About Luke

Luke presents Jesus as the perfect man and Savior of all people, emphasizing His compassion for the marginalized.

Author: LukeWritten: c. AD 59-63Reading time: ~6 minVerses: 50
Universal SalvationSon of ManHoly SpiritPrayerJoyCompassion

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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Now when he had ended all his sayings in the audience of the people, he entered into Capernaum. The Greek etelesen (ἐτέλεσεν, finished/completed) marks the conclusion of the Sermon on the Plain (Luke 6:20-49), Jesus' ethical manifesto paralleling Matthew's Sermon on the Mount. Luke transitions from teaching to demonstration—Christ's authority proclaimed in words (chapter 6) is now validated through miraculous works (chapter 7).

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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And a certain centurion's servant, who was dear unto him, was sick, and ready to die. The Greek entimos (ἔντιμος, precious/highly valued) describes the servant's status—not merely useful property but personally cherished, revealing the centurion's exceptional character. The term doulos (δοῦλος, slave) combined with 'dear' shows remarkable compassion crossing social barriers in a culture where slaves were often treated as tools.

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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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. The centurion's approach through Jewish intermediaries demonstrates cultural sensitivity and humility—as a Gentile, he felt unworthy to approach Jesus directly (verse 7). The Greek presbuterōn (πρεσβυτέρων, elders) were synagogue leaders, their mediation showing the centurion's standing in the Jewish community.

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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And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this. The elders' axios estin (ἄξιός ἐστιν, he is worthy) presents human merit-theology—they argue the centurion deserves healing because of his good works. This stands in stark contrast to the centurion's own confession (verse 6-7) that he is unworthy. The Greek parakalein (παρακαλεῖν, earnestly begged) shows their intense advocacy.

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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For he loveth our nation, and he hath built us a synagogue. The Greek agapa (ἀγαπᾷ, loves) is the verb form of agapē—selfless, sacrificial love. This Gentile Roman officer loved 'our nation' (the Jews), demonstrated through concrete action: autōs ōkodomēsen (αὐτὸς ᾠκοδόμησεν, he himself built). The reflexive pronoun emphasizes personal involvement and expense—he didn't merely fund but actively participated in building the synagōgēn (συναγωγήν).

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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Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof. The centurion's ouk eimi hikanos (οὐκ εἰμὶ ἱκανός, I am not worthy/sufficient) demonstrates profound humility contrasting sharply with the elders' insistence he was worthy (verse 4). The verb skulloú (σκύλλου, trouble/bother) shows concern for Jesus' burden—extraordinary sensitivity from a man accustomed to command.

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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Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed. The centurion's double unworthiness—unworthy for Jesus to come (hina hypo tēn stegēn mou eiselthēs, that under my roof you should enter) and unworthy to go himself—reveals extraordinary humility. Yet this humility births extraordinary faith: eipe logō (εἰπὲ λόγῳ, speak a word). He believes Christ's bare word (logos, λόγος) carries creative power.

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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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. The centurion's logic is profound: hypo exousian tassomenos (ὑπὸ ἐξουσίαν τασσόμενος, set under authority)—his power to command flows from being under higher authority. He recognizes Jesus operates under divine authority, making His commands absolutely effective.

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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Jesus marvels at the centurion's faith: 'I say unto you, I have not found so great faith, no, not in Israel.' The Greek 'thaumazō' (θαυμάζω, marvel/wonder) indicates Jesus' astonishment—He found greater faith in a Gentile Roman soldier than among God's covenant people. The centurion's faith understood Jesus' authority—just as he commanded soldiers and they obeyed, Jesus commands and nature/disease obey. This faith recognized Jesus' divine authority without needing physical presence. Gentile faith often surpassed Jewish faith, foreshadowing gospel expansion to all nations.

And they that were sent, returning to the house, found the servant whole that had been sick.

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And they that were sent, returning to the house, found the servant whole that had been sick. The passive participle hygiainonta (ὑγιαίνοντα, being in health/sound) confirms the healing's completeness—not gradual improvement but instant restoration to perfect health. The perfect participle asthenēsanta (ἀσθενήσαντα, having been sick) emphasizes the prior state, highlighting the miraculous transformation.

