Luke Chapter 7

The Sick Healed, the Dead Raised, the Sinner Forgiven

A. A Centurion’s Servant is Healed

1. The Centurion’s Request (Luke 7:1-5)

“Now when He concluded all His sayings in the hearing of the people, He entered Capernaum. And a certain centurion’s servant, who was dear to him, was sick and ready to die. So when he heard about Jesus, he sent elders of the Jews to Him, pleading with Him to come and heal his servant. And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving, ‘for he loves our nation, and has built us a synagogue.’” (Luke 7:1-5 NKJV)

Notes and Commentary

• He entered Capernaum: After concluding the Sermon on the Plain (Luke 6:20-49), Jesus returned to Capernaum, the city that served as His base of operations. Matthew recorded, “And leaving Nazareth, He came and dwelt in Capernaum, which is by the sea, in the regions of Zebulun and Naphtali” (Matthew 4:13 NKJV). This detail places the miracle in the very city where Jesus frequently taught, healed, and performed mighty works. It underscores that His words of authority were immediately followed by works of authority.

• A certain centurion’s servant, who was dear to him, was sick and ready to die: The centurion is introduced as a Gentile Roman officer, a man of rank and authority, and yet one who displays compassion unusual for his time. Roman law gave masters absolute rights over slaves, including the authority to execute them if they became unfit for service. Yet this centurion loved his servant, demonstrating a heart that was merciful and humane. His attitude reflected qualities of godliness in a man who was outside the covenant people of Israel.

• He sent elders of the Jews to Him, pleading with Him to come and heal his servant: The centurion did not presume upon Jesus or demand His presence. Instead, he displayed humility by sending respected Jewish leaders as his representatives. This was both a cultural concession—acknowledging Jewish-Gentile boundaries—and an expression of his own unworthiness before the Holy One. It reveals a man who understood both respect for authority and reverence for God.

• The one for whom He should do this was deserving: The Jewish elders interceded on the centurion’s behalf, affirming his worthiness because of his love for the nation of Israel and his generosity in building them a synagogue. From a human standpoint, this made him “deserving,” yet from God’s standpoint no sinner is truly worthy of divine favor. Scripture reminds us, “But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness” (Romans 4:5 NKJV). The contrast is clear: man esteems merit, but God responds to faith and grace.

• A God-fearer: Many commentators identify the centurion as a “God-fearer,” a Gentile who revered the God of Israel, supported the synagogue, and respected Jewish customs, though he had not undergone circumcision or become a full proselyte. His reverence for God, humility toward Jesus, and compassion toward his servant all suggest that he had come to know the true God and desired to honor Him.

Theological Reflection

This passage highlights the universality of Christ’s ministry. Though Jesus came first to Israel, here He was sought by a Roman officer—a representative of the very empire oppressing Israel. The centurion’s faith and humility anticipate the later inclusion of the Gentiles into the people of God. His approach also contrasts with the religious elite who often presumed upon God. Faith, humility, and a recognition of unworthiness open the way for divine grace.

2. The Centurion’s Humble Faith (Luke 7:6-8)

“Then Jesus went with them. And when He was already not far from the house, the centurion sent friends to Him, saying to Him, ‘Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof. Therefore I did not 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 soldiers under me. And I say to one, “Go,” and he goes; and to another, “Come,” and he comes; and to my servant, “Do this,” and he does it.’” (Luke 7:6-8 NKJV)

• Then Jesus went with them: Jesus was willing to cross cultural barriers and move toward the centurion’s house. According to Jewish tradition, entering a Gentile’s home rendered one ceremonially unclean. A rabbinic saying declared, “The dwelling-places of Gentiles are unclean” (m. Oholot 18:7). Yet Jesus was not bound by the man-made fences of tradition but by the truth of God’s law. His willingness to go demonstrates His compassion and His mission: “For the Son of Man has come to seek and to save that which was lost” (Luke 19:10 NKJV).

• Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof: The centurion sent friends to intercept Jesus, humbly requesting that He not enter his home. Though others declared him “worthy” because of his works, he confessed himself “unworthy” before Christ. This humility stands in sharp contrast to the Pharisees who exalted their own righteousness. The centurion understood that before God’s holiness no man is truly deserving. “But we are all like an unclean thing, and all our righteousnesses are like filthy rags” (Isaiah 64:6 NKJV).

