Lukechapter 7
50 verses · Luke · about AD 62 · The Gospels
Then He went up and touched the coffin, and those carrying it stood still. “Young man,” He said, “I tell you, get up!”
Introduction
Luke, The Gospels, Luke Overview.
Luke writes this chapter for a reader who understood patrons, funerals and dinner parties. It moves from the house of a Roman officer to a funeral at a town gate and then to a formal meal. Each scene turns on someone the religious leaders would have kept at a distance. Listen for who is praised for faith and who is corrected. Listen also for the question sent from prison and the kind of answer it receives. Read it as a set of meetings that show the reach of the mercy of Jesus.
Context
- Who
- A Greek reader who understood patronage, banquets, and the duties of a host
- What
- The healing of a centurion's servant, the raising of a widow's son at Nain, the question from John the Baptist, and the anointing of Jesus by a sinful woman.
- Where
- Capernaum, the town gate of Nain, and the house of Simon the Pharisee in Galilee.
- When
- The Galilean ministry, about AD 28.
- Why
- To show that faith is found in unexpected people and that Jesus forgives those who come to him in need.
Historical context
The centurion at Capernaum had built the synagogue, and that is a recognisable role. Wealthy patrons across the Roman world funded public buildings for the communities they lived among and were honoured for it; synagogue inscriptions record such benefactors, sometimes Gentile ones. This officer was a sympathiser with the God of Israel who had put his money where his respect was.
Show the rest of the historical context, 3 more paragraphs
His message about not being worthy for Jesus to come under his roof is also precise. A strict Jew entering a Gentile's house contracted ritual defilement, and the centurion knows it. He argues instead from his own world: I am a man under authority, with soldiers under me, say the word.
The scene at Nain is a funeral in progress. Burial happened the same day in that climate, and the body was carried out of the town on an open bier with a procession of mourners. Luke's detail that the dead man was the only son of a widow states her situation exactly: without a husband or a son she had no legal protector and no income.
The dinner at Simon's house depends on how such meals worked. Guests reclined on couches around a low table, propped on the left elbow with their feet extending away from it, which is how a woman standing behind could reach his feet. And a host owed an honoured guest three courtesies: water for the feet after a dusty road, a kiss of greeting, and oil for the head. Simon had skipped all three, and Jesus says so.
Significance
Luke sets a Roman officer commended for faith beside a woman of the streets forgiven much, in the same chapter. For Theophilus that pairing was the argument: this movement's reach runs from the garrison to the gutter.
Show the rest of the significance, 1 more paragraph
John's question from prison, are you the one, or should we look for another, is answered by a list of things happening rather than a claim. Luke, who told his reader he wrote so that he might know the certainty of these things, answers doubt the same way: look at the evidence.
The heads below are this chapter's scenes. The numbered points under each are its verses.
The Centurion Who Only Asked a Word
Luke 7:1-5
He went to Capernaum: Luke alone gives the embassy of Jewish elders, who commend a Gentile: he loves our nation and has built our synagogue. The black basalt foundation beneath the later white synagogue at Capernaum may be the building he gave.
Luke 7:1
“And when he had finished giving these instructions, he teaches his disciples to follow the example of their teachers. For immediately the servant of a Gentile centurion is offered to the Lord to be healed, in whom the people of the nations, who were held captive by the bonds of earthly servitude and tormented by deadly passions, are expressed to be healed by the grace of the Lord. But what he said about the servant dying did not deceive the Evangelist; for he would indeed have died if he had not been healed by Christ.”
Ambrose of Milan · written before 397 · Commentary on Lukepatristic
1 more voice on this verseWhat preachers and commentators have said about this verse, in their own words.
Luke 7:1
“He that had such a commanding empire in the kingdom of nature as that he could command away diseases, no doubt has such a sovereignty in the kingdom of grace as to enjoin duties displeasing to flesh and blood, and bind, under the highest penalties, to the observance of them. This miracle was wrought in Capernaum, where most of Christ's mighty works were done, Matt. xi.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
a highly valued servant of a centurion: The servant was about to die. The centurion valued the servant highly, and Albert Barnes explains that he was trusty and honoured. Matthew Henry credits both men, the servant for faithful service and the centurion for his care when the servant was sick.
Luke 7:2
“In this matter we must carefully observe that, as we have learned from another evangelist's testimony, a centurion came to the Lord saying: "Lord, my servant lies paralyzed in my house and is grievously tormented." To whom Jesus immediately responds: "I will come and heal him." What does it mean that the royal official asks him to come to his son, and yet he refuses to go bodily; but to the centurion's servant he is not invited, and yet he promises to go bodily?”
Gregory the Dialogist · written before 604 · Forty Gospel Homilies, Homily 28patristic
he sent some Jewish elders: Matthew tells the story as if the centurion came himself, and Luke adds the messengers. Adam Clarke suggests he sent elders from fear, as he was no Jew by birth or religion. John Gill says he judged himself unworthy as a Gentile.
Luke 7:3
“And when he heard of Jesus,.... That he was come, as the Ethiopic version adds, into the city of Capernaum; or of his miracles, which he had done there, and elsewhere: he sent unto him the elders of the Jews: in whom he had an interest, judging himself, being a Gentile, very unworthy and unfit to go himself, and ask a favour of so great a person as Christ was, such was his modesty and humility.”
1 more voice on this verse
Luke 7:3
“Elders of the Jews - These were either magistrates in the place, or the elders of the synagogue which the centurion had built, Luk 7:5. He sent these, probably, because he was afraid to come to Christ himself, not being a Jew, either by nation or religion. In the parallel place in Matthew, he is represented as coming to Christ himself; but it is a usual form of speech in all nations, to attribute the act to a person which is done not by himself, but by his authority.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
The Jewish elders plead that the centurion is worthy, a worth he denies in verses 6 and 7. Matthew Henry says they urged for him what he would never claim for himself. Albert Barnes says he had shown favour to the Jews.
Luke 7:4
“And the elders of the Jews indeed demand favours for a small sum spent in the service of the synagogue, but the Lord not for this, but a higher reason, manifested Himself, wishing in truth to beget a belief in all men by His own power, as it follows, Then Jesus went with them.”