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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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. The phrase en tō hexēs (ἐν τῷ ἑξῆς, on the next [day]) marks the temporal connection—immediately after demonstrating authority over disease, Jesus reveals authority over death itself. Nain (Ναΐν, likely from Hebrew 'pleasant') was a small village, yet it witnessed one of Scripture's three recorded resurrections performed by Jesus (the others: Jairus's daughter, Lazarus).

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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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. The collision of two crowds—Jesus' disciples and mourners carrying a corpse—sets the stage for divine intervention. The Greek idou (ἰδού, behold) alerts readers to something extraordinary. The dead man was monogenēs (μονογενής, only-begotten/only son)—the same term describing Christ as God's only Son (John 3:16), creating poignant irony.

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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Seeing the widow, Jesus 'had compassion on her, and said unto her, Weep not.' The Greek 'splagchnizomai' (σπλαγχνίζομαι, have compassion) denotes deep, visceral mercy—moved in one's inner being. Jesus' compassion prompted action—He raised her son. The command 'Weep not' wasn't callous dismissal but compassionate promise—He would end her grief. This scene reveals Jesus' heart toward human suffering, particularly the vulnerable (widows, orphans). His compassion leads to redemptive action, demonstrating God's character as defender of the helpless.

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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Jesus commanded the dead man: 'Young man, I say unto thee, Arise.' The Greek 'egerthēti' (ἐγέρθητι, be raised, passive imperative) is the same word used for resurrection. Jesus spoke with authority over death itself—His word raised the dead. The dead man 'sat up, and began to speak,' confirming genuine resurrection, not resuscitation of someone nearly dead. Jesus 'delivered him to his mother,' showing concern for relationship restoration, not merely performing a miracle. This demonstrates Jesus' authority over death and His compassion for human grief.

And he that was dead sat up, and began to speak. And he delivered him to his mother.

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And he that was dead sat up, and began to speak. And he delivered him to his mother. This verse records the climactic moment of Jesus' raising of the widow's son at Nain. The phrase "he that was dead" (ὁ νεκρός, ho nekros) emphasizes the reality of death—not coma or apparent death, but actual death. The verb "sat up" (ἀνεκάθισεν, anekathisen, aorist active) describes the immediate physical response to Jesus' command "Arise" (v. 14). The subsequent phrase "began to speak" (ἤρξατο λαλεῖν, ērxato lalein) proves genuine resurrection—the young man was fully restored to life and function, not merely animated.

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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After the resurrection miracle, people responded: '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.' The 'fear' (Greek 'phobos,' φόβος) is holy awe, not terror—appropriate response to divine power. They glorified God, recognizing Jesus' power as divine. Calling Him 'a great prophet' shows partial understanding—He was more than a prophet, but they recognized God working through Him. The phrase 'God hath visited his people' (Greek 'epeskepsato ho theos ton laon autou,' ἐπεσκέψατο ὁ θεὸς τὸν λαὸν αὐτοῦ) means God intervened redemptively in human history.

And this rumour of him went forth throughout all Judaea, and throughout all the region round about.

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And this rumour of him went forth throughout all Judaea, and throughout all the region round about. The Greek word for "rumour" is ὁ λόγος οὗτος (ho logos houtos), literally "this word" or "this report"—not idle gossip but significant news about Jesus' identity and power. The verb "went forth" (ἐξῆλθεν, exēlthen, aorist) indicates the rapid, forceful spread of news about the Nain resurrection. The geographical scope is comprehensive: "all Judaea" (ἐν ὅλῃ τῇ Ἰουδαίᾳ, en holē tē Ioudaia) refers to the broader Jewish territory, while "all the region round about" (περιχώρῳ, perichōrō) includes surrounding areas like Galilee, Samaria, and the Decapolis.

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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And the disciples of John shewed him of all these things. John the Baptist, now imprisoned by Herod Antipas (3:19-20), receives reports from his disciples about Jesus' ministry. The verb "shewed" (ἀπήγγειλαν, apēngeilan, "announced" or "reported") indicates detailed testimony about Jesus' miracles, teaching, and growing influence. The phrase "all these things" (περὶ πάντων τούτων, peri pantōn toutōn) refers specifically to the preceding context: the raising of the widow's son at Nain (vv. 11-17), but likely includes Jesus' broader Galilean ministry—healings, exorcisms, the Sermon on the Plain (6:20-49), and table fellowship with sinners.

