About Luke

Luke presents Jesus as the perfect man and Savior of all people, emphasizing His compassion for the marginalized.

Author: LukeWritten: c. AD 59-63Reading time: ~6 minVerses: 50
Universal SalvationSon of ManHoly SpiritPrayerJoyCompassion

King James Version

Luke 7

50 verses with commentary

Jesus Heals a Centurion's Servant

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

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KJV Study Commentary

<strong>Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.</strong> The Greek <em>etelesen</em> (ἐτέλεσεν, finished/completed) marks the conclusion of the Sermon on the Plain (Luke 6:20-49), Jesus' ethical manifesto paralleling Matthew's Sermon on the Mount. Luke transitions from teaching to demonstration—Christ's authority proclaimed in words (chapter ...
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Ellicott’s Commentary for English Readers

**VII.** (1) **In the audience of the people.**—Better, *in the hearing,* or, *in the ears,* the older sense of “audience” having become obsolete. **He entered into Capernaum.**—The sequence of events is the same as that in Matthew 8:5-13; and, as far as it goes, this is an element of evidence against the conclusion that the Sermon on the Mountain and that on the Plain were altogether independent....
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Matthew Henry’s Concise Commentary

Chapter 7 Chapter Outline The centurion's servant healed.(1-10) The widow's son raised.(11-18) John the Baptist's inquiry concerning Jesus.(19-35) Christ anointed in the house of the Pharisee, The parable of the two debtors.(36-50) **Verses 1-10** Servants should study to endear themselves to their masters. Masters ought to take particular care of their servants when they...
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And a certain centurion's servant, who was dear unto him, was sick, and ready to die.

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KJV Study Commentary

<strong>And a certain centurion's servant, who was dear unto him, was sick, and ready to die.</strong> The Greek <em>entimos</em> (ἔντιμος, precious/highly valued) describes the servant's status—not merely useful property but personally cherished, revealing the centurion's exceptional character. The term <em>doulos</em> (δοῦλος, slave) combined with 'dear' shows remarkable compassion crossing soci...
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Ellicott’s Commentary for English Readers

(2) **A certain centurion’s servant.**—See Notes on Matthew 8:5-13. **Was dear unto him.**—Literally, *was precious,* the dearness of value, but not necessarily of affection. St. Luke is here, contrary to what we might have expected, less precise than St. Matthew, who states that the slave was “sick of the palsy.” Had the physician been unable to satisfy himself from what he heard as to the nature...
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Matthew Henry’s Concise Commentary

Chapter 7 Chapter Outline The centurion's servant healed.(1-10) The widow's son raised.(11-18) John the Baptist's inquiry concerning Jesus.(19-35) Christ anointed in the house of the Pharisee, The parable of the two debtors.(36-50) **Verses 1-10** Servants should study to endear themselves to their masters. Masters ought to take particular care of their servants when they...
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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.

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KJV Study Commentary

<strong>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.</strong> The centurion's approach through Jewish intermediaries demonstrates cultural sensitivity and humility—as a Gentile, he felt unworthy to approach Jesus directly (verse 7). The Greek <em>presbuterōn</em> (πρεσβυτέρων, elders) were synagogue leaders, their medi...
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Ellicott’s Commentary for English Readers

(3) **He sent unto him the elders of the Jews.**—The noun has no article. Better, *He sent unto Him elders;* not as the English suggests, the whole body of elders belonging to the synagogue or town. This is peculiar to St. Luke, and is obviously important as bearing on the position and character of the centurion. He was, like Cornelius, at least half a proselyte.

Matthew Henry’s Concise Commentary

Chapter 7 Chapter Outline The centurion's servant healed.(1-10) The widow's son raised.(11-18) John the Baptist's inquiry concerning Jesus.(19-35) Christ anointed in the house of the Pharisee, The parable of the two debtors.(36-50) **Verses 1-10** Servants should study to endear themselves to their masters. Masters ought to take particular care of their servants when they...
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And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:

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KJV Study Commentary

<strong>And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this.</strong> The elders' <em>axios estin</em> (ἄξιός ἐστιν, he is worthy) presents human merit-theology—they argue the centurion deserves healing because of his good works. This stands in stark contrast to the centurion's own confession (verse 6-7) that he is unworthy. The Greek <em...
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Ellicott’s Commentary for English Readers

(4) **They besought him instantly.**—Better, *earnestly,* or *urgently,* the adverb “instantly” having practically lost the meaning which our translators attached to it.

Matthew Henry’s Concise Commentary

Chapter 7 Chapter Outline The centurion's servant healed.(1-10) The widow's son raised.(11-18) John the Baptist's inquiry concerning Jesus.(19-35) Christ anointed in the house of the Pharisee, The parable of the two debtors.(36-50) **Verses 1-10** Servants should study to endear themselves to their masters. Masters ought to take particular care of their servants when they...
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For he loveth our nation, and he hath built us a synagogue.

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KJV Study Commentary

<strong>For he loveth our nation, and he hath built us a synagogue.</strong> The Greek <em>agapa</em> (ἀγαπᾷ, loves) is the verb form of <em>agapē</em>—selfless, sacrificial love. This Gentile Roman officer loved 'our nation' (the Jews), demonstrated through concrete action: <em>autōs ōkodomēsen</em> (αὐτὸς ᾠκοδόμησεν, he himself built). The reflexive pronoun emphasizes personal involvement and ex...
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Ellicott’s Commentary for English Readers

(5) **He hath built us a synagogue.**—Literally, *the synagogue,* a well-known and conspicuous building, probably the only one in Capernaum, and so identical with that of which the ruins have been lately discovered by the Palestine Exploration Society. (See Note on Matthew 4:13.)

Matthew Henry’s Concise Commentary

Chapter 7 Chapter Outline The centurion's servant healed.(1-10) The widow's son raised.(11-18) John the Baptist's inquiry concerning Jesus.(19-35) Christ anointed in the house of the Pharisee, The parable of the two debtors.(36-50) **Verses 1-10** Servants should study to endear themselves to their masters. Masters ought to take particular care of their servants when they...
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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:

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KJV Study Commentary

<strong>Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof.</strong> The centurion's <em>ouk eimi hikanos</em> (οὐκ εἰμὶ ἱκανός, I am not worthy/sufficient) demonstrates profound humility contrasting sharply with the elders' insistence he was worthy (verse 4). The verb <em>skulloú</em> (σκύλλου, trouble/bother) shows concern for Jesus' burden—extraordinary sensi...
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Ellicott’s Commentary for English Readers

(6) **Then Jesus went with them.**—Literally, *And Jesus was going with them.* **The centurion sent friends to him.**—The precision of St. Luke’s account leads us to receive it as a more accurate record of what St. Matthew reports in outline. It is, we may add, more true to nature. The centurion was not likely to leave the slave who was so precious to him when he seemed as in the very agonies of d...
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Matthew Henry’s Concise Commentary

Chapter 7 Chapter Outline The centurion's servant healed.(1-10) The widow's son raised.(11-18) John the Baptist's inquiry concerning Jesus.(19-35) Christ anointed in the house of the Pharisee, The parable of the two debtors.(36-50) **Verses 1-10** Servants should study to endear themselves to their masters. Masters ought to take particular care of their servants when they...
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Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.

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KJV Study Commentary

<strong>Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.</strong> The centurion's double unworthiness—unworthy for Jesus to come (<em>hina hypo tēn stegēn mou eiselthēs</em>, that under my roof you should enter) and unworthy to go himself—reveals extraordinary humility. Yet this humility births extraordinary faith: <em>eipe logō</em> (...
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Ellicott’s Commentary for English Readers

(7) **Wherefore neither thought I myself worthy.**—The humility of the centurion appears in a yet stronger light than in St. Matthew’s report. Far from expecting the Prophet to come under his roof, he had not dared even to approach Him.