Eusebius of Caesarea · written before 339 · Catena Aurea by Aquinaspatristic
1 more voice on this verse
Luke 7:4
“THIS Centurion certainly had a high reputation. Two features of character blend in him which do not often meet in such graceful harmony. He won the high opinion of others and yet he held a low estimation of himself. There are some who think little of themselves. And they are quite correct in their feelings as all the world would endorse the estimate of their littleness. Others there are who think great things of themselves—but the more they are known the less they are praised—and the higher they carry their heads the more the world laughs them to scorn!”
The elders give two reasons, love for the nation and the synagogue he built. Adam Clarke says the centurion built it at his own charge. Jamieson, Fausset and Brown say his love for the nation took a practical form.
Luke 7:5
“He loveth our nation - He is a warm friend to the Jews; and has given a full proof of his affection to them in building them a synagogue. This he had done at his own proper charges; having no doubt employed his own men in the work.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Luke 7:6-8
So Jesus went with them: The centurion sends word through friends, I am not worthy to have You come under my roof. As a man under authority, he knows a command needs no presence, so he asks Jesus to just say the word.
Luke 7:6
“Which certainly He did not do, because He was unable to heal when absent, but that He might set them an example of imitating His humility. He would not go to the son of the nobleman, lest He should seem thereby to have respected his riches; He went immediately here, that He might not seem to have despised the low estate of a centurion's servant.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
1 more voice on this verse
Luke 7:6
“THE greatest light may enter into the darkest places. We may find the choicest flowers blooming where we least expected them. Here was a Gentile, a Roman soldier—a soldier clothed with absolute power—and yet a tender master, a considerate citizen, a lover of God! Let no man, therefore, be despised because of his calling, and let not the proverb, "Can any good come out of Nazareth?" be ever heard from the wise man's lips. The best of pearls have been found in the darkest caves of the ocean.”
just say the word, and my servant will be healed: The centurion asks for a word spoken at a distance. John Gill explains that he felt unworthy to come in person and so sent first the elders and then friends. Ambrose adds that he stayed away lest he seem to ask a return for his kindness.
Luke 7:7
“But Luke well says, that friends were sent by the centurion to meet our Lord, lest by his own coming he might seem both to embarrass our Lord, and to have called for a requital of good offices. Hence it follows, Wherefore neither thought I myself worthy to come unto thee, but say in a word, and my servant shall be healed.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
I myself am a man under authority: The centurion argues from the lesser to the greater, Bonaventure explains. A man under orders can command soldiers by a word, so the Lord can command a disease. Matthew Henry notes that Jesus was all the more pleased with such faith in a Gentile.
Luke 7:9-10
He marveled at the centurion: Jesus marveled at the centurion, one of two times the Gospels record Him marveling, here at a Gentile's faith as at Nazareth's unbelief. He commended the man's estimate of His word, that distance is nothing to it.
Luke 7:9
“And indeed if you read it thus, "In none in Israel have I found so great faith," the meaning is simple and easy. But if according to the Greek, "Not even in Israel have I found so great faith," faith of this kind is preferred even to that of the more elect, and those that see God.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
they found the servant in good health: The servant was healed at a distance. John Gill says the servant was healed as soon as the centurion expressed his faith. Bede says the faith of the master is proven and the health of the servant restored.
Luke 7:10
“The faith of the master is proved, and the health of the servant established, as it follows, And they that were sent returning to the house, found the servant whole that had been sick. It is possible then that the good deed of a master may advantage his servants, not only through the merit of faith, but the practice of discipline.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
1 more voice on this verse
Luke 7:10
“Christ will take cognizance of the distressed case of poor servants, and be ready to relieve them; for there is no respect of persons with him. Nor are the Gentiles excluded from the benefit of his grace; nay, this was a specimen of that much greater faith which would be found among the Gentiles, when the gospel should be published, than among the Jews.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
The Widow's Only Son Raised at Nain
Luke 7:11-15
Jesus went to a town called Nain: At Nain the dead man was the only son of his mother, and she was a widow. Those words hold her grief and her destitution together. Jesus gave him back to his mother, the clause that closes Elijah's miracle at Zarephath.
Luke 7:11
“And it came to pass the day after,.... The Vulgate Latin reads "afterward", not expressing any day, as in Luk 8:1, but the Syriac, Arabic, Persic, and Ethiopic versions, read to the same sense as we, the day after, the next day, on the morrow, after he had cured the centurion's servant in Capernaum, where he staid all night: that he went into a city called Naim; which Jerom (p) places near Mount Tabor, and the river Kison.”
3 more voices on this verse
Luke 7:11
“A city called Nain - This city was in Galilee, in the boundaries of the tribe of Issachar. It was about two miles south of Mount Tabor, and not far from Capernaum; It is now a small village inhabited by Jews, Muslims, and Christians. Dr. Thomson (“The Land and the Book,” vol. ii. p. 158) locates it on the northwest corner of a mount now called Jebel ed Duhy, one hour’s ride from the foot of Mount Tabor.”
Luke 7:11
“Observe how he joins miracle to miracle. In the former instance, the healing of the centurion's servant, he was present by invitation, but here he draws near without being invited. No one summoned him to restore the dead man to life, but he comes to do so of his own accord. He seems to me to have purposely made this miracle also follow upon the former.”
Cyril of Alexandria · written before 444 · Commentary on Luke, Homily 36patristic
Luke 7:11
“The wondrous event described in these verses, is only recorded in Luke's Gospel. It is one of the three great instances of our Lord restoring a dead person to life — and, like the raising of Lazarus and the ruler's daughter, is rightly regarded as one of the greatest miracles which He wrought on earth. In all three cases, we see an exercise of divine power.”
the only son of his mother, and she was a widow: A dead man was being carried out through the town gate, and Albert Barnes explains that the dead were buried outside the walls. Jamieson, Fausset and Brown add that burial usually came on the day of death. The man was the only son of a widow.
Luke 7:12
“Let our opponents—that is, they who speak against their own salvation—inform us [as to this point]: The deceased daughter of the high priest; the widow's dead son, who was being carried out [to burial] near the gate [of the city]; and Lazarus, who had lain four days in the tomb,—in what bodies did they rise again? In those same, no doubt, in which they had also died. For if it were not in the very same, then certainly those same individuals who had died did not rise again.”