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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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? John's question uses the phrase ὁ ἐρχόμενος (ho erchomenos, "the Coming One"), a messianic title referencing Malachi 3:1 and Psalm 118:26. The alternative—"or look we for another" (ἢ ἄλλον προσδοκῶμεν, ē allon prosdokōmen)—reveals genuine uncertainty. This is remarkable because John had previously identified Jesus as "the Lamb of God" (John 1:29), seen the Spirit descend on Him (John 1:32-34), and declared "He must increase, but I must decrease" (John 3:30).

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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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? Luke repeats John's question verbatim, emphasizing its significance. The disciples function as formal emissaries, delivering John's inquiry with precision. The repetition (compare v. 19) underscores the gravity of the question—this is not casual curiosity but a crisis of messianic identity. The title "John Baptist" (Ἰωάννης ὁ βαπτιστής, Iōannēs ho baptistēs) reminds readers of John's prophetic office and his authoritative role as forerunner.

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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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. This verse describes Jesus' immediate response to John's disciples' question—not verbal argumentation but demonstrative proof. The phrase "in that same hour" (ἐν αὐτῇ τῇ ὥρᾳ, en autē tē hōra) indicates Jesus performed these miracles while John's messengers watched, creating eyewitness testimony for John. The comprehensiveness of Jesus' healing ministry is emphasized: "infirmities" (νόσων, nosōn, diseases), "plagues" (μαστίγων, mastigōn, chronic afflictions or scourges), "evil spirits" (πνευμάτων πονηρῶν, pneumatōn ponērōn, demonic oppression), and blindness.

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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Jesus answers John's disciples: '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.' These signs fulfill Isaiah 35:5-6 and 61:1—messianic prophecies. Jesus doesn't directly answer 'Art thou he that should come?' but provides evidence fulfilling prophecy. His ministry marks the messianic age—physical healings demonstrate spiritual redemption, external miracles reveal internal transformation. The climactic sign is gospel proclaimed to the poor—social outcasts receive good news.

And blessed is he, whosoever shall not be offended in me.

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Jesus concludes: 'And blessed is he, whosoever shall not be offended in me.' The Greek 'skandalisthē' (σκανδαλισθῇ, offended) means to stumble, take offense, fall away. The 'blessing' (Greek 'makarios,' μακάριος) comes to those who don't stumble over Jesus—who accept Him despite offense to human expectations or preferences. Jesus often offends—His claims, His associates, His ethics, His cross. Blessing comes to those who embrace Him anyway. Faith perseveres through offense; unbelief stumbles and falls away. This beatitude separates genuine disciples from those seeking a convenient, comfortable Christ.

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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Jesus's rhetorical questions about John defend his forerunner's character: 'What went ye out into the wilderness for to see? A reed shaken with the wind?' The reed (Greek 'kalamon') symbolizes weakness and vacillation—swaying with every breeze of opinion. John was anything but—his uncompromising preaching offended both religious leaders and political authorities. The question 'A man clothed in soft raiment?' contrasts John's rough camel-hair garment with royal luxury. John lived ascetically, not seeking comfort or patronage. Reformed theology values prophetic boldness that speaks truth regardless of consequences. Jeremiah was called to be 'a defenced city, and an iron pillar, and brasen walls' (Jeremiah 1:18). True ministers prioritize divine approval over human applause.

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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Jesus continues: 'But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet.' John was indeed prophet but exceeded typical prophets. Prophets announced the Messiah; John introduced Him. The Greek 'perissoteron prophetou' (more than a prophet) elevates John's unique role. He bridges Old and New Covenants—last Old Testament prophet and first New Testament witness. Jesus later declares 'Among those that are born of women there is not a greater prophet than John the Baptist' (Luke 7:28). Yet John's greatness lay not in personal virtue but in unique assignment. Reformed theology recognizes that God assigns roles sovereignly; faithfulness in assigned role brings commendation, not envy of others' assignments.