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 6 Lu 6:1-5. Plucking Corn-ears on the Sabbath. (See on Mt 12:1-8 and Mr 2:23-28.) **1. second sabbath after the first--**an obscure expression, occurring here only, generally understood to mean, the first sabbath after the second day of unleavened bread. The reasons cannot be stated here, nor is the opinion itself quite free from difficulty.

Matthew Henry’s Concise Commentary

Chapter 7 Chapter Outline The centurion's servant healed.(1-10) The widow's son raised.(11-18) John the Baptist's inquiry concerning Jesus.(19-35) Christ anointed in the house of the Pharisee, The parable of the two debtors.(36-50) **Verses 1-10** Servants should study to endear themselves to their masters. Masters ought to take particular care of their servants when they...
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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. one: Gr. this man

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KJV Study Commentary

<strong>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.</strong> The centurion's logic is profound: <em>hypo exousian tassomenos</em> (ὑπὸ ἐξουσίαν τασσόμενος, set under authority)—his power to command flows from being under higher authority. He recognizes Jesu...
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Matthew Henry’s Concise Commentary

Chapter 7 Chapter Outline The centurion's servant healed.(1-10) The widow's son raised.(11-18) John the Baptist's inquiry concerning Jesus.(19-35) Christ anointed in the house of the Pharisee, The parable of the two debtors.(36-50) **Verses 1-10** Servants should study to endear themselves to their masters. Masters ought to take particular care of their servants when they...
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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.

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KJV Study Commentary

Jesus marvels at the centurion's faith: 'I say unto you, I have not found so great faith, no, not in Israel.' The Greek 'thaumazō' (θαυμάζω, marvel/wonder) indicates Jesus' astonishment—He found greater faith in a Gentile Roman soldier than among God's covenant people. The centurion's faith understood Jesus' authority—just as he commanded soldiers and they obeyed, Jesus commands and nature/disease...
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Ellicott’s Commentary for English Readers

(9) **I have not found so great faith, no, not in Israel.**—It is, perhaps, characteristic of both the Evangelists that St. Luke omits the warning words which St. Matthew records as to the “many that shall come from the east and the west,” and the exclusion of the children of the kingdom.

Matthew Henry’s Concise Commentary

Chapter 7 Chapter Outline The centurion's servant healed.(1-10) The widow's son raised.(11-18) John the Baptist's inquiry concerning Jesus.(19-35) Christ anointed in the house of the Pharisee, The parable of the two debtors.(36-50) **Verses 1-10** Servants should study to endear themselves to their masters. Masters ought to take particular care of their servants when they...
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And they that were sent, returning to the house, found the servant whole that had been sick.

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KJV Study Commentary

<strong>And they that were sent, returning to the house, found the servant whole that had been sick.</strong> The passive participle <em>hygiainonta</em> (ὑγιαίνοντα, being in health/sound) confirms the healing's completeness—not gradual improvement but instant restoration to perfect health. The perfect participle <em>asthenēsanta</em> (ἀσθενήσαντα, having been sick) emphasizes the prior state, hi...
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Ellicott’s Commentary for English Readers

(10) **Found the servant whole.**—Note St. Luke’s characteristic use, as in Luke 5:31, of a technical term for “healthy” or “convalescent.”

Matthew Henry’s Concise Commentary

Chapter 7 Chapter Outline The centurion's servant healed.(1-10) The widow's son raised.(11-18) John the Baptist's inquiry concerning Jesus.(19-35) Christ anointed in the house of the Pharisee, The parable of the two debtors.(36-50) **Verses 1-10** Servants should study to endear themselves to their masters. Masters ought to take particular care of their servants when they...
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Jesus Raises a Widow's Son

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.

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KJV Study Commentary

<strong>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.</strong> The phrase <em>en tō hexēs</em> (ἐν τῷ ἑξῆς, on the next [day]) marks the temporal connection—immediately after demonstrating authority over disease, Jesus reveals authority over death itself. Nain (Ναΐν, likely from Hebrew 'pleasant') was a small vill...
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Ellicott’s Commentary for English Readers

(11) **He went into a city called Nain.**—The narrative that follows is peculiar to St. Luke. The name of the city has survived, with hardly any alteration, in the modern *Nein.* It lies on the north-western edge of the “Little Hermon” (the *Jebel-ed-Dâhy*) as the ground falls into the plain of Esdraelon. It is approached by a steep ascent, and on either side of the road the rock is full of sepulc...
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Jamieson-Fausset-Brown Bible Commentary

**5. Lord also--**rather "even" (as in Mt 12:8). **of the sabbath--**as naked a claim to all the authority of Him who gave the law at Mount Sinai as could possibly be made; that is, "I have said enough to vindicate the men ye carp at on My account: but in this place is the Lord of the law, and they have His sanction." (See Mr 2:28.) Lu 6:6-11. Withered Hand Healed. (See on Mt 12:9-15 and Mr 3...
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Matthew Henry’s Concise Commentary

**Verses 11-18** When the Lord saw the poor widow following her son to the grave, he had compassion on her. See Christ's power over death itself. The gospel call to all people, to young people particularly, is, Arise from the dead, and Christ shall give you light and life. When Christ put life into him, it appeared by the youth's sitting up. Have we grace from Christ? Let us show it. He began ...
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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.

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KJV Study Commentary

<strong>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.</strong> The collision of two crowds—Jesus' disciples and mourners carrying a corpse—sets the stage for divine intervention. The Greek <em>idou</em> (ἰδού, behold) alerts readers to something extraordinary. The d...
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Ellicott’s Commentary for English Readers

(12) **The only son of his mother, and she was a widow.**—The two facts are obviously stated as enhancing the bitterness of the mother’s sorrow. The one prop of her life, the hope of her widowhood, had been taken from her. The burial, as was the invariable practice in the East, took place outside the city.

Matthew Henry’s Concise Commentary

**Verses 11-18** When the Lord saw the poor widow following her son to the grave, he had compassion on her. See Christ's power over death itself. The gospel call to all people, to young people particularly, is, Arise from the dead, and Christ shall give you light and life. When Christ put life into him, it appeared by the youth's sitting up. Have we grace from Christ? Let us show it. He began ...
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And when the Lord saw her, he had compassion on her, and said unto her, Weep not.

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KJV Study Commentary

Seeing the widow, Jesus 'had compassion on her, and said unto her, Weep not.' The Greek 'splagchnizomai' (σπλαγχνίζομαι, have compassion) denotes deep, visceral mercy—moved in one's inner being. Jesus' compassion prompted action—He raised her son. The command 'Weep not' wasn't callous dismissal but compassionate promise—He would end her grief. This scene reveals Jesus' heart toward human suffering...
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Ellicott’s Commentary for English Readers

(13) **And when the Lord saw her.**—The words are noticeable as being one of the comparatively few instances in which the term “the Lord” is used absolutely instead of Jesus. As far as it goes it confirms the view suggested in the previous Note, that the narrative came from those who had a profound reverence for the Master they had followed, and at a time when they had learnt thus to speak of Him....
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Jamieson-Fausset-Brown Bible Commentary

**7. watched whether, &amp;c.--**In Matthew (Mt 12:9) this is put as an ensnaring question of theirs to our Lord, who accordingly speaks to the state of their hearts (Lu 6:9), just as if they had spoken it out.