Irenaeus · written before 202 · Against Heresies (Book V, Chapter 13)patristic
1 more voice on this verse
Luke 7:12
“Carried out - The Jews always buried their dead without the city, except those of the family of David. No burying places should be tolerated within cities or towns; much less in or about churches and chapels. This custom is excessively injurious to the inhabitants; and especially to those who frequent public worship in such chapels and churches. God, decency, and health forbid this shocking abomination.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
He had compassion on her: Luke calls Jesus the Lord here in his own narration. John Gill notes that He helped without being asked. Bede hears in the words Do not weep a promise that she will soon see her son alive.
Luke 7:13
“And when the Lord saw her, he had compassion on her,.... Knowing her case, that she was a widow, and had lost her only son: and said unto her, weep not; signifying, that he would help her, which he did without being asked to do it, as usual in other cases.”
1 more voice on this verse
Luke 7:13
“His eye affected his heart; and he said unto her, Weep not. Note, Christ has a concern for the mourners, for the miserable, and often prevents them with the blessing of his goodness. He undertook the work of our redemption and salvation, in his love and in his pity, Isa. lxiii.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
touched the coffin: John Gill explains that the word means an open bier or bed, the kind used to carry the dead. The bearers stop at His touch. Matthew Henry takes the command to rise as the gospel call to young people.
Luke 7:14
“This dead man was borne on the bier by the four material elements to the grave, but there was a hope of his rising again because he was borne on wood, which though before it did not benefit us, yet after Christ had touched it, began to profit unto life, that it might be a sign that salvation was to be extended to the people by the wood of the cross.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
the dead man sat up and began to speak!: The man sat up and spoke, and Titus of Bostra calls these the signs of a true resurrection. A lifeless body cannot speak. Jesus then gave the son back to his mother.
Luke 7:15
“But straightway he arose to whom the command was made. For the Divine power is irresistible; there is no delay, no urgency of prayer, as it follows, And he that was dead sat up, and began to speak, and he gave him to his mother. These are the signs of a true resurrection, for the lifeless body cannot speak, nor would the mother have carried back to her house her dead and lifeless son.”
Titus of Bostra · written before 378 · Catena Aurea by Aquinaspatristic
Luke 7:16-17
A sense of awe swept over all of them: The crowd said a great prophet had appeared among them and God has visited His people. A widow's son raised near the hill of Moreh recalled Elijah and Elisha.
Luke 7:16
“The Lord and his goodness, as well as the Lord and his greatness, are to be feared. The inference they drew from it was, " A great prophet is risen up among us, the great prophet that we have been long looking for; doubtless, he is one divinely inspired who can thus breathe life into the dead, and in him God hath visited his people, to redeem them, as was expected," Luke i.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
2 more voices on this verse
Luke 7:16
“Let it be known to people everywhere that the Lord is God, and even though he appeared in a form like us, yet has he given us the indications of a godlike power and majesty on many occasions and in a multitude of ways. He drove away diseases and rebuked unclean spirits. He gave the blind their sight. Finally, he even expelled death itself from the bodies of men, death that cruelly and mercilessly had tyrannized humankind from Adam even to Moses, according to the expression of the divine Paul. That widow's son at Nain arose unexpectedly and wonderfully.”
Cyril of Alexandria · written before 444 · Commentary on Luke, Homily 37patristic
Luke 7:16
“God hath visited his people - Several MSS. and versions add, εις αγαθον, for good. Sometimes God visited his people in the way of judgment, to consume them in their transgressions; but it was now plain that he had visited them in the most tender compassion and mercy. This seems to have been added by some ancient copyist, by way of explanation.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
the news about Jesus spread throughout Judea: John Gill explains that the report of the raising went through Judea and the country around, especially Galilee. Matthew Henry notes that it reached John the Baptist in prison, which sets up verse 18. Few who heard believed, Henry adds.
Luke 7:17
“And this rumour of him,.... Or the report of this surprising miracle in raising a dead man to life, that was carrying to his grave, went forth throughout all Judea, and throughout all the region round about; not only Judea, and the several cities, towns, and villages in it, but all the country round about it, especially Galilee. The Persic version reads, "all countries which are round about Jordan"; see Mat 3:5.”
John's Question and the Children in the Marketplace
Luke 7:18-23
John’s disciples informed him: From prison John sends to ask, Are You the One who was to come, for he heard of works without the judgment he had preached. Jesus answers from Isaiah 35 and 61: the blind receive sight and the dead are raised.
Luke 7:18
“But we have before said, that mystically John was the type of the Law, which was the forerunner of Christ. John then sends his disciples to Christ, that they might obtain the filling up of their knowledge, for Christ is the fulfilling of the Law. And perhaps those disciples are the two nations, of whom the one of the Jews believed, the other of the Gentiles believed because they heard. They wished then to see, because blessed are the eyes that see.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
2 more voices on this verse
Luke 7:18
“The disciples of John showed him, etc. - It is very likely that John’s disciples attended the ministry of our Lord at particular times; and this, we may suppose, was a common case among the disciples of different Jewish teachers. Though bigotry existed in its most formidable shape between the Jews and Samaritans, yet we do not find that it had any place between Jews and Jews, though they were of different sects, and attached to different teachers.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Luke 7:18
“John's life was drawing to a close. His opportunities of active usefulness were ended. A long imprisonment, or a violent death — were the only prospects before him. Yet even in these dark days, we see this holy man maintaining his old ground, as a witness to Christ. He is the same man that he was when he cried, "Behold the Lamb of God!" To testify of Christ, was his continual work as a preacher at liberty. To send men to Christ — was one of his last works as a prisoner in chains.”
John sends two disciples, enough to carry a question and bear witness, as John Gill notes. Adam Clarke explains the One who was to come as the promised Messiah. Bede says John wanted his disciples to see the signs.
Luke 7:19
“And John calling unto him two of his disciples,.... Which were a sufficient number to be sent on an errand, to ask a question, and report the answer, or bear witness to any fact they should see, or hear done. Sent them unto Jesus, saying, art thou he that should come, or look we for another? not that he doubted that Jesus was the Messiah; nor was it for his own satisfaction so much that he sent these disciples of his with this question, but for theirs; and to remove all doubt and hesitation from them about Christ.”
