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I entered your house; you gave Me no water for My feet, but she has wet My feet with her tears and wiped them with her hair.</title><link rel="stylesheet" href="/newcom.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../vmenus/luke/7-44.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="/bmcom/luke/7-44.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="http://biblehub.com">Bible</a> > <a href="http://biblehub.com/commentaries/">Commentaries</a> > Luke 7:44</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../luke/7-43.htm" title="Luke 7:43">◄</a> Luke 7:44 <a href="../luke/7-45.htm" title="Luke 7:45">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse">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 <i>them</i> with the hairs of her head.</div><div id="jump">Jump to: <a href="/commentaries/alford/luke/7.htm" title="Henry Alford - Greek Testament Critical Exegetical Commentary">Alford</a> • <a href="/commentaries/barnes/luke/7.htm" title="Barnes' Notes">Barnes</a> • <a href="/commentaries/bengel/luke/7.htm" title="Bengel's Gnomen">Bengel</a> • <a href="/commentaries/benson/luke/7.htm" title="Benson Commentary">Benson</a> • <a href="/commentaries/illustrator/luke/7.htm" title="Biblical Illustrator">BI</a> • <a href="/commentaries/calvin/luke/7.htm" title="Calvin's Commentaries">Calvin</a> • <a href="/commentaries/cambridge/luke/7.htm" title="Cambridge Bible">Cambridge</a> • <a href="/commentaries/clarke/luke/7.htm" title="Clarke's Commentary">Clarke</a> • <a href="/commentaries/darby/luke/7.htm" title="Darby's Bible Synopsis">Darby</a> • <a href="/commentaries/ellicott/luke/7.htm" title="Ellicott's Commentary for English Readers">Ellicott</a> • <a href="/commentaries/expositors/luke/7.htm" title="Expositor's Bible">Expositor's</a> • <a href="/commentaries/edt/luke/7.htm" title="Expositor's Dictionary">Exp Dct</a> • <a href="/commentaries/egt/luke/7.htm" title="Expositor's Greek">Exp Grk</a> • <a href="/commentaries/gaebelein/luke/7.htm" title="Gaebelein's Annotated Bible">Gaebelein</a> • <a href="/commentaries/gsb/luke/7.htm" title="Geneva Study Bible">GSB</a> • <a href="/commentaries/gill/luke/7.htm" title="Gill's Bible Exposition">Gill</a> • <a href="/commentaries/gray/luke/7.htm" title="Gray's Concise">Gray</a> • <a href="/commentaries/guzik/luke/7.htm" title="Guzik Bible Commentary">Guzik</a> • <a href="/commentaries/haydock/luke/7.htm" title="Haydock Catholic Bible Commentary">Haydock</a> • <a href="/commentaries/hastings/luke/6-12.htm" title="Hastings Great Texts">Hastings</a> • <a href="/commentaries/homiletics/luke/7.htm" title="Pulpit Homiletics">Homiletics</a> • <a href="/commentaries/icc/luke/7.htm" title="ICC NT Commentary">ICC</a> • <a href="/commentaries/jfb/luke/7.htm" title="Jamieson-Fausset-Brown">JFB</a> • <a href="/commentaries/kelly/luke/7.htm" title="Kelly Commentary">Kelly</a> • <a href="/commentaries/king-en/luke/7.htm" title="Kingcomments Bible Studies">King</a> • <a href="/commentaries/lange/luke/7.htm" title="Lange Commentary">Lange</a> • <a href="/commentaries/maclaren/luke/7.htm" title="MacLaren Expositions">MacLaren</a> • <a href="/commentaries/mhc/luke/7.htm" title="Matthew Henry Concise">MHC</a> • <a href="/commentaries/mhcw/luke/7.htm" title="Matthew Henry Full">MHCW</a> • <a href="/commentaries/meyer/luke/7.htm" title="Meyer Commentary">Meyer</a> • <a href="/commentaries/parker/luke/7.htm" title="The People's Bible by Joseph Parker">Parker</a> • <a href="/commentaries/pnt/luke/7.htm" title="People's New Testament">PNT</a> • <a href="/commentaries/poole/luke/7.htm" title="Matthew Poole">Poole</a> • <a href="/commentaries/pulpit/luke/7.htm" title="Pulpit Commentary">Pulpit</a> • <a href="/commentaries/sermon/luke/7.htm" title="Sermon Bible">Sermon</a> • <a href="/commentaries/sco/luke/7.htm" title="Scofield Reference Notes">SCO</a> • <a href="/commentaries/ttb/luke/7.htm" title="Through The Bible">TTB</a> • <a href="/commentaries/vws/luke/7.htm" title="Vincent's Word Studies">VWS</a> • <a href="/commentaries/wes/luke/7.htm" title="Wesley's Notes">WES</a> • <a href="#tsk" title="Treasury of Scripture Knowledge">TSK</a></div><div id="leftbox"><div class="padleft"><div class="comtype">EXPOSITORY (ENGLISH BIBLE)</div><div class="vheading2"><a href="/commentaries/ellicott/luke/7.htm">Ellicott's Commentary for English Readers</a></div>(44) <span class= "bld">Thou gavest me no water for my feet.