Luke 7:39

KJV

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.

KJV (with Strong's)

Now {G1161} when the Pharisee {G5330} which {G3588} had bidden {G2564} him {G846} saw {G1492} it, he spake {G2036} within {G1722} himself {G1438}, saying {G3004}, This man {G3778}, if {G1487} he were {G2258} a prophet {G4396},{G302} would have known {G1097} who {G5101} and {G2532} what manner {G4217} of woman {G1135} this is that {G3748} toucheth {G680} him {G846}: for {G3754} she is {G2076} a sinner {G268}.

Complete Jewish Bible

When the Parush who had invited him saw what was going on, he said to himself, "If this man were really a prophet, he would have known who is touching him and what sort of woman she is, that she is a sinner."

Berean Standard Bible

When the Pharisee who had invited Jesus saw this, he said to himself, “If this man were a prophet, He would know who this is and what kind of woman is touching Him—for she is a sinner!”

American Standard Version

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

Commentary

### SUMMARY
Luke 7:39 captures the silent, judgmental internal monologue of Simon the Pharisee, who had invited Jesus to dine. Upon witnessing a woman, publicly known as a sinner, anointing Jesus' feet with tears and costly ointment, Simon immediately concluded that if Jesus were a true prophet, He would supernaturally discern her immoral character and, consequently, avoid any contact with her to maintain ritual purity. This verse sets the stage for Jesus' profound teaching on forgiveness, grace, and the nature of true love and repentance, starkly contrasting Simon's legalistic and self-righteous assumptions.

### CONTEXT
* **Literary Context:** This verse is a pivotal moment within a larger narrative in [Luke 7](/luke/7 "Luke 7 - Stories of Faith and Forgiveness") that highlights Jesus' authority, compassion, and radical approach to societal outcasts, contrasting it with the prevailing religious attitudes. Immediately preceding this, Jesus has demonstrated His power and compassion by healing a centurion's servant and raising a widow's son from the dead, leading many to declare Him a "great prophet" ([Luke 7:16](/luke/7-16 "Luke 7:16 - Jesus, a Great Prophet")). The narrative then shifts to John the Baptist's disciples questioning Jesus' identity, followed by Jesus' commendation of John and a lament over the unresponsiveness of "this generation" ([Luke 7:31-35](/luke/7-31-35 "Luke 7:31-35 - Jesus' Lament over Unbelief")). The dinner scene at Simon's house, initiated by an invitation from a Pharisee, provides a stark contrast to these earlier interactions, immediately introducing a "woman who was a sinner" ([Luke 7:37](/luke/7-37 "Luke 7:37 - The Sinful Woman Anoints Jesus")) who performs an act of profound devotion, setting up Simon's judgmental internal reaction in verse 39. This entire sequence underscores Jesus' unique ministry and His challenge to conventional religious piety.

* **Historical & Cultural Context:** First-century Jewish society, particularly among the Pharisees, placed immense emphasis on ritual purity and social separation. Pharisees, whose name means "separated ones," meticulously adhered to the Mosaic Law and oral traditions, often extending purity laws to daily life. Contact with "sinners" (a broad category including prostitutes, tax collectors, and those who did not observe the Law to Pharisaic standards) was believed to render one ritually unclean. Dining with such individuals was especially scandalous, as it implied social acceptance and shared defilement. Prophets were expected to possess divine knowledge and uphold God's Law, including the purity codes. Simon's internal thought reflects this cultural expectation: a true prophet, endowed with supernatural discernment, would immediately recognize the woman's sinful status and avoid her touch, lest he become defiled and compromise his prophetic authority. His concern was rooted in the prevailing social and religious norms that strictly segregated people based on perceived righteousness and ritual cleanliness.