  • The Jewish elders praised him for building a synagogue, but he bowed low in humility, believing that the Lord should not come under his roof. His attitude mirrors the heart of John the Baptist, who said of Christ, “He who is coming after me is mightier than I, whose sandals I am not worthy to carry” (Matthew 3:11 NKJV).

  • Spurgeon rightly observed, “Two features of character blend in him which do not often meet in such graceful harmony. He won the high opinion of others and yet he held a low estimation of himself.” True faith and true humility are not enemies, but companions. As Spurgeon further remarked, “Your faith will not murder your humility, your humility will not stab at your faith; but the two will go hand in hand to heaven like a brave brother and a fair sister, the one bold as a lion the other meek as a dove, the one rejoicing in Jesus the other blushing at self.”

• But say the word, and my servant will be healed: The centurion’s faith reached its highest point here. He recognized that Jesus’ power was not tied to His physical presence. Unlike pagan healers who relied on rituals, charms, or incantations, Jesus’ authority was bound up in His word. The centurion believed that a single command from Christ, spoken even at a distance, carried absolute power. His conviction reflected the truth later recorded in Hebrews: “Upholding all things by the word of His power” (Hebrews 1:3 NKJV).

  • The centurion displayed faith not in signs or physical touch, but in the spoken authority of Christ. His faith anticipated the blessing Jesus later pronounced, “Blessed are those who have not seen and yet have believed” (John 20:29 NKJV).

• For I also am a man placed under authority, having soldiers under me: The centurion explained the logic of his faith. As a military commander, he both received orders from his superiors and gave orders to his soldiers, who obeyed without question. He understood authority, and he perceived in Jesus a far greater authority—an authority over sickness, creation, and even life itself. Just as his spoken word moved men into action, so Christ’s word moved heaven and earth into obedience.

  • As commentator Geldenhuys noted, “He believes that, just as he, a man with authority, is obeyed by his subordinates, just so surely will the authoritative utterance of Christ be fulfilled even though He is not present where the sick person is.”

Theological Reflection

This passage is one of the clearest demonstrations of Gentile faith in the Gospels. The centurion, without the privileges of the law or the prophets, grasped a profound truth about the authority of Christ that even Israel’s religious leaders often missed. His confession illustrates that saving faith is not about outward worthiness, works, or religious position, but about recognizing Christ’s authority and trusting His word.

The humility of the centurion is as remarkable as his faith. He lowered himself while exalting Christ, embodying the principle, “God resists the proud, but gives grace to the humble” (James 4:6 NKJV). In him we see the kind of faith that moves the heart of Jesus and sets the stage for the inclusion of the Gentiles into the blessings of God’s kingdom.

3. Jesus Heals the Servant and Marvels at the Centurion’s Faith (Luke 7:9-10)

“When Jesus heard these things, He marveled at him, and turned around and said to the crowd that followed Him, ‘I say to you, I have not found such great faith, not even in Israel!’ And those who were sent, returning to the house, found the servant well who had been sick.” (Luke 7:9-10 NKJV)

a. He marveled at him: The centurion’s clear recognition of Jesus’ authority and his reliance on Christ’s word alone caused Jesus to marvel. His faith was not tied to outward rituals, sacred spaces, or physical presence, but to the authority of Christ Himself. This set his trust apart as “great faith.” The centurion looked beyond forms and traditions, resting in the truth that Jesus only had to speak, and it would be done.

i. The Gospels record that Jesus marveled only on two occasions—once at great faith, and once at great unbelief. He marveled here at the faith of the centurion, and in Mark 6:6 it is written, “And He marveled because of their unbelief. Then He went about the villages in a circuit, teaching” (NKJV). Both faith and unbelief capture the Lord’s attention, showing that He is deeply moved by how people respond to Him.

b. I have not found such great faith, not even in Israel! Jesus pointed out the striking contrast. Israel had been entrusted with the Scriptures, the covenants, the temple, and the promises (Romans 9:4-5), yet here stood a Gentile soldier who grasped what many in Israel missed. The centurion believed that Christ’s authority extended over all things, including sickness, distance, and circumstance. His faith was greater than any Jesus had encountered in Israel, which was both an honor to the centurion and a rebuke to the covenant people who should have recognized their Messiah.

i. At this time, Israel existed more as a covenant identity than a sovereign nation, for they were under Roman rule. Yet Jesus still referred to them as Israel, affirming the covenant promises that God had not forgotten. This statement looks ahead to the truth that the gospel would not be limited to Israel but would extend to all nations, fulfilling the promise that through Abraham’s seed all the families of the earth would be blessed (Genesis 12:3).

c. Found the servant well who had been sick: The healing came just as the centurion had believed. Those who returned to the house found the servant completely well, proving that Christ’s authority was not bound by physical presence. His word was sufficient to bring life and restoration. The centurion’s request, marked by humility and unselfish concern for his servant, was answered in full, showing that Christ honors faith expressed in submission and trust.

