Luke 7 44

Luke 7:44 kjv

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.

Luke 7:44 nkjv

Then He turned to the woman and said to Simon, "Do you see this woman? I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wiped them with the hair of her head.

Luke 7:44 niv

Then he turned toward the woman and said to Simon, "Do you see this woman? I came into your house. You did not give me any water for my feet, but she wet my feet with her tears and wiped them with her hair.

Luke 7:44 esv

Then turning toward the woman he said to Simon, "Do you see this woman? 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.

Luke 7:44 nlt

Then he turned to the woman and said to Simon, "Look at this woman kneeling here. When I entered your home, you didn't offer me water to wash the dust from my feet, but she has washed them with her tears and wiped them with her hair.

Luke 7 verses

Luke 7 44 Meaning

Luke 7:44 presents a vivid contrast between the lack of basic hospitality shown by Simon, the Pharisee host, and the extravagant, humble devotion demonstrated by the sinful woman. Jesus uses this comparison to highlight the profound love born out of immense forgiveness, teaching that the one who has been forgiven much will show much love. It underscores that true spiritual understanding and righteousness come from a repentant heart filled with gratitude for divine mercy, rather than from self-righteousness or outward adherence to law.

Luke 7 44 Context

Luke 7 begins with Jesus' ministry, highlighting His authority through healing the centurion's servant and raising the widow's son. It then contrasts Him with John the Baptist, revealing different reactions to God's messengers. The passage of Luke 7:36-50, which includes verse 44, takes place at the house of Simon, a Pharisee, who had invited Jesus for a meal. While Jesus reclined at the table, a woman "who was a sinner" (Luke 7:37) entered and began anointing Jesus' feet. Simon's inner judgment of both the woman and Jesus, believing Jesus would know she was a sinner if He were truly a prophet, sets the stage for Jesus' parable of the two debtors (Luke 7:41-43) and His subsequent direct rebuke and instruction to Simon in verse 44 and beyond. The historical and cultural context involves the significant social and religious divide between "respectable" Pharisees like Simon and known "sinners" (often understood as prostitutes or public women), and the established practices of hospitality in ancient Jewish society, which Simon deliberately neglected.

Luke 7 44 Word analysis

• And he turned (καὶ στραφεὶς - kai strapheis): The verb suggests a deliberate, noticeable pivot in direction or focus. Jesus consciously shifts His attention from Simon, with whom He was implicitly conversing through the parable, to the woman. This is a public acknowledgement of her, drawing Simon's attention to what he had dismissed or ignored. It's a significant moment in the narrative.
• to the woman (πρὸς τὴν γυναῖκα - pros tēn gynaika): "The woman" specifically identifies the previously mentioned "sinner" (Luke 7:37). Jesus’ turning to her, after observing her actions and Simon's thoughts, brings her into the immediate focal point of His teaching. It underscores her agency and the significance of her deeds.
• and said unto Simon (εἶπεν δὲ τῷ Σίμωνι - eipen de tō Simōni): Although Jesus has turned towards the woman, He addresses Simon. This reinforces that the instruction is primarily for Simon's benefit and rebuke. Simon's perspective and understanding are Jesus' immediate concern, while the woman's actions serve as the didactic tool.
• Seest thou this woman? (βλέπεις ταύτην τὴν γυναῖκα; - blepeis tautēn tēn gynaika?): This is a rhetorical question designed to elicit a specific answer and expose Simon's blindness. "Seest thou" is active and direct, asking if Simon truly perceives or merely looks without understanding. It's a challenge to Simon's spiritual perception and a call to a deeper observation than mere social categorization.
• I entered into thine house (Εἰσῆλθόν σου εἰς τὴν οἰκίαν - Eisēlthon sou eis tēn oikian): Jesus points out the host-guest relationship and Simon’s primary duty within it. He emphasizes that the initiative came from Jesus entering Simon's domain, making Simon responsible for traditional courtesies.
• thou gavest me no water for my feet (ὕδωρ μοι ἐπὶ πόδας οὐκ ἔδωκας - hydōr moi epi podas ouk edōkas): This was a fundamental, customary act of hospitality in a dusty climate where people wore sandals. It signified welcome and was a sign of respect and care for the guest's comfort. Simon’s omission was a significant breach of etiquette and hospitality, showing a lack of genuine regard or honor for Jesus. The direct contrast underscores his deliberate negligence.
• but she (αὕτη δέ - hautē de): The emphatic "but she" marks a stark opposition between Simon's negligence and the woman's actions. It elevates her deeds above mere politeness.
• hath washed my feet with tears (τοῖς δάκρυσιν τοὺς πόδας μου ἔβρεξεν - tois dakrysin tous podas mou ebrexen): "Washed" here implies more than a quick rinse; "wet" or "soaked" is a better rendering of ebrexen. Her tears indicate profound sorrow for her sins, deep contrition, and overwhelming emotion, going far beyond a perfunctory offering of water. This is an act of heartfelt repentance and devotion, making the cleansing far more meaningful than simple water.
• and wiped them with the hairs of her head (καὶ ταῖς θριξὶν αὐτῆς ἐξέμαξεν - kai tais thrixin autēs exemaxen): For a woman to unbind and use her hair publicly was an act of extreme humility, self-abasement, and vulnerability. Hair was considered a woman's glory and a symbol of modesty (1 Cor 11:15). Using it for such a menial task, especially on a man's feet, was shocking and deeply humiliating for her, but done out of immense love and devotion. This transcends social norms and indicates complete self-giving.