</span>—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 <a href="/matthew/3-11.htm" title="I indeed baptize you with water to repentance. but he that comes after me is mightier than I, whose shoes I am not worthy to bear. he shall baptize you with the Holy Ghost, and with fire.">Matthew 3:11</a>; <a href="/john/13-5.htm" title="After that he pours water into a basin, and began to wash the disciples' feet, and to wipe them with the towel with which he was girded.">John 13:5</a>; <a href="/1_timothy/5-10.htm" title="Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work.">1Timothy 5:10</a>), and which a Rabbi might expect as a thing of course, were, in his judgment, superfluous. Possibly the fact which afterwards drew down the censure of the Pharisees (<a href="/mark/7-8.htm" title="For laying aside the commandment of God, you hold the tradition of men, as the washing of pots and cups: and many other such like things you do.">Mark 7:8</a>) had already become known, and may have influenced Simon. If the new Teacher cared so little about ablutions, why take the trouble to provide them for Him?<p><div class="vheading2"><a href="/commentaries/benson/luke/7.htm">Benson Commentary</a></div><span class="bld"><a href="/context/luke/7-44.htm" title="And he turned to the woman, and said to Simon, See you this woman? I entered into your house, you gave me no water for my feet: but she has washed my feet with tears, and wiped them with the hairs of her head....">Luke 7:44-48</a></span>. <span class="ital">And he turned to the woman </span>— That had been a scandalous, notorious sinner, and was the greater, the five hundred pence debtor. The Pharisee, however, though the less, the fifty pence debtor, yet was a debtor too; which was more than he thought himself to be, judging rather that God was his debtor, <a href="/context/luke/18-10.htm" title="Two men went up into the temple to pray; the one a Pharisee, and the other a publican....">Luke 18:10-11</a>. <span class="ital">Seest thou this woman </span>— Afflicted and distressed as she is? and canst thou avoid taking notice of the extraordinary tenderness and affectionate regard to me that she has now manifested? <span class="ital">I entered into thy house — </span>As a guest, on thine own express invitation; <span class="ital">thou gavest me no water for my feet </span>— Though that be so customary and necessary a refreshment on these occasions. <span class="ital">But she hath washed my feet with her tears </span>— Tears of affection for me, tears of affliction for sin; <span class="ital">and wiped them with the hairs of her head </span>— In token of her great love to me. <span class="ital">Thou gavest me no kiss </span>— When I first came under thy roof. So little was thy love to me. It was customary with the Jews to show respect and kindness to their welcome guests, by saluting them with a kiss, by washing their feet, and anointing their heads with oil, or some fine ointment. It is possible Simon might omit some of these civilities, lest his brethren, who sat at the table with him, should think he paid Jesus too much respect; and, if there was any such slight intended, it might be an additional reason for our Lord’s taking such particular notice of the neglect. <span class="ital">But this woman, since the time I came in </span>— Or rather, as many copies read it, <span class="greekheb">εισηλθεν</span>, <span class="ital">she came in, hath not ceased to kiss </span>even <span class="ital">my feet</span> — With the greatest humility and affection. <span class="ital">My head with oil thou didst not anoint </span>— Though few entertainments fail of being attended with that circumstance, (see <a href="/deuteronomy/28-40.htm" title="You shall have olive trees throughout all your coasts, but you shall not anoint yourself with the oil; for your olive shall cast his fruit.">Deuteronomy 28:40</a>; <a href="/micah/6-15.htm" title="You shall sow, but you shall not reap; you shall tread the olives, but you shall not anoint you with oil; and sweet wine, but shall not drink