Matthew Henry’s Concise Commentary

**Verses 11-18** When the Lord saw the poor widow following her son to the grave, he had compassion on her. See Christ's power over death itself. The gospel call to all people, to young people particularly, is, Arise from the dead, and Christ shall give you light and life. When Christ put life into him, it appeared by the youth's sitting up. Have we grace from Christ? Let us show it. He began ...
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And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise. bier: or, coffin

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KJV Study Commentary

Jesus commanded the dead man: 'Young man, I say unto thee, Arise.' The Greek 'egerthēti' (ἐγέρθητι, be raised, passive imperative) is the same word used for resurrection. Jesus spoke with authority over death itself—His word raised the dead. The dead man 'sat up, and began to speak,' confirming genuine resurrection, not resuscitation of someone nearly dead. Jesus 'delivered him to his mother,' sho...
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Ellicott’s Commentary for English Readers

(14) **He came and touched the bier.**—The noun so translated is used by classical authors in various senses. Here the facts make it clear that it was after the Jewish manner of burial. It was not a closed-up coffin, like the mummy-cases of Egypt, but an open bier on which the corpse lay wrapped up in its winding-sheet and swathing bands, as in the description of the entombment of Lazarus (John 11...
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Matthew Henry’s Concise Commentary

**Verses 11-18** When the Lord saw the poor widow following her son to the grave, he had compassion on her. See Christ's power over death itself. The gospel call to all people, to young people particularly, is, Arise from the dead, and Christ shall give you light and life. When Christ put life into him, it appeared by the youth's sitting up. Have we grace from Christ? Let us show it. He began ...
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And he that was dead sat up, and began to speak. And he delivered him to his mother.

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KJV Study Commentary

<strong>And he that was dead sat up, and began to speak. And he delivered him to his mother.</strong> This verse records the climactic moment of Jesus' raising of the widow's son at Nain. The phrase "he that was dead" (ὁ νεκρός, ho nekros) emphasizes the reality of death—not coma or apparent death, but actual death. The verb "sat up" (ἀνεκάθισεν, anekathisen, aorist active) describes the immediate...
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Ellicott’s Commentary for English Readers

(15) **He delivered him to his mother.**—Literally, *He gave him.* The mother was, probably, following at some little distance with the other mourners. As she came up she received her son as given to her once again, “God-given,” in a higher sense then when she had rejoiced that a man-child was born into the world.

Jamieson-Fausset-Brown Bible Commentary

**9. good, or ... evil, save ... or destroy--**By this novel way of putting His case, our Lord teaches the great ethical principle, that to neglect any opportunity of doing good is to incur the guilt of doing evil; and by this law He bound His own spirit. (See Mr 3:4.)

Matthew Henry’s Concise Commentary

**Verses 11-18** When the Lord saw the poor widow following her son to the grave, he had compassion on her. See Christ's power over death itself. The gospel call to all people, to young people particularly, is, Arise from the dead, and Christ shall give you light and life. When Christ put life into him, it appeared by the youth's sitting up. Have we grace from Christ? Let us show it. He began ...
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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.

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KJV Study Commentary

After the resurrection miracle, people responded: '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.' The 'fear' (Greek 'phobos,' φόβος) is holy awe, not terror—appropriate response to divine power. They glorified God, recognizing Jesus' power as divine. Calling Him 'a great prophet' shows partial understandi...
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Ellicott’s Commentary for English Readers

(16) **A great prophet.**—This, we must remember, was the first instance of our Lord’s power as put forth to raise the dead, that of Jairus’s daughter following in Luke 8:40-56. In the history of the Old Testament there were examples of such wonders having been wrought by Elijah (1Kings 17:22) and Elisha (2Kings 4:34), and the people drew the natural inference that here there was at least a prophe...
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Matthew Henry’s Concise Commentary

**Verses 11-18** When the Lord saw the poor widow following her son to the grave, he had compassion on her. See Christ's power over death itself. The gospel call to all people, to young people particularly, is, Arise from the dead, and Christ shall give you light and life. When Christ put life into him, it appeared by the youth's sitting up. Have we grace from Christ? Let us show it. He began ...
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And this rumour of him went forth throughout all Judaea, and throughout all the region round about.

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KJV Study Commentary

<strong>And this rumour of him went forth throughout all Judaea, and throughout all the region round about.</strong> The Greek word for "rumour" is ὁ λόγος οὗτος (ho logos houtos), literally "this word" or "this report"—not idle gossip but significant news about Jesus' identity and power. The verb "went forth" (ἐξῆλθεν, exēlthen, aorist) indicates the rapid, forceful spread of news about the Nain ...
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Ellicott’s Commentary for English Readers

(17) **This rumour of him went forth throughout all Judæa.**—Nain itself was in Galilee, and St. Luke apparently names Judæa, as wishing to show how far the fame of the miracle had spread.

Jamieson-Fausset-Brown Bible Commentary

**11. filled with madness--**The word denotes senseless rage at the confusion to which our Lord had put them, both by word and deed. **what ... do to Jesus--**not so much whether to get rid of Him, but how to compass it. (See on Mt 3:6.)

Matthew Henry’s Concise Commentary

**Verses 11-18** When the Lord saw the poor widow following her son to the grave, he had compassion on her. See Christ's power over death itself. The gospel call to all people, to young people particularly, is, Arise from the dead, and Christ shall give you light and life. When Christ put life into him, it appeared by the youth's sitting up. Have we grace from Christ? Let us show it. He began ...
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Messengers from John the Baptist

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

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KJV Study Commentary

<strong>And the disciples of John shewed him of all these things.</strong> John the Baptist, now imprisoned by Herod Antipas (3:19-20), receives reports from his disciples about Jesus' ministry. The verb "shewed" (ἀπήγγειλαν, apēngeilan, "announced" or "reported") indicates detailed testimony about Jesus' miracles, teaching, and growing influence. The phrase "all these things" (περὶ πάντων τούτων,...
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Ellicott’s Commentary for English Readers

(18-23) **And the disciples of John shewed him.**—See Notes on Matthew 11:2-6. The fact, mentioned by St. Luke only, that the “disciples of John” reported these things, suggests some interesting coincidences: (1) It implies that they had been present at our Lord’s miracles, and had heard His teaching, and we have seen them as present in Matthew 9:14, Mark 2:18. (2) It shows that though John was in...
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Jamieson-Fausset-Brown Bible Commentary

Lu 6:12-49. The Twelve Apostles Chosen--Gathering Multitudes--Glorious Healing. **12-13. went out--**probably from Capernaum. **all night in prayer ... and when ... day, he called, &amp;c.--**The work with which the next day began shows what had been the burden of this night's devotions. As He directed His disciples to pray for "laborers" just before sending themselves forth (see on Mt 9:37; Mt...
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Matthew Henry’s Concise Commentary

**Verses 11-18** When the Lord saw the poor widow following her son to the grave, he had compassion on her. See Christ's power over death itself. The gospel call to all people, to young people particularly, is, Arise from the dead, and Christ shall give you light and life. When Christ put life into him, it appeared by the youth's sitting up. Have we grace from Christ? Let us show it. He began ...
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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?

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KJV Study Commentary

<strong>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?</strong> John's question uses the phrase ὁ ἐρχόμενος (ho erchomenos, "the Coming One"), a messianic title referencing Malachi 3:1 and Psalm 118:26. The alternative—"or look we for another" (ἢ ἄλλον προσδοκῶμεν, ē allon prosdokōmen)—reveals genuine uncertainty. Th...
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Ellicott’s Commentary for English Readers

(19) **Two of his disciples.**—According to some MSS. of St. Matthew, which give simply, *sent through His disciples,* St. Luke’s account is the only one that gives the number of the disciples sent. **Sent them to Jesus.**—Some of the best MSS. give, “to the Lord.” (See Note on Luke 7:13.)

