Luke 7:45

Luk 7:45. Φίλημα, a kiss) This Simon had omitted, owing to the smallness (the little degree) of his love: otherwise we do not read of even any of His disciples or friends having kissed the face of Jesus, which had something remarkable about it, ch. Luk 9:29; but the highest degree of love, such as here in Luk 7:38, and the utmost familiarity of intimacy, as in Joh 13:25, stopped considerably short of that liberty. We do not read of His having kissed even the little children. The traitor alone (for the unprecedented familiarity of a kiss was not a thing alien to his treachery) with impure mouth profaned the face of the Lord: except in this instance, it remained intact and unviolated by sinful flesh.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

no kiss--of salutation. How much love was here? Any at all?

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 45. Since the time I came in] Rather, Since the time SHE came in, αφ' ἡς εισηλθεν, not εισηλθον, I came in, for it is clear from Lu 7:37 that the woman came in after Christ, having heard that he was sitting at meat in the Pharisee's house. The reading which I have adopted is supported by several MSS. and Versions.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(45) Thou gavest me no kiss.—This also, as we see in the case of Judas (see Note on Mat_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 (Act_20:37). So the “holy kiss,” the “kiss of peace,” became part of the ritual of most of the ancient Liturgies (Rom_16:16; 1Co_16:20).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

45. no kiss] The ordinary salutation of respect in the East, where the first thing when two friends meet and wish to do each other honour is to try to kiss each other’s hands. The kiss on the cheek is between equals and also to superiors. Absalom, to gain favour, kissed every man who came near him to do him obeisance; 2Sa_15:5. “The king kissed Barzillai,” 2Sa_19:39. Hence this was a natural signal of recognition for the traitor to give; Mat_26:49. See Act_20:37. Hence the osculum pacis, Rom_16:16, &c.

I came in] There is another reading, εἰσῆλθεν, ‘she came in’ (L and some versions), which is probable, for the woman only ascertained that Jesus was at the house after He had entered it.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And they that sat at meat with him,.... Other Pharisees that sat at Simon's table with Christ, whom he had invited as guests, on this occasion of seeing and conversing with Jesus; or some of Simon's family, that sat down to eat with him;

began to say within themselves; that is, either thought and reasoned in their own minds, or whispered among themselves:

who is this that forgiveth sins also? who not content to transgress the traditions of the elders, by admitting a sinful woman to touch him, but assumes that to himself which is peculiar to God, to forgive sin: this they said, not as wondering at him, what manner of person he must be, that with such authority pronounced the forgiveness of sin, as Grotius thinks; but rather as offended with him, and filled with indignation against him, and so censuring and reproaching him for wickedness and blasphemy.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 45. Thou gavest me no kiss] Which yet was their usual way of salutation, 1Pe 5:14.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Thou gavest me no kiss - The kiss was a token of affection or a common mode of salutation, and Simon had even neglected this mark of welcoming him to his house. It was often used among “men” as a sign of salutation. Compare Gen 33:4; Exo 18:7; Mat 26:49.

Hath not ceased to kiss my feet - How striking the difference between the conduct of Simon and this woman! He, with all the richness of a splendid preparation, had omitted the common marks of regard and affection. She, in humility, had bowed at his feet, had watered them with tears, and had not ceased to kiss them. The most splendid entertainments do not always express the greatest welcome. There may be in such entertainments much insincerity - much seeking of popularity or some other motive; but no such motive could have operated in inducing a broken-hearted sinner to wash the Saviour’s “feet” with tears.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. "Thou gavest me no kiss of respect on entering, to which as a Rabbi I was surely entitled; she hath repeatedly kissed my feet."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

45. φίλημα. The ordinary salutation of respect in the East, where the first greeting when two friends meet and wish to do each other honour is to try to kiss each other’s hands. The kiss on the cheek is between equals and may also be given to inferiors. Absalom, to gain favour, kissed every man who came near him to do him obeisance; 2Sa 15:5. “The king kissed Barzillai,” id. Luk 19:39. Hence this was a natural signal of recognition for the traitor to give; Mat 26:49. See Act 20:37. For the osculum pacis see Rom 16:16, &c.

εἰσῆλθον. There is another reading, εἰσῆλθεν, ‘she came in’ (L and some versions), which is probable, for the woman only ascertained that Jesus was at the house after He had entered it.

45. καταφιλοῦσα. ‘Tenderly’ or ‘repeatedly kissing,’ Luk 15:20. Act 20:37; Mat 26:49.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

45. φίλημα. Comp. 33:4; Exo 18:7; 2Sa 15:5, 2Sa 19:39, 2Sa 20:9. The traitor’s choosing it as a sign seems to mark it as usual.

ἀφʼ ἦς εἰσῆλθον. The reading εἰσῆλθεν (L1 Vulg.) is an attempt to avoid the apparent exaggeration in “since the time I came in.” But there need be no exaggeration, or difference of meaning, between the two readings. The woman very likely entered with Christ and His disciples in order to escape expulsion. Fear of it would make her begin to execute her errand directly the guests were placed. The compound καταφιλοῦσα makes the contrast with φίλημα more marked, and τοὺς πόδας makes it still more so. The φίλμα would have been on the cheek, or possibly (if Simon had wished to be very respectful) on the hand.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Ceased (die lipen). Only here in New Testament. Common in medical language, meaning to be intermittent, and to discontinue giving remedies for a time.

To kiss [καταφιλουσα] . The compound verb has the force of kissing tenderly, caressing.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.