wine.">Micah 6:15</a>; <a href="/psalms/2-5.htm" title="Then shall he speak to them in his wrath, and vex them in his sore displeasure.">Psalm 2:5</a>; and <a href="/psalms/104-15.htm" title="And wine that makes glad the heart of man, and oil to make his face to shine, and bread which strengthens man's heart.">Psalm 104:15</a>; and <a href="/psalms/141-5.htm" title="Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities.">Psalm 141:5</a>;) but she, as thou seest, <span class="ital">hath anointed my feet with </span>precious and fragrant <span class="ital">ointment; wherefore I say unto thee </span>— I declare it openly, both for her vindication and for thy admonition; <span class="ital">her sins, which are many </span>— And exceedingly heinous, as I well know; <span class="ital">are forgiven </span>— Freely and graciously; <span class="ital">for </span>— Rather, <span class="ital">therefore, </span>as <span class="greekheb">οτι </span>undoubtedly ought here to be translated, <span class="ital">she loved much </span>— As I have been the means of bringing her to repentance, and to enjoy pardon and peace, she has thus testified the great love and high regard she has for me, as being persuaded that she never can sufficiently express her sense of the obligation. <span class="ital">But to whom little is forgiven </span>— Or who thinks his debt was but small; <span class="ital">the same loveth little</span> — Is not much affected with the kindness of the creditor that forgives him: and feels but little gratitude and love to him on that account. The substance, therefore, of our Lord’s answer to the Pharisee is, “It is true, this woman has been a great sinner; but she is a <span class="ital">pardoned sinner, </span>which supposes her to be a <span class="ital">penitent sinner: </span>what she has done to me, is an expression of her great love to me, her Saviour, by whom her sins are forgiven: and as she is pardoned, who was so great a sinner, it may reasonably be expected that she will love her Saviour more than others, and give greater proofs of it; and if this be the fruit of her love, flowing from a sense of the pardon of her sins, it becomes me to accept of it, and ill becomes any to be offended at it.” It must be carefully observed here, that her love is mentioned as the <span class="ital">effect </span>and <span class="ital">evidence, </span>not the <span class="ital">cause </span>of her pardon. She knew that much had been forgiven her, and therefore she loved much. It is true, Jesus had not yet given her any express intimation in word of the pardon of her sins; yet, having, by his sermons and his grace attending her hearing them, brought her to true repentance, without doubt she was assured of her pardon by the general doctrine of the gospel, which she had heard; by the promise of <span class="ital">rest, </span>which Jesus had lately made to all weary and heavy-laden sinners; and especially by <span class="ital">the Spirit of adoption, </span>which he had sent into her heart, sealing forgiveness upon her conscience, begetting her again to immortal hopes, and filling her with joy and peace, through believing that God was pacified toward her after all she had done.<span class="p"><br /><br /></span>As a further proof of the justness of this interpretation, it may not be improper to produce here the following testimony of Dr. Whitby: “Christ saith not her sins are forgiven <span class="ital">because she loved much, </span>but this ought to be a token, that her sins, which rendered her unworthy to touch me, have been forgiven; this great love to me being an indication of her deep sense of God’s mercy to her in pardoning her many sins; and this do I, the prophet and the <span class="ital">Song of Solomon of God, </span>declare unto her. To this sense lead both the parable of the great debtor, to whom his lord frankly had forgiven all, <span class="ital">for he loved much </span>because much had been forgiven, and the conclusion of it, in these words, <span class="ital">he that hath little forgiven, loveth little. </span>Whence it appears, that <span class="greekheb">οτι </span>here cannot be causal, or intimate that she was forgiven much because she loved much; the cause assigned of her forgiveness