Jamieson-Fausset-Brown Bible Commentary

Lu 6:12-49. The Twelve Apostles Chosen--Gathering Multitudes--Glorious Healing. **12-13. went out--**probably from Capernaum. **all night in prayer ... and when ... day, he called, &amp;c.--**The work with which the next day began shows what had been the burden of this night's devotions. As He directed His disciples to pray for "laborers" just before sending themselves forth (see on Mt 9:37; Mt...
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Matthew Henry’s Concise Commentary

**Verses 19-35** To his miracles in the kingdom of nature, Christ adds this in the kingdom of grace, To the poor the gospel is preached. It clearly pointed out the spiritual nature of Christ's kingdom, that the messenger he sent before him to prepare his way, did it by preaching repentance and reformation of heart and life. We have here the just blame of those who were not wrought upon by the ...
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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?

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KJV Study Commentary

<strong>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?</strong> Luke repeats John's question verbatim, emphasizing its significance. The disciples function as formal emissaries, delivering John's inquiry with precision. The repetition (compare v. 19) underscores the gravity of the question—this is not c...
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Ellicott’s Commentary for English Readers

(20) **He that should come.**—Literally, as in St. Matthew, *He that cometh,* or, *the coming One.*

Jamieson-Fausset-Brown Bible Commentary

Lu 6:12-49. The Twelve Apostles Chosen--Gathering Multitudes--Glorious Healing. **12-13. went out--**probably from Capernaum. **all night in prayer ... and when ... day, he called, &amp;c.--**The work with which the next day began shows what had been the burden of this night's devotions. As He directed His disciples to pray for "laborers" just before sending themselves forth (see on Mt 9:37; Mt...
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Matthew Henry’s Concise Commentary

**Verses 19-35** To his miracles in the kingdom of nature, Christ adds this in the kingdom of grace, To the poor the gospel is preached. It clearly pointed out the spiritual nature of Christ's kingdom, that the messenger he sent before him to prepare his way, did it by preaching repentance and reformation of heart and life. We have here the just blame of those who were not wrought upon by the ...
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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.

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KJV Study Commentary

<strong>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.</strong> This verse describes Jesus' immediate response to John's disciples' question—not verbal argumentation but demonstrative proof. The phrase "in that same hour" (ἐν αὐτῇ τῇ ὥρᾳ, en autē tē hōra) indicates Jesus performed these miracles while John's m...
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Ellicott’s Commentary for English Readers

(21) **And in that same hour he cured** . . . The statement of the facts is peculiar to St. Luke, and obviously adds much force to our Lord’s answer. He pointed to what was passing before the eyes of the questioners. **Plagues.**—See Note on Mark 3:10.

Jamieson-Fausset-Brown Bible Commentary

Lu 6:12-49. The Twelve Apostles Chosen--Gathering Multitudes--Glorious Healing. **12-13. went out--**probably from Capernaum. **all night in prayer ... and when ... day, he called, &amp;c.--**The work with which the next day began shows what had been the burden of this night's devotions. As He directed His disciples to pray for "laborers" just before sending themselves forth (see on Mt 9:37; Mt...
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Matthew Henry’s Concise Commentary

**Verses 19-35** To his miracles in the kingdom of nature, Christ adds this in the kingdom of grace, To the poor the gospel is preached. It clearly pointed out the spiritual nature of Christ's kingdom, that the messenger he sent before him to prepare his way, did it by preaching repentance and reformation of heart and life. We have here the just blame of those who were not wrought upon by the ...
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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.

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KJV Study Commentary

Jesus answers John's disciples: '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.' These signs fulfill Isaiah 35:5-6 and 61:1—messianic prophecies. Jesus doesn't directly answer 'Art thou he that should come?' but provides evidence fulfilling prophec...
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Ellicott’s Commentary for English Readers

(22) **Go your way.**—The exact agreement of the answer as reported in the two Gospels is significant as to the impression which they made at the time on those who heard them.

Jamieson-Fausset-Brown Bible Commentary

Lu 6:12-49. The Twelve Apostles Chosen--Gathering Multitudes--Glorious Healing. **12-13. went out--**probably from Capernaum. **all night in prayer ... and when ... day, he called, &amp;c.--**The work with which the next day began shows what had been the burden of this night's devotions. As He directed His disciples to pray for "laborers" just before sending themselves forth (see on Mt 9:37; Mt...
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Matthew Henry’s Concise Commentary

**Verses 19-35** To his miracles in the kingdom of nature, Christ adds this in the kingdom of grace, To the poor the gospel is preached. It clearly pointed out the spiritual nature of Christ's kingdom, that the messenger he sent before him to prepare his way, did it by preaching repentance and reformation of heart and life. We have here the just blame of those who were not wrought upon by the ...
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And blessed is he, whosoever shall not be offended in me.

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KJV Study Commentary

Jesus concludes: 'And blessed is he, whosoever shall not be offended in me.' The Greek 'skandalisthē' (σκανδαλισθῇ, offended) means to stumble, take offense, fall away. The 'blessing' (Greek 'makarios,' μακάριος) comes to those who don't stumble over Jesus—who accept Him despite offense to human expectations or preferences. Jesus often offends—His claims, His associates, His ethics, His cross. Ble...
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Jamieson-Fausset-Brown Bible Commentary

**17. in the plain--**by some rendered "on a level place," that is, a piece of high tableland, by which they understand the same thing, as "on the mountain," where our Lord delivered the sermon recorded by Matthew (Mt 5:1), of which they take this following discourse of Luke to be but an abridged form. But as the sense given in our version is the more accurate, so there are weighty reasons for con...
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Matthew Henry’s Concise Commentary

**Verses 19-35** To his miracles in the kingdom of nature, Christ adds this in the kingdom of grace, To the poor the gospel is preached. It clearly pointed out the spiritual nature of Christ's kingdom, that the messenger he sent before him to prepare his way, did it by preaching repentance and reformation of heart and life. We have here the just blame of those who were not wrought upon by the ...
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Jesus Testifies About John

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?

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KJV Study Commentary

Jesus's rhetorical questions about John defend his forerunner's character: 'What went ye out into the wilderness for to see? A reed shaken with the wind?' The reed (Greek 'kalamon') symbolizes weakness and vacillation—swaying with every breeze of opinion. John was anything but—his uncompromising preaching offended both religious leaders and political authorities. The question 'A man clothed in sof...
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Ellicott’s Commentary for English Readers

(24-35) **And when the messengers of John were departed.**—See Notes on Matthew 11:7-19. The two narratives agree very closely. The few variations will be noticed as they occur.

Matthew Henry’s Concise Commentary

**Verses 19-35** To his miracles in the kingdom of nature, Christ adds this in the kingdom of grace, To the poor the gospel is preached. It clearly pointed out the spiritual nature of Christ's kingdom, that the messenger he sent before him to prepare his way, did it by preaching repentance and reformation of heart and life. We have here the just blame of those who were not wrought upon by the ...
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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.

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KJV Study Commentary

Jesus continues: 'But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet.' John was indeed prophet but exceeded typical prophets. Prophets announced the Messiah; John introduced Him. The Greek 'perissoteron prophetou' (more than a prophet) elevates John's unique role. He bridges Old and New Covenants—last Old Testament prophet and first New Testament witness....
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Ellicott’s Commentary for English Readers

(25) **They which are gorgeously apparelled, and live delicately.**—The words are more vivid than those in St. Matthew (“they that wear soft clothing”), and bring out the idea of ostentatious display and extravagant excess of luxury, as well as effeminate self-indulgence. Such forms of selfishness were common among the house of Herod and their followers. So Josephus describes the “royal apparel” o...
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Jamieson-Fausset-Brown Bible Commentary

**19. healed--**kept healing, denoting successive acts of mercy till it went over "all" that needed. There is something unusually grand and pictorial in this touch of description.

Matthew Henry’s Concise Commentary

**Verses 19-35** To his miracles in the kingdom of nature, Christ adds this in the kingdom of grace, To the poor the gospel is preached. It clearly pointed out the spiritual nature of Christ's kingdom, that the messenger he sent before him to prepare his way, did it by preaching repentance and reformation of heart and life. We have here the just blame of those who were not wrought upon by the ...
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But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet.

