4 When they came to Jesus, they begged him earnestly, saying, “He is worthy for you to do this for him,
5 for he loves our nation, and he built our synagogue for us.”
6 Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, “Lord, don’t trouble yourself, for I am not worthy for you to come under my roof.
7 Therefore I didn’t even think myself worthy to come to you; but say the word, and my servant will be healed.
8 For I also am a man placed under authority, having under myself soldiers. I tell this one, ‘Go!’ and he goes; and to another, ‘Come!’ and he comes; and to my servant, ‘Do this,’ and he does it.”
9 When Jesus heard these things, he marveled at him, and turned and said to the multitude who followed him, “I tell you, I have not found such great faith, no, not in Israel.”
10 Those who were sent, returning to the house, found that the servant who had been sick was well.
11 Soon afterwards, he went to a city called Nain. Many of his disciples, along with a great multitude, went with him.
12 Now when he came near to the gate of the city, behold, one who was dead was carried out, the only born son of his mother, and she was a widow. Many people of the city were with her.
13 When the Lord saw her, he had compassion on her and said to her, “Don’t cry.”
14 He came near and touched the coffin, and the bearers stood still. He said, “Young man, I tell you, arise!”
15 He who was dead sat up and began to speak. Then he gave him to his mother.
16 Fear took hold of all, and they glorified God, saying, “A great prophet has arisen among us!” and, “God has visited his people!”
17 This report went out concerning him in the whole of Judea and in all the surrounding region.
18 The disciples of John told him about all these things.
19 John, calling to himself two of his disciples, sent them to Jesus, saying, “Are you the one who is coming, or should we look for another?”
20 When the men had come to him, they said, “John the Baptizer has sent us to you, saying, ‘Are you he who comes, or should we look for another?’”
21 In that hour he cured many of diseases and plagues and evil spirits; and to many who were blind he gave sight.
22 Jesus answered them, “Go and tell John the things which you have seen and heard: that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them.
23 Blessed is he who finds no occasion for stumbling in me.”
24 When John’s messengers had departed, he began to tell the multitudes about John, “What did you go out into the wilderness to see? A reed shaken by the wind?
25 But what did you go out to see? A man clothed in soft clothing? Behold, those who are gorgeously dressed and live delicately are in kings’ courts.
26 But what did you go out to see? A prophet? Yes, I tell you, and much more than a prophet.
27 This is he of whom it is written, ‘Behold, I send my messenger before your face, who will prepare your way before you.’
28 “For I tell you, among those who are born of women there is not a greater prophet than John the Baptizer; yet he who is least in God’s Kingdom is greater than he.”
29 When all the people and the tax collectors heard this, they declared God to be just, having been baptized with John’s baptism.
30 But the Pharisees and the lawyers rejected the counsel of God, not being baptized by him themselves.
31 “To what then should I compare the people of this generation? What are they like?
32 They are like children who sit in the marketplace and call to one another, saying, ‘We piped to you, and you didn’t dance. We mourned, and you didn’t weep.’
33 For John the Baptizer came neither eating bread nor drinking wine, and you say, ‘He has a demon.’
34 The Son of Man has come eating and drinking, and you say, ‘Behold, a glutton and a drunkard, a friend of tax collectors and sinners!’
35 Wisdom is justified by all her children.”
36 One of the Pharisees invited him to eat with him. He entered into the Pharisee’s house and sat at the table.
37 Behold, a woman in the city who was a sinner, when she knew that he was reclining in the Pharisee’s house, brought an alabaster jar of ointment.
38 Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment.
39 Now when the Pharisee who had invited him saw it, he said to himself, “This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner.”
40 Jesus answered him, “Simon, I have something to tell you.” He said, “Teacher, say on.”
41 “A certain lender had two debtors. The one owed five hundred denarii, and the other fifty.
42 When they couldn’t pay, he forgave them both. Which of them therefore will love him most?”
43 Simon answered, “He, I suppose, to whom he forgave the most.” He said to him, “You have judged correctly.”
44 Turning to the woman, he said to Simon, “Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head.
45 You gave me no kiss, but she, since the time I came in, has not ceased to kiss my feet.
46 You didn’t anoint my head with oil, but she has anointed my feet with ointment.
47 Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But one to whom little is forgiven, loves little.”
