Teks -- Luke 7:42 (NET)

7:42 When they could not pay, he canceled the debts of both. Now which of them will love him more?”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Luk 7:42 - Will love him most

Will love him most ( pleion agapēsei auton ).

Strictly, comparative more , pleion , not superlative pleista , but most suits the English idiom best, even between two. Superlative forms are vanishing before the comparative in the Koiné. This is the point of the parable, the attitude of the two debtors toward the lender who forgave both of them (Plummer).

Vincent: Luk 7:42 - Frankly forgave

Frankly forgave ( ἐχαρίσατο )

Rev. omits frankly, which is implied in the verb. See on Luk 7:21.

JFB: Luk 7:40-43

Like Nathan with David, our Lord conceals His home thrust under the veil of a parable, and makes His host himself pronounce upon the case. The two debtors are the woman and Simon; the criminality of the one was ten times that of the other (in the proportion of "five hundred" to "fifty"); but both being equally insolvent, both are with equal frankness forgiven; and Simon is made to own that the greatest debtor to forgiving mercy will cling to her Divine Benefactor with the deepest gratitude. Does our Lord then admit that Simon was a forgiving man? Let us see.

Clarke: Luk 7:42 - Which of them will love him most?

Which of them will love him most? - Which is under the greater obligation and should love him most?

TSK: Luk 7:42 - when // he

when : Psa 49:7, Psa 49:8; Mat 18:25, Mat 18:26, Mat 18:34; Rom 5:6; Gal 3:10

he : Psa 32:1-5, Psa 51:1-3, Psa 103:3; Isa 43:25, Isa 44:22; Jer 31:33, Jer 31:34; Dan 9:18, Dan 9:19; Mic 7:18-20; Mat 6:12; Act 13:38, Act 13:39; Rom 3:24, Rom 4:5-8; Eph 1:7, Eph 4:32; Col 3:13

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Luk 7:40-48 - Simon spake within himself // I have // Simon saith, Master, say on

Ver. 40-48. Our Saviour treats his host civilly, but yet letteth him know, that he both knew his heart, and the heart of this poor woman, whom he had so uncharitably reflected upon.

Simon spake within himself Luk 7:39 . Christ lets him know that he knew the thoughts of his heart.

I have (saith he) somewhat to say unto thee . So he civilly obtaineth leave of him to speak.

Simon saith, Master, say on Our Saviour tells him: There was a certain creditor & c. It is obvious by our Saviour’ s application of this parable, Luk 7:44-47 , that he whom Christ here intends under the notion of a creditor is God; that one of the debtors that did owe five hundred pence (that is, a great sum) was this woman: whether Simon were intended by the other, or no, is not easily determined; but admit the other was o deina , any one that was a sinner, but not so notorious a sinner, God forgives freely both the one and the other. Christ asks which would love most. Simon tells him, that debtor to whom most was forgiven. Christ tells him that he had judged rightly. Whence observe:

1. That as all sins, so all sinners, are not equal in the sight of God; all are guilty, but there are degrees in guilt.

2. That be men’ s sins less or greater, fewer or more, those who have least will stand in need of pardoning mercy and forgiveness.

3. That God is free in the forgiveness of all sins, be they few or more; he frankly forgave them both

4. That Christ first speaketh of these two debtors as being forgiven, then of their loving much, and of their being forgiven as the cause of their loving much.

5. That much love will follow a great forgiveness; a great sinner (one, I mean, who hath been so) will hardly ever be able to satisfy himself that his much is forgiven, if he doth not find his heart very warm with love to God.

6. A true love to God and Christ will be seen in all acts, which may be demonstrative or declarative of it. Christ turns to the woman, and saith to Simon, &c. Kissing, washing of feet, anointing with oil, were usual compliments of those countries, by which men showed their respects and kindness to strangers and friends.

For washing of feet, see Gen 18:4 19:2 Jud 19:21 1Sa 25:41 1Ti 5:10 . For anointing with oil, see Psa 23:5 45:7 . This woman had exceeded the usual kindness and civility of the country toward Christ: they were wont to bring their friends water to wash their feet, and possibly a piece of linen to wipe them; she washes his feet with her tears, and drieth them with her hair. They used to anoint the head of their friends with oil, she anoints his feet. They used to kiss one another’ s cheeks or lips, she kisses his feet. They kissed their friends once, she ceased not to kiss his feet. Upon this Christ, who before had forgiven her, declareth her to be forgiven, first in the hearing of Simon, then he doubles his words unto her. He had told Simon before that the creditor had frankly forgiven them both; his adding here, Her sins, which are many sufficiently evidences that it was she whom he intended by the debtor who owed much. Hence we may judge how little ground the papists have to urge this place to prove, that remission of sins is procured by our own merits and satisfactions. Love here is not mentioned as the cause, but as the effect of the remission of sins; and that which our Saviour here designed to instruct Simon in, was,

1. That whatsoever this woman had been, she was not now such a notorious sinner as he fancied; her sins were forgiven.

2. That God having thus favoured her with the grace of remission, had also kindled in her heart a love towards him.

3. That this love wrought in her heart in some proportion to that love which God had magnified upon her, therefore she loved much.

4. That men and women’ s love to God and Christ, will and ought to be according to that love which they have received from Christ.

5. That much love to God will bring a great sense of God’ s love to the soul, Joh 14:21 .

The particle oti , which we translate because, doth not always in Scripture signify the cause, but may be translated therefore, or, for what cause: see Joh 14:17 , Ye know him; for he dwelleth in you: the Spirit’ s abiding in believers is not the cause of their knowing of him, but the effect of it, so that for , in that place, is as much as therefore. So in Mar 9:28 , oti is as much as for what cause, or, for what reason? We translate it, Why could not we cast him out? So here, her sins, which are many, are forgiven, for which cause, or reason, she loveth much.

Haydock: Luk 7:42

Which will live him most? as we read in the Protestant version, and in the Greek, agapesei. But Christ, seeming to require love as a previous disposition to the remission of sins, as appears from ver. 47 below, the Catholic Church has adopted the version of St. Augustine, hom. xxiii. in the present tense: quis ergo plus eum diligit? (Jansenius, Comment. in Evang.)

Gill: Luk 7:42 - And when they had nothing to pay // he frankly forgave them both // tell me therefore, which of them will love him most

And when they had nothing to pay,.... Neither the lesser nor greater debtor; for though not alike in debt, yet both insolvent: man has run out his whole stock, which the God of nature gave him, in his original creation and primitive state; and is become a bankrupt and a beggar, is poor, wretched, and miserable; he has no money, he has nothing to offer for a composition, much less for payment; he has no righteousness, and if he had, it would be nothing to pay with; since that itself, even in perfection, is due to God, and cannot discharge a former debt: sin being committed against an infinite being, is in some sense an infinite debt, and requires an infinite satisfaction, which a finite creature can never give; and he is therefore liable to a prison, and that for ever: but behold the wonderful grace of God, the creditor!

he frankly forgave them both: their whole debts, without regard to any merits of theirs, which they could not have, or any motives in them, or any conditions to be performed by them, but purely of his sovereign will, free grace, and rich mercy, though not without regard to the satisfaction of his Son; which by no means hinders the frankness of the pardon, or obscures the grace of it, but increases and illustrates it; seeing this satisfaction is of God's own finding out, providing, and accepting; and is at his own expense, and without money and price, to the debtors:

tell me therefore, which of them will love him most; or "ought to love him most", as the Ethiopic version. The Vulgate Latin, and all the Oriental versions, leave out the first part of this clause, "tell me".