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KJV Study Commentary

Jesus identifies John as prophesied forerunner: 'This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee' (quoting Malachi 3:1). The fulfillment of prophecy authenticates both John and Jesus. Malachi's prophecy, given 400 years earlier, found precise fulfillment in John. The phrase 'before thy face' (Greek 'pro prosopou sou') indicate...
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Jamieson-Fausset-Brown Bible Commentary

20-21. In the Sermon on the Mount the benediction is pronounced upon the "poor in spirit" and those who "hunger and thirst after righteousness" (Mt 5:3, 6). Here it is simply on the "poor" and the "hungry now." In this form of the discourse, then, our Lord seems to have had in view "the poor of this world, rich in faith, and heirs of the kingdom which God hath promised to them that love Him," as t...
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Matthew Henry’s Concise Commentary

**Verses 19-35** To his miracles in the kingdom of nature, Christ adds this in the kingdom of grace, To the poor the gospel is preached. It clearly pointed out the spiritual nature of Christ's kingdom, that the messenger he sent before him to prepare his way, did it by preaching repentance and reformation of heart and life. We have here the just blame of those who were not wrought upon by the ...
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This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.

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KJV Study Commentary

Jesus makes startling comparison: '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' (Greek 'mikroteros en te basileia tou theou meizon autou estin'). John's greatness is affirmed ('not a greater prophet'), yet superseded by kingdom privilege. The 'least in the kingdom' possess...
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Jamieson-Fausset-Brown Bible Commentary

20-21. In the Sermon on the Mount the benediction is pronounced upon the "poor in spirit" and those who "hunger and thirst after righteousness" (Mt 5:3, 6). Here it is simply on the "poor" and the "hungry now." In this form of the discourse, then, our Lord seems to have had in view "the poor of this world, rich in faith, and heirs of the kingdom which God hath promised to them that love Him," as t...
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Matthew Henry’s Concise Commentary

**Verses 19-35** To his miracles in the kingdom of nature, Christ adds this in the kingdom of grace, To the poor the gospel is preached. It clearly pointed out the spiritual nature of Christ's kingdom, that the messenger he sent before him to prepare his way, did it by preaching repentance and reformation of heart and life. We have here the just blame of those who were not wrought upon by the ...
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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.

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KJV Study Commentary

The people's response: 'And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John' (Greek 'eikaiosan ton theon baptisthentes to baptismati Ioannou'). The phrase 'justified God' (edikaiosan) means declared God righteous—acknowledged His justice and wisdom in sending John. Receiving John's baptism demonstrated agreement with God's diagnosis (we're s...
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Ellicott’s Commentary for English Readers

(28) **There is not a greater prophet.**—St. Matthew’s report is somewhat more emphatic, “there has not been raised up.”

Jamieson-Fausset-Brown Bible Commentary

**22. separate you--**whether from their Church, by excommunication, or from their society; both hard to flesh and blood. **for the Son of man's sake--**Compare Mt 5:11, "for My sake"; and immediately before, "for righteousness' sake" (Lu 6:10). Christ thus binds up the cause of righteousness in the world with the reception of Himself.

Matthew Henry’s Concise Commentary

**Verses 19-35** To his miracles in the kingdom of nature, Christ adds this in the kingdom of grace, To the poor the gospel is preached. It clearly pointed out the spiritual nature of Christ's kingdom, that the messenger he sent before him to prepare his way, did it by preaching repentance and reformation of heart and life. We have here the just blame of those who were not wrought upon by the ...
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And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.

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KJV Study Commentary

In contrast: 'But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him' (Greek 'ten boulen tou theou ēthetēsan eis heautous me baptisthentes up' autou'). The phrase 'rejected the counsel of God' (ethetēsan ten boulēn) indicates willful refusal of divine wisdom. God's 'counsel' (boulē) means purpose, plan, decision. By refusing John's baptism, Pharisee...
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Ellicott’s Commentary for English Readers

(29) **And all the people that heard him . . .**—Here the reports begin to vary, St. Luke omitting what we find in St. Matthew as to “the kingdom of heaven suffering violence;” and St. Luke interposing a statement, probably intended for his Gentile readers, as to the effect produced by the preaching of the Baptist on the two classes who stood at opposite extremes of the social and religious life o...
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Jamieson-Fausset-Brown Bible Commentary

**23. leap for joy--**a livelier word than "be exceeding glad" of "exult" (Mt 5:12).

Matthew Henry’s Concise Commentary

**Verses 19-35** To his miracles in the kingdom of nature, Christ adds this in the kingdom of grace, To the poor the gospel is preached. It clearly pointed out the spiritual nature of Christ's kingdom, that the messenger he sent before him to prepare his way, did it by preaching repentance and reformation of heart and life. We have here the just blame of those who were not wrought upon by the ...
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But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. rejected: or, frustrated against: or, within themselves

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KJV Study Commentary

Jesus questions: 'And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?' (Greek 'tini oun homoiosō tous anthropous tes geneas tautes'). The rhetorical question introduces parable illustrating His generation's perverse response to God's messengers. The comparison method follows prophetic tradition—Isaiah, Jeremiah, Ezekiel used illustrations to expos...
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Ellicott’s Commentary for English Readers

(30) **Rejected the counsel of God against themselves.**—The English is unhappily ambiguous, admitting the construction that the counsel which the Pharisees rejected had been “against” them. Better, as in Galatians 2:21, *frustrated for themselves the counsel of God.* **Being not baptized . . .**—We read in Matthew 3:7 that Pharisees and Sadducees came at first to the baptism of John, but they wer...
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Jamieson-Fausset-Brown Bible Commentary

**24-25. rich ... full ... laugh--**who have all their good things and joyous feelings here and now, in perishable objects. **received your consolation--**(see on Lu 16:25). **shall hunger--**their inward craving strong as ever, but the materials of satisfaction forever gone.

Matthew Henry’s Concise Commentary

**Verses 19-35** To his miracles in the kingdom of nature, Christ adds this in the kingdom of grace, To the poor the gospel is preached. It clearly pointed out the spiritual nature of Christ's kingdom, that the messenger he sent before him to prepare his way, did it by preaching repentance and reformation of heart and life. We have here the just blame of those who were not wrought upon by the ...
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And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?

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KJV Study Commentary

Jesus likens His generation to children in marketplace: 'They are like unto children sitting in the marketplace, and calling one to another' (Greek 'homoi oi eismn paidiois tois en agora kathēmenois'). The children's game involves mimicking adult activities—weddings (joyful) and funerals (mournful). The complaint 'we have piped unto you, and ye have not danced; we have mourned to you, and ye have ...
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Ellicott’s Commentary for English Readers

(31-35) **Whereunto then shall I liken . . .**—See Notes on Matthew 11:16-19. Some of the better MSS. omit the introductory words, “and the Lord said.”

Jamieson-Fausset-Brown Bible Commentary

**24-25. rich ... full ... laugh--**who have all their good things and joyous feelings here and now, in perishable objects. **received your consolation--**(see on Lu 16:25). **shall hunger--**their inward craving strong as ever, but the materials of satisfaction forever gone.

Matthew Henry’s Concise Commentary

**Verses 19-35** To his miracles in the kingdom of nature, Christ adds this in the kingdom of grace, To the poor the gospel is preached. It clearly pointed out the spiritual nature of Christ's kingdom, that the messenger he sent before him to prepare his way, did it by preaching repentance and reformation of heart and life. We have here the just blame of those who were not wrought upon by the ...
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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.

