔχρισας" (echrisas), which means to anoint or to rub with oil. Anointing the head of a guest was a common practice in Jewish tradition, symbolizing respect and a warm welcome. By stating "You did not anoint," Jesus highlights the neglect of customary hospitality by Simon the Pharisee, contrasting it with the woman's actions.

My head with oil
The head is often seen as the seat of honor and authority. Anointing the head with oil was a gesture of blessing and respect. Oil, in biblical times, was a valuable commodity, often perfumed and used in religious and social ceremonies. The absence of this act by Simon underscores a lack of reverence and recognition of Jesus' status. The Greek word for oil, "ἐλαίῳ" (elaio), signifies not just any oil but one that is pure and often used for sacred purposes.

but she has anointed
The contrast introduced by "but" (Greek "δέ," de) is significant. It marks a turning point in the narrative, emphasizing the woman's actions as exemplary. The Greek word for anointed here is "ἤλειψεν" (ēleipsen), which, like "echrisas," means to anoint. Her actions are portrayed as deliberate and meaningful, highlighting her devotion and understanding of Jesus' true identity.

My feet with perfume
Feet, in the biblical context, symbolize humility and service. Anointing Jesus' feet, rather than His head, demonstrates the woman's humility and deep reverence. The Greek word for perfume, "μύρῳ" (myro), refers to a costly and fragrant ointment, often used in burial preparations, symbolizing sacrifice and devotion. This act of anointing Jesus' feet with perfume is a profound expression of love and repentance, contrasting sharply with Simon's lack of hospitality. It signifies the woman's recognition of Jesus' divine nature and her willingness to honor Him with her most precious possession.

Persons / Places / Events
1. Jesus Christ
The central figure in this passage, Jesus is at a Pharisee's house, teaching through His actions and words.

2. The Pharisee (Simon)
A religious leader who invited Jesus to his home, yet failed to show customary hospitality.

3. The Sinful Woman
An unnamed woman known for her sinful life, who anoints Jesus' feet with perfume as an act of repentance and worship.

4. The House of Simon
The setting of this event, a place where social and religious norms are challenged by Jesus' actions and teachings.

5. The Anointing
A significant act of devotion and humility, contrasting the Pharisee's lack of hospitality.
Teaching Points
Hospitality and Honor
The Pharisee's failure to anoint Jesus' head reflects a lack of true hospitality and honor. As Christians, we are called to honor Christ in our lives and extend genuine hospitality to others.

Repentance and Worship
The woman's act of anointing Jesus' feet with perfume is a profound expression of repentance and worship. True repentance involves humility and a willingness to honor Christ above societal norms.

Value of Devotion
The costly perfume signifies the value of wholehearted devotion to Jesus. Our worship should be extravagant and sacrificial, reflecting the worth of Christ in our lives.

Judgment vs. Grace
The Pharisee judged the woman for her past, while Jesus extended grace and forgiveness. We are called to follow Jesus' example, offering grace rather than judgment to those seeking Him.

Recognition of Jesus' Identity
The woman's actions demonstrate her recognition of Jesus as Lord. Our lives should reflect a deep understanding and acknowledgment of who Jesus is.
Bible Study Questions
1. How does the Pharisee's lack of hospitality contrast with the woman's actions, and what does this teach us about honoring Jesus in our daily lives?

2. In what ways can we demonstrate repentance and worship in our own lives, similar to the woman's anointing of Jesus' feet?

3. How can we ensure that our devotion to Christ is as valuable and sacrificial as the perfume used by the woman?

4. What are some practical ways we can extend grace and forgiveness to others, following Jesus' example in this passage?

5. How can we cultivate a deeper recognition of Jesus' identity and reflect that understanding in our actions and decisions?
Connections to Other Scriptures
Psalm 23:5
The anointing of the head with oil is a sign of blessing and honor, which the Pharisee neglected to offer Jesus.

1 Samuel 16:13
Anointing with oil is a biblical practice signifying consecration and the presence of the Holy Spirit.

John 12:3
Mary anoints Jesus' feet with expensive perfume, similar to the act of the sinful woman, showing deep love and reverence.