Luke 7 44 Bonus section

The deliberate juxtaposition of the sinful woman's actions against Simon's neglect forms a chiasmus (A-B-B'-A') in Luke 7:44-46 regarding the acts of hospitality, powerfully reinforcing Jesus' teaching.

• A (Simon's failure): No water for feet (v. 44)
• B (Woman's devotion): Kissed Jesus' feet constantly, anointed feet with tears (v. 45-46)
• B' (Woman's devotion): No kiss (Simon's failure) -> constantly kissed His feet (v. 45)
• A' (Simon's failure): No anointing of head with oil -> Anointed His feet with fragrant oil (v. 46)

This chiastic structure emphasizes that where Simon failed in three basic acts of hospitality (water, kiss, oil), the woman fulfilled them to an extravagant degree, elevating feet-washing (Simon’s lack) to a constant act of kissing (v.45) and anointing feet with costly ointment instead of Jesus’ head with cheap oil (v.46). It highlights not just a difference in actions but in the very heart of the individuals. Simon gave nothing; the woman gave everything, and specifically chose acts that signified self-abasement and deep reverence. Her acts anticipate later examples of devotion (e.g., Mary of Bethany).

Luke 7 44 Commentary

Luke 7:44 is a pivotal moment in the narrative, revealing Jesus’ wisdom, compassion, and authority to expose the heart. Simon, despite inviting Jesus, withheld basic courtesies—no water for dusty feet, no kiss of greeting, no anointing oil—demonstrating a spirit of judgment, self-righteousness, and ultimately, a lack of love. His invitation may have been a test, or a condescending gesture, rather than genuine welcome.

In stark contrast, the woman, ostracized by society and considered "unclean" by Simon, lavished upon Jesus every mark of profound honor, love, and devotion: her tears were a more potent cleansing than water, her precious hair served as a towel, and she followed with costly anointing. Her actions were public, unconventional, and sacrificial, driven by a deep awareness of her sin and a profound, prior experience of forgiveness and grace through faith in Jesus.

Jesus uses her actions as a visible sermon to Simon, drawing his attention away from superficial judgment to the spiritual reality of a contrite heart and the transformative power of divine love. The verse directly exposes Simon’s spiritual blindness – he saw the woman only as a "sinner" to be condemned, while Jesus saw a soul touched by God's mercy. Her overwhelming love was not a precondition for forgiveness, but its consequence (as stated in verse 47), making her an example of true righteousness – one born of humility and gratitude, contrasting sharply with the cold, critical religiosity of the Pharisee. It is a profound lesson that those who understand the depths of their sin and the boundlessness of God's forgiveness will respond with commensurate love.

Examples:

• The reformed alcoholic who dedicates their life to service often shows more zealous love than someone who has never struggled as openly.
• A person deeply convicted of their pride, who then humbles themselves, may show greater compassion to others than someone who deems themselves already humble.