Luke 7:47 - Printer Friendly

ESV: Therefore I tell you, her sins, which are many, are forgiven—for she loved much. But he who is forgiven little, loves little.”

NIV: Therefore, I tell you, her many sins have been forgiven--as her great love has shown. But whoever has been forgiven little loves little.'

NASB: For this reason I say to you, her sins, which are many, have been forgiven, for she loved much; but the one who is forgiven little, loves little.'

CSB: Therefore I tell you, her many sins have been forgiven; that's why she loved much. But the one who is forgiven little, loves little."

NLT: I tell you, her sins — and they are many — have been forgiven, so she has shown me much love. But a person who is forgiven little shows only little love.'

KJV: 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.

NKJV: Therefore I say to you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little.”

A woman has washed and anointed Jesus' feet during a banquet at the home of a Pharisee named Simon (Luke 7:36–39). Simon and Jesus see the event in vastly different ways.

Simon sees a woman with a dirty reputation touching a man who claims to be a prophet. Simon believes the sinful woman should not attempt to touch a holy man. No holy man should let a sinful woman touch Him, or so Simon would think. In fact, Simon assumes that if Jesus really is a prophet, He should know what kind of woman she is and dismiss her. Simon sees himself as the righteous observer who condescended to invite this "prophet" for a meal. He follows the Mosaic law and the extra Oral Law that the scribes established. He, as was his right, did not extend any unnecessary courtesies to this "prophet" (Luke 7:44–46). Apparently, he was right to do so in his own eyes.

Jesus sees far more than Simon can imagine. He knows the woman has committed many sins, but He also knows that at some point in the past, she repented, and her sins were forgiven. Her display is not about cultural courtesies. It's an expression of love she has for Jesus because her sins are forgiven. Simon, who loves the Law, likely has so few overt sins that he doesn't consider himself in need of forgiveness. He is wrong. If he understood the weight of even the smallest sin, he would repent, receive forgiveness, and love God as he should.

The woman understands who she is. She grasps at least something of who Jesus is, showing her love in humble and expensive ways. Simon does not even greet his Messiah with a friendly kiss.

The preposition "for" in Greek and English can make Jesus words sound like the woman received forgiveness because she loved. The term is meant to show connection through relationship, not by causation: her love is evidence that she knows she's been forgiven. The NIV is clearer: "Therefore, I tell you, her many sins have been forgiven—as her great love has shown. But whoever has been forgiven little loves little."

Luke writes approximately thirty years after this event, directing his account to a Greek Christian (Luke 1:1–4). The young church struggled with how to integrate formerly pagan Gentiles with Jews who accept Jesus as their Messiah but still feel devotion to the Mosaic law. This story relates to their angst.

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.