being, not her love, but faith, <a href="/luke/7-50.htm" title="And he said to the woman, Your faith has saved you; go in peace.">Luke 7:50</a>; but only consequential, denoting the effect, or indication of the forgiveness of her many sins. So, <a href="/hosea/9-15.htm" title="All their wickedness is in Gilgal: for there I hated them: for the wickedness of their doings I will drive them out of my house, I will love them no more: all their princes are rebels.">Hosea 9:15</a>, all their iniquity was in Gilgal, <span class="greekheb">οτι</span>, <span class="ital">therefore there I hated them; </span>for they did not sin in Gilgal because he hated them there; but he hated them there because there they offended.” Thus also Dr. Campbell, who translates the words, <span class="ital">Therefore her love is great, </span>observing, “The whole context shows that the particle <span class="greekheb">οτι </span>is illative, and not causal, in this place. The parable of the debtors clearly represents the gratuitous forgiveness as the cause of the love, not the love as the cause of the forgiveness. And this, on the other hand, is, <a href="/luke/7-50.htm" title="And he said to the woman, Your faith has saved you; go in peace.">Luke 7:50</a> th, ascribed to her faith.” Observe, reader, 1st, The Pharisee doubted whether Jesus was a prophet or not, nay, he, in effect, denied it; but Christ here shows that he was <span class="ital">more than a prophet, </span>that he was one who had power on earth to forgive sins, and to whom the affections and thankful acknowledgments of penitent sinners were due; in other words, that he was the Messiah, the Son of God, whose sole prerogative and right it was, in conjunction with the Father, to forgive men’s sins. 2d, In testifying that this pardoned sinner <span class="ital">loved much, </span>because she had had much forgiven, and in signifying that <span class="ital">to whom little is forgiven, the same loveth little; </span>he intimated to the Pharisee, that his love to Christ was so little, that he had reason to question whether he loved him at all in sincerity; and consequently, whether indeed his sins, though comparatively little, were forgiven him. From this we learn that, instead of grudging great sinners the mercy they find with Christ upon their repentance, we ought to be excited by their example to examine ourselves, whether we be indeed forgiven, and do at all love Christ. “Our Lord did not make the application of this parable more directly, but left Simon to do it, because he could not but see that if love invites love, and merits a return, Jesus would have been ungenerous had he treated this woman with rudeness and contempt. Having expressed greater love to him, she deserved higher returns of gratitude from him than even Simon himself; for which reason he was not to blame when he allowed her to wash his feet with her tears, wipe them with the hairs of her head, kiss them, and anoint them with fragrant ointment.” <span class="ital">And he said unto her, Thy sins are forgiven </span>— Having vindicated her, he spake kindly to her, and assured her, in express terms, that her sins, of which he knew she had truly repented, were actually forgiven.<span class="p"><br /><br /></span><a name="mhc" id="mhc"></a><div class="vheading2"><a href="/commentaries/mhc/luke/7.htm">Matthew Henry's Concise Commentary</a></div>7:36-50 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 repentance, confined his thoughts to her former bad character. But without free forgiveness none of us can escape the wrath to come; this our gracious Saviour has purchased with his blood, that he may freely bestow it on every one that believes in him. Christ, by a parable, forced Simon to acknowledge that the greater sinner this woman had been, the greater love she ought to show to Him when her sins were pardoned. Learn here, that sin is a debt; and all are sinners, are debtors to Almighty God. Some sinners are greater debtors; but whether our debt be more or less, it is more than we are able to pay. God is ready to forgive; and his Son having purchased pardon for those who believe in him, his gospel promises it to them, and his Spirit seals it to repenting sinners, and gives them the comfort. Let us keep far from the proud spirit of the Pharisee, simply depending upon and rejoicing in Christ alone, and so be prepared to obey him more zealously, and more strongly to recommend him unto all around us. The more we express our sorrow for sin, and our love to Christ, the clearer evidence we have of the forgiveness of our sins. What a wonderful change does grace make upon a sinner's heart and life, as well as upon his state before God, by the full remission of all his sins through faith in the Lord Jesus!