48 He said to her, “Your sins are forgiven.”
49 Those who sat at the table with him began to say to themselves, “Who is this who even forgives sins?”
50 He said to the woman, “Your faith has saved you. Go in peace.”
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Ambrose of Milanc. 339–397Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 7:38Bring you also repentance after sin. Wherever you hear the name of Christ, speed thither; into whatever house you know that Jesus has entered, thither hasten; when you find wisdom, when you find justice sitting in any inner chamber, run to its feet, that is, seek even the lowest part of wisdom; confess your sins with tears. Perhaps Christ washed not His own feet, that we might wash them with our tears. Blessed tears, which can not only wash away our own sin, but also water the footsteps of the heavenly Word, that His goings may abound in us. Blessed tears, in which there is not only the redemption of sinners, but the refreshing of the righteous.
Bring you also repentance after sin. Wherever you hear the name of Christ, speed thither; into whatever house you know that Jesus has entered, thither hasten; when you find wisdom, when you find justice sitting in any inner chamber, run to its feet, that is, seek even the lowest part of wisdom; confess your sins with tears. Perhaps Christ washed not His own feet, that we might wash them with our tears. Blessed tears, which can not only wash away our own sin, but also water the footsteps of the heavenly Word, that His goings may abound in us. Blessed tears, in which there is not only the redemption of sinners, but the refreshing of the righteous.
Ambrose of Milan, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:38; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Milan, a preacher and hymn writer, who baptized Augustine.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 7:32–34Now these words have reference to John and Christ. For when he says, We have mourned, and you have not wept, it is in allusion to John, whose abstinence from meat and drink signified penitential sorrow; … But his words, We have piped to you, and you have not danced, refer to the Lord Himself, who by using meats and drinks as others did, represented the joy of His kingdom.
Now these words have reference to John and Christ. For when he says, We have mourned, and you have not wept, it is in allusion to John, whose abstinence from meat and drink signified penitential sorrow; … But his words, We have piped to you, and you have not danced, refer to the Lord Himself, who by using meats and drinks as others did, represented the joy of His kingdom.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:32–34 (from his Questions on the Gospels); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Gregory the Greatc. 540–604Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 7:47The more then the heart of the sinner is burnt up by the great fire of charity, so much the more is the rust of sin consumed.
The more then the heart of the sinner is burnt up by the great fire of charity, so much the more is the rust of sin consumed.
Gregory the Great, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:47; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 7:13–16But well does the Evangelist testify that the Lord is first moved with compassion for the mother, and then raises her son, that in the one case He might set before us for our imitation an example of piety, in the other He might build up our belief in His wonderful power.
But well does the Evangelist testify that the Lord is first moved with compassion for the mother, and then raises her son, that in the one case He might set before us for our imitation an example of piety, in the other He might build up our belief in His wonderful power.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:16; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
John Calvin1509–1564ReformedCommentaries · on Luke 7:47From the eager desire which she had manifested to discharge all the duties of piety, Christ infers that, although this woman might have been guilty of many sins, the mercy of God was so abundant towards her, that she ought no longer to be regarded as a sinner. Again, loving is not here said to be the cause of pardon, … but a subsequent manifestation, as I have formerly mentioned; for the meaning of the words is this: -- "They who perceive the display of deep piety in the woman form an erroneous judgment, if they do not conclude that God is already reconciled to her;" so that the free pardon of sins comes first in order.
From the eager desire which she had manifested to discharge all the duties of piety, Christ infers that, although this woman might have been guilty of many sins, the mercy of God was so abundant towards her, that she ought no longer to be regarded as a sinner. Again, loving is not here said to be the cause of pardon, … but a subsequent manifestation, as I have formerly mentioned; for the meaning of the words is this: -- "They who perceive the display of deep piety in the woman form an erroneous judgment, if they do not conclude that God is already reconciled to her;" so that the free pardon of sins comes first in order.
John Calvin, Commentaries, on 7:47; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Luke 7:4–5But that which they insisted upon in particular was, that, though he was a Gentile, yet he was a hearty well-wisher to the Jewish nation and religion, Luk 7:5. … Probably he had read the Old Testament, whence it was easy to advance to a very high esteem of the Jewish nation, as favoured by Heaven above all people. … That he was well-affected to their worship: He built them a new synagogue at Capernaum … Hereby he testified his veneration for the God of Israel, his belief of his being the one only living and true God … Building places of meeting for religious worship is a very good work, is an instance of love to God and his people
But that which they insisted upon in particular was, that, though he was a Gentile, yet he was a hearty well-wisher to the Jewish nation and religion, Luk 7:5. … Probably he had read the Old Testament, whence it was easy to advance to a very high esteem of the Jewish nation, as favoured by Heaven above all people. … That he was well-affected to their worship: He built them a new synagogue at Capernaum … Hereby he testified his veneration for the God of Israel, his belief of his being the one only living and true God … Building places of meeting for religious worship is a very good work, is an instance of love to God and his people
Matthew Henry, Commentary on the Whole Bible, on 7:1–10; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Luke 7:50Thy 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!