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KJV Study Commentary

The application begins: 'For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil' (Greek 'daimonion echei'). John's ascetic lifestyle—fasting, wilderness dwelling—was criticized as demonic or mentally unbalanced. The phrase 'hath a devil' suggests possession or madness. People found fault with his severity, suggesting something wrong rather than admirable. Ref...
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Jamieson-Fausset-Brown Bible Commentary

**26. all ... speak well of you--**alluding to the court paid to the false prophets of old (Mi 2:11). For the principle of this woe, and its proper limits, see Joh 15:19.

Matthew Henry’s Concise Commentary

**Verses 19-35** To his miracles in the kingdom of nature, Christ adds this in the kingdom of grace, To the poor the gospel is preached. It clearly pointed out the spiritual nature of Christ's kingdom, that the messenger he sent before him to prepare his way, did it by preaching repentance and reformation of heart and life. We have here the just blame of those who were not wrought upon by the ...
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For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil.

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KJV Study Commentary

The contrast: '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!' Jesus's sociability—attending dinners, relating to outcasts—drew opposite criticism. Where John was too severe, Jesus was too lenient. The Greek 'phagos kai oinopotēs' (glutton and drunkard) echoes Deuteronomy 21:20's description of rebellious son de...
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Ellicott’s Commentary for English Readers

(33) **For John the Baptist came . . .**—The substantives “bread” and “wine” are not found in St. Matthew’s report.

Jamieson-Fausset-Brown Bible Commentary

27-36. (See on Mt 5:44-48; Mt 7:12; and Mt 14:12-14.)

Matthew Henry’s Concise Commentary

**Verses 19-35** To his miracles in the kingdom of nature, Christ adds this in the kingdom of grace, To the poor the gospel is preached. It clearly pointed out the spiritual nature of Christ's kingdom, that the messenger he sent before him to prepare his way, did it by preaching repentance and reformation of heart and life. We have here the just blame of those who were not wrought upon by the ...
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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!

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KJV Study Commentary

Jesus concludes: 'But wisdom is justified of all her children' (Greek 'edikaiosthe hē sophia apo pantōn tōn teknōn autēs'). True wisdom proves itself through its results ('children'). John's and Jesus's ministries, though different in method, produced genuine converts who vindicated divine wisdom. The verb 'justified' (edikaiōthē) means declared righteous, vindicated. Results authenticate method. ...
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Jamieson-Fausset-Brown Bible Commentary

27-36. (See on Mt 5:44-48; Mt 7:12; and Mt 14:12-14.)

Matthew Henry’s Concise Commentary

**Verses 19-35** To his miracles in the kingdom of nature, Christ adds this in the kingdom of grace, To the poor the gospel is preached. It clearly pointed out the spiritual nature of Christ's kingdom, that the messenger he sent before him to prepare his way, did it by preaching repentance and reformation of heart and life. We have here the just blame of those who were not wrought upon by the ...
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But wisdom is justified of all her children.

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KJV Study Commentary

A Pharisee invites Jesus to dinner: 'And one of the Pharisees desired him that he would eat with him' (Greek 'ērota auton hina phagē met' autou'). Despite earlier opposition, this Pharisee extends hospitality. Motivations unclear—genuine curiosity, social obligation, or trap. Jesus accepts, demonstrating accessibility even to critics. His presence provides opportunity for teaching and witness. The...
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Jamieson-Fausset-Brown Bible Commentary

27-36. (See on Mt 5:44-48; Mt 7:12; and Mt 14:12-14.)

Matthew Henry’s Concise Commentary

**Verses 19-35** To his miracles in the kingdom of nature, Christ adds this in the kingdom of grace, To the poor the gospel is preached. It clearly pointed out the spiritual nature of Christ's kingdom, that the messenger he sent before him to prepare his way, did it by preaching repentance and reformation of heart and life. We have here the just blame of those who were not wrought upon by the ...
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A Sinful Woman Forgiven

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.

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KJV Study Commentary

Jesus enters the Pharisee's house: 'And he went into the Pharisee's house, and sat down to meat' (Greek 'eiselthōn eis ton oikon tou Pharisaiou kateklithē'). The verb 'kateklithē' (reclined) indicates formal meal customs—guests reclined on couches rather than sitting in chairs. This posture (feet extending away from table) explains how the woman in coming narrative could approach Jesus's feet. Jes...
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Ellicott’s Commentary for English Readers

(36) **One of the Pharisees . . .**—We may reasonably infer that this was one of the better class of Pharisees who had a certain measure of respect for our Lord’s teaching, and was half-inclined (comp. Luke 7:39) to acknowledge Him as a prophet. Of such St. John tells us (John 12:42) there were many among the chief rulers. We find another example of the same kind in Luke 11:37. Looking to the conn...
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Jamieson-Fausset-Brown Bible Commentary

27-36. (See on Mt 5:44-48; Mt 7:12; and Mt 14:12-14.)

Matthew Henry’s Concise Commentary

**Verses 36-50** None can truly perceive how precious Christ is, and the glory of the gospel, except the broken-hearted. But while they feel they cannot enough express self-abhorrence on account of sin, and admiration of his mercy, the self-sufficient will be disgusted, because the gospel encourages such repenting sinners. The Pharisee, instead of rejoicing in the tokens of the woman's repenta...
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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,

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KJV Study Commentary

A woman appears: 'And, behold, a woman in the city, which was a sinner' (Greek 'gunē hētis ēn en tē polei hamartōlos'). The designation 'sinner' indicates notorious reputation—likely prostitute or adulteress. Her presence at a Pharisee's dinner was shocking—ritually unclean person in pure environment. That she knew where Jesus dined suggests His accessibility was known. She brought 'an alabaster b...
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Ellicott’s Commentary for English Readers

(37) **A woman in the city, which was a sinner.**—The word is clearly used as pointing to the special sin of unchastity. The woman was known in the city as plying there her sinful and hateful calling. The question who she was must be left unanswered. Two answers have, however, been given. (1) The widespread belief that she was Mary Magdalene—shown in the popular application of the term “Magdalen” ...
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Jamieson-Fausset-Brown Bible Commentary

27-36. (See on Mt 5:44-48; Mt 7:12; and Mt 14:12-14.)

Matthew Henry’s Concise Commentary

**Verses 36-50** None can truly perceive how precious Christ is, and the glory of the gospel, except the broken-hearted. But while they feel they cannot enough express self-abhorrence on account of sin, and admiration of his mercy, the self-sufficient will be disgusted, because the gospel encourages such repenting sinners. The Pharisee, instead of rejoicing in the tokens of the woman's repenta...
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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.

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KJV Study Commentary

The woman's actions: 'And stood at his feet behind him weeping' (Greek 'kai stasa para tous podas autou opisō klaiousa'). Her position—standing behind at His feet—shows humility and reverence. The weeping (klaiousa—sobbing, lamenting) evidences deep contrition. Her tears 'began to wash his feet' (Greek 'ērxato brēchein tous podas autou tois dakrusin')—copious tears requiring wiping. She 'wiped the...
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Ellicott’s Commentary for English Readers

(38) **And stood at his feet behind him.**—The common usage of the East left the court-yard of the house open while such a feast as that described was going on, and there was nothing to hinder one who had not been invited from coming even into the guest-chamber. It is possible, indeed, that the feast may have been intentionally open to all comers. Our Lord’s position has to be remembered as we rea...
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Jamieson-Fausset-Brown Bible Commentary

27-36. (See on Mt 5:44-48; Mt 7:12; and Mt 14:12-14.)

Matthew Henry’s Concise Commentary

**Verses 36-50** None can truly perceive how precious Christ is, and the glory of the gospel, except the broken-hearted. But while they feel they cannot enough express self-abhorrence on account of sin, and admiration of his mercy, the self-sufficient will be disgusted, because the gospel encourages such repenting sinners. The Pharisee, instead of rejoicing in the tokens of the woman's repenta...
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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.