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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Jesus identifies John as prophesied forerunner: 'This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee' (quoting Malachi 3:1). The fulfillment of prophecy authenticates both John and Jesus. Malachi's prophecy, given 400 years earlier, found precise fulfillment in John. The phrase 'before thy face' (Greek 'pro prosopou sou') indicates immediate preceding—John directly heralded Jesus's ministry. 'Prepare thy way' (Greek 'kataskeuasei ten hodon sou') uses construction metaphor—making roads passable by removing obstacles. John's preaching about repentance removed obstacles (self-righteousness, complacency) preventing people from receiving Messiah. Reformed theology emphasizes Scripture's fulfillment in Christ—Old Testament anticipates, New Testament realizes. The pattern continues—Holy Spirit prepares hearts to receive gospel.

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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Jesus makes startling comparison: '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' (Greek 'mikroteros en te basileia tou theou meizon autou estin'). John's greatness is affirmed ('not a greater prophet'), yet superseded by kingdom privilege. The 'least in the kingdom' possesses greater privilege than John—not personal virtue but positional advantage. John announced kingdom; believers participate in it. John saw Christ from distance; believers experience indwelling Spirit. The comparison demonstrates kingdom privilege, not personal merit. Reformed theology emphasizes that salvation is grace-based, not achievement-based. The thief on the cross, entering kingdom at last moment, possesses greater privilege than faithful John who preceded kingdom's full inauguration.

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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The people's response: 'And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John' (Greek 'eikaiosan ton theon baptisthentes to baptismati Ioannou'). The phrase 'justified God' (edikaiosan) means declared God righteous—acknowledged His justice and wisdom in sending John. Receiving John's baptism demonstrated agreement with God's diagnosis (we're sinners needing repentance) and prescription (repentance and faith). The inclusion of 'publicans' (tax collectors)—despised as traitors and extortioners—shows gospel's reach to society's margins. Those lacking religious pedigree often prove more receptive than religious elite. Reformed theology recognizes that salvation comes to unlikely candidates—not the self-righteous but those aware of need. Jesus declared 'I came not to call the righteous, but sinners to repentance' (Luke 5:32).

And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.

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In contrast: 'But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him' (Greek 'ten boulen tou theou ēthetēsan eis heautous me baptisthentes up' autou'). The phrase 'rejected the counsel of God' (ethetēsan ten boulēn) indicates willful refusal of divine wisdom. God's 'counsel' (boulē) means purpose, plan, decision. By refusing John's baptism, Pharisees rejected God's appointed means of preparation for Messiah. The phrase 'against themselves' (eis heautous) shows self-harm—their rejection hurt themselves, not God. Refusing medicine doesn't harm doctor but patient. Reformed theology recognizes that gospel rejection injures rejecters, not God. Acts 7:51 condemns religious leaders: 'Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost.' Human rebellion cannot thwart God's plan but does condemn rebels.

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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Jesus questions: 'And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?' (Greek 'tini oun homoiosō tous anthropous tes geneas tautes'). The rhetorical question introduces parable illustrating His generation's perverse response to God's messengers. The comparison method follows prophetic tradition—Isaiah, Jeremiah, Ezekiel used illustrations to expose sin and call to repentance. Jesus's question implies His generation's response is so unreasonable it requires parable to expose absurdity. Reformed theology recognizes human depravity's irrationality—sin doesn't make sense, yet humans persist in it. Romans 1:21-22 describes humanity becoming 'vain in their imaginations... professing themselves to be wise, they became fools.' The parable that follows (Luke 7:31-35) demonstrates how people find fault with both austere prophet (John) and sociable Messiah (Jesus)—revealing problem isn't messengers' methods but hearers' hardness.

And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?

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Jesus likens His generation to children in marketplace: 'They are like unto children sitting in the marketplace, and calling one to another' (Greek 'homoi oi eismn paidiois tois en agora kathēmenois'). The children's game involves mimicking adult activities—weddings (joyful) and funerals (mournful). The complaint 'we have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept' illustrates unreasonable pickiness. No matter what tune is played, they refuse to respond appropriately. Jesus applies this to His generation's response to John's asceticism and His own sociability—both rejected. Reformed theology recognizes that unregenerate humanity resists God's messengers regardless of method. The problem isn't presentation but hearers' hardness.

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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The application begins: 'For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil' (Greek 'daimonion echei'). John's ascetic lifestyle—fasting, wilderness dwelling—was criticized as demonic or mentally unbalanced. The phrase 'hath a devil' suggests possession or madness. People found fault with his severity, suggesting something wrong rather than admirable. Reformed theology recognizes that holy living often provokes hostility from carnal minds. Romans 8:7 states 'the carnal mind is enmity against God.' John's lifestyle rebuked self-indulgence, creating discomfort that manifested as criticism.