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!
Adam Clarke, Commentary on the Holy Bible, on 7:50; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Luke 7:13–15saw her, he had compassion, &c.--What consolation to thousands of the bereaved has this single verse carried from age to age! … What mingled majesty and grace shines in this scene! The Resurrection and the Life in human flesh, with a word of command, bringing back life to the dead body; Incarnate Compassion summoning its absolute power to dry a widow's tears!
saw her, he had compassion, &c.--What consolation to thousands of the bereaved has this single verse carried from age to age! … What mingled majesty and grace shines in this scene! The Resurrection and the Life in human flesh, with a word of command, bringing back life to the dead body; Incarnate Compassion summoning its absolute power to dry a widow's tears!
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 7:13–15; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Luke 7
Luke 7:4–50, World English Bible
Luke 7 in the Bible · Told in the Story: Chapter 22, A Widow’s Son, Chapter 23, Are You the One?
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Ambrose of Milanc. 339–397Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 7:38Bring you also repentance after sin. Wherever you hear the name of Christ, speed thither; into whatever house you know that Jesus has entered, thither hasten; when you find wisdom, when you find justice sitting in any inner chamber, run to its feet, that is, seek even the lowest part of wisdom; confess your sins with tears. Perhaps Christ washed not His own feet, that we might wash them with our tears. Blessed tears, which can not only wash away our own sin, but also water the footsteps of the heavenly Word, that His goings may abound in us. Blessed tears, in which there is not only the redemption of sinners, but the refreshing of the righteous.
Ambrose of Milan, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:38; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Milan, a preacher and hymn writer, who baptized Augustine.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 7:32–34Now these words have reference to John and Christ. For when he says, We have mourned, and you have not wept, it is in allusion to John, whose abstinence from meat and drink signified penitential sorrow; … But his words, We have piped to you, and you have not danced, refer to the Lord Himself, who by using meats and drinks as others did, represented the joy of His kingdom.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:32–34 (from his Questions on the Gospels); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Gregory the Greatc. 540–604Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 7:47The more then the heart of the sinner is burnt up by the great fire of charity, so much the more is the rust of sin consumed.
Gregory the Great, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:47; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 7:13–16But well does the Evangelist testify that the Lord is first moved with compassion for the mother, and then raises her son, that in the one case He might set before us for our imitation an example of piety, in the other He might build up our belief in His wonderful power.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:16; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
John Calvin1509–1564ReformedCommentaries · on Luke 7:47From the eager desire which she had manifested to discharge all the duties of piety, Christ infers that, although this woman might have been guilty of many sins, the mercy of God was so abundant towards her, that she ought no longer to be regarded as a sinner. Again, loving is not here said to be the cause of pardon, … but a subsequent manifestation, as I have formerly mentioned; for the meaning of the words is this: -- "They who perceive the display of deep piety in the woman form an erroneous judgment, if they do not conclude that God is already reconciled to her;" so that the free pardon of sins comes first in order.
John Calvin, Commentaries, on 7:47; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Luke 7:4–5But that which they insisted upon in particular was, that, though he was a Gentile, yet he was a hearty well-wisher to the Jewish nation and religion, Luk 7:5. … Probably he had read the Old Testament, whence it was easy to advance to a very high esteem of the Jewish nation, as favoured by Heaven above all people. … That he was well-affected to their worship: He built them a new synagogue at Capernaum … Hereby he testified his veneration for the God of Israel, his belief of his being the one only living and true God … Building places of meeting for religious worship is a very good work, is an instance of love to God and his people
Matthew Henry, Commentary on the Whole Bible, on 7:1–10; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Luke 7:50Thy 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!
Adam Clarke, Commentary on the Holy Bible, on 7:50; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Luke 7:13–15saw her, he had compassion, &c.--What consolation to thousands of the bereaved has this single verse carried from age to age! … What mingled majesty and grace shines in this scene! The Resurrection and the Life in human flesh, with a word of command, bringing back life to the dead body; Incarnate Compassion summoning its absolute power to dry a widow's tears!
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 7:13–15; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.