B. Jesus Raises a Boy from the Dead

1. Jesus Comes Upon a Funeral Procession (Luke 7:11-13)

“Now it happened, the day after, that He went into a city called Nain; and many of His disciples went with Him, and a large crowd. And when He came near the gate of the city, behold, a dead man was being carried out, the only son of his mother; and she was a widow. And a large crowd from the city was with her. When the Lord saw her, He had compassion on her and said to her, ‘Do not weep.’” (Luke 7:11-13 NKJV)

a. Many of His disciples went with Him, and a large crowd: The popularity of Jesus continued to increase as His words and works spread throughout Galilee. His disciples included not only the twelve apostles, but also a much broader group of followers who had attached themselves to Him, many of them still wavering in their understanding of who He truly was. The crowd that followed Him was a mixture of curiosity, hope, and genuine faith.

i. Nain was a small town located on the northern edge of the Jezreel Valley, about six miles southwest of Nazareth. It was not a major city, yet this miracle would cause its name to echo through history because of what the Lord did there. The choice of this obscure place demonstrates that Christ’s power and compassion were not reserved for the important or the powerful but extended even to the unnoticed and forgotten.

b. A dead man was being carried out: Luke describes the tragedy with precision. It was not simply a funeral, but the funeral of an only son. The mother, already a widow, had now lost her last earthly support and hope for provision. In that society, where women had few economic opportunities and depended on the protection of male relatives, her future was bleak. She had lost her husband, and now her only son was gone. This was grief upon grief, sorrow upon sorrow.

i. A large crowd from the city was with her: Funerals in the ancient world were public and communal events. Friends, relatives, and neighbors all joined in the mourning. Professional mourners were often hired to wail and play flutes or cymbals, filling the air with loud expressions of grief. The entire city felt the weight of this widow’s loss, which magnified the hopelessness of her situation.

c. Do not weep: Jesus’ response is filled with divine compassion. He did not wait for her to plead for help; He took the initiative. The word used here, “compassion,” expresses the deepest possible stirring of emotion—literally a movement in the inward parts. Christ’s heart was moved with sympathy for the widow. His words, “Do not weep,” were not a mere attempt at comfort, but a promise of hope grounded in His divine authority. He was not rebuking her tears but preparing her for the joy that He alone could bring.

i. When the Lord saw her: Luke deliberately uses the absolute title, “the Lord” (kyrios), underscoring Jesus’ deity and sovereign authority. This is no ordinary Rabbi showing kindness; it is the Lord of life stepping into the sorrow of death. His compassion is not passive sentiment but an active power that confronts the brokenness of the world.

ii. In a sermon on this passage titled Young Man, Is This For You?, Spurgeon drew spiritual lessons from the scene. First, that the spiritually dead cause great grief to their godly friends, just as this son’s death caused grief to his mother. Second, that for such grief there is only one Helper, and that Helper is Christ Himself. He alone has the authority to speak life where there is death.

2. Jesus Raises the Young Man from the Dead (Luke 7:14-17)

“Then He came and touched the open coffin, and those who carried him stood still. And He said, ‘Young man, I say to you, arise.’ So he who was dead sat up and began to speak. And He presented him to his mother. Then fear came upon all, and they glorified God, saying, ‘A great prophet has risen up among us’; and, ‘God has visited His people.’ And this report about Him went throughout all Judea and all the surrounding region.” (Luke 7:14-17 NKJV)

a. He came and touched the open coffin: Luke highlights the vivid image of an open coffin, a bier upon which the body was being carried outside the city for burial. By touching it, Jesus stopped the procession in its tracks. According to Jewish custom, touching a coffin or anything associated with death would make one ceremonially unclean (Numbers 19:11). Yet Jesus, the Lord of life, was not defiled by death—rather, He reversed its corruption. He stepped directly into the realm of death and brought life. This act showed not only His authority but also His willingness to bear the uncleanness of humanity so that others could be restored.

