Luke 7

Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.

And a certain centurion's servant, who was dear unto him, was sick, and ready to die.

And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant.

And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:

For he loveth our nation, and he hath built us a synagogue.

Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof:

Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.

For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.

When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel.

And they that were sent, returning to the house, found the servant whole that had been sick.

And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people.

Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her.

And when the Lord saw her, he had compassion on her, and said unto her, Weep not.

And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise.

And he that was dead sat up, and began to speak. And he delivered him to his mother.

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

And this rumour of him went forth throughout all Judaea, and throughout all the region round about.

And the disciples of John shewed him of all these things.

And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? or look we for another?

When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another?

And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight.

Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached.

And blessed is he, whosoever shall not be offended in me.

And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind?

But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts.

But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet.

This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.

For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he.

And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.

But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.

And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?

They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept.

For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil.

The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!

But wisdom is justified of all her children.

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.

And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment,

And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.

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

And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.

There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.

And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?

Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.

And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head.

Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.

My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.

Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.

And he said unto her, Thy sins are forgiven.

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

And he said to the woman, Thy faith hath saved thee; go in peace.

What does Luke 7:42 mean?

Explanation

Luke 7:42 deals with the topic of forgiveness and gratitude. In the broader narrative, this verse is part of a parable that Jesus tells Simon, a Pharisee, during a meal at the Pharisee's house.

The context of the parable is essential: a sinful woman had come into the house and washed Jesus' feet with her tears, wiped them with her hair, and anointed them with ointment.

Simon internally questioned Jesus' prophetic knowledge and his willingness to let a sinner touch him.

Jesus responds with a parable of two debtors who owe money to a creditor, one owes five hundred pence and the other fifty.

When they cannot repay their debts, the creditor forgives them both.

Jesus then asks Simon which debtor will love the creditor more, implying that the one who has been forgiven more is the one who will love more.

The literal meaning of the verse deals with the remission of a debt and the resultant love that comes from the grace the creditor extends.

The deeper significance is the parallel between the remission of monetary debt and the forgiveness of sins, and how this forgiveness elicits a response of love and gratitude.

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Historical Context

This verse is situated within the Gospel of Luke, which is believed to have been written around 80-110 AD.

The parable is placed in a First Century Jewish context, where debts and the forgiveness of debts were common elements in the teachings of Jesus.

Debt was a literal economic issue, but it was also used metaphorically to describe moral and spiritual indebtedness.

In the social context, Pharisees like Simon were well-respected religious leaders known for their strict adherence to the Jewish law, and they often struggled with the radical and inclusive ways Jesus approached sinners, tax collectors, and those on the margins of society.

Theological Insights

The parable of the two debtors has been interpreted in multiple ways within Christian theology.

One perspective emphasizes God’s grace, as seen in the creditor’s act of forgiveness, which is viewed as a metaphor for God's forgiveness of sins through Jesus Christ.

Another viewpoint focuses on the transformation that forgiveness can engender in an individual, where the person who is forgiven much feels a greater sense of love and devotion, pointing to the transformative power of understanding and receiving God's mercy.

Also, this verse touches on the theme of repentance, suggesting that acknowledgment of one's sin and the acceptance of God's forgiveness prompts a deeper love and gratitude towards God.

Practical Applications

Applying Luke 7:42 to daily life involves recognizing the weight of forgiveness and the response it should elicit.

In interpersonal relationships, the verse encourages individuals to be forgiving towards others, understanding that everyone makes mistakes and is in need of forgiveness at some point.

More profoundly, it speaks to the importance of gratitude and love as responses to being forgiven, whether by God or by other people.

It calls for a profound self-examination of one's own indebtedness and a humble acknowledgment of the need for mercy.

Cross-References

Matthew 18:28-35 - Parable of the Unmerciful Servant, another teaching of Jesus on forgiveness, debt, and the expected response.
Ephesians 4:32 - "And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you."
Luke 17:10 - "So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do."

Language Study

In the original Greek, key words such as "forgave" (χαρίζομαι, charizomai) suggest the act of graciously giving or showing favor, often without expectation of repayment. This encompasses the notion of grace.

The word for "love" used in the subsequent question (ἀγαπήσει, agapesei, the future active indicative of ἀγαπάω, agapao) points to a profound, selfless, and moral love. This "agape" love is distinctive in its focus on the value of the object loved and the selflessness of the lover.

Cultural and Religious Comparisons

In other religious traditions, the concept of debt and forgiveness also holds significance.

For example, in Buddhism, the notion of karma can be seen as a form of moral debt that affects future reincarnations, and forgiveness can come through acts of merit.

In Judaism, Yom Kippur (the Day of Atonement) is a day focused on the seeking and granting of forgiveness for sins committed against God and against other people.

The cultural importance of debt forgiveness can also be tied to the ancient practice of Jubilee in the Jewish tradition, where every fifty years, debts were forgiven, and slaves were freed.

Scientific Perspectives

From a psychological standpoint, the act of forgiving can be analyzed in terms of its effects on mental health and relationships.

Studies have shown that forgiveness can lead to improved mental and emotional well-being, reduced stress, and healthier interpersonal dynamics.

These insights support the benefits of forgiveness highlighted in the biblical text, suggesting also that those who feel they have been forgiven much may experience stronger feelings of relief and subsequent attachment.

Commentaries

Biblical commentaries have offered various insights on Luke 7:42.

Renowned commentator Matthew Henry emphasizes the greatness of God's mercy and its capacity to lead sinners to love him more.

The Expositor's Bible Commentary notes that the act of forgiveness is entirely at the creditor’s initiative, illustrating God's initiative in the process of forgiveness.

John Calvin's commentaries suggest that the parable teaches us about the magnitude of God’s grace toward sinners and the love that should flow from a heart that has been forgiven.

These commentaries commonly agree on the reciprocal relationship between forgiveness and love, with love being not only a natural response to forgiveness but also the expected one in the Christian life.

Luke 7

Luke 7

What does Luke 7:42 mean?

Explanation

Top Rated Luke Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Luke 7:42 mean?

Explanation

Top Rated Luke Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?