4 more voices on this verse
Luke 7:19
“We must inquire, dearly beloved brethren, why John—a prophet and more than a prophet, who pointed out the Lord coming to the baptism at the Jordan, saying: "Behold the Lamb of God, behold him who takes away the sin of the world"; who, considering both his own humility and the power of Christ's divinity, says: "He who is of the earth speaks of the earth, but he who comes from heaven is above all"—why, when placed in prison and sending his disciples, he asks: "Are you he who is to come, or do we look for another?"”
Gregory the Dialogist · written before 604 · Forty Gospel Homilies, Homily 6patristic
Luke 7:19
“Art thou he that should come? - That is, to save. Art thou the promised Messiah? See on Mat 11:3 (note). Some have thought that this character of our Lord, ὁ ερχομενος, he who cometh, refers to the prophecy of Jacob, Gen 49:10, where he is called שילה Shiloh, which Grotius and others derive from שלה shalach, he sent: hence, as the time of the fulfillment of the prophecy drew nigh, he was termed, He who cometh, i.e. he who is just now ready to make his appearance in Judea.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Luke 7:19
“He says not, Art thou He that hast come, but, Art thou he that should come. The sense is, Tell me who am to be slain by Herod, and about to descend into hell, (ad inferna) whether I should announce Thee to the souls below as I have announced Thee to those above? or is this not befitting the Son of God, and Thou art going to send another for these sacraments?”
Bede · written before 735 · Catena Aurea by Aquinaspatristic
Luke 7:19
“But we must altogether disallow such an opinion. For no where do we find the Holy Scriptures stating that John the Baptist foretold to those souls in hell the coming of our Saviour. It is also true to say, that the Baptist was not ignorant of the wonderful mystery of the incarnation of the Only-Begotten, and so also along with the other things had known this, that our Lord was about to preach the Gospel to those who were in hell, after He had tasted death for all living as well as dead.”
Cyril of Alexandria · written before 444 · Catena Aurea by Aquinaspatristic
The men came to Jesus and repeat the question of John word for word. John Gill places John in prison at the castle of Machaerus. Cyril of Alexandria suggests John sent the men so his disciples would learn from the words of Jesus.
Luke 7:20
“Why does John send his disciples to the Lord to ask him: Are you the one who is coming, or should we expect another? (Matthew 11:3 and Luke 7:20) When he had previously said about the same person: Behold the Lamb of God, behold him who takes away the sins of the world. (John 1:29) We have spoken more fully on this question in the Commentaries of Matthew. Therefore, it is clear that you do not have these books yourself, since you ask such questions. However, we must briefly summarize so as not to seem completely silent.”
Jerome · written before 420 · Letter 121, Chapter 1patristic
At that very hour: Luke shows Jesus healing while the messengers watch. Ambrose connects the works with Psalm 146, where the Lord opens the eyes of the blind and raises those bowed down. Adam Clarke notes that Luke lists evil spirits apart from diseases.
Luke 7:21
“Infirmities and plagues - The following judicious note from Bp. Pearce is worthy of deep attention: “Luke mentions here νοσοι, μαϚιγες, leprosias, and πνευματα πονηρα, i.e. diseases or ill habits of body, sores or lamenesses, and evil spirits: from whence we may conclude that evil spirits are reckoned by him (who speaks of distempers with more accuracy than the other evangelists) as things different from any disorders of the body, included in the two former words.” Unto many that were blind he gave light - Rather, he kindly gave sight - εχαρισατο το βλεπειν; or, he graciously gave sight.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Luke 7:21
“An ample testimony surely by which the Prophet might recognise the Lord. For of the, Lord Himself it was prophesied, that the Lord giveth food to the hungry, raiseth up them that are bowed down, looseth the prisoners, openeth the eyes of the blind, and that he who doeth these things shall reign for ever. (Ps. 146:7-10.) Such then are not the tokens of human, but divine power. But these are found seldom or not at all before the Gospel. Tobias alone received sight, and this was the cure of an Angel, not of a man. (Tob. 11.)”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
report to John what you have seen and heard: Jesus answers with works the messengers can report. Matthew Henry reasons that healing bodies points to the One who heals souls. John Wesley counts good news for the poor as the greatest mercy and the greatest miracle of all.
Luke 7:22
Here see I pray the beautiful art of the Saviour's management. For He does not simply say, I am; though had He so spoken, it would have been true: but He rather leads them to the proof given by the works themselves, in order that having accepted faith in Him on good grounds, and being furnished with knowledge from what had been done, they might so return to him who sent them. "For go, He says, tell John the things that ye have seen and heard."
Cyril of Alexandria · written before 444 · Commentary on the Gospel of Luke, Sermon 37patristic
1 more voice on this verse
Luke 7:22
“To the poor the Gospel is preached - Which is the greatest mercy, and the greatest miracle of all.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
The blessing closes the answer to John. Ambrose says the cross of Jesus would be the greatest cause to fall away, even for the elect. Bede reads the saying as a reproof of the unbelief of the messengers of John.
Luke 7:23
“But still these are but slight examples of the testimony to the Lord. The full assurance of faith is the cross of the Lord, His death and burial. Hence He adds, And blessed is he who shall not be offended in me. For the cross may cause offence, even to the elect. But there is no greater testimony than this of a divine person. For there is nothing which seems to be more surpassing the nature of man than that one should offer Himself for the whole world.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
Luke 7:24-28
Jesus calls John more than a prophet, since he is the messenger of Malachi 3:1. Yet even the least in the kingdom of God is greater than he.
Luke 7:24
“To avoid all suspicion of this kind, he deferred his commendation of him, till the messengers were gone; and then delivered it to the people, to prevent all imaginations, as if John were wavering in his judgment, and had sent the two disciples for his own, rather than their satisfaction.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
1 more voice on this verse
Luke 7:24
"Come," saith Christ, "I will tell you." 1. He was a man of unshaken self-consistence, a man of steadiness and constancy. He was not a reed shaken with the wind, first in one direction and then in another, shifting with every wind; he was firm as a rock, not fickle as a reed.
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
are found in palaces: Jesus sets John against those in elegant clothing. Matthew Henry says John kept his body under and took his word straight from God. Cyril of Alexandria says a man so strict could hardly be shallow in mind.