For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil.

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The contrast: '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!' Jesus's sociability—attending dinners, relating to outcasts—drew opposite criticism. Where John was too severe, Jesus was too lenient. The Greek 'phagos kai oinopotēs' (glutton and drunkard) echoes Deuteronomy 21:20's description of rebellious son deserving death. The accusation was serious, not merely social disapproval. Jesus's association with 'publicans and sinners' violated Pharisaic separation standards. Reformed theology observes that Jesus's incarnational ministry required entering sinners' world without adopting their sin. He was 'holy, harmless, undefiled, separate from sinners' (Hebrews 7:26) yet accessible to them.

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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Jesus concludes: 'But wisdom is justified of all her children' (Greek 'edikaiosthe hē sophia apo pantōn tōn teknōn autēs'). True wisdom proves itself through its results ('children'). John's and Jesus's ministries, though different in method, produced genuine converts who vindicated divine wisdom. The verb 'justified' (edikaiōthē) means declared righteous, vindicated. Results authenticate method. Those who responded to either John or Jesus demonstrated wisdom's validation. Reformed theology recognizes that effective ministry manifests in transformed lives, not mere approval ratings. Paul wrote 'our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance' (1 Thessalonians 1:5). True fruitfulness vindicates God's methods.

But wisdom is justified of all her children.

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A Pharisee invites Jesus to dinner: 'And one of the Pharisees desired him that he would eat with him' (Greek 'ērota auton hina phagē met' autou'). Despite earlier opposition, this Pharisee extends hospitality. Motivations unclear—genuine curiosity, social obligation, or trap. Jesus accepts, demonstrating accessibility even to critics. His presence provides opportunity for teaching and witness. The subsequent account (Luke 7:36-50) shows Jesus using dinner setting for profound lesson about forgiveness and love. Reformed theology affirms that Christians should engage even hostile audiences when opportunity for witness exists. Paul's Mars Hill address (Acts 17:22-31) exemplifies this—respecting audience while proclaiming truth.

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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Jesus enters the Pharisee's house: 'And he went into the Pharisee's house, and sat down to meat' (Greek 'eiselthōn eis ton oikon tou Pharisaiou kateklithē'). The verb 'kateklithē' (reclined) indicates formal meal customs—guests reclined on couches rather than sitting in chairs. This posture (feet extending away from table) explains how the woman in coming narrative could approach Jesus's feet. Jesus's presence in Pharisee's home demonstrates His missional accessibility. He didn't insulate Himself from potential critics or uncomfortable settings. Reformed theology recognizes incarnational ministry requires entering others' spaces, accepting their hospitality, speaking truth in their contexts. Isolation prevents witness; engagement creates opportunities.

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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A woman appears: 'And, behold, a woman in the city, which was a sinner' (Greek 'gunē hētis ēn en tē polei hamartōlos'). The designation 'sinner' indicates notorious reputation—likely prostitute or adulteress. Her presence at a Pharisee's dinner was shocking—ritually unclean person in pure environment. That she knew where Jesus dined suggests His accessibility was known. She brought 'an alabaster box of ointment' (Greek 'alabastron murou')—expensive perfume in sealed stone container. Her preparation indicates planned action, not spontaneous impulse. Reformed theology sees here repentance's nature—genuine contrition drives to Christ regardless of social barriers. The woman's desperation overcame shame, propriety, and fear of rejection. Luke 15:2 records critics' complaint that Jesus 'receiveth sinners,' to which Jesus responds with parables of God's joy over repentant sinners.

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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The woman's actions: 'And stood at his feet behind him weeping' (Greek 'kai stasa para tous podas autou opisō klaiousa'). Her position—standing behind at His feet—shows humility and reverence. The weeping (klaiousa—sobbing, lamenting) evidences deep contrition. Her tears 'began to wash his feet' (Greek 'ērxato brēchein tous podas autou tois dakrusin')—copious tears requiring wiping. She 'wiped them with the hairs of her head' (Greek 'tais thrixin tēs kephalēs autēs exemassen')—letting down hair in public (shameful for women) demonstrates desperation trumping propriety. She 'kissed his feet, and anointed them with the ointment' (Greek 'katefilei tous podas autou kai ēleiphen tō murō'). The continuous action (imperfect tenses—kept kissing, kept anointing) shows prolonged worship. Reformed theology recognizes this as genuine repentance's fruit—broken contrition, self-humbling, costly devotion. True conversion produces dramatic transformation.

