Luke 7:37

KJV

And, behold, a woman in the city, which was a sinner, when she knew that [Jesus] sat at meat in the Pharisee's house, brought an alabaster box of ointment,

KJV (with Strong's)

And {G2532}, behold {G2400}, a woman {G1135} in {G1722} the city {G4172}, which {G3748} was {G2258} a sinner {G268}, when she knew {G1921} that {G3754} Jesus sat at meat {G345} in {G1722} the Pharisee's {G5330} house {G3614}, brought {G2865} an alabaster box {G211} of ointment {G3464},

Complete Jewish Bible

A woman who lived in that town, a sinner, who was aware that he was eating in the home of the Parush, brought an alabaster box of very expensive perfume,

Berean Standard Bible

When a sinful woman from that town learned that Jesus was dining there, she brought an alabaster jar of perfume.

American Standard Version

And behold, a woman who was in the city, a sinner; and when she knew that he was sitting at meat in the Pharisee’s house, she brought an alabaster cruse of ointment,

Commentary

### SUMMARY
Luke 7:37 introduces a pivotal moment in Jesus' Galilean ministry, detailing the unexpected and socially transgressive entrance of a woman, publicly known as "a sinner," into the home of Simon the Pharisee where Jesus was dining. Her arrival, bearing a costly alabaster box of ointment, sets the stage for a profound demonstration of grace, forgiveness, and the radical nature of true devotion, challenging the rigid social and religious norms of the day.

### CONTEXT
* **Literary Context:** This verse immediately follows two powerful demonstrations of Jesus' authority and compassion: the healing of the centurion's servant in Capernaum ([Luke 7:1-10](/luke/7-1-10 "Luke 7:1-10 - The Centurion's Faith")) and the raising of the widow's son in Nain ([Luke 7:11-17](/luke/7-11-17 "Luke 7:11-17 - Jesus Raises the Widow's Son")). These miracles underscore Jesus' divine power over sickness and death, establishing His credentials before the dramatic encounter with the sinful woman. The narrative then shifts to a private, yet highly public, setting—a meal at a Pharisee's house—where Jesus' teachings are often tested and His character scrutinized. The subsequent verses ([Luke 7:38-50](/luke/7-38-50 "Luke 7:38-50 - The Anointing and Forgiveness")) fully unfold the woman's actions, Simon's judgmental thoughts, and Jesus' parabolic teaching on forgiveness, culminating in the declaration of the woman's sins being forgiven, directly flowing from the scene set in [Luke 7:37](/luke/7-37 "Luke 7:37 - The Sinner Woman's Arrival").
* **Historical & Cultural Context:** In first-century Jewish society, a Pharisee's home was a place of religious observance and social decorum. Meals were significant social events, often open to certain guests but strictly regulated by social status and religious purity laws. For a "sinner" (often implying a prostitute or someone notorious for public moral transgressions) to enter such a setting uninvited was an extraordinary breach of social etiquette and religious purity. Women, especially those of ill repute, typically had limited public roles and were certainly not expected to intrude upon a private male gathering. The act of bringing an expensive alabaster box of ointment also carries cultural weight; such perfume was often associated with luxury, personal adornment, and sometimes, regrettably, with the tools of a prostitute's trade, making her offering even more poignant and sacrificial in this context.
* **Key Themes:** [Luke 7:37](/luke/7-37 "Luke 7:37 - The Sinner Woman's Arrival") introduces several profound themes that resonate throughout Luke's Gospel. Firstly, it highlights **Jesus' radical acceptance of outcasts**, demonstrating His mission to seek and save the lost, a theme explicitly stated in [Luke 19:10](/luke/19-10 "Luke 19:10 - Jesus Seeks the Lost"). Secondly, it sets the stage for the theme of **extravagant love and worship** as a response to profound forgiveness, which Jesus articulates in [Luke 7:47](/luke/7-47 "Luke 7:47 - Love and Forgiveness"). The woman's actions, though not fully described until later, are a visible manifestation of her deep repentance and devotion. Thirdly, the verse subtly introduces the **contrast between self-righteousness and humble faith**, a recurring motif in Luke, exemplified by the judgmental Pharisee versus the repentant sinner, echoing Jesus' parables like the Pharisee and the Tax Collector in [Luke 18:9-14](/luke/18-9-14 "Luke 18:9-14 - The Parable of the Pharisee and the Tax Collector").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **woman (Greek, _gynḗ'_):** (G1135) This term simply means "a woman" or "a wife." In this context, it refers to an adult female. The significance here is not in the word itself, but in what immediately follows: her identification as "a sinner," which culturally defined her identity and social standing. Luke deliberately uses this common term before adding the damning descriptor, emphasizing her humanity before her reputation.
* **sinner (Greek, _hamartōlós'_):** (G268) Derived from a root meaning "to miss the mark," this word denotes someone who is "sinful" or "a sinner." In Jewish society, this term was often applied to those who habitually broke God's law, particularly those whose sins were public and notorious, such as tax collectors or prostitutes. The use of this label for the woman immediately establishes her low social standing and the profound scandal her presence would cause in a Pharisee's home.
* **alabaster box (Greek, _alábastron'_):** (G211) This refers to a container, typically a vase or flask, made of alabaster stone, a soft, often translucent mineral. These boxes were commonly used to hold precious perfumed oil or ointment. The term could also refer to the contents themselves or the vessel regardless of material. The significance lies in the value of the contents (the ointment) and the typical method of opening the sealed vessel, often by breaking its neck, implying a costly and irreversible act of devotion.