Luke 7:25
“Instead of adorning and pampering the body, he brought it under, and kept it in subjection. He was a prophet, had his commission and instructions immediately from God, and not of man or by man. He was by birth a priest, but that is never taken notice of; for his glory, as a prophet, eclipsed the honour of his priesthood.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
more than a prophet: Cyril of Alexandria explains the phrase. The prophets foretold that Christ would come, while John also pointed Him out. Ambrose adds that the prophets end in John, who saw and baptized the One they longed to see.
Luke 7:26
“Indeed, greater than a prophet (or more than a prophet) was he in whom the prophets terminate; for many desired to see Him whom he saw, whom he baptized.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
I will send My messenger ahead of You: Jesus cites Malachi 3:1, as John Gill notes. Bede explains that the Greek word for angel means messenger. Ambrose adds that John went ahead of Christ in birth, in preaching and in his death.
Luke 7:27
“But he prepared the way of the Lord not only in the order of birth according to the flesh, and as the messenger of faith, but also as the forerunner of His glorious passion. Hence it follows, Who shall prepare thy way before thee.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
Cross references
Luke 7:27
John stands highest among those born of women. Matthew Henry reads the least as the least gospel minister, who serves under a better covenant than John. Bede notes that the phrase born of women sets John among ordinary men.
Luke 7:28
“And yet he that is least in the kingdom of God is greater than he. The least gospel minister, that has obtained mercy of the Lord to be skilful and faithful in his work, or the meanest of the apostles and first preachers of the gospel, being employed under a more excellent dispensation, are in a more honourable office than John Baptist.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
2 more voices on this verse
Luke 7:28
“But if Christ also is a prophet, how is this man greater than all. But it is said, among those born of woman, not of a virgin. For He was greater than those, whose equal he might be in way of birth, as it follows, For I say unto you, of those that are born of woman, there is not a greater prophet than John the Baptist.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
Luke 7:28
“For I say unto you----here is not a greater prophet,.... The word "prophet" is left out in the Arabic and Ethiopic versions, as in Mat 11:11. See Gill on Mat 11:11.”
Luke 7:29-35
All the people who heard this: The tax collectors acknowledged God’s justice, while the Pharisees and experts in the law rejected God’s purpose for themselves. Luke states the divide as history before Jesus states it as parable, children in the marketplace refusing both John and the Son of Man.
Luke 7:29
“See this passage explained in Mat. 11:2-19. Luk 7:29 The people - The common people. That heard him - That heard “John.” The publicans - The tax-gatherers, the worst kind of people, who had, however, been converted. Justified God - Considered God as “just” or “right” in the counsel which he gave by John - to wit, in calling people to repentance, and in denouncing future wrath on the impenitent. Compare Mat 11:19. Being baptized ... - They “showed” that they approved of the message of God by submitting to the ordinance which he commanded - the ordinance of baptism.”
2 more voices on this verse
Luke 7:29
“Therefore, God Himself is justified through baptism, as humans justify themselves by confessing their own sins, as it is written: 'Declare your iniquities, so that you may be justified' (Isaiah 43:26). He is justified in this, because He is not refuted by stubbornness, but His gift is acknowledged through His righteousness: 'The LORD is righteous, and He loves righteousness' (Psalm 11:8). Therefore, the justification of God is seen in this, that it appears not to unworthy and guilty ones, but to innocent ones made clean through washing and that His gifts have been transferred to the righteous.”
Ambrose of Milan · written before 397 · Commentary on Lukepatristic
Luke 7:29
“Justified God - Or, declared God to be just - εδικαιωσαν τον Θεον. The sense is this: John preached that the Divine wrath was coming upon the Jews, from which they might flee by repentance, Luk 3:7. The Jews, therefore, who were baptized by him, with the baptism of repentance, did thereby acknowledge that it is but justice in God to punish them for their wickedness unless they repented, and were baptized in token of it.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
rejected God’s purpose for themselves: Luke sets the Pharisees against the tax collectors of verse 29. Adam Clarke says the verb can mean both to disbelieve and to despise. Bede explains that one who rejects the grace of God acts against himself.
Luke 7:30
“The Pharisees, who were most in reputation for religion and devotion, and the lawyers, who were celebrated for their learning, especially their knowledge of the scriptures, rejected the counsel of God against themselves; they frustrated it, they received the grace of God, by the baptism of John, in vain.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
2 more voices on this verse
Luke 7:30
“Let us not then despise (as the Pharisees did) the counsel of God, which is in the baptism of John, that is, the counsel which the Angel of great counsel searches out. (Is. 9:6. LXX.) No one despises the counsel of man. Who then shall reject the counsel of God?”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
Luke 7:30
“Rejected the counsel of God - Or, frustrated the will of God - την βουλην του Θεου ηθετησαν. Kypke says the verb αθετειν has two meanings: - 1, to disbelieve; 2, despise, or disobey: and that both senses may be properly conjoined here. The will of God was that all the inhabitants of Judea should repent at the preaching of John, be baptized, and believe in Christ Jesus.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
can I compare the men of this generation?: Adam Clarke notes that the older manuscripts lack the words the Lord said at the head of this verse, which lectionaries once added. Matthew Henry says Jesus looks for a picture foolish enough to fit them. The answer comes in the children of verse 32.
Luke 7:31
“We learn, in the first place, from these verses — that the hearts of unconverted men are often desperately perverse as well as wicked. Our Lord brings out this lesson in a remarkable comparison — describing the generation of men among whom He lived while He was on earth. He compares them to children . He says, that children at play were not more wayward, perverse, and hard to please — than the Jews of His day. Nothing would satisfy them. They were always finding fault. Whatever ministry God employed among them — they took exception to it.”
1 more voice on this verse
Luke 7:31
“And the Lord said - Almost every MS. of authority and importance, with most of the versions, omit these words. As the Evangelistaria (the books which contained those portions of the Gospels which were read in the Churches) began at this verse, the words were probably at first used by them, to introduce the following parable. There is the fullest proof that they never made a part of Luke’s text. Every critic rejects them. Bengel and Griesbach leave them out of the text.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
children sitting in the marketplace: Jesus compares the men of this generation to children in the marketplace. Adam Clarke suggests a children's game of the time. John Wesley says the generation are the children who complain, and nothing can please them.