* **Key Themes:** Luke 7:39 contributes to several overarching themes in Luke's Gospel. It vividly illustrates the theme of **Human Judgment vs. Divine Discernment**, where Simon's superficial assessment based on social reputation stands in stark contrast to Jesus' profound understanding of the heart and His mission to save. The passage also highlights the pervasive issue of **Legalism and Self-Righteousness**, as Simon's internal critique reveals a focus on external adherence to the law rather than genuine repentance and compassion. This scene is a powerful example of **Jesus' Radical Inclusivity and Grace**, demonstrating His willingness to engage with and extend forgiveness to those marginalized by society, directly challenging the exclusionary purity codes of the day. Furthermore, it underscores **Misconceptions about Jesus' Identity and Mission**, as Simon's expectation of a prophet who would avoid sinners directly opposes Jesus' self-declared purpose to [seek and save the lost](/luke/19-10 "Luke 19:10 - Jesus Came to Seek and Save the Lost"). The subsequent parable and Jesus' words in [Luke 7:40-50](/luke/7-40-50 "Luke 7:40-50 - The Parable of the Two Debtors") further develop these themes, showcasing the transformative power of love and forgiveness.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Pharisee (Greek, _Pharisaîos'_):** From a Hebrew origin, meaning "a separatist." This term describes a member of a prominent Jewish sect known for their strict adherence to the Mosaic Law and oral traditions, often leading to a sense of religious exclusivity and separation from those considered less observant or "sinners." Simon's identity as a Pharisee is central to understanding his judgmental reaction, as their emphasis on ritual purity and social decorum shaped his worldview and expectations of a prophet.
* **Known (Greek, _ginṓskō'_):** A primary verb meaning "to know" in a deep, experiential, or absolute sense. Simon's thought, "would have known," implies a prophetic knowledge that would not merely be intellectual recognition but a profound, supernatural discernment of the woman's character and past, enabling the prophet to act accordingly (i.e., avoid her). This contrasts with Jesus' actual "knowing" which is not merely about identifying sin but about understanding the heart's posture towards God.
* **Sinner (Greek, _hamartōlós'_):** Derived from a verb meaning "to miss the mark," this term describes someone "sinful" or "a sinner." In this context, it refers not just to general human fallenness but to a person publicly known for egregious moral transgressions, often implying a lifestyle of prostitution or other severe social deviations. Simon's use of this label carries a heavy weight of social condemnation and ritual impurity, justifying in his mind the need for a prophet to avoid such a person.

#### Verse Breakdown
* **"Now when the Pharisee which had bidden him saw [it]":** This clause establishes the setting and the observer. Simon, the host, observes the woman's actions—her weeping, washing Jesus' feet with tears, drying them with her hair, kissing them, and anointing them with ointment ([Luke 7:38](/luke/7-38 "Luke 7:38 - The Woman's Devotion")). His observation is the catalyst for his internal judgment.
* **"he spake within himself, saying":** This reveals the private, unspoken nature of Simon's critique. His judgment is not voiced aloud, but it is clear and firm in his mind. This internal monologue highlights the insidious nature of self-righteousness, often harbored silently.
* **"This man, if he were a prophet, would have known who and what manner of woman [this is] that toucheth him":** This is the core of Simon's conditional challenge to Jesus' prophetic identity. He assumes that a true prophet would possess supernatural discernment (the ability to "know" her character) and, consequently, would understand the implications of her touch (ritual defilement). Simon's expectation is that a prophet would uphold the purity laws and avoid contact with known sinners.
* **"for she is a sinner":** This final phrase provides Simon's justification for his entire line of reasoning. Her public reputation as "a sinner" is, for him, irrefutable proof that Jesus, if truly a prophet, should have recognized her status and distanced Himself. It encapsulates the Pharisaic worldview that prioritized external purity and social separation over compassion and spiritual transformation.

#### Literary Devices
Luke 7:39 employs several significant literary devices. **Irony** is prominent, as Simon, believing himself to be discerning, completely misses the true nature of Jesus' identity and mission. He assumes Jesus lacks prophetic insight, when in fact, Jesus possesses a far deeper, spiritual discernment that transcends mere social categorization. The Pharisee's internal monologue also serves as a form of **Foreshadowing**, setting the stage for Jesus' subsequent teaching in [Luke 7:40-50](/luke/7-40-50 "Luke 7:40-50 - The Parable of the Two Debtors"), where He directly addresses Simon's unspoken thoughts and reveals His own divine knowledge and authority to forgive sins. Furthermore, the contrast between Simon's cold, calculated judgment and the woman's passionate, humble devotion creates a powerful **Juxtaposition**, highlighting the difference between legalistic piety and genuine, repentant faith.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 7:39 serves as a theological hinge, exposing the profound chasm between human, legalistic judgment and God's compassionate, redemptive grace. Simon's internal monologue reveals a common misconception of God's character and the Messiah's mission: that holiness equates to separation from sinners, and prophetic knowledge is primarily for condemnation. However, Jesus' subsequent actions and words demonstrate that true divine knowledge is coupled with boundless love and a desire for reconciliation. This passage powerfully illustrates that God's primary concern is not ritual purity for its own sake, but the transformation of the heart and the extension of forgiveness to all who humble themselves and seek Him. It challenges believers to move beyond superficial judgments and embrace the radical, inclusive love of God.