<a name="bar" id="bar"></a><div class="vheading2"><a href="/commentaries/barnes/luke/7.htm">Barnes' Notes on the Bible</a></div>Seest thou this woman? - You see what this woman has done to me, compared with what you have done. She has shown me expressions of regard which you, in your own house, have not shown.<p>I entered into thine house - I came at your invitation, where I might expect all the usual rites of hospitality.<p>Thou gavest me no water for my feet - Among Eastern people it was customary, before eating, to wash the feet; and to do this, or to bring water for it, was one of the rites of hospitality. See <a href="/genesis/18-4.htm">Genesis 18:4</a>; <a href="/judges/19-21.htm">Judges 19:21</a>. The reasons for this were, that they wore "sandals," which covered only the bottom of the feet, and that when they ate they reclined on couches or sofas. It became therefore necessary that the feet should be often washed. <a name="jfb" id="jfb"></a><div class="vheading2"><a href="/commentaries/jfb/luke/7.htm">Jamieson-Fausset-Brown Bible Commentary</a></div>44-47. I entered … no water—a compliment to guests. Was this "much love?" Was it any?<div class="vheading2"><a href="/commentaries/poole/luke/7.htm">Matthew Poole's Commentary</a></div> <span class="bld">See Poole on "<a href="/luke/7-40.htm" title="And Jesus answering said to him, Simon, I have somewhat to say to you. And he said, Master, say on.">Luke 7:40</a>"</span> <span class="p"><br /><br /></span><a name="gil" id="gil"></a><div class="vheading2"><a href="/commentaries/gill/luke/7.htm">Gill's Exposition of the Entire Bible</a></div>And he turned to the woman,.... That stood behind him at his feet, <p>and said to Simon, seest thou this woman? and what she has done? pointing to her, and comparing him, and her, and their actions together, whereby he might judge of the preceding parable, and how fitly it might be applied to the present case: <p>I entered into thine house; not of his own accord, but by the invitation of Simon, and therefore might have expected the usual civilities: <p>thou gavest me no water for my feet: to wash them with, no, not so much as water; a civility very common in those hot countries, where walking without stockings, and only with sandals, they needed often washing; and which was very refreshing, and was not only used to travellers and strangers, but to guests, and was usually done by the servants of the house; See Gill on <a href="/luke/7-38.htm">Luke 7:38</a>. <p>but she hath washed my feet with tears. The Persic version reads, "with the tears of her eyes"; which made a bath for his feet; <p>and wiped them with the hairs of her head. The Vulgate Latin, Syriac, Persic, and Ethiopic versions read only, "with her hair", which she used instead of a towel, when Simon neither gave him water to wash with, nor a towel to wipe with. <a name="gsb" id="gsb"></a><div class="vheading2"><a href="/commentaries/gsb/luke/7.htm">Geneva Study Bible</a></div><span class="cverse2">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.</span></div></div><div id="centbox"><div class="padcent"><div class="comtype">EXEGETICAL (ORIGINAL LANGUAGES)</div><div class="vheading2"><a href="/commentaries/meyer/luke/7.htm">Meyer's NT Commentary</a></div><a href="/context/luke/7-44.htm" title="And he turned to the woman, and said to Simon, See you this woman? I entered into your house, you gave me no water for my feet: but she has washed my feet with tears, and wiped them with the hairs of her head....">Luke 7:44-46</a>. Jesus places the affectionate services rendered by the woman in contrast with the cold respectable demeanour of the Pharisee, who had not observed towards Him at all the <span class="ital">customs</span> of courtesy (foot-washing, kissing) and of deference (anointing of the head).