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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The Pharisee's internal response: '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' (Greek 'ei ē houtos prophētēs, eginōsken an tis kai potapē hē gunē hētis haptetai autou, hoti hamartōlos estin'). The Pharisee's reasoning: true prophets would recognize sinners and avoid defilement. His unspoken conclusion: Jesus is either ignorant or indifferent, disqualifying Him as prophet. The irony—Jesus knows precisely who she is and demonstrates divine authority to forgive sins. The Pharisee's categories (clean/unclean, righteous/sinner) prevented him from seeing redemption and transformation. Reformed theology recognizes that self-righteousness blinds more effectively than notorious sin. The Pharisee's confidence in his own purity prevented him from recognizing his need for the forgiveness the woman sought.

And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.

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Jesus addresses unspoken criticism: 'And Jesus answering said unto him, Simon, I have somewhat to say unto thee' (Greek 'Simon, echō soi ti eipein'). Though Simon spoke only mentally, Jesus responds, demonstrating prophetic knowledge the Pharisee doubted. The formal address 'Simon' and courteous request permission to speak show respect despite addressing criticism. Simon's reply 'Master, say on' (Greek 'Didaskale, eipe') grants permission. The title 'Didaskale' (teacher) acknowledges Jesus's authority while maintaining distance—not personal discipleship language. Reformed theology observes Jesus's method—gentle confrontation through parable rather than direct accusation. Proverbs 15:1 states 'A soft answer turneth away wrath.' Jesus's wisdom appears in how He addresses error—firmly yet graciously, using illustration to enable self-discovery of truth.

There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.

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Jesus tells parable: 'There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty' (Greek 'duo chreopileitai ēsan daneistē tini: ho heis ōpheilen dēnaria pentakosia, ho de heteros pentēkonta'). The ratio—10:1—represents vast difference in debt magnitude. Both debts are unpayable by debtors' means (hence needing forgiveness), but one owes vastly more. The denarius (dēnarion) was day's wage for laborer; 500 denarii equals nearly two years' wages. Reformed theology applies this to sin—all are debtors unable to pay, but awareness of debt varies. Some recognize enormous guilt; others minimize it. The parable prepares Simon to understand the woman's extravagant devotion.

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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The outcome: 'And when they had nothing to pay, he frankly forgave them both' (Greek 'mē echontōn autōn apodounai, amphoterois echarisato'). The verb 'echarisato' (forgave) relates to 'charis' (grace)—freely given, undeserved favor. Neither debtor earned or merited forgiveness; both received it as pure grace. This is gospel essence—justification by grace through faith, not works. Romans 3:23-24 states 'all have sinned... being justified freely by his grace.' The equal treatment—both forgiven despite different debt amounts—shows that salvation is equally gracious for all, whether one's pre-conversion sins were 'respectable' or notorious. Reformed theology emphasizes that all salvation is 100% grace, 0% merit.

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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Jesus's question: 'Tell me therefore, which of them will love him most?' (Greek 'tis oun autōn pleion agapēsei auton'). The answer is obvious—greater forgiveness produces greater love. Simon responds correctly: 'I suppose that he, to whom he forgave most' (Greek 'hupolambanō hoti hō to pleion echarisato'). The tentative 'I suppose' (hupolambanō) suggests Simon senses the trap. Jesus confirms: 'Thou hast rightly judged' (Greek 'orthōs ekrinas'). The principle: love corresponds to recognized forgiveness. Those aware of great forgiveness love greatly; those minimizing their sin love minimally. First John 4:19 states 'We love him, because he first loved us.' Our love responds to His grace. Reformed theology recognizes that sanctification (growing in love for God) increases as we grasp justification (our complete forgiveness).

