King James Version
Luke 7
50 verses with commentary
Jesus Heals a Centurion's Servant
Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.
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Capernaum (Καφαρναούμ, Kapharnaoum, 'village of consolation') served as Jesus' ministry headquarters, His adopted hometown after Nazareth's rejection. This city witnessed more miracles than any other yet would face severe judgment for unbelief (Luke 10:15), proving that privilege intensifies accountability.
And a certain centurion's servant, who was dear unto him, was sick, and ready to die.
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The phrase ēmellen teleutān (ἤμελλεν τελευτᾶν, was about to die) indicates imminent death, emphasizing the desperate urgency. This Gentile's love for his servant foreshadows the gospel breaking ethnic and social boundaries—in Christ, there is neither Jew nor Greek, slave nor free (Galatians 3:28).
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.
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The verb erōtōn (ἐρωτῶν, beseeching/asking) carries urgency and respect, not demand. Matthew's parallel (8:5-13) has the centurion approach directly, likely compressed narration—Luke preserves the detail of indirect approach through elders. This demonstrates that faith operates through appropriate means while ultimately trusting Christ's sovereign power.
And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:
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Ironically, the elders misunderstand grace—they present works-based worthiness while the centurion exhibits faith-based humility. Jesus responds not to the centurion's supposed merit but to his remarkable faith. This previews Paul's doctrine: salvation is 'not of works, lest any man should boast' (Ephesians 2:9), but through faith alone.
For he loveth our nation, and he hath built us a synagogue.
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Here is a Gentile God-fearer supporting Jewish worship of the true God, foreshadowing the Gentile inclusion in God's covenant. Yet the elders still miss the point—they cite his works while Jesus marvels at his faith. True religion combines both: faith expressing itself through love (Galatians 5:6), but salvation rests on faith alone.
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:
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Jewish law forbade entering Gentile homes (Acts 10:28), making the centurion's concern both culturally aware and spiritually perceptive. He recognizes his unworthiness not merely socially (Gentile before Jew) but morally (sinner before Holy God). This echoes the publican's prayer: 'God be merciful to me a sinner' (Luke 18:13). True faith begins with acknowledging unworthiness, not asserting rights.
Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.
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This echoes creation: 'God said, Let there be light, and there was light' (Genesis 1:3). The centurion grasps Jesus' divine authority—His word is efficacious, accomplishing what it declares. The future passive iathētō (ἰαθήτω, shall be healed) expresses absolute confidence. This is faith at its purest: trusting Christ's word alone, without signs, physical presence, or sensory confirmation.
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. one: Gr. this man
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The present tenses (goes, comes, does) emphasize immediate, unquestioning obedience to authorized commands. The centurion's analogy reasons from lesser to greater: if his limited human authority produces obedience, how much more Christ's divine authority over sickness and death? This understanding of delegated divine authority underlies all biblical faith—we trust Christ's word because it carries God's own authority.
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.
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And they that were sent, returning to the house, found the servant whole that had been sick.
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Luke, the physician, emphasizes medical verification—those sent found the servant already healed when they returned. The healing occurred at Jesus' word, across distance, without physical contact. This demonstrates Christ's sovereignty over space and matter, His word alone accomplishing what it declares. The centurion's faith was vindicated: Christ's word proved sufficient. This previews resurrection power: Christ's voice will call forth the dead (John 5:28-29).
Jesus Raises a Widow's Son
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.
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Luke emphasizes the crowd: ochlós polys (ὄχλος πολύς, a great crowd). This ensured numerous witnesses to the coming miracle. The progression is deliberate: faith of a Gentile centurion (verses 1-10), then compassion toward a Jewish widow (verses 11-17)—demonstrating Christ's mission to all people, and His authority over sickness and death.
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.
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The widow's triple tragedy compounds: chēra (χήρα, widow) already bereaved of her husband, now losing her monogenēs, leaving her utterly destitute and alone. Ancient widows without sons faced economic ruin and social vulnerability. The large crowd (ὄχλος...ἱκανός) signifies community compassion but offers no real help. Only Christ can reverse death's finality and restore this woman's hope.
And when the Lord saw her, he had compassion on her, and said unto her, Weep not.
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And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise. bier: or, coffin
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And he that was dead sat up, and began to speak. And he delivered him to his mother.