<span class="p"><br /><br /></span><span class="greekheb">σου εἰς τ</span>. <span class="greekheb">οἰκ</span>] I came <span class="ital">into thy house</span>. The <span class="greekheb">σου</span> being placed first sharpens the rebuke.<span class="p"><br /><br /></span>That, moreover, even the <span class="ital">foot-washing</span> before meals was not <span class="ital">absolutely</span> a rule (it was observed especially in the case of guests coming off a <span class="ital">journey</span>, <a href="/genesis/18-4.htm" title="Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree:">Genesis 18:4</a>; <a href="/judges/19-21.htm" title="So he brought him into his house, and gave provender to the asses: and they washed their feet, and did eat and drink.">Jdg 19:21</a>; <a href="/1_samuel/25-41.htm" title="And she arose, and bowed herself on her face to the earth, and said, Behold, let your handmaid be a servant to wash the feet of the servants of my lord.">1 Samuel 25:41</a>; <a href="/1_timothy/5-10.htm" title="Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work.">1 Timothy 5:10</a>) is plain from John 13, and hence the neglect on the part of the heartless Pharisee is the more easily explained.<span class="p"><br /><br /></span><span class="greekheb">ἔβρεξέ μου τ</span>. <span class="greekheb">πόδ</span>.] <span class="ital">moistened my feet</span>. Comp. on <a href="/john/11-32.htm" title="Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying to him, Lord, if you had been here, my brother had not died.">John 11:32</a>; <a href="/matthew/8-3.htm" title="And Jesus put forth his hand, and touched him, saying, I will; be you clean. And immediately his leprosy was cleansed.">Matthew 8:3</a>.<span class="p"><br /><br /></span>Observe the contrasts of the <span class="ital">less</span> and the <span class="ital">greater</span>:—(1) <span class="greekheb">ὕδωρ</span> and <span class="greekheb">τοῖς δάκρυσιν</span>; (2) <span class="greekheb">φίλημα</span>, which is plainly understood as a kiss upon <span class="ital">the mouth</span>, and <span class="greekheb">οὐ διέλ</span>. <span class="greekheb">καταφ</span>. <span class="greekheb">μ</span>. <span class="greekheb">τοὺς πόδας</span>; (3) <span class="greekheb">ἐλαίῳ τὴν κεφαλ</span>. and <span class="greekheb">μύρῳ ἤλ</span>. <span class="greekheb">μ</span>. <span class="greekheb">τοὺς πόδας</span> (<span class="greekheb">μύρον</span> is an aromatic anointing oil, and more precious than <span class="greekheb">ἔλαιον</span>, see Xen. <span class="ital">Conv.</span> ii. 3).<span class="p"><br /><br /></span><span class="greekheb">ἀφʼ ἧς εἰσῆλθον</span>] loosely hyperbolical in affectionate consideration,—suggested by the mention of the <span class="ital">kiss</span> which was appropriate at the <span class="ital">entering</span>.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/egt/luke/7.htm">Expositor's Greek Testament</a></div><a href="/context/luke/7-44.htm" title="And he turned to the woman, and said to Simon, See you this woman? I entered into your house, you gave me no water for my feet: but she has washed my feet with tears, and wiped them with the hairs of her head....">Luke 7:44-46</a>. <span class="greekheb">στραφεὶς</span>: Jesus looks at the woman now for the first time, and asks His host to look at her, the despised one, that he may learn a lesson from her, by a contrast to be drawn between her behaviour and his own in application of the parable. A sharply marked antithesis runs through the description.—<span class="greekheb">ὕδωρ</span>—<span class="greekheb">δάκρυσιν</span>; <span class="greekheb">φίλημα</span>—<span class="greekheb">καταφιλοῦσα</span>; <span class="greekheb">ἐλαίῳ</span> (common oil), <span class="greekheb">μύρῳ</span> (precious ointment); <span class="greekheb">κεφαλήν</span>—<span class="greekheb">πόδας</span>. There is a kind of poetic rhythm in the words, as is apt to be the case when men speak under deep emotion.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/cambridge/luke/7.htm">Cambridge Bible for Schools and Colleges</a></div><span class="bld">44</span>. <span class="ital">Seest thou this woman</span>] Rather, Dost thou mark? Hitherto the Pharisee, in accordance with his customs and traditions, had hardly deigned to throw upon her one disdainful glance. Now Jesus bids him look full upon her to shew him that she had really done the honours of his house. Her love had more than atoned for his coldness.