b. Young man, I say to you, arise: With divine authority, Jesus spoke directly to the dead as though he were alive. This echoes the truth found in Romans 4:17: “As it is written, ‘I have made you a father of many nations’ in the presence of Him whom he believed—God, who gives life to the dead and calls those things which do not exist as though they did” (NKJV). Only God can speak to the dead and bring life by His word. Jesus demonstrated here that He possesses the power of God Himself, commanding life to return with a simple command.

c. So he who was dead sat up and began to speak: Instantly, life returned. The young man sat up, demonstrating restored strength, and began to speak, showing full restoration of consciousness and reason. This was no illusion or partial recovery—it was the complete reversal of death. Jesus had disrupted a funeral and turned mourning into rejoicing.

i. This was not resurrection in the eternal sense, but resuscitation. The young man was raised back to mortal life, only to face death again one day. Resurrection, by contrast, is the final and glorious state of rising to eternal life, never to die again, as promised in “For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first” (1 Thessalonians 4:16 NKJV). The difference reminds us that Christ’s own resurrection was of a different order—He rose never to die again, securing eternal life for all who believe in Him.

ii. Evangelist D. L. Moody once remarked on this truth in a memorable way. Asked to prepare a funeral sermon, he searched the Gospels for one delivered by Jesus. He found none, because every funeral Jesus attended was interrupted by a miracle. Death could not hold its victims in His presence. Each encounter—whether the widow’s son here, Jairus’ daughter in Luke 8:41-56, or Lazarus in John 11:1-45—demonstrated Christ’s authority over death itself.

d. And He presented him to his mother: The compassion of Christ is seen again. Not only did He raise the young man, but He restored him to his mother, whose grief He had first noticed. This tender act shows that Christ’s miracles were never for spectacle but for redemption, restoration, and the relief of human suffering.

e. Then fear came upon all, and they glorified God: The response of the people was awe mingled with reverence. Recognizing that they had witnessed a divine act, they glorified God, declaring, “A great prophet has risen up among us” and, “God has visited His people.” They connected Jesus’ act with the prophetic tradition, recalling how Elijah and Elisha had also raised the dead (1 Kings 17:17-24; 2 Kings 4:32-37). Yet their words pointed to something greater—this was not merely a prophet among them, but God Himself visiting His people in the person of His Son.

f. And this report about Him went throughout all Judea and all the surrounding region: Word of this miracle spread quickly beyond Galilee into Judea and the surrounding countryside. The news that even the dead obeyed His word elevated Jesus’ reputation and prepared the way for the greater revelation of His messianic authority.

C. Jesus and John the Baptist

1. John Sends a Question to Jesus (Luke 7:18-19)

“Then the disciples of John reported to him concerning all these things. And John, calling two of his disciples to him, sent them to Jesus, saying, ‘Are You the Coming One, or do we look for another?’” (Luke 7:18-19 NKJV)

a. Then the disciples of John: John the Baptist continued to have followers who remained loyal to him even after Jesus’ ministry began. Some of Jesus’ earliest disciples were originally John’s disciples. Scripture records, “Again, the next day, John stood with two of his disciples. And looking at Jesus as He walked, he said, ‘Behold the Lamb of God!’ The two disciples heard him speak, and they followed Jesus” (John 1:35-37 NKJV). Among them was Andrew, who later brought his brother Peter to Christ. John’s ministry was a bridge to Christ, but many remained under his teaching, showing the lasting influence of his prophetic role. Eventually, it was noted with significance that Jesus’ disciples outnumbered John’s: “Therefore, when the Lord knew that the Pharisees had heard that Jesus made and baptized more disciples than John (though Jesus Himself did not baptize, but His disciples)” (John 4:1-2 NKJV).

b. Are You the Coming One, or do we look for another? This question reveals John’s struggle. Earlier in his ministry, John had boldly declared Jesus as the Messiah. “The next day John saw Jesus coming toward him, and said, ‘Behold! The Lamb of God who takes away the sin of the world!’” (John 1:29 NKJV). He testified, “And I have seen and testified that this is the Son of God” (John 1:34 NKJV). Yet here, John expresses doubt and uncertainty.

