Luke 7 · WEB
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Luke 7

A centurion's faith

After he had finished speaking in the hearing of the people, he entered into Capernaum. A certain centurion’s servant, who was dear to him, was sick and at the point of death. When he heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant. When they came to Jesus, they begged him earnestly, saying, “He is worthy for you to do this for him, for he loves our nation, and he built our synagogue for us.” Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, “Lord, don’t trouble yourself, for I am not worthy for you to come under my roof. Therefore I didn’t even think myself worthy to come to you; but say the word, and my servant will be healed. For I also am a man placed under authority, having under myself soldiers. I tell this one, ‘Go!’ and he goes; and to another, ‘Come!’ and he comes; and to my servant, ‘Do this,’ and he does it.”

When Jesus heard these things, he marveled at him, and turned and said to the multitude who followed him, “I tell you, I have not found such great faith, no, not in Israel.” Those who were sent, returning to the house, found that the servant who had been sick was well.

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

Soon afterwards, he went to a city called Nain. Many of his disciples, along with a great multitude, went with him. Now when he came near to the gate of the city, behold, one who was dead was carried out, the only born son of his mother, and she was a widow. Many people of the city were with her. When the Lord saw her, he had compassion on her and said to her, “Don’t cry.” He came near and touched the coffin, and the bearers stood still. He said, “Young man, I tell you, arise!” He who was dead sat up and began to speak. Then he gave him to his mother.

Fear took hold of all, and they glorified God, saying, “A great prophet has arisen among us!” and, “God has visited his people!” This report went out concerning him in the whole of Judea and in all the surrounding region.

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

The disciples of John told him about all these things. John, calling to himself two of his disciples, sent them to Jesus, saying, “Are you the one who is coming, or should we look for another?” When the men had come to him, they said, “John the Baptizer has sent us to you, saying, ‘Are you he who comes, or should we look for another?’”

In that hour he cured many of diseases and plagues and evil spirits; and to many who were blind he gave sight. Jesus answered them, “Go and tell John the things which you have seen and heard: that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. Blessed is he who finds no occasion for stumbling 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

When John’s messengers had departed, he began to tell the multitudes about John, “What did you go out into the wilderness to see? A reed shaken by the wind? But what did you go out to see? A man clothed in soft clothing? Behold, those who are gorgeously dressed and live delicately are in kings’ courts. But what did you go out to see? A prophet? Yes, I tell you, and much more than a prophet. This is he of whom it is written, ‘Behold, I send my messenger before your face, who will prepare your way before you.’

“For I tell you, among those who are born of women there is not a greater prophet than John the Baptizer; yet he who is least in God’s Kingdom is greater than he.”

When all the people and the tax collectors heard this, they declared God to be just, having been baptized with John’s baptism. But the Pharisees and the lawyers rejected the counsel of God, not being baptized by him themselves.

“To what then should I compare the people of this generation? What are they like? They are like children who sit in the marketplace and call to one another, saying, ‘We piped to you, and you didn’t dance. We mourned, and you didn’t weep.’ For John the Baptizer came neither eating bread nor drinking wine, and you say, ‘He has a demon.’ The Son of Man has come eating and drinking, and you say, ‘Behold, a glutton and a drunkard, a friend of tax collectors and sinners!’ Wisdom is justified by 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

One of the Pharisees invited him to eat with him. He entered into the Pharisee’s house and sat at the table. Behold, a woman in the city who was a sinner, when she knew that he was reclining in the Pharisee’s house, brought an alabaster jar of ointment. Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment. Now when the Pharisee who had invited him saw it, he said to himself, “This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner.”

Jesus answered him, “Simon, I have something to tell you.” He said, “Teacher, say on.”

“A certain lender had two debtors. The one owed five hundred denarii, and the other fifty. When they couldn’t pay, he forgave them both. Which of them therefore will love him most?”

Simon answered, “He, I suppose, to whom he forgave the most.” He said to him, “You have judged correctly.”

Turning to the woman, he said to Simon, “Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head. You gave me no kiss, but she, since the time I came in, has not ceased to kiss my feet. You didn’t anoint my head with oil, but she has anointed my feet with ointment. Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But one to whom little is forgiven, loves little.” He said to her, “Your sins are forgiven.”

Those who sat at the table with him began to say to themselves, “Who is this who even forgives sins?”

He said to the woman, “Your faith has saved you. 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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