<span class="p"><br /><br /></span>We notice in the language here that rhythmic parallelism, which is often traceable in the words of our Lord, at periods of special emotion.<span class="p"><br /><br /></span>Into <span class="ital">thine</span> house I entered:<span class="p"><br /><br /></span>Water upon my feet thou gavest not,<span class="p"><br /><br /></span>But she with her tears bedewed my feet,<span class="p"><br /><br /></span>And with her tresses wiped them.<span class="p"><br /><br /></span>A kiss thou gavedst me not:<span class="p"><br /><br /></span>But she, since I entered, ceased not earnestly kissing my feet.<span class="p"><br /><br /></span>My head with oil thou anointedst not,<span class="p"><br /><br /></span>But she anointed my feet with perfume.<span class="p"><br /><br /></span>Wherefore I say to thee, Her sins, her many sins, have been forgiven, because she loved much.<span class="p"><br /><br /></span>But he to whom little is being forgiven loveth little.<span class="p"><br /><br /></span>“As oft as I think over this event,” says Gregory the Great, “I am more disposed to weep over it than to preach upon it.”<span class="p"><br /><br /></span><span class="ital">thou gavest me no water for my feet</span>] Thus Simon had treated his guest with such careless indifference as to have neglected the commonest courtesies and comforts. To sandalled travellers on those burning, rocky, dusty paths, water for the feet was a necessity; <a href="/context/john/13-4.htm" title="He rises from supper, and laid aside his garments; and took a towel, and girded himself....">John 13:4-5</a>. “<span class="ital">Wash your feet,</span> and rest yourselves under the tree” <a href="/genesis/18-4.htm" title="Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree:">Genesis 18:4</a>. “Tarry all night, and <span class="ital">wash your feet,”</span> <a href="/genesis/19-2.htm" title="And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and you shall rise up early, and go on your ways. And they said, No; but we will abide in the street all night.">Genesis 19:2</a>. “He brought them into his house, and they washed their feet,” <a href="/judges/19-21.htm" title="So he brought him into his house, and gave provender to the asses: and they washed their feet, and did eat and drink.">Jdg 19:21</a>. “If she have washed the saints’ feet,” <a href="/1_timothy/5-10.htm" title="Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work.">1 Timothy 5:10</a>.<span class="p"><br /><br /></span><span class="ital">hath washed</span>] Rather, bedewed or wetted.<span class="p"><br /><br /></span><span class="ital">with tears</span>] “The most priceless of waters.” Bengel. “She poured forth tears, the blood of the heart.” S. Aug.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/bengel/luke/7.htm">Bengel's Gnomen</a></div><a href="/luke/7-44.htm" title="And he turned to the woman, and said to Simon, See you this woman? I entered into your house, you gave me no water for my feet: but she has washed my feet with tears, and wiped them with the hairs of her head.">Luke 7:44</a>. <span class="greekheb">Ταύτην</span>, <span class="ital">this</span>) The woman, by her very attitude and appearance at the time, was refuting Simon, and moving the emotions of all present [save Simon].—<span class="greekheb">σοῦ</span>, <span class="ital">thy</span>) Therefore in this instance Simon’s obligation [as being in his own house, and the host] was greater than that of the woman.—<span class="greekheb">οὐκ ἔδωκας</span>, <span class="ital">thou hast not given</span>) Simon treated Jesus in the way that a guest who is not honoured is treated.—<span class="greekheb">τοῖς δάκρυσιν</span>, <span class="ital">with tears</span>) The Lord observed and notices all the circumstantial details of her pious action: <a href="/psalms/56-9.htm" title="When I cry to you, then shall my enemies turn back: this I know; for God is for me.">Psalm 56:9</a> (8). 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