Luke 7:32
“They are like to children,.... The Pharisees and lawyers, who rejected the counsel of God, and the baptism of John, were like to "children"; not for innocence, simplicity, meekness, and humility; their characters were the reverse; but rather, for their ignorance, and want of understanding, their folly and weakness; nor are they here compared to the children that piped and mourned, but to those surly and ill natured ones, who made no answer to those that did.”
1 more voice on this verse
Luke 7:32
“They are like children sitting in the market place - So froward and perverse, that no contrivance can be found to please them. It is plain our Lord means, that they were like the children complained of, not like those that made the complaint.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
neither eating bread nor drinking wine: The fasting of John drew the charge of a demon. Cyril of Alexandria says they slandered a man who put to death the sin in his own members. John Gill notes that John and his disciples lived an austere life and fasted much.
Luke 7:33
“For John the Baptist,.... Who is designed by the children that mourned in the above simile, with whom his character and conduct agree; he preached very mournful doctrine, delivered it in a very solemn and awful manner, and lived a very austere life, and fasted much, as did also his disciples. The word "Baptist" is here added by Luke, which Matthew has not, to distinguish him from others; and it may be, because he had just spoke of his baptism.”
Jesus came eating and drinking, the opposite way to John, and drew the charge of glutton and drunkard. Cyril of Alexandria says Christ restrains excess everywhere. Matthew Henry concludes that no one should make his own way the rule for others.
Luke 7:34
“But where could they point out the Lord as gluttonous? For Christ is found every where repressing excess, and leading men to temperance. But He associated with publicans and sinners. Hence they said against Him, He is a friend of Publicans and sinners, though He could in no wise fall into sin, but on the contrary was to them the cause of salvation. For the sun is not polluted though sending its rays over all the earth, and frequently falling upon unclean bodies. Neither will the Sun of righteousness be hurt by associating with the bad.”
Cyril of Alexandria · written before 444 · Catena Aurea by Aquinaspatristic
1 more voice on this verse
Luke 7:34
“Therefore none must make themselves a standard to all others, nor judge hardly of those that do not do just as they do. John Baptist bore witness to Christ, and Christ applauded John Baptist, though they were the reverse of each other in their way of living.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Adam Clarke reads the children of wisdom as her fruits, and notes that Matthew 11:19 speaks of her works. John Wesley names them as those made wise for salvation, who approve the ways God uses to call sinners. The saying answers the complaint of verses 33 and 34.
Luke 7:35
“Wisdom is justified, etc. - Probably the children of wisdom is a mere Hebraism here for the products or fruits of wisdom; hence the Vatican MS., one other, and some versions, have εργων, works, instead of τεκνων, sons, in the parallel place, Mat 11:19. True wisdom shows itself by its works; folly is never found in the wise man’s way, any more than wisdom is in the path of a fool. Theophylact’s note on this place should not be overlooked. Εδικαιωθη, τουτ’ εστιν ετιμηθη, Wisdom Is Justified, that is, Is Honored, by all her children.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Luke 7:35
“But wisdom is justified by all her children - The children of wisdom are those who are truly wise unto salvation. The wisdom of God in all these dispensations, these various methods of calling sinners to repentance, is owned and heartily approved by all these.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
The Sinful Woman Who Washed His Feet
Luke 7:36-39
one of the Pharisees invited Jesus to eat with him: Jesus entered the Pharisee’s house, as willing at a critic's table as at a sinner's. Luke leaves the woman unnamed, and this Galilean meal stands apart from the Bethany anointing.
Luke 7:36
“One of the Pharisees - Called Simon, Luk 7:40. This account is considered by many critics and commentators to be the same with that in Mat 26:6, etc., Mar 14:3; and Joh 12:3. This subject is considered pretty much at large in the notes on Mat 26:6, etc., to which the reader is requested to refer.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Luke 7:36
The deeply interesting narrative contained in these verses, is only found in the Gospel of Luke. In order to see the full beauty of the story — we should read, in connection with it, the eleventh chapter of Matthew. We shall then discover the striking fact that the woman whose conduct is here recorded, most likely owed her conversion to the well-known words, "Come unto Me, all you who labor and are heavy-laden — and I will give you rest."
she brought an alabaster jar of perfume: Luke leaves the woman unnamed. John Gill holds that she is neither Mary Magdalene nor Mary of Bethany. Albert Barnes notes that the town itself is unknown, and some have proposed Nain, Capernaum, Magdala or Jerusalem.
Luke 7:37
“In the city - What city is meant is unknown. Some have supposed it was Nain; some Capernaum; some Magdala; and some Jerusalem. Which was a sinner - Who was depraved or wicked. 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. An alabaster-box ... - See the notes at Mar 14:3.”
2 more voices on this verse
Luke 7:37
“Now in this place many seem to be perplexed with the question, whether the Evangelists do not appear to have differed concerning the faith. Matthew has introduced this woman as pouring ointment upon the head of Christ, and was therefore unwilling to call her a sinner, for the sinner, according to Luke, poured ointment upon the feet of Christ. She cannot then be the same, lest the Evangelists should seem to be at variance with one another.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
Luke 7:37
“THIS is a marvelously vivid Gospel incident. Every detail is plainly and forcefully set forth, so that we can picture the scene, making it live before us, without much mental effort. And yet, in some respects, there is a great reticence, a Divine delicacy, gloriously characteristic of so tender a book as the New Testament. The Evangelist—"the beloved physician," Luke—does not lay bare the minute particulars of this woman's life's sins, but delights to dwell rather upon the story of her penitence and its fair fruits, and so makes her to shine resplendently as a wonder of redeeming Grace!”
Charles Spurgeon · written before 1892 · The Metropolitan Tabernacle Pulpit, Sermon No. 3359: “Penitence, Pardon and Peace” (lightly modernized text, CCEL edition)Particular Baptist
wet His feet with her tears: Albert Barnes explains that guests reclined on the left side with their feet stretched away from the table, so she could reach them from behind. Sandals were removed on entering a house. Jamieson, Fausset and Brown suggest she had heard Jesus among the tax collectors and sinners.
