Luke 7 · KJV
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Luke 7

A centurion's faith

Now when he had ended all his sayings in the audience of the people, he entered into Capernaum. And a certain centurion’s servant, who was dear unto him, was sick, and ready to die. And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant. And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this: For he loveth our nation, and he hath built us a synagogue. Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof: Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed. For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel. And they that were sent, returning to the house, found the servant whole that had been sick.

In Capernaum, a centurion's highly valued servant is dying. The centurion, a Gentile officer, sends Jewish elders to Jesus, who plead that he deserves help because he loves their nation and built their synagogue. As Jesus approaches, the centurion sends friends to say he is not worthy to have Jesus under his roof, and that Jesus need only give the word. Jesus marvels at his faith, and the servant is found well.

What does this mean?

A centurion commanded a unit of roughly eighty to a hundred soldiers. "Servant" translates a word that usually means slave.

Historical context

Galilee was ruled by Herod Antipas, not directly by Rome, so this officer may have served in Antipas's forces, which were organised on Roman lines. Gentiles who admired Judaism and supported synagogues without converting are known from inscriptions; Acts calls such people "God-fearers." A devout Jew entering a Gentile home risked ritual impurity, which may lie behind the centurion's message.

Why does it matter?

The centurion never meets Jesus. His trust in the power of Jesus' word at a distance anticipates the Gentiles in Acts who believe, beginning with another centurion, Cornelius (Acts 10). Matthew 8:5–13 tells a similar story in which the centurion comes in person.

Editorial notes, not scripture.

Jesus raises a widow's son at Nain

And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people. Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her. And when the Lord saw her, he had compassion on her, and said unto her, Weep not. And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise. And he that was dead sat up, and began to speak. And he delivered him to his mother. And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people. And this rumour of him went forth throughout all Judæa, and throughout all the region round about.

At the gate of the town of Nain, Jesus meets a funeral procession for the only son of a widow. Moved with compassion, he tells her not to weep, touches the bier, and commands the young man to rise. The dead man sits up and begins to speak, and Jesus gives him back to his mother. The crowd declares that a great prophet has arisen and that God has visited his people.

What does this mean?

The "bier" (KJV) or "coffin" (WEB) was an open stretcher; the body was wrapped, not enclosed. God has "visited" his people means he has come to help them, as in Zechariah's song (1:68).

Historical context

Nain was a village in southern Galilee, roughly 10 km south-east of Nazareth. Burial normally took place on the day of death. A widow who lost her only son lost her main support and protection. Touching a bier or corpse conveyed ritual impurity (Numbers 19:11–16).

Why does it matter?

Only Luke tells this story. It closely echoes Elijah raising a widow's son and giving him back to his mother (1 Kings 17:17–24), and Elisha raising a boy at Shunem, near Nain (2 Kings 4:18–37). It prepares for Jesus' reply to John that "the dead are raised" (7:22).

Editorial notes, not scripture.

John the Baptist's question

And the disciples of John shewed him of all these things.

And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? or look we for another? When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another? And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight. Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached. And blessed is he, whosoever shall not be offended in me.

Hearing reports about Jesus, John the Baptist sends two of his disciples to ask whether Jesus is "the one who is coming" or whether they should look for someone else. Jesus, after healing many people, tells them to report what they have seen and heard: the blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised and the poor hear good news.

What does this mean?

"He that should come" (KJV) or "the one who is coming" was a way of speaking about the expected deliverer. "Offended" (KJV) means caused to stumble: put off by Jesus or led to reject him.

Historical context

John was already in prison (3:20); Josephus says Herod Antipas held him at the fortress of Machaerus, east of the Dead Sea. John had announced a fiery judge (3:16–17), and a ministry of healing may not have matched what he expected.

Why does it matter?

Jesus answers with deeds that echo Isaiah's pictures of the age of salvation (Isaiah 35:5–6; 61:1), including the passage he read at Nazareth (4:18). The question of who Jesus is runs through this part of the Gospel (7:49; 8:25; 9:9, 18–20).

Editorial notes, not scripture.

Jesus speaks about John

And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings’ courts. But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet. This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he. And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.

And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like? They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept. For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil. The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners! But wisdom is justified of all her children.

Jesus asks the crowds what they went into the wilderness to see: not a reed swaying in the wind or a man in fine clothes, but a prophet, and more than a prophet, the messenger foretold in Scripture. He then compares his generation to children who will not join in any game: they dismissed John as too austere and Jesus as too fond of eating and drinking.

What does this mean?

A "reed shaken with the wind" pictures a weak, wavering man. "Lawyers" were experts in the Law of Moses, not courtroom advocates. To "justify God" (KJV) means to acknowledge that God was right. "Wisdom is justified of all her children" (KJV) means that the results show the wisdom of God's ways.

Historical context

Children played at weddings (piping and dancing) and funerals (wailing) in village marketplaces. Herod Antipas's early coins bore a reed, so some scholars hear a pointed contrast with the ruler who imprisoned John.

Why does it matter?

Luke's aside (7:29–30) divides the audience: tax collectors and ordinary people had accepted John's baptism, while Pharisees and lawyers had refused it. The jibe "a friend of publicans and sinners" leads straight into the next scene. The scripture about the messenger is Malachi 3:1.

Editorial notes, not scripture.

A forgiven woman anoints Jesus' feet

And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee’s house, and sat down to meat. And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment, And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner. And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on. There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged. 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. Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. 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. And he said unto her, Thy sins are forgiven. And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? And he said to the woman, Thy faith hath saved thee; go in peace.

At dinner in the house of a Pharisee named Simon, a woman known in the town as a sinner weeps over Jesus' feet, wipes them with her hair, kisses them and anoints them with perfume. Simon privately concludes that Jesus cannot be a prophet. Jesus tells a parable about two debtors, contrasts Simon's lack of hospitality with the woman's love, and tells her that her sins are forgiven.

What does this mean?

Five hundred "pence" (KJV) were denarii; a denarius was roughly a day's wage for a labourer. An "alabaster box" was a sealed stone flask for expensive perfume.

Historical context

Guests reclined on couches with their feet away from the table, so someone standing behind could reach them. Hosts customarily offered water for dusty feet, a kiss of greeting and sometimes oil for the head. Uninvited people could often watch a banquet in a house open to a courtyard.

Why does it matter?

The other Gospels tell of a woman anointing Jesus at Bethany before his death (Mark 14:3–9; John 12:1–8); Luke's story differs in setting, timing and meaning. From the sixth century, Western tradition identified this woman with Mary Magdalene, but nothing in the text supports that. Interpreters debate whether, in verse 47, her love is the cause of her forgiveness or the evidence of it, as the parable suggests.

Editorial notes, not scripture.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16
  17. 17
  18. 18
  19. 19
  20. 20
  21. 21
  22. 22
  23. 23
  24. 24

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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About Luke