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The final clause "he delivered him to his mother" (ἔδωκεν αὐτὸν τῇ μητρὶ αὐτοῦ, edōken auton tē mētri autou) echoes Elijah's restoration of the widow's son (1 Kings 17:23). The verb "delivered" (ἔδωκεν, edōken, "gave") presents the young man as a gift from Jesus to the bereaved mother. This act demonstrates Jesus' compassion (v. 13) translated into miraculous power—He not only feels for human suffering but acts decisively to reverse it. This miracle validates Jesus as greater than Elijah, displaying His authority over death itself, foreshadowing His own resurrection and His role as "the resurrection and the life" (John 11:25).
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.
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And this rumour of him went forth throughout all Judaea, and throughout all the region round about.
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This widespread report accomplishes two theological purposes: it fulfills messianic expectation by demonstrating the marks of the Messiah (Isaiah 26:19, 35:5-6), and it creates accountability—those who heard this testimony would be responsible for their response to Jesus. The verse connects to the previous declaration that "a great prophet is risen" and "God hath visited his people" (v. 16). The spreading report forces a decision: Is Jesus merely a prophet, or something more? The miracle's publicity sets the stage for John the Baptist's question (vv. 18-19): "Art thou he that should come?"
Messengers from John the Baptist
And the disciples of John shewed him of all these things.
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This report prompts John's famous question in verse 19: "Art thou he that should come? or look we for another?" The verse sets up one of Scripture's most poignant moments—the forerunner's crisis of doubt. John's disciples maintained loyalty to their imprisoned teacher while simultaneously observing Jesus' ministry. Their reporting function was crucial: John could not witness Jesus personally, so he depended on secondhand accounts. This highlights the importance of faithful testimony—how we report Christ's works can strengthen or trouble faith.
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?
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Why does John doubt? Several factors converge: prolonged imprisonment tests faith; John expected Messiah to bring immediate judgment ("the axe is laid unto the root," Luke 3:9; "he will throughly purge his floor," 3:17), but Jesus was healing, teaching, and dining with sinners rather than overthrowing Rome or executing judgment on the wicked. John's question is not apostasy but perplexity—his theology needs recalibration. Jesus' ministry of grace must precede His return in judgment. The present age is the "acceptable year of the Lord" (4:19), not yet "the day of vengeance of our God" (Isaiah 61:2, which Jesus conspicuously did not quote in the Nazareth synagogue).
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?
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The question's public nature is significant—Jesus' response will be witnessed by John's disciples, Jesus' disciples, and the crowds. This creates a teaching moment about messianic identity and the nature of God's kingdom. Rather than giving a direct "yes/no" answer, Jesus responds with evidence (v. 21-22): demonstrating His messianic credentials through miraculous works that fulfill Isaiah's prophecies. The question format—"Art thou he...or look we for another?"—demands a verdict. There is no third option; Jesus is either the Messiah or He is not. His response validates His identity while gently correcting misunderstandings about the Messiah's mission.
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.
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The verb "cured" (ἐθεράπευσεν, etherapeusen) implies thorough healing, not temporary relief. The phrase "gave sight" (ἐχαρίσατο βλέπειν, echarisato blepein) uses the verb χαρίζομαι (charizomai), meaning "to graciously give" or "bestow as a favor"—healing is grace, not merit. This demonstration fulfills Isaiah's messianic prophecies: "Then the eyes of the blind shall be opened...the lame man leap...the tongue of the dumb sing" (Isaiah 35:5-6). Jesus creates a living fulfillment of prophecy for John's disciples to report back. His works testify to His identity—He is indeed ὁ ἐρχόμενος (ho erchomenos, the Coming One).
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.
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And blessed is he, whosoever shall not be offended in me.
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Jesus Testifies 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?
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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.
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But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet.
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This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
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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.
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And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.
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But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. rejected: or, frustrated against: or, within themselves
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And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?
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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.
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For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil.
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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!
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But wisdom is justified of all her children.
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A Sinful Woman Forgiven
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.
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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,
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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.
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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.
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And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.
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There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.
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And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?
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Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.
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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.
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Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.
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My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.
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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.
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And he said unto her, Thy sins are forgiven.
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And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?
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The question "Who is this?" (Τίς οὗτός ἐστιν, Tis houtos estin) strikes at the heart of Christology. The dinner guests correctly recognize that forgiving sins is divine prerogative (Exodus 34:6-7, Isaiah 43:25, Psalm 103:3). Their question implicitly acknowledges only two options: either Jesus blasphemes by claiming divine authority, or He possesses that authority because He is God incarnate. There is no middle ground. Jesus' forgiveness of sins—coupled with His miracles, authoritative teaching, and claims to fulfill Scripture—constitutes cumulative evidence of His deity. The guests' skeptical question inadvertently testifies to the magnitude of Jesus' claim.
And he said to the woman, Thy faith hath saved thee; go in peace.