Matthew 26:6-13
Another account of a woman anointing Jesus, highlighting the importance of recognizing and honoring Him.
PerfumesH. Macmillan, LL. D.Luke 7:46
The Use of HospitalityN. Rogers.Luke 7:46
A Bruised ReedH. W. Beecher.Luke 7:36-50
A Great Sinner and a Great SaviourJ. Irons.Luke 7:36-50
An Unfeeling ReligionistTrench.Luke 7:36-50
At His FeetC. H. Spurgeon.Luke 7:36-50
Faith and ForgivenessPhillips Brooks, D. D.Luke 7:36-50
Influence of Christ's LoveLuke 7:36-50
Jesus and the WomanW. M. Taylor, D. D.Luke 7:36-50
Jesus Anointed by a Weeping Penitent in the House of Simon the PhariseeJ. Grierson.Luke 7:36-50
Jesus Attracting SinnersAmerican Sunday School TimesLuke 7:36-50
Jesus in Simon's HouseD. Longwill.Luke 7:36-50
Jesus in the House of the PhariseeM. G. Pearse.Luke 7:36-50
LessonsW. M. Taylor, D. D.Luke 7:36-50
Love Produces RepentanceJ. Hamilton, D. D.Luke 7:36-50
Love the Proof of PardonR.M. Edgar Luke 7:36-50
Loving and ForgivingW. Clarkson Luke 7:36-50
Much Forgiveness, Much LoveA. Bruce, D. D.Luke 7:36-50
Oriental FeastsW. M. Taylor, D. D.Luke 7:36-50
Representative CharactersPreacher's Lantern.Luke 7:36-50
Self-Righteous MurmuringAmerican Sunday School TimesLuke 7:36-50
She is a SinnerArchbishop Thomson.Luke 7:36-50
The Nun and the PenitentS. C. Hall.Luke 7:36-50
The PenitentB. Beddome, M. A.Luke 7:36-50
The Penitent CitizenN. Rogers.Luke 7:36-50
The Pharisee's MistakeJ. Ker, D. D.Luke 7:36-50
The Secret of DevotionC. S. Robinson, D. D.Luke 7:36-50
The Weeping PenitentJ. Dobie, D. D.Luke 7:36-50
The Woman that was a SinnerC. H. Spurgeon.Luke 7:36-50
The Woman that was a SinnerJ. Burns D. D.Luke 7:36-50
People
Jesus, John, Simon
Places
Capernaum, Galilee, Judea, Nain
Topics
Anoint, Anointed, Didn't, Myrrh, Oil, Ointment, Perfume, Pour, Poured
Dictionary of Bible Themes
Luke 7:46

     4488   oil
     4490   ointment

Luke 7:36-47

     7342   cleanliness

Luke 7:36-50

     6025   sin, and God's character
     6654   forgiveness, Christ's ministry

Luke 7:37-50

     6040   sinners

Luke 7:41-47

     5260   coinage
     5289   debt

Luke 7:41-50

     6028   sin, deliverance from

Luke 7:44-46

     5699   guests

Luke 7:44-47

     7304   anointing

Luke 7:44-48

     8848   worldliness

Luke 7:44-50

     2012   Christ, authority

Luke 7:46-47

     5865   gestures

Library
June 10 Evening
As Christ forgave you, so also do ye.--COL. 3:13. There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both.--I forgave thee all that debt; shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee? When ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses. But if ye do not forgive,
Anonymous—Daily Light on the Daily Path

Greatness in the Kingdom
'He that is least in the kingdom of God is greater than he.'--LUKE vii. 28. We were speaking in a preceding sermon about the elements of true greatness, as represented in the life and character of John the Baptist. As we remarked then, our Lord poured unstinted eulogium upon the head of John, in the audience of the people, at the very moment when he showed himself weakest. 'None born of women' was, in Christ's eyes, 'greater than John the Baptist.' The eulogium, authoritative as it was, was immediately
Alexander Maclaren—Expositions Of Holy Scripture

Thwarting God's Purpose
'The Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of Him.' --LUKE vii. 30. Our Lord has just been pouring unstinted praise on the head of John the Baptist. The eulogium was tenderly timed, for it followed, and was occasioned by the expression, through messengers, of John's doubts of Christ's Messiahship. Lest these should shake the people's confidence in the Forerunner, and make them think of him as weak and shifting, Christ speaks of him in the glowing
Alexander Maclaren—Expositions Of Holy Scripture

A Gluttonous Man and a Winebibber
'The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!'--LUKE vii. 34. Jesus Christ very seldom took any notice of the mists of calumny that drifted round Him. 'When He was reviled He reviled not again.' If ever He did allude to them it was for the sake of the people who were harming themselves by uttering them. So here, without the slightest trace of irritation, He quotes a malignant charge which was evidently in the
Alexander Maclaren—Expositions Of Holy Scripture

