Luke 7:36
in Luke 7Then one of the Pharisees invited Jesus to eat with him, and He entered the Pharisee’s house and reclined at the table.
BSB
The same verse in ASV and KJV ▾
ASV
And one of the Pharisees desired him that he would eat with him. And he entered into the Pharisee’s house, and sat down to meat.
KJV
And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee’s house, and sat down to meat.
⋯
This verse in Luke 7
Commentary
18 notes on this verseAnd one of the Pharisees,.... Whose name was Simon, Luk 7:40 Desired that he would eat with him; take a meal with him, either a dinner or a supper: this he did under a disguise of respect, and show of affection to him; though very likely with a design upon him to ensnare him, or take some advantage against him if he could; for it is certain, that he did not treat him with those civilities and ceremonies commonly used to guests; see Luk 7:
This site's exposition
one of the Pharisees invited Jesus to eat with him
on Luke 7:36-39
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.
The record, by era
The Church Fathers5 voices
You perceive that Christ came to the Pharisee's table not to be filled with food for the body but to carry on the business of heaven while he was in the flesh.
Or, the leper, is the prince of this world; the house of Simon the leper, is the earth. The Lord therefore descended from the higher parts to this earth; for this woman could not have been healed, who bears the figure of a soul or the Church, had not Christ come upon earth. But rightly does she receive the figure of a sinner, for Christ also took the form of a sinner.
(Hom. de Mul. Peccat.) This account is full of precious instruction. For there are very many who justify themselves, being puffed up with the dreamings of an idle fancy, who before the time of judgment comes, separate themselves as lambs from the herds, not willing even to join in eating with the many, and hardly with those who go not to extremes, but keep the middle path in life. St. Luke, the physician of souls rather than of bodies, represents therefore our Lord and Saviour most mercifully visiting others, as it follows, And he went into the Pharisees' house, and sat down to meat. Not that He should share any of his faults, but might impart somewhat of His own righteousness.
The behaviour of "the woman which was a sinner," when she covered the Lord's feet with her kisses, bathed them with her tears, wiped them with the hairs of her head, anointed them with ointment, produced an evidence that what she handled was not an empty phantom, but a really solid body, and that her repentance as a sinner deserved forgiveness according to the mind of the Creator, who is accustomed to prefer mercy to sacrifice.
(Verse 38.) Therefore, Saint Matthew introduces this woman pouring ointment on Christ's head (Matthew 26:7): and perhaps he did not want to say she was a sinner, as the sinner according to Luke poured ointment on Christ's feet. Therefore, it is possible that they are not the same, so that the evangelists do not seem to contradict each other. It is also possible that the question is resolved by the difference in merit and time, so that the former is still a sinner, while the latter is more perfect. For although the Church or the soul does not change its person, it does change its progress. Therefore, if you determine that the soul approaches God faithfully, not with shameful and obscene sins, but serving God's Word devoutly, having the confidence of immaculate chastity, you notice that it ascends to the head of Christ (and the head of Christ is God (I Cor. XI, 3)) and spreads the fragrance of its merits: for we are the good fragrance of Christ to God (II Cor. II, 15). For indeed, the good honours God, like a fragrant odor, the life of the righteous. If you understand these things, you will see that this woman is very blessed, wherever this Gospel is proclaimed, her name is mentioned, and her memory will never fade away (Matthew 26:13); for she poured perfume on the head of Christ, the sweet fragrance of good morals and righteous deeds. Whoever approaches the head cannot be elevated; just as the one who is empty and swollen with the mind of carnal desires, and does not hold the head. But whoever does not hold the head of Christ should hold the feet; because the one body, joined and supplied, grows for the increase of God (Colossians 2:19).
11 more voices on this verse
The Medieval Church4 voices
He asked him, he said, one of the Pharisees, to eat with him. And he entered the house of the Pharisee, and sat down. And behold, a woman who was in the city, a sinner, knew that he was lying down in the Pharisee's house; …
And He entered, it says, the house of the Pharisee and reclined at the table. The house of the Pharisee is the guardianship of the law and the prophets, in which the Jewish people gloried as their continual abode of conversation. The Lord entered it …
Having said just before, And the people that heard him justified God, being baptized with the baptism of John, the same Evangelist builds up in deed what he had proposed in word, namely, wisdom justified by the righteous and the penitent, saying, And one of the Pharisees desired him, &c.
Now a certain Pharisee asked him. Above the Evangelist showed the sublimity of the Lord and Savior with regard to the excellence of power and with regard to the evidence of truth; here thirdly he shows with regard to the abundance of piety. Now this …
The Puritans and the Awakening3 voices
): One of the Pharisees desired him that he would eat with him, either because he thought it would be a reputation to him to have such a guest at his table or because his company would be an entertainment to him and his family and friends. It appears that this Pharisee did not believe in Christ, for he will not own him to be a prophet (
quarantine:debris (2026-07-29) — leading-punctuation
10 And they that were sent, returning to the house, found the servant whole that had been sick. Some difference there is between this story of the cure of the centurion's servant as it is related here and as we had it in Matt. viii. There it was said that the centurion came to Christ; here it is said that he sent to him first some of the elders of the Jews (
quarantine:debris (2026-07-29) — unbalanced-parens
Let us neither absolutely refuse all favours, nor resent all neglects, from those whose friendship is at best very doubtful, and their intimacy by no means safe.
The Nineteenth Century4 voices
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.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
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."