Luke 7:38
“Stood at his feet behind him - In taking their meals, the eastern people reclined on one side; the loins and knees being bent to make the more room, the feet of each person were turned outwards behind him. This is the meaning of standing Behind at his Feet. Began to wash his feet with tears - Ηρξατο βρεχειν - τοις δακρυσι, She began to water his feet - to let a shower of tears fall on them.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Albert Barnes explains that prophet here means one who knows hearts. Simon assumes a true prophet would know the woman and send her away. Jamieson, Fausset and Brown suggest he had invited Jesus to form a judgment of Him.
Luke 7:39
“He spake within himself - Thought. If he were a prophet - The word “prophet” here means, not one who predicts future events, but one who knows the hearts of people. If Jesus had been sent from God as a prophet, he supposed that he would have known the character of the woman and would have rebuked her. Would have known ... - Because Jesus did not rebuke her and drive her from his presence, he inferred that he could not be acquainted with her character. The Pharisees considered it improper to hold communion with those who were notorious sinners.”
1 more voice on this verse
Luke 7:39
“We have reason to think that she had before sorrowed for sin; but, now that she had an opportunity of coming into the presence of Christ, the wound bled afresh and her sorrow was renewed. Note, It well becomes penitents, upon all their approaches to Christ, to renew their godly sorrow and shame for sin, when he is pacified, Ezek. xvi.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Luke 7:40-43
In Luke's shortest parable a moneylender forgave two debtors, one owing five hundred denarii and one fifty. The verb is echarisato, the grace verb, so both debts are cancelled as gift and the only variable left is the love of the forgiven.
Luke 7:40
“The two debtors are the woman and Simon; the criminality of the one was ten times that of the other (in the proportion of "five hundred" to "fifty"); but both being equally insolvent, both are with equal frankness forgiven; and Simon is made to own that the greatest debtor to forgiving mercy will cling to her Divine Benefactor with the deepest gratitude.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Adam Clarke identifies the moneylender as God and the two debtors as the woman and Simon. The debts differ tenfold, five hundred against fifty. Albert Barnes gives the sums in the money of his own day.
Luke 7:41
“A certain creditor - A man who had lent money or sold property, the payment for which was yet due. Five hundred pence - About 69 dollars 26 cents, or 14 British pounds, 11 shilling, 8d. See the notes at Mat 18:28. Fifty - About 7 dollars, or 1 British pound, 9 shillings, and 2d.”
2 more voices on this verse
Luke 7:41
“But in the Pharisee's house, that is, in the house of the Law and the Prophets, not the Pharisee, but the Church is justified. For the Pharisee believed not, the Church believed. The Law has no mystery by which secret faults are cleansed, and therefore that which is wanting in the Law is made up in the Gospel. But the two debtors are the two nations who are responsible for payment to the usurer of the heavenly treasury.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
Luke 7:41
“God has proclaimed his name gracious and merciful, and ready to forgive sin; and, his Son having purchased pardon for penitent believers, his gospel promises it to them, and his Spirit seals it and gives them the comfort of it. [5.] That those who have their sins pardoned are obliged to love him that pardoned them; and the more is forgiven them, the more they should love him.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
he forgave both of them: Neither debtor can repay. Albert Barnes says the moneylender forgave freely, without any payment, and that God forgives in connection with the atonement made by Christ. The question which one will love him more leads to the answer of Simon.
Luke 7:42
“But let us now hear by what judgment this proud and arrogant man is convicted. For a parable is set before him concerning two debtors, of whom one owes less and the other more; when the debt of both is forgiven, he is asked which one loves the forgiver of the debt more. To these words he immediately replied: He loves more to whom more is forgiven. In this matter it should be noted that while the Pharisee is convicted by his own judgment, like a madman he carries the rope by which he will be bound.”
Gregory the Dialogist · written before 604 · Forty Gospel Homilies, Homily 33patristic
2 more voices on this verse
Luke 7:42
“Frankly forgave - Freely forgave, or forgave entirely without any compensation. This is not designed to express anything about the way in which God forgives sinners. He forgives - forgives freely, but it is in connection with the “atonement” made by the Lord Jesus. If it was a mere “debt” which we owed to God, he might forgive, as this creditor did, without an equivalent. But it is “crime” which he forgives. He pardons as a moral governor.”
Luke 7:42
“It was a kiss of adoration as well as affection. She wiped them with her hair, as one entirely devoted to his honour. Her eyes shall yield water to wash them, and her hair be a towel to wipe them; and she anointed his feet with the ointment, owning him hereby to be the Messiah, the Anointed.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Simon gives the right answer and misses its point. Albert Barnes says he condemned himself by it and prepared the way for the reproof. John Wesley adds that no debtor loves his creditor before he is forgiven.
Luke 7:43
“Which of them will love him most? - Neither of them will love him at all, before he has forgiven them. An insolvent debtor, till he is forgiven, does not love, but fly his creditor.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Luke 7:44-46
turning toward the woman: Jesus asks Simon, Do you see this woman, and the question cuts because Simon has seen only a category. Jesus reckons item by item, setting Simon's measured welcome beside her extravagance, and love is the difference.
Luke 7:44
“Thou gavest me no water - In this respect Simon was sadly deficient in civil respect, whether this proceeded from forgetfulness or contempt. The custom of giving water to wash the guest’s feet was very ancient. See instances in Gen 18:4; Gen 24:32; Jdg 19:21; 1Sa 25:41. In Hindoostan it is the custom, that when a superior enters the house of an inferior, the latter washes his feet, and gives him water to rinse his mouth before he eats. See Ayeen Akbery, vol. iii. p. 226.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
Luke 7:44
“The church washes the feet of Christ, wipes them with her hair, anoints them with oil, and pours ointment on them. She not only cares for the wounded and caresses the weary, but she also moistens them with the sweet perfume of grace. She pours this grace not only on the rich and powerful but also on those of lowly birth. She weighs all in an equal balance. She receives all into the same bosom. She caresses all in the same embrace.Christ died once. He was buried once. Nevertheless he wants ointment to be poured on his feet each day.”
