Luke 7:49

KJV

And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?

KJV (with Strong's)

And {G2532} they that sat at meat with him {G4873} began {G756} to say {G3004} within {G1722} themselves {G1438}, Who {G5101} is {G2076} this {G3778} that {G3739} forgiveth {G863} sins {G266} also {G2532}?

Complete Jewish Bible

At this, those eating with him began saying among themselves, "Who is this fellow that presumes to forgive sins?"

Berean Standard Bible

But those at the table began to say to themselves, “Who is this who even forgives sins?”

American Standard Version

And they that sat at meat with him began to say within themselves, Who is this that even forgiveth sins?

Commentary

### SUMMARY
Luke 7:49 captures the internal consternation of the dinner guests at Simon the Pharisee's house as they witness Jesus' audacious declaration of forgiveness to a sinful woman. This pivotal moment forces them to grapple with a profound theological question: "Who is this man who dares to claim a divine prerogative, forgiving sins, a power reserved for God alone?" Their unspoken challenge underscores the revolutionary nature of Jesus' ministry and His implicit claim to deity, setting the stage for a deeper revelation of His identity.

### CONTEXT
* **Literary Context:** This verse is the culmination of a dramatic and deeply symbolic narrative in [Luke 7:36-50](/luke/7-36-50 "Luke 7:36-50 - Jesus Anointed by a Sinful Woman"). Jesus, invited to dine by Simon, a Pharisee, is unexpectedly approached by a woman "who was a sinner." Her acts of humble devotion—washing Jesus' feet with tears, wiping them with her hair, kissing them, and anointing them with costly ointment—stand in stark contrast to Simon's lack of hospitality. Simon's internal judgment of both the woman and Jesus' prophetic insight ([Luke 7:39](/luke/7-39 "Luke 7:39 - Simon's Internal Judgment")) prompts Jesus to tell the parable of the two debtors ([Luke 7:41-43](/luke/7-41-43 "Luke 7:41-43 - The Parable of the Two Debtors")). Jesus then contrasts the woman's abundant love, born of great forgiveness, with Simon's meager love, indicating his perceived lack of need for forgiveness ([Luke 7:44-47](/luke/7-44-47 "Luke 7:44-47 - Jesus Contrasts the Woman and Simon")). The climax arrives when Jesus directly tells the woman, "Thy sins are forgiven" ([Luke 7:48](/luke/7-48 "Luke 7:48 - Jesus Forgives the Woman's Sins")), immediately eliciting the astonished reaction recorded in [Luke 7:49](/luke/7-49 "Luke 7:49 - The Guests' Question").

* **Historical & Cultural Context:** In first-century Jewish society, the forgiveness of sins was understood as an exclusive prerogative of God ([Isaiah 43:25](/isaiah/43-25 "Isaiah 43:25 - God Alone Forgives")). No human, not even a prophet or a priest, had the authority to pronounce divine forgiveness in such an absolute manner. Priests facilitated atonement through sacrifices, but only God could truly pardon. For a man like Jesus, who was perceived by many as a teacher or prophet, to declare "Thy sins are forgiven" was an astonishing and blasphemous claim in the eyes of the religious elite. Dining customs also play a role; reclining at table was common, allowing for someone to approach from behind. Simon's failure to offer the customary courtesies (water for feet, a kiss, oil for the head) highlights his disdain for Jesus, making the sinful woman's lavish devotion even more poignant and scandalous. The guests, likely fellow Pharisees or respected citizens, would have shared Simon's theological and social sensibilities, making their internal questioning a natural, albeit deeply significant, response.