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
proposed
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." That wondrous invitation, in all human probability — was the means of the saving of her soul, and gave her that sense of peace for which we see her so grateful. A full offer of free pardon — is generally God's chosen instrument for bringing sinners to repentance. We see in this passage that men may show some outward respect to Christ — and yet remain unconverted. The Pharisee before us is a case in point. He showed our Lord Jesus Christ more respect than many did. He even asked Jesus to have dinner with him. Yet all this time he was profoundly ignorant of the nature of Christ's Gospel. His proud heart secretly revolted at the sight of a poor contrite sinner being allowed to wash our Lord's feet. And even the hospitality he showed, appears to have been cold and niggardly. Our Lord Himself says, "You did not give me any water for my feet. You did not give me a kiss. You did not put oil on my head." In short, in all that the Pharisee did, there was one great defect. There was outward civility — but there was no heart-love. We shall do well to remember the case of this Pharisee. It is quite possible to have a decent form of religion — and yet to know nothing of the Gospel of Christ. It is possible to treat Christianity with respect — and yet to be utterly blind about its cardinal doctrines.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
One of the Pharisees - His name was Simon, Luk 7:10. Nothing more is known of him. It is not improbable, however, from what follows Luk 7:40-47, that he had been healed by the Saviour of some afflictive disease, and made this feast to show his gratitude. Sat down to meat - The original word here means only that he placed himself or reclined at the table. The notion of “sitting” at meals is taken from modern customs, and was not practiced by the Jews. See the notes at Mat 23:6. Meat - Supper. Food of any kind. Sat down to eat.
The words behind it
18 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| Ἠρώτα | erota | Was asking | G2065 → | 62 times |
| δέ | de | now | G1161 → | 2765 times |
| τις | tis | one | G5100 → | 528 times |
| αὐτὸν | auton | Him | G846 → | 5565 times |
| τῶν | ton | of the | G3588 → | 19766 times |
| Φαρισαίων | pharisaion | Pharisees | G5330 → | 97 times |
| ἵνα | ina | that | G2443 → | 668 times |
| φάγῃ | phage | He may eat | G5315 → | 93 times |
| μετ᾽ | met᾽ | with | G3326 → | 461 times |
| αὐτοῦ. | autou | him. | G846 → | 5565 times |
| καὶ | kai | and | G2532 → | 9120 times |
| εἰσελθὼν | eiselthon | having entered | G1525 → | 194 times |
| εἰς | eis | into | G1519 → | 1755 times |
| τὸν | ton | the | G3588 → | 19766 times |
| οἶκον | oikon | house | G3624 → | 112 times |
| τοῦ | tou | of the | G3588 → | 19766 times |
| Φαρισαίου | pharisaiou | Pharisee | G5330 → | 97 times |
| κατεκλίθη. | kateklithe | He was sat. | G2625 → | 5 times |
ἨρώταWas asking
erotaG2065 →62 times
δέnow
deG1161 →2765 times
τιςone
tisG5100 →528 times
αὐτὸνHim
autonG846 →5565 times
τῶνof the
tonG3588 →19766 times
ΦαρισαίωνPharisees
pharisaionG5330 →97 times
ἵναthat
inaG2443 →668 times
φάγῃHe may eat
phageG5315 →93 times
μετ᾽with
met᾽G3326 →461 times
αὐτοῦ.him.
autouG846 →5565 times
καὶand
kaiG2532 →9120 times
εἰσελθὼνhaving entered
eiselthonG1525 →194 times
εἰςinto
eisG1519 →1755 times
τὸνthe
tonG3588 →19766 times
οἶκονhouse
oikonG3624 →112 times
τοῦof the
touG3588 →19766 times
ΦαρισαίουPharisee
pharisaiouG5330 →97 times
κατεκλίθη.He was sat.
kateklitheG2625 →5 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Luke 7:34The Son of Man came eating and drinking, and you say, ‘Look at this glutton and drunkard, a friend of tax collectors and sinners!’
it leads to
- Luke 15:2
So the Pharisees and scribes began to grumble: “This man welcomes sinners and eats with them.”
- Luke 14:1
One Sabbath, Jesus went to eat in the home of a leading Pharisee, and those in attendance were watching Him closely.
- John 12:2
So they hosted a dinner for Jesus there. Martha served, and Lazarus was among those reclining at the table with Him.
- Luke 15:2
Through
Luke 14:1One Sabbath, Jesus went to eat in the home of a leading Pharisee, and those in attendance were watching Him closely.
it leads to
- Mark 3:2
In order to accuse Jesus, they were watching to see if He would heal on the Sabbath.
- Psalms 62:4
They fully intend to cast him down from his lofty perch; they delight in lies; with their mouths they bless, but inwardly they curse. Selah
- Psalms 64:5–6
They hold fast to their evil purpose; they speak of hiding their snares. “Who will see them?” they say.
- Proverbs 23:7
for he is keeping track, inwardly counting the cost. “Eat and drink,” he says to you, but his heart is not with you.
- Psalms 41:6
My visitor speaks falsehood; he gathers slander in his heart; he goes out and spreads it abroad.
- Mark 3:2
Where this verse is studied
On this page
About Luke
This page draws on 15 works. Open the list of works
This page draws on 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; Ambrose of Milan, Commentary on Luke; Bede, On the Gospel of Luke; Bede, Catena Aurea by Aquinas; Bonaventure, Commentary on Luke, Chapter 7; Gregory of Nyssa, Catena Aurea by Aquinas; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Peter Chrysologus, SERMON 93 and Tertullian, Against Marcion Book IV.