Ambrose of Milan · written before 397 · LETTER 62patristic
Luke 7:44
“Thou gavest me no water - It was customary with the Jews to show respect and kindness to their welcome guests, by saluting them with a kiss, by washing their feet, and anointing their heads with oil, or some fine ointment.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
You did not greet Me with a kiss: Albert Barnes explains the kiss as the common greeting of a host, which Simon had omitted. John Gill cites a Jewish saying that counts the kiss at meeting among the few worthy kisses. Adam Clarke prefers the reading since she came in.
Luke 7:45
“A kiss is a mark of love.…He truly kisses Christ's feet who, in reading the Gospel, recognizes the acts of the Lord Jesus and admires them with holy affection. With a reverent kiss, he caresses the footprints of the Lord as he walks. We kiss Christ, therefore, in the kiss of Communion: "Let him who reads understand." … The church does not cease to kiss Christ's feet and demands not one but many kisses in the Song of Songs.”
Ambrose of Milan · written before 397 · LETTER 62patristic
2 more voices on this verse
Luke 7:45
“Thou gavest me no kiss,.... A token of civility among friends, when they met together on any occasion. The Jews have a saying (b), that "all kisses are foolish, excepting three; the kiss of grandeur or dignity, as in 1Sa 10:1 and the kiss at parting, as in Rth 1:14 and the kiss at meeting, as in Exo 4:27 (of which sort this kiss may be thought to be), to which some add the kiss of consanguinity (or that used by relations to one another), as in Gen 29:11' but this woman, since the time I came in.”
Luke 7:45
“Thou gavest me no kiss - The kiss was a token of affection or a common mode of salutation, and Simon had even neglected this mark of welcoming him to his house. It was often used among “men” as a sign of salutation. Compare Gen 33:4; Exo 18:7; Mat 26:49. Hath not ceased to kiss my feet - How striking the difference between the conduct of Simon and this woman! He, with all the richness of a splendid preparation, had omitted the common marks of regard and affection.”
You did not anoint My head with oil: Albert Barnes calls oil on the head a common Jewish courtesy to guests, and cites Psalm 23:5. The woman anointed the feet with perfume. John Gill notes that the Syriac reads an ointment of spices.
Luke 7:46
“Blessed is he even who can anoint with oil the feet of Christ, but more blessed is he who anoints with ointment, for the essence of many flowers blended into one, scatters the sweets of various odours. And perhaps no other than the Church alone can bring that ointment which has innumerable flowers of different perfumes, and therefore no one can love so much as she who loves in many individuals.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
2 more voices on this verse
Luke 7:46
“My head with oil thou didst not anoint - Anointing the head with oil was as common among the Jews as washing the face with water is among us. See Rth 3:3; 2Sa 12:20; 2Sa 14:2; 2Ki 4:2; and Psa 23:5, where the author alludes to the Jewish manner of receiving and entertaining a guest. Thou preparest a table for me; anointest my head with oil; givest me an overflowing cup. See Mat 5:17.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Luke 7:46
“The inference is plain--only one of the debtors was really forgiven, though in the first instance, to give room for the play of withheld feelings, the forgiveness of both is supposed in the parable.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Luke 7:47-50
because her many sins have been forgiven: , she has loved much, so love follows pardon as gratitude follows a cancelled debt. Jesus names faith as the instrument, Your faith has saved you.
Luke 7:47
“Those many sins of hers are forgiven; therefore she loveth much - The fruit of her having had much forgiven. It should carefully be observed here, that her love is mentioned as the effect and evidence, not the cause of her pardon.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Jesus now speaks to the woman herself. Adam Clarke says the words confirm to her what He had just told Simon in verse 47. Jamieson, Fausset and Brown add that the right to forgive belongs to Christ, the great Creditor.
Luke 7:48
“Thy sins are forgiven - He gave her the fullest assurance of what he had said before to Simon, (Luk 7:47), Thy sins are forgiven. While the Pharisee murmured, the poor penitent rejoiced.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Luke 7:48
“This wonderful scene teaches two very weighty truths: (1) Though there be degrees of guilt, insolvency, or inability to wipe out the dishonor done to God, is common to all sinners. (2) As Christ is the Great Creditor to whom all debt, whether great or small, contracted by sinners is owing, so to Him belongs the prerogative of forgiving it.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Those at the table ask the question the scribes asked in chapter 5, when Jesus forgives sins. Albert Barnes answers that only God can forgive sins. Bede says the heavenly physician goes on with His work, though some grow worse from the medicine.
Luke 7:49
“Who is this ... - A very pertinent question. Who could he be but God? Man could not do it, and there is no wonder that they were amazed.”
Jesus names faith as the means of her salvation. Adam Clarke calls faith the instrument that received the promised salvation, and takes go in peace as a farewell blessing. Bede says she believed she could receive what she asked.
Luke 7:50
“Thy faith hath saved thee - Thy faith hath been the instrument of receiving the salvation which is promised to those who repent. Go in peace. Though peace of conscience be the inseparable consequence of the pardon of sin, yet here it seems to be used as a valediction or farewell: as if he had said, May goodness and mercy continue to follow thee! In this sense it is certainly used Jdg 18:6; 1Sa 1:17; 1Sa 20:42; 1Sa 29:7; 2Sa 15:9; Jas 2:16. The affecting account of raising the widow’s son to life, Luk 7:11-17, is capable of farther improvement.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Luke 7:50
“I do not remember that this expression is found anywhere else in the Word of God. It is found in these two places in the Gospel by Luke, but not in any other Gospel. Luke also gives us in two other places a kindred, and almost identical expression, ‘Thy faith hath made thee whole.’ This you will find used in reference to the woman whose issue of blood had been staunched (Luke 8:48), and in connection with that one of the ten lepers who returned to praise the Saviour for the cure he had received (Luke 17:19).”
Keep studying
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Explanatory Notes Upon the New Testament and Matthew Henry, Complete Commentary.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Alexander Maclaren, Expositions of Holy Scripture, Luke; Ambrose of Milan, Catena Aurea by Aquinas; Bede, On the Gospel of Luke; Bonaventure, Commentary on Luke, Chapter 7; Cyril of Alexandria, Catena Aurea by Aquinas; J. C. Ryle, Expository Thoughts on the Gospels, Luke; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill; John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible and Titus of Bostra, Catena Aurea by Aquinas.