* **Key Themes:** The passage, culminating in this verse, powerfully highlights several key themes central to Luke's Gospel and the broader biblical narrative. Firstly, it emphasizes the **Authority of Jesus**, demonstrating His power not only over physical ailments but, more profoundly, over sin itself. This divine authority, previously hinted at in His teachings and miracles, is here explicitly manifested in an act of direct forgiveness, challenging the prevailing theological framework. Secondly, the passage explores the **Identity of Christ**, implicitly revealing Him as more than a prophet, but as one possessing divine attributes. The guests' question, "Who is this?", is a central inquiry throughout the Gospels, pushing towards the recognition of Jesus' unique relationship with God, even His deity. Thirdly, it starkly contrasts **Grace vs. Legalism**, showcasing Jesus' radical compassion for the outcast and His willingness to extend unmerited favor to the repentant sinner, directly opposing the self-righteous judgment of the Pharisees. This theme resonates with Jesus' broader mission to seek and save the lost ([Luke 19:10](/luke/19-10 "Luke 19:10 - The Son of Man Came to Seek and to Save the Lost")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **themselves (Greek, _heautoû'_):** This reflexive pronoun emphasizes that the questioning was internal, "within themselves." It was not an open challenge, but a private, perhaps fearful, deliberation among the guests. This internal dialogue highlights their profound astonishment and the gravity of Jesus' claim, as they processed it silently rather than confronting Him directly.
* **is (Greek, _estí'_):** The third person singular present indicative of "to be," this simple verb here carries immense theological weight. In the context of "Who *is* this," it probes not just Jesus' actions, but His very essence and nature. The guests are not merely asking what Jesus *does*, but who He *is* that He could do such a thing.
* **forgiveth (Greek, _aphíēmi'_):** From the Greek "to send forth," this verb implies a complete release, a dismissal of guilt, or a pardon. When applied to sins, it signifies an absolute remission. The guests understood that such an act of sending away sin, of granting full pardon, was a divine prerogative. Jesus' use of this term for Himself was a direct and unmistakable claim to a power belonging to God alone.
* **sins (Greek, _hamartía'_):** This term refers to "missing the mark," a deviation from God's standard, an offense against His holy character. The plural "sins" indicates the totality of the woman's transgressions. The guests recognized that the forgiveness of *sins* in this comprehensive sense was an act of ultimate divine authority, not a mere human pronouncement.

#### Verse Breakdown
* **"And they that sat at meat with him began to say within themselves,"**: This opening clause sets the scene, identifying the observers—the other guests reclining at the table with Jesus and Simon. The phrase "began to say within themselves" indicates an internal, unspoken reaction, a silent murmur of astonishment and confusion among them. It reveals their private processing of Jesus' radical statement, suggesting a mixture of disbelief, fear, and perhaps even dawning realization.
* **"Who is this that forgiveth sins also?"**: This is the core of the verse, an interrogative statement expressing profound theological bewilderment. The question "Who is this?" challenges Jesus' identity and authority. The addition of "also" (Greek: *kai*) is significant; it implies that Jesus had already demonstrated remarkable authority in other areas (teaching, healing, discerning thoughts), but this act of forgiving sins was an entirely new and far more audacious claim, surpassing all previous demonstrations of power and touching upon a realm reserved exclusively for God. The guests recognized the blasphemous implication if Jesus were merely a man, or the divine implication if He truly possessed such power.

#### Literary Devices
Luke employs several **literary devices** in this verse. The primary device is **Rhetorical Question**, specifically an **erotema**, where the question "Who is this that forgiveth sins also?" is posed not to elicit an answer from Jesus, but to express the profound astonishment, confusion, and implicit challenge of the guests. It serves to highlight the radical nature of Jesus' claim and to invite the reader to ponder the same question about Jesus' identity. There is also a strong element of **Irony** present; the very people who claim to know God's law and prerogatives are utterly flummoxed by the manifestation of divine authority in their midst. Their internal questioning also creates a sense of **Dramatic Tension**, building anticipation for the reader to understand the full implications of Jesus' identity and authority.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 7:49 stands as a pivotal moment, directly confronting the deeply ingrained Jewish understanding that only God could forgive sins. Jesus' declaration to the woman, followed by the guests' astonished internal query, forces a re-evaluation of His identity. This act of forgiveness is not merely a priestly absolution but a direct, authoritative pronouncement of divine pardon, signifying that Jesus possesses the very authority of God. It highlights the core of the Gospel message: that Jesus came to deal with the fundamental human problem of sin, not just its symptoms. His power to forgive sins points unequivocally to His divine nature and His unique role as the Messiah, the one who would truly reconcile humanity to God.