#### Verse Breakdown
* **"And, behold, a woman in the city, which was a sinner,"**: This opening clause immediately captures attention with the interjection "behold" (ἰδού, _idoú_), signaling something remarkable or unexpected. The woman is identified by her location ("in the city") and, more significantly, by her public reputation as "a sinner." This label is crucial, conveying her social ostracism and the profound societal and religious barrier she crosses by her presence.
* **"when she knew that [Jesus] sat at meat in the Pharisee's house,"**: This part explains her motivation and the precise timing of her arrival. Her knowledge (_epiginṓskō_, G1921 – to fully know or recognize) of Jesus' presence and location indicates a deliberate, purposeful act. Jesus "sat at meat" (_anakeîmai_, G345), meaning He was reclining at the table, a common posture for dining in that culture. The setting, "the Pharisee's house," underscores the social and religious contrast between the host and the uninvited guest.
* **"brought an alabaster box of ointment,"**: This final clause describes her offering. The act of "brought" (_komízō_, G2865) implies she carried it with intent. The "alabaster box of ointment" (_alábastron_ G211, _mýron_ G3464) signifies a costly and precious possession. This physical offering is a tangible expression of her inner state, setting the stage for her subsequent actions of devotion and humility, which are detailed in the following verses.

#### Literary Devices
Luke employs several **Literary Devices** to heighten the impact of this verse. The immediate use of **"behold" (ἰδού)** serves as an attention-grabbing interjection, signaling to the reader that a significant and perhaps surprising event is about to unfold. There is a strong use of **Contrast**, particularly between the woman's public identity as "a sinner" and the setting of a "Pharisee's house." This juxtaposition immediately highlights the radical nature of Jesus' ministry and His willingness to engage with those deemed impure by society. The "alabaster box of ointment" functions as a powerful **Symbol** of costly devotion, sacrifice, and perhaps even a breaking of one's past life, as such boxes were often sealed and broken for use. This object foreshadows the extravagant acts of worship and repentance that follow, setting up the profound theological truths Jesus will reveal about the nature of forgiveness and love.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 7:37 serves as a powerful theological statement about the accessibility of God's grace to all, regardless of their past or societal standing. The woman's bold, uninvited entry into a religiously exclusive setting, despite her notorious reputation, underscores that true repentance and a heart seeking Jesus transcend human barriers and social judgments. Her act of bringing the costly ointment, even before her actions of anointing are described, signifies a pre-emptive offering of her most valuable possession, a tangible expression of a heart already broken and prepared for extravagant devotion. This encounter profoundly illustrates Jesus' mission to draw near to the marginalized and to offer transformative forgiveness, demonstrating that it is not the "righteous" who need a physician, but the "sick" ([Luke 5:31-32](/luke/5-31-32 "Luke 5:31-32 - Jesus Calls Sinners")).

* [Matthew 9:12-13](/matthew/9-12-13 "Matthew 9:12-13 - Jesus Calls Sinners")
* [1 Timothy 1:15-16](/1_timothy/1-15-16 "1 Timothy 1:15-16 - Christ Jesus Came to Save Sinners")
* [Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Love")

### REFLECTION AND APPLICATION
Luke 7:37 challenges us to examine our own perceptions of who is worthy of God's grace and who is "too far gone." The woman, labeled "a sinner" by society, found in Jesus not condemnation, but an open door to forgiveness and restoration. Her courageous act of seeking Jesus, despite the potential for public humiliation and rejection, exemplifies a desperate faith that prioritizes Christ above all social norms and personal reputation. This verse calls us to cultivate a heart that is not judgmental but compassionate, willing to extend grace and welcome to those whom society may deem unworthy. It also encourages us to consider what "costly ointment" we might be holding back from Christ – whether it be our time, resources, talents, or even our pride – and to offer it to Him in humble, extravagant worship, knowing that true love for Him is demonstrated by our willingness to pour ourselves out.