Worthy-Not Worthy
'... They besought Him ... saying, That he was worthy for whom He should do this:... 6. I am not worthy that Thou shouldest enter under my roof: 7. Wherefore neither thought I myself worthy to come unto Thee....' --LUKE vii. 4. 6. 7. A Roman centurion, who could induce the elders of a Jewish village to approach Jesus on his behalf, must have been a remarkable person. The garrison which held down a turbulent people was not usually likely to be much loved by them. But this man, about whom the incident
Alexander Maclaren—Expositions Of Holy Scripture

Go into Peace
'And He said to the woman, Thy faith hath saved thee: go in peace.'--LUKE vii. 50. We find that our Lord twice, and twice only, employs this form of sending away those who had received benefits from His hand. On both occasions the words were addressed to women: once to this woman, who was a sinner, and who was gibbeted by the contempt of the Pharisee in whose house the Lord was; and once to that poor sufferer who stretched out a wasted hand to lay upon the hem of His garment, in the hope of getting
Alexander Maclaren—Expositions Of Holy Scripture

Jesus at the Bier
'And when the Lord saw her, He had compassion on her, and said unto her, Weep not. 14. And He came and touched the bier: and they that bare him stood still. And He said, Young man, I say unto thee, Arise. 15. And he that was dead sat up, and began to speak. And He delivered him to his mother.'--LUKE vii. 13-15. We owe our knowledge of this incident to Luke only. He is the Evangelist who specially delights in recording the gracious relations of our Lord with women, and he is also the Evangelist who
Alexander Maclaren—Expositions Of Holy Scripture

John's Doubts and Christ's Praise
'And the disciples of John shewed him of all these things. 19. And John calling unto him two of his disciples, sent them to Jesus, saying, Art thou He that should come? or look we for another? 20. When the men were come unto Him, they said, John Baptist hath sent us unto Thee, saying, Art Thou He that should come? or look we for another? 21. And in the same hour He cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind He gave sight. 22. Then Jesus, answering,
Alexander Maclaren—Expositions Of Holy Scripture

The Two Debtors
'There was a certain creditor which had two debtors; the one owed five hundred pence, and the other fifty. 42. And when they had nothing to pay, he frankly forgave them both. Tell Me therefore, which of them will love him most? 43. Simon answered and said, I suppose that he to whom he forgave most.'--LUKE vii.41-43. We all know the lovely story in which this parable is embedded. A woman of notoriously bad character had somehow come in contact with Jesus Christ, and had by Him been aroused from her
Alexander Maclaren—Expositions Of Holy Scripture

Forgiveness and Love.
TEXT: LUKE vii. 36-50. HOWEVER much admiration and honour was given to our Saviour by many of His contemporaries during His life on earth; however powerfully a yet greater number were struck, at least for the moment, by His exalted character; still just His greatest words and His noblest deeds often remained dark even to the noblest and best around Him, and seemed to the rest a piece of insolent pretension. When He spoke of His eternal relation to the Eternal Father, even His more intimate disciples
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

On the Words of the Gospel, Luke vii. 2, Etc. ; on the Three Dead Persons whom the Lord Raised.
1. The miracles of our Lord and Saviour Jesus Christ make indeed an impression on all who hear of, and believe them; but on different men in different ways. For some amazed at His miracles done on the bodies of men, have no knowledge to discern the greater; whereas some admire the more ample fulfilment in the souls of men at the present time of those things which they hear of as having been wrought on their bodies. The Lord Himself saith, "For as the Father raiseth up the dead, and quickeneth them;
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Luke vii. 37, "And Behold, a Woman who was in the City, a Sinner," Etc. On the Remission of Sins,
1. Since I believe that it is the will of God that I should speak to you on the subject whereof we are now reminded by the words of the Lord out of the Holy Scriptures, I will by His assistance deliver to you, Beloved, a Sermon touching the remission of sins. For when the Gospel was being read, ye gave most earnest heed, and the story was reported, and represented before the eyes of your heart. For ye saw, not with the body, but with the mind, the Lord Jesus Christ "sitting at meat in the Pharisee's
Saint Augustine—sermons on selected lessons of the new testament

On Dress
"Whose adorning let it not be that outward adorning of -- wearing of gold, or of putting on of apparel; "But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price." 1 Pet. 3:3, 4. 1. St. Paul exhorts all those who desire to "be transformed by the renewal of their minds," and to "prove what is that good and acceptable and perfect will of God," not to be "conformed to this world." [Rom. 12:2]
John Wesley—Sermons on Several Occasions

Saving Faith
I. WHAT WAS IT THAT SAVED the two persons whose history we are about to consider? In the penitent woman's case, her great sins were forgiven her and she became a woman of extraordinary love: she loved much, for she had much forgiven. I feel, in thinking of her, something like an eminent father of the church who said, "This narrative is not one which I can well preach upon; I had far rather weep over it in secret." That woman's tears, that woman's unbraided tresses wiping the Saviour's feet, her coming
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 20: 1874