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KJV Study Commentary

The Pharisee's internal response: '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' (Greek 'ei ē houtos prophētēs, eginōsken an tis kai potapē hē gunē hētis haptetai autou, hoti hamartōlos estin'). The Pharisee's reasoning: true prophets w...
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Ellicott’s Commentary for English Readers

(39) **This man, if he were a prophet.**—The words show that the Pharisee had had a half-feeling of respect for our Lord as a teacher, that he at least knew that He was looked upon by the people as a prophet. There is traceable in what he says a tone of satisfaction at having detected what seemed to him inconsistent with the conception of a prophet’s character. It is noticeable that he, like the w...
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Jamieson-Fausset-Brown Bible Commentary

27-36. (See on Mt 5:44-48; Mt 7:12; and Mt 14:12-14.)

Matthew Henry’s Concise Commentary

**Verses 36-50** None can truly perceive how precious Christ is, and the glory of the gospel, except the broken-hearted. But while they feel they cannot enough express self-abhorrence on account of sin, and admiration of his mercy, the self-sufficient will be disgusted, because the gospel encourages such repenting sinners. The Pharisee, instead of rejoicing in the tokens of the woman's repenta...
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And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.

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KJV Study Commentary

Jesus addresses unspoken criticism: 'And Jesus answering said unto him, Simon, I have somewhat to say unto thee' (Greek 'Simon, echō soi ti eipein'). Though Simon spoke only mentally, Jesus responds, demonstrating prophetic knowledge the Pharisee doubted. The formal address 'Simon' and courteous request permission to speak show respect despite addressing criticism. Simon's reply 'Master, say on' (...
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Ellicott’s Commentary for English Readers

(40) **And Jesus answering said . . .**—The answer was, as the context shows, to the unspoken thoughts of the Pharisee. **Simon, I have somewhat to say unto thee.**—The name of the Pharisee is thus given to us, but it was too common to suggest any identification. It is a somewhat singular coincidence that the two anointings should have happened (comp. Matthew 26:6) each of them in the house of a S...
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Jamieson-Fausset-Brown Bible Commentary

27-36. (See on Mt 5:44-48; Mt 7:12; and Mt 14:12-14.)

Matthew Henry’s Concise Commentary

**Verses 36-50** None can truly perceive how precious Christ is, and the glory of the gospel, except the broken-hearted. But while they feel they cannot enough express self-abhorrence on account of sin, and admiration of his mercy, the self-sufficient will be disgusted, because the gospel encourages such repenting sinners. The Pharisee, instead of rejoicing in the tokens of the woman's repenta...
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There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.

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KJV Study Commentary

Jesus tells parable: 'There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty' (Greek 'duo chreopileitai ēsan daneistē tini: ho heis ōpheilen dēnaria pentakosia, ho de heteros pentēkonta'). The ratio—10:1—represents vast difference in debt magnitude. Both debts are unpayable by debtors' means (hence needing forgiveness), but one owes vastly more. Th...
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Ellicott’s Commentary for English Readers

(41, 42) **There was a certain creditor . . .**—The parable has some points of resemblance to that of the Two Debtors in Matthew 18:23. Here, however, the debts, though different, are not separated by so wide an interval as are the ten thousand talents and the hundred pence. The debts are both within the range of common human experience. The “pence “are, of course, the Roman *denarii,* worth about...
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Jamieson-Fausset-Brown Bible Commentary

27-36. (See on Mt 5:44-48; Mt 7:12; and Mt 14:12-14.)

Matthew Henry’s Concise Commentary

**Verses 36-50** None can truly perceive how precious Christ is, and the glory of the gospel, except the broken-hearted. But while they feel they cannot enough express self-abhorrence on account of sin, and admiration of his mercy, the self-sufficient will be disgusted, because the gospel encourages such repenting sinners. The Pharisee, instead of rejoicing in the tokens of the woman's repenta...
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And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?

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KJV Study Commentary

The outcome: 'And when they had nothing to pay, he frankly forgave them both' (Greek 'mē echontōn autōn apodounai, amphoterois echarisato'). The verb 'echarisato' (forgave) relates to 'charis' (grace)—freely given, undeserved favor. Neither debtor earned or merited forgiveness; both received it as pure grace. This is gospel essence—justification by grace through faith, not works. Romans 3:23-24 st...
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Jamieson-Fausset-Brown Bible Commentary

27-36. (See on Mt 5:44-48; Mt 7:12; and Mt 14:12-14.)

Matthew Henry’s Concise Commentary

**Verses 36-50** None can truly perceive how precious Christ is, and the glory of the gospel, except the broken-hearted. But while they feel they cannot enough express self-abhorrence on account of sin, and admiration of his mercy, the self-sufficient will be disgusted, because the gospel encourages such repenting sinners. The Pharisee, instead of rejoicing in the tokens of the woman's repenta...
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Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.

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KJV Study Commentary

Jesus's question: 'Tell me therefore, which of them will love him most?' (Greek 'tis oun autōn pleion agapēsei auton'). The answer is obvious—greater forgiveness produces greater love. Simon responds correctly: 'I suppose that he, to whom he forgave most' (Greek 'hupolambanō hoti hō to pleion echarisato'). The tentative 'I suppose' (hupolambanō) suggests Simon senses the trap. Jesus confirms: 'Tho...
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Ellicott’s Commentary for English Readers

(43) **I suppose that he. . . .—**The same word occurs in the same sense as Acts 2:15. As used here, it seems to carry with it a tone partly of indifference, partly of uneasiness and perplexity as to what the drift of the parable might be.

Jamieson-Fausset-Brown Bible Commentary

37-38. See on Mt 7:1, 2; but this is much fuller and more graphic.

Matthew Henry’s Concise Commentary

**Verses 36-50** None can truly perceive how precious Christ is, and the glory of the gospel, except the broken-hearted. But while they feel they cannot enough express self-abhorrence on account of sin, and admiration of his mercy, the self-sufficient will be disgusted, because the gospel encourages such repenting sinners. The Pharisee, instead of rejoicing in the tokens of the woman's repenta...
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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.

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KJV Study Commentary

Jesus applies parable by contrasting Simon's minimal hospitality with woman's extravagant devotion: 'And he turned to the woman, and said unto Simon, Seest thou this woman?' (Greek 'Blepeis tautēn tēn gunaika'). The physical turn and direct question focus attention. Jesus lists Simon's failures: 'I entered into thine house, thou gavest me no water for my feet' (Greek 'hudōr mou epi podas ouk edōka...
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Ellicott’s Commentary for English Readers

(44) **Thou gavest me no water for my feet.**—There had, then, been no real respect or reverence in the Pharisee’s invitation. It was hardly more than an act of ostentatious patronage. It was honour enough for the carpenter’s son to be admitted into the house. The acts of courtesy which were due to well-nigh every guest (comp. Notes on Matthew 3:11; John 13:5; 1Timothy 5:10), and which a Rabbi mig...
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Jamieson-Fausset-Brown Bible Commentary

37-38. See on Mt 7:1, 2; but this is much fuller and more graphic.

Matthew Henry’s Concise Commentary

**Verses 36-50** None can truly perceive how precious Christ is, and the glory of the gospel, except the broken-hearted. But while they feel they cannot enough express self-abhorrence on account of sin, and admiration of his mercy, the self-sufficient will be disgusted, because the gospel encourages such repenting sinners. The Pharisee, instead of rejoicing in the tokens of the woman's repenta...
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Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.