#### Questions for Reflection
* **What "labels" do I or my community place on others that might prevent them from feeling welcome in a faith setting?**
* **In what ways might I be holding back my "costly ointment" from Jesus, rather than offering it in extravagant devotion?**
* **How does the woman's bold pursuit of Jesus, despite social barriers, challenge my own willingness to seek Him in difficult circumstances?**

### FAQ
**Why is the woman simply called "a sinner" and not by a specific name or sin?**

Answer: Luke's Gospel often uses general descriptors to emphasize a character's representative role or to highlight a broader theological point, rather than focusing on individual identity. By identifying her simply as "a sinner" ([Greek, _hamartōlós_](/luke/7-37 "Luke 7:37 - The Sinner Woman's Arrival")), Luke underscores her societal status and the prevailing judgment against her. This anonymity allows her to represent all who are ostracized and marginalized by their sin, making her encounter with Jesus a universal message of grace and forgiveness available to anyone, regardless of the specific nature of their past. It shifts the focus from her personal history to the profound transformation wrought by Jesus.

**What was the significance of the "alabaster box of ointment"?**

Answer: The "alabaster box of ointment" ([Greek, _alábastron_](/luke/7-37 "Luke 7:37 - The Sinner Woman's Arrival") of _mýron_) was a small, often sealed, container made of alabaster stone, used to hold expensive perfumed oil. Such ointment was a luxury item, typically very costly, and often represented a significant portion of a person's savings or wealth. Its use in this context signifies an act of profound sacrifice and extravagant devotion. For a "sinner" to possess and offer such a valuable item suggests that she was pouring out her most precious possession, perhaps even her means of livelihood, as an act of worship and repentance before Jesus. It foreshadows the even more famous anointing of Jesus' feet by Mary of Bethany, also with costly perfume, in [John 12:1-8](/john/12-1-8 "John 12:1-8 - Mary Anoints Jesus").

### CHRIST-CENTERED FULFILLMENT
The encounter in [Luke 7:37](/luke/7-37 "Luke 7:37 - The Sinner Woman's Arrival") profoundly foreshadows and illuminates the Christ-centered message of salvation. The woman, identified simply as "a sinner," represents all humanity alienated from God by sin. Her desperate act of seeking Jesus, despite social condemnation, points to the universal human need for a Savior. Jesus, by allowing her to approach and minister to Him, demonstrates His divine authority not only over physical ailments but, more crucially, over sin itself. He is the one who came "not to call the righteous, but sinners to repentance" ([Luke 5:32](/luke/5-32 "Luke 5:32 - Jesus Calls Sinners")). Her subsequent forgiveness, declared by Jesus in [Luke 7:48](/luke/7-48 "Luke 7:48 - Your Sins Are Forgiven"), is made possible only through His impending sacrifice on the cross. The "alabaster box of ointment" she brings, a costly offering, beautifully symbolizes the brokenness and pouring out of one's life in worship, a response to the ultimate "pouring out" of Christ's life on Calvary, where His blood was shed "for the forgiveness of sins" ([Matthew 26:28](/matthew/26-28 "Matthew 26:28 - The Blood of the Covenant")). This narrative thus serves as a vivid illustration of the Gospel: Christ's boundless grace meets humanity's desperate sin, leading to radical forgiveness and an outpouring of love that is the only fitting response to such a magnificent salvation. He is the Lamb of God who truly "takes away the sin of the world!" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Mark 14:3

And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured [it] on his head.

Mark 14:9

Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, [this] also that she hath done shall be spoken of for a memorial of her.

Matthew 26:6

¶ Now when Jesus was in Bethany, in the house of Simon the leper,

Matthew 26:13

Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, [there] shall also this, that this woman hath done, be told for a memorial of her.

Luke 7:37

And, behold, a woman in the city, which was a sinner, when she knew that [Jesus] sat at meat in the Pharisee's house, brought an alabaster box of ointment,

Luke 7:39

Now when the Pharisee which had bidden him saw [it], he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman [this is] that toucheth him: for she is a sinner.

Luke 5:32

I came not to call the righteous, but sinners to repentance.