A Gracious Dismissal
THE main part of my subject will be--that gracious dismissal, "Go in peace." To her who had been so lately blest, the word "Go" sounded mournfully; for she would fain have remained through life with her pardoning Lord; but the added words "in peace" turned the wormwood into honey--there was now peace for her who had been so long hunted and harried by her sins. Rising from the feet she had washed with tears, she went forth to keep her future footsteps such as those of a believing, and therefore saved,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Go in Peace
"And he said to the woman, Thy faith hath saved thee; go in peace."--Luke 7:50. THERE appear to have been four stages in Christ's dealing with this woman. I know not what had preceded the narrative as we have it recorded in this chapter; I need not enter into that question now. There had, doubtless, been a work of the Spirit of God upon that woman's heart, turning her from her sin to her Saviour; but when she stood at our Master's feet, raining tears of penitence upon them, wiping them with the hairs
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 48: 1902

Liii. The Contemplation of Death.
16th Sunday after Trinity. S. Luke vii. 12. "Behold, there was a dead man carried out." INTRODUCTION.--The name of the village where the miracle was wrought which is recorded in this day's Gospel, was Nain, and the meaning of the name is "Pleasant" or "Beautiful." A sweet little village, you can picture it to yourself where you like, in the East, anywhere in Europe, here in England, it is all the same, an "Auburn" among villages, with thatched cottages, and green pastures, and the cows coming home
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

Answer to Mr. W's Third Objection.
Our author says: p. 19. By way of objection to the letter of these three miracles, Let us consider the condition of the persons raised from the dead.--Where then was his wisdom and prudence to chuse these three persons above others to that honour? p. 20. I answer, that Jesus did not ordinarily choose the subjects of his miracles, but heal'd those chiefly who earnestly implored his mercy, or who pressed on him to be healed, or importunately desired it of him by others, when they could not possibly
Nathaniel Lardner—A Vindication of Three of Our Blessed Saviour's Miracles

Justifying or Sanctifying Grace
Sanctifying grace is defined by Deharbe as "an unmerited, supernatural gift, imparted to the soul by the Holy Ghost, by which we are made just, children of God, and heirs of Heaven." As it makes sinners just, sanctifying grace is also called justifying, though this appellation can not be applied to the sanctification of our first parents in Paradise or to that of the angels and the sinless soul of Christ. Justification, as we have shown, consists in the infusion of sanctifying grace, and hence it
Joseph Pohle—Grace, Actual and Habitual

Jesus Raises the Widow's Son.
(at Nain in Galilee.) ^C Luke VII. 11-17. ^c 11 And it came to pass soon afterwards [many ancient authorities read on the next day], that he went into a city called Nain; and his disciples went with him, and a great multitude. [We find that Jesus had been thronged with multitudes pretty continuously since the choosing of his twelve apostles. Nain lies on the northern slope of the mountain, which the Crusaders called Little Hermon, between twenty and twenty-five miles south of Capernaum, and about
J. W. McGarvey—The Four-Fold Gospel

Jesus' Feet Anointed in the House of a Pharisee.
(Galilee.) ^C Luke VII. 36-50. ^c 36 And one of the Pharisees desired him that he would eat with him. [We learn from verse 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. See Matt. xxvi. 6-13; Mark xiv. 3-9; John xii. 1-8. But Simon the leper was not Simon the Pharisee. The name Simon was one of the most common among the Jewish
J. W. McGarvey—The Four-Fold Gospel

The Raising of the Young Man of Nain - the Meeting of Life and Death.
THAT early spring-tide in Galilee was surely the truest realisation of the picture in the Song of Solomon, when earth clad herself in garments of beauty, and the air was melodious with songs of new life. [2625] It seemed as if each day marked a widening circle of deepest sympathy and largest power on the part of Jesus; as if each day also brought fresh surprise, new gladness; opened hitherto unthought-of possibilities, and pointed Israel far beyond the horizon of their narrow expectancy. Yesterday
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Woman which was a Sinner
The precise date and place of the next recorded event in this Galilean journey of the Christ are left undetermined. It can scarcely have occurred in the quiet little town of Nain, indeed, is scarcely congruous with the scene which had been there enacted. And yet it must have followed almost immediately upon it. We infer this, not only from the silence of St. Matthew, which in this instance might have been due, not to the temporary detention of that Evangelist in Capernaum, while the others had followed
Alfred Edersheim—The Life and Times of Jesus the Messiah

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