* [1 Samuel 16:7](/1_samuel/16-7 "1 Samuel 16:7 - God Looks at the Heart"): "For the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart."
* [Matthew 9:12-13](/matthew/9-12-13 "Matthew 9:12-13 - Jesus Calls Sinners"): "But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick. But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance."
* [John 3:17](/john/3-17 "John 3:17 - Jesus Came to Save"): "For God sent not his Son into the world to condemn the world; but that the world through him might be saved."

### REFLECTION AND APPLICATION
Luke 7:39 is a mirror reflecting our own tendencies toward judgment and self-righteousness. Simon the Pharisee, though outwardly pious and observant, harbored a critical spirit that blinded him to the profound spiritual reality unfolding before his eyes. His focus on the woman's past and social label prevented him from seeing her genuine repentance and deep love for Jesus. This passage challenges us to examine our own hearts: Do we, like Simon, silently judge others based on their past, their social standing, or our preconceived notions of who is "worthy" of God's grace? Are we more concerned with maintaining external purity and reputation than with extending compassion and forgiveness? True spiritual discernment, as demonstrated by Jesus, is not about avoiding those deemed "unclean" but about seeing their inherent need for God's grace and offering the path to reconciliation. It calls us to cultivate a heart of humility, recognizing our own need for grace, and to embrace Jesus' radical compassion, welcoming all who come to Him in repentance, regardless of their past.

#### Questions for Reflection
* **In what ways might I, like Simon, silently judge others based on their outward appearance or past mistakes?**
* **How does Jesus' willingness to engage with the "sinner" challenge my own comfort zones or prejudices regarding who is deserving of grace?**
* **What does this passage teach me about the nature of true spiritual discernment versus superficial judgment?**
* **Am I more concerned with maintaining my own perceived righteousness or with extending the love and forgiveness of Christ to others?**

### FAQ
**Why was the Pharisee so critical of Jesus' interaction with the woman?**

Answer: The Pharisee, Simon, was critical because his worldview was heavily influenced by the strict Jewish purity laws and social customs of his time. As a Pharisee, he meticulously observed these laws, which dictated separation from "sinners" to maintain ritual cleanliness. He believed that if Jesus were truly a prophet, He would supernaturally know the woman's sinful reputation and, to uphold His prophetic integrity and ritual purity, would avoid any physical contact with her. Simon's internal thought, as captured in [Luke 7:39](/luke/7-39 "Luke 7:39 - The Pharisee's Judgment"), reveals his expectation that a prophet would enforce, not transcend, these social and religious boundaries. His criticism stemmed from a misunderstanding of Jesus' mission, which was to seek and save the lost, not merely to conform to existing social structures.

### CHRIST-CENTERED FULFILLMENT
Luke 7:39, though focusing on the Pharisee's judgmental internal monologue, powerfully sets the stage for the Christ-centered fulfillment of God's redemptive plan. Simon's expectation that a prophet would "know" and avoid a sinner underscores the Old Testament emphasis on holiness and separation, often interpreted as ritual purity. However, Jesus, as the ultimate Prophet and the Son of God, fulfills this expectation in a revolutionary way. He "knows" the woman not merely as a sinner to be avoided, but as a soul deeply in need of forgiveness and grace, demonstrating a divine discernment that penetrates beyond outward appearance to the heart's true condition ([1 Samuel 16:7](/1_samuel/16-7 "1 Samuel 16:7 - God Looks at the Heart")). Jesus' willingness to allow the woman to touch Him, and His subsequent forgiveness of her sins ([Luke 7:48](/luke/7-48 "Luke 7:48 - Jesus Forgives Her Sins")), reveals His unique identity as the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). He is not defiled by her sin but, rather, purifies her through His divine authority and sacrificial love. This encounter foreshadows His ultimate mission on the cross, where He would bear the full weight of humanity's sin, making a way for all "sinners" to be reconciled to God, demonstrating that true purity is found not in separation from the broken, but in the transformative power of His atoning work ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")).

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

Luke 7:16

And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people.

Luke 15:2

And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them.

Mark 7:21

For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,

Isaiah 65:5

Which say, Stand by thyself, come not near to me; for I am holier than thou. These [are] a smoke in my nose, a fire that burneth all the day.

2 Kings 5:20

¶ But Gehazi, the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but, [as] the LORD liveth, I will run after him, and take somewhat of him.

John 7:12

And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people.

Luke 3:8

Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to [our] father: for I say unto you, That God is able of these stones to raise up children unto Abraham.