* [Mark 2:7](/mark/2-7 "Mark 2:7 - Scribes Question Jesus' Authority to Forgive Sins"): "Why doth this man thus speak blasphemies? who can forgive sins but God only?"
* [Isaiah 43:25](/isaiah/43-25 "Isaiah 43:25 - God Alone Forgives Sins"): "I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins."
* [Psalm 130:4](/psalm/130-4 "Psalm 130:4 - God's Forgiveness"): "But there is forgiveness with thee, that thou mayest be feared."

### REFLECTION AND APPLICATION
Luke 7:49 continues to challenge us today, echoing the guests' fundamental question: "Who is this that forgiveth sins also?" For believers, this verse serves as a profound affirmation of Jesus' divine authority and His unique power to cleanse us from all unrighteousness. It reminds us that no sin is too great, no past too stained, for His forgiveness to reach and transform. Just as the woman found complete liberation and peace, we too are invited to lay down our burdens and receive the radical grace offered by Christ. For those who may doubt or struggle with guilt, this passage offers immense comfort, assuring us that true pardon is available through faith in Him. It also calls us to examine our own hearts: do we, like Simon, subtly judge others, or do we, like the woman, humbly approach Jesus for mercy? This verse compels us to move beyond superficial understandings of Jesus and embrace the full scope of His redemptive power, allowing His forgiveness to shape our lives and our relationships.

#### Questions for Reflection
* **How does Jesus' claim to forgive sins challenge your understanding of His identity and authority?**
* **In what ways might you, like the guests, be silently questioning or limiting Jesus' power in your own life?**
* **How does the woman's response to forgiveness (love and devotion) compare with Simon's response (judgment and skepticism), and what does this teach you about true faith?**
* **What specific sins or burdens might you need to bring to Jesus today, trusting in His unique power to forgive?**

### FAQ

**Why was it considered blasphemous for Jesus to forgive sins?**

Answer: In Jewish theology, the forgiveness of sins was an exclusive prerogative of God. The Old Testament consistently portrays God as the sole one who can pardon transgressions ([Isaiah 43:25](/isaiah/43-25 "Isaiah 43:25 - God Alone Forgives Sins"), [Psalm 130:4](/psalm/130-4 "Psalm 130:4 - God's Forgiveness")). While priests could offer sacrifices that atoned for sin, they did not have the authority to pronounce a direct, personal pardon from God. Therefore, for a man—even one perceived as a prophet or teacher—to declare "Thy sins are forgiven" was seen as an usurpation of divine authority, tantamount to blasphemy. This is why the scribes in [Mark 2:7](/mark/2-7 "Mark 2:7 - Scribes Question Jesus' Authority to Forgive Sins") also reacted similarly, asking, "Who can forgive sins but God only?"

### CHRIST-CENTERED FULFILLMENT
Luke 7:49, with its profound question "Who is this that forgiveth sins also?", serves as a crucial moment in the unfolding revelation of Christ's identity and mission. This seemingly simple question points directly to the core of the Gospel: Jesus is not merely a prophet, a good teacher, or a moral example, but the very Son of God, who possesses divine authority over sin and death. His power to forgive sins, as demonstrated to the sinful woman, foreshadows His ultimate work on the cross. It is through His atoning sacrifice on Calvary that the forgiveness declared in this verse becomes universally available ([Romans 3:25](/romans/3-25 "Romans 3:25 - Propitiation by His Blood")). The question posed by the guests is answered definitively in the New Testament: He is the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), the one in whom "we have redemption through his blood, the forgiveness of sins, according to the riches of his grace" ([Ephesians 1:7](/ephesians/1-7 "Ephesians 1:7 - Redemption Through His Blood")). This verse, therefore, is a powerful early indicator that Jesus is indeed God incarnate, uniquely qualified to offer the ultimate and complete pardon that humanity so desperately needs, fulfilling the Old Testament promise of a new covenant where sins would be remembered no more ([Jeremiah 31:34](/jeremiah/31-34 "Jeremiah 31:34 - The New Covenant and Forgiveness")).

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 5:20

And when he saw their faith, he said unto him, Man, thy sins are forgiven thee.

Luke 5:21

And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?

Mark 2:7

Why doth this [man] thus speak blasphemies? who can forgive sins but God only?

Matthew 9:3

And, behold, certain of the scribes said within themselves, This [man] blasphemeth.