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KJV Study Commentary

Second contrast: 'Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet' (Greek 'philēma moi ouk edōkas: hautē de aph' hēs eisēlthon ou dielipen kataphilousa mou tous podas'). Greeting kiss was customary among friends—typically cheek-to-cheek. Simon's omission showed coldness. The woman's continuous kissing (present participle—kept kissing) of Jesus's feet...
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Ellicott’s Commentary for English Readers

(45) **Thou gavest me no kiss.**—This also, as we see in the case of Judas (see Note on Matthew 26:49), was a customary mark of respect to one who claimed the character of a Rabbi. So the disciples of Ephesus kissed St. Paul on parting (Acts 20:37). So the “holy kiss,” the “kiss of peace,” became part of the ritual of most of the ancient Liturgies (Romans 16:16; 1Corinthians 16:20).

Jamieson-Fausset-Brown Bible Commentary

**39. Can the blind, &amp;c.--**not in the Sermon on the Mount, but recorded by Matthew in another and very striking connection (Mt 15:14).

Matthew Henry’s Concise Commentary

**Verses 36-50** None can truly perceive how precious Christ is, and the glory of the gospel, except the broken-hearted. But while they feel they cannot enough express self-abhorrence on account of sin, and admiration of his mercy, the self-sufficient will be disgusted, because the gospel encourages such repenting sinners. The Pharisee, instead of rejoicing in the tokens of the woman's repenta...
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My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.

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KJV Study Commentary

Third contrast: 'My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment' (Greek 'elaio tēn kephalēn mou ouk ēleipsas: hautē de murō ēleipsen tous podas mou'). Olive oil anointing of guest's head was standard hospitality—refreshing and honoring. Simon omitted this. The woman used expensive perfume (muron—precious ointment) on Jesus's feet (the lowly part rather t...
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Ellicott’s Commentary for English Readers

(46) **My head with oil thou didst not anoint.**—This also, though not so common as the kiss and the washing of the feet, was yet a mark of courtesy due to an honoured guest. For one who had journeyed to a feast under the burning sun of Syria, it brought with it a sense of comfort and refreshment which made it a, fit type of spiritual realities. For the usage, see Psalm 23:5; Psalm 45:7; Ecclesias...
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Jamieson-Fausset-Brown Bible Commentary

**40. The disciple, &amp;c.--**that is, "The disciple aims to come up to his master, and he thinks himself complete when he does so: if you then be blind leaders of the blind, the perfection of one's training under you will only land him the more certainly in one common ruin with yourselves."

Matthew Henry’s Concise Commentary

**Verses 36-50** None can truly perceive how precious Christ is, and the glory of the gospel, except the broken-hearted. But while they feel they cannot enough express self-abhorrence on account of sin, and admiration of his mercy, the self-sufficient will be disgusted, because the gospel encourages such repenting sinners. The Pharisee, instead of rejoicing in the tokens of the woman's repenta...
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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.

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KJV Study Commentary

This verse presents the profound paradox that forgiveness produces love, not vice versa. The Greek perfect tense 'aphēōntai' (are forgiven) indicates a completed action with ongoing results, showing that the woman's love flowed from her realization of forgiveness already received. Jesus corrects Simon the Pharisee's assumption that love earns forgiveness, instead teaching that awareness of one's g...
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Ellicott’s Commentary for English Readers

(47) **Her sins, which are many, are forgiven.**—Grammatically, the words admit of two interpretations, equally tenable. (1) Love may be represented as the ground of forgiveness, existing prior to it, and accepted as that which made forgiveness possible; or (2) it may be thought of as the natural consequence of the sense of being forgiven, and its manifestations as being therefore an evidence of a...
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Jamieson-Fausset-Brown Bible Commentary

41-49. (See on Mt 7:3-5, Mt 7:16-27.)

Matthew Henry’s Concise Commentary

**Verses 36-50** None can truly perceive how precious Christ is, and the glory of the gospel, except the broken-hearted. But while they feel they cannot enough express self-abhorrence on account of sin, and admiration of his mercy, the self-sufficient will be disgusted, because the gospel encourages such repenting sinners. The Pharisee, instead of rejoicing in the tokens of the woman's repenta...
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And he said unto her, Thy sins are forgiven.

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KJV Study Commentary

Jesus tells the forgiven woman: 'Thy sins are forgiven.' The Greek 'aphēōntai' (ἀφέωνται, are forgiven, perfect passive) indicates completed action with ongoing state—her sins have been and remain forgiven. Jesus publicly pronounces what her faith already received. This forgiveness claim sparked controversy ('Who is this that forgiveth sins also?' v. 49) because only God forgives sin. Jesus' claim...
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Ellicott’s Commentary for English Readers

(48) **Thy sins are forgiven.**—Better, as before, *Thy sins have been forgiven.* The words throw light upon the meaning and force of all like formulæ of absolution. It is, perhaps, matter for regret that any other formula, such as the *Absolvo te,* which dates, be it remembered, from the thirteenth century, has ever been substituted for them. They did not for the first time convey forgiveness. Th...
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Jamieson-Fausset-Brown Bible Commentary

41-49. (See on Mt 7:3-5, Mt 7:16-27.)

Matthew Henry’s Concise Commentary

**Verses 36-50** None can truly perceive how precious Christ is, and the glory of the gospel, except the broken-hearted. But while they feel they cannot enough express self-abhorrence on account of sin, and admiration of his mercy, the self-sufficient will be disgusted, because the gospel encourages such repenting sinners. The Pharisee, instead of rejoicing in the tokens of the woman's repenta...
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And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?

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KJV Study Commentary

<strong>And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?</strong> This question follows Jesus' declaration to the sinful woman, "Thy sins are forgiven" (v. 48). The phrase "sat at meat" (συνανακείμενοι, synanakeimenoi, "reclining together") indicates the dinner guests at Simon the Pharisee's house. Their internal questioning—"within themselve...
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Ellicott’s Commentary for English Readers

(49) **Who is this that forgiveth sins also?**—Better, *Who is this that even forgiveth sins?* The thought that underlay the question, though apparently the questioners were different, was the same as that which had found utterance when like words were spoken in the synagogue at Capernaum. (See Luke 5:21; Mark 2:6; and Notes on Matthew 9:3.)

Jamieson-Fausset-Brown Bible Commentary

41-49. (See on Mt 7:3-5, Mt 7:16-27.)

Matthew Henry’s Concise Commentary

**Verses 36-50** None can truly perceive how precious Christ is, and the glory of the gospel, except the broken-hearted. But while they feel they cannot enough express self-abhorrence on account of sin, and admiration of his mercy, the self-sufficient will be disgusted, because the gospel encourages such repenting sinners. The Pharisee, instead of rejoicing in the tokens of the woman's repenta...
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And he said to the woman, Thy faith hath saved thee; go in peace.

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KJV Study Commentary

Jesus concludes: 'Thy faith hath saved thee; go in peace.' The Greek 'pistis' (πίστις, faith) and 'sesōken' (σέσωκέν, has saved, perfect tense) indicate faith as the means and completed salvation as the result. Faith saved her, not her works (though works evidenced faith). The command 'go in peace' (Greek 'poreuou eis eirēnēn,' πορεύου εἰς εἰρήνην) sends her into a state of peace—reconciliation wi...
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Ellicott’s Commentary for English Readers

(50) **Thy faith hath saved thee.**—From the merely controversial point of view these words have a value in ascribing the justification or salvation of the woman to faith, and not to love. Those who go deeper than controversy will find in them the further lesson that love pre-supposes faith. We cannot love any one—not even God—unless we first trust Him as being worthy of our love. She trusted that...
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Jamieson-Fausset-Brown Bible Commentary

41-49. (See on Mt 7:3-5, Mt 7:16-27.)

Matthew Henry’s Concise Commentary

**Verses 36-50** None can truly perceive how precious Christ is, and the glory of the gospel, except the broken-hearted. But while they feel they cannot enough express self-abhorrence on account of sin, and admiration of his mercy, the self-sufficient will be disgusted, because the gospel encourages such repenting sinners. The Pharisee, instead of rejoicing in the tokens of the woman's repenta...
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