Luke 7:45 - Printer Friendly

ESV: You gave me no kiss, but from the time I came in she has not ceased to kiss my feet.

NIV: You did not give me a kiss, but this woman, from the time I entered, has not stopped kissing my feet.

NASB: You gave Me no kiss; but she has not stopped kissing My feet since the time I came in.

CSB: You gave me no kiss, but she hasn't stopped kissing my feet since I came in.

NLT: You didn’t greet me with a kiss, but from the time I first came in, she has not stopped kissing my feet.

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

NKJV: You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in.

A Pharisee named Simon invited Jesus to a banquet. While they were reclining at the table, a woman, known in town as a sinner, walked in and found Jesus. She washed His feet with her tears and hair and anointed them with perfume. Watching, Simon presumed Jesus must not be a prophet if He doesn't know the woman's reputation (Luke 7:36–39).

Jesus now compares the woman's actions with those of Simon. Simon did not give Jesus water for His feet, he did not greet Jesus at the door with a friendly kiss, and he did not anoint Jesus' head with oil (Luke 7:45–46). None of these things were strictly required, but they would have shown a level of honor.

In judging the situation, Simon compared the sinful woman's reputation to his own. As a Pharisee who is devoted to the Mosaic law, he assumes this makes him superior to her. His life appears to be "clean," and hers is not. However, Jesus compares their current actions and motivations. Certainly, if the woman had made the same movements with a hardened heart, they wouldn't have meant anything. But she acted because she loves Jesus. Why wouldn't Jesus accept the honor of someone who loves Him? Why wouldn't her conduct be a welcome break from Simon's cool courtesy?

To add insult to injury—for the judgmental—Jesus goes on to explain that the reason the woman loves Him is because she knows her many sins have already been forgiven (Luke 7:47). This previously sin-stained woman now bears God's gift of righteousness. This is something Simon can never accomplish with his obsessive rule-following.

Jesus' reference to the woman kissing His feet "from the time I came in" is obviously hyperbole: an exaggeration for effect. The text notes she did not start until He was already settled on His couch (Luke 7:36–38).

Luke 7:39–50 places Simon the Pharisee at center stage. Unlike the centurion (Luke 7:1–10), Simon misreads his standing in comparison to the greatness of Jesus. He's somewhere between the humble who accept Jesus and the arrogant who flatly reject Him (Luke 7:29–34). Simon has invited Jesus to dinner, given Him the minimum hospitality, and silently judged Him. This contrasts with the repentant woman who interrupts dinner to bless Jesus (Luke 7:36–38). Jesus goes where Simon doesn't expect: Simon understands neither forgiveness nor love.

Luke 7 presents a chiasm: a set of themes mirrored around a reflection point. The humble centurion (Luke 7:1–10) contrasts the legalistic Pharisee (Luke 7:39–50). The widow of Nain (Luke 7:11–17) and the sinful women (Luke 7:36–38) have nothing to offer but gratitude for Jesus' blessings. In the center are John the Baptist and his disciples who struggle to trust that Jesus is worth following (Luke 7:18–23), then the sinners who do choose to follow Jesus and the religious leaders who refuse (Luke 7:24–35).

Luke 7 continues Jesus' mission primarily to the people of Galilee expressed as a series of pointed events and teachings punctuated by calls to follow Him. He has finished teaching the rigors of discipleship (Luke 6:17–45) and invited the crowd to place their faith in Him (Luke 6:46–49). Here, Luke describes different reactions to Jesus' miracles and message. Next, Jesus will reveal the mechanics of and reactions to His call (Luke 8:4–21) before showing His great authority over nature, demons, sickness, and worldly powers (Luke 8:22—9:17). After a final call to the disciples to deepen their faith (Luke 9:18–50), Jesus will turn toward Jerusalem (Luke 9:51—19:27).

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.