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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Jesus applies parable by contrasting Simon's minimal hospitality with woman's extravagant devotion: 'And he turned to the woman, and said unto Simon, Seest thou this woman?' (Greek 'Blepeis tautēn tēn gunaika'). The physical turn and direct question focus attention. Jesus lists Simon's failures: 'I entered into thine house, thou gavest me no water for my feet' (Greek 'hudōr mou epi podas ouk edōkas'). Foot-washing was basic hospitality—roads were dusty, feet in sandals became filthy. Host's failure to provide water showed disrespect. The contrast: 'but she hath washed my feet with tears, and wiped them with the hairs of her head' (Greek 'hautē de tois dakrusin ebrexen mou tous podas kai tais thrixin tēs kephalēs autēs exemaxen'). She exceeded what Simon omitted, using tears instead of water, hair instead of towel.

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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Second contrast: 'Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet' (Greek 'philēma moi ouk edōkas: hautē de aph' hēs eisēlthon ou dielipen kataphilousa mou tous podas'). Greeting kiss was customary among friends—typically cheek-to-cheek. Simon's omission showed coldness. The woman's continuous kissing (present participle—kept kissing) of Jesus's feet (far more humble than cheek kiss) demonstrated passionate devotion. The verb 'kataphilousa' intensifies simple 'phileo'—fervently kissing. Her love manifested in sustained, humble, self-forgetting worship. Reformed theology sees here that genuine conversion produces observable transformation—from self-centered living to Christ-centered devotion.

My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.

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Third contrast: 'My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment' (Greek 'elaio tēn kephalēn mou ouk ēleipsas: hautē de murō ēleipsen tous podas mou'). Olive oil anointing of guest's head was standard hospitality—refreshing and honoring. Simon omitted this. The woman used expensive perfume (muron—precious ointment) on Jesus's feet (the lowly part rather than the honored head). Her action combined costliness with humility—expensive gift applied humbly. The three contrasts (water/tears, kiss/kisses, oil/ointment) progressively show how the woman exceeded what Simon neglected. Reformed theology recognizes that worship involves both elements: costly sacrifice and humble service. Romans 12:1 calls for presenting bodies as 'living sacrifice... your reasonable service.'

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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This verse presents the profound paradox that forgiveness produces love, not vice versa. The Greek perfect tense 'aphēōntai' (are forgiven) indicates a completed action with ongoing results, showing that the woman's love flowed from her realization of forgiveness already received. Jesus corrects Simon the Pharisee's assumption that love earns forgiveness, instead teaching that awareness of one's great sin and great forgiveness produces great love. This demonstrates the Reformed doctrine that justification (forgiveness) precedes sanctification (love), and that those who think they need little forgiveness will produce little love.

And he said unto her, Thy sins are forgiven.

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Jesus tells the forgiven woman: 'Thy sins are forgiven.' The Greek 'aphēōntai' (ἀφέωνται, are forgiven, perfect passive) indicates completed action with ongoing state—her sins have been and remain forgiven. Jesus publicly pronounces what her faith already received. This forgiveness claim sparked controversy ('Who is this that forgiveth sins also?' v. 49) because only God forgives sin. Jesus' claim to forgive asserted His divine authority. The woman's faith and love response (washing Jesus' feet with tears, anointing with perfume) demonstrated genuine repentance resulting in forgiveness.

And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?

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And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? This question follows Jesus' declaration to the sinful woman, "Thy sins are forgiven" (v. 48). The phrase "sat at meat" (συνανακείμενοι, synanakeimenoi, "reclining together") indicates the dinner guests at Simon the Pharisee's house. Their internal questioning—"within themselves" (ἐν ἑαυτοῖς, en heautois)—mirrors the scribes' and Pharisees' earlier response to Jesus forgiving the paralytic: "Who can forgive sins, but God alone?" (5:21). The present participle "forgiveth" (ἀφίησιν, aphiēsin) emphasizes Jesus' ongoing authority to forgive, not a one-time aberration.

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.

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Jesus concludes: 'Thy faith hath saved thee; go in peace.' The Greek 'pistis' (πίστις, faith) and 'sesōken' (σέσωκέν, has saved, perfect tense) indicate faith as the means and completed salvation as the result. Faith saved her, not her works (though works evidenced faith). The command 'go in peace' (Greek 'poreuou eis eirēnēn,' πορεύου εἰς εἰρήνην) sends her into a state of peace—reconciliation with God, freedom from guilt, wholeness. Faith receives forgiveness and produces peace. This statement to a notorious sinner demonstrates grace's reach—faith alone saves, regardless of past sin.

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