John’s confusion may be explained by his circumstances. Imprisoned by Herod (Luke 3:19-20), he was isolated and likely discouraged. His expectations of the Messiah may have leaned toward immediate judgment and political deliverance. He may have anticipated that the Messiah would bring liberation not only to Israel but also to him personally from prison. Instead, Jesus’ ministry emphasized healing, mercy, and preaching the kingdom of God. John’s question reflects a tension between expectation and reality, a tension that often causes even strong believers to wrestle with doubt during seasons of trial.

i. Some interpreters suggest that John may have distinguished between the Coming One and the Christ, possibly influenced by certain strands of Jewish expectation. Moses had prophesied, “The Lord your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear” (Deuteronomy 18:15 NKJV). Many Jews expected not only a Messiah but also another great prophet. It is possible that John’s question reveals uncertainty about whether Jesus fulfilled both roles or whether another figure was still to come.

ii. John’s imprisonment likely deepened his confusion. As Geldenhuys explained, “John was already in prison, and things began to appear incomprehensible to him. He had expected that Christ would speedily destroy the powers of darkness and judge the unrighteous. But instead of doing this, He leaves him, His forerunner, helpless in prison.” John had faithfully prepared the way for Christ, yet he now sat abandoned in chains, unable to reconcile his understanding of the Messiah with what he was hearing of Jesus’ ministry.

Theological Reflection

Even the strongest men of faith may experience moments of doubt. John the Baptist, the fiery prophet who confronted kings and called Israel to repentance, found himself questioning whether Jesus truly was the One he had proclaimed. This passage demonstrates the humanity of God’s servants, showing that doubt in times of suffering does not erase true faith but reveals our need for Christ’s assurance.

It also highlights a crucial lesson about messianic expectation. John looked for judgment, but Christ came first with mercy. Judgment will come at His second advent, when He returns in glory to establish His kingdom. In this sense, John’s question underscores the difference between the first and second comings of Christ—a distinction often blurred in Jewish expectation but clarified in God’s prophetic timeline.

2. Jesus’ Answer to John the Baptist’s Disciples: Prophecy Is Being Fulfilled (Luke 7:20-23)

“When the men had come to Him, they said, ‘John the Baptist has sent us to You, saying, “Are You the Coming One, or do we look for another?”’ And that very hour He cured many of infirmities, afflictions, and evil spirits; and to many blind He gave sight. Jesus answered and said to them, ‘Go and tell John the things you have seen and heard: that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the gospel preached to them. And blessed is he who is not offended because of Me.’” (Luke 7:20-23 NKJV)

a. And that very hour He cured many of infirmities, afflictions, and evil spirits; and to many blind He gave sight: Jesus did not answer John’s disciples immediately with words but with works. In their presence He performed miracles—healing diseases, casting out demons, and restoring sight to the blind. These were not displays of raw spectacle or political power, but demonstrations of divine authority exercised in mercy toward individual sufferers. This was the true power of the Messiah, not in overthrowing Rome, but in overthrowing sin, sickness, and Satan.

i. The works of Jesus directly fulfilled the promises of Isaiah concerning the Messianic age. “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then the lame shall leap like a deer, and the tongue of the dumb sing. For waters shall burst forth in the wilderness, and streams in the desert” (Isaiah 35:5-6 NKJV). “Your dead shall live; together with my dead body they shall arise. Awake and sing, you who dwell in dust; for your dew is like the dew of herbs, and the earth shall cast out the dead” (Isaiah 26:19 NKJV). “The Spirit of the Lord God is upon Me, because the Lord has anointed Me to preach good tidings to the poor” (Isaiah 61:1 NKJV). Each miracle pointed unmistakably to the fact that the Messianic kingdom had broken into history in the person of Jesus Christ.

b. Go and tell John the things you have seen and heard: Jesus sent John’s disciples back not with theological arguments but with eyewitness testimony. The works themselves were His credentials, fulfilling prophecy and proving His identity. In this way, Jesus reassured John that He was indeed the Coming One, though not in the way John expected. The Messiah’s work was first to meet the needs of the broken, to heal, restore, and preach the good news of salvation to the poor. Political deliverance and judgment would come later, at His second coming.

i. John’s unspoken question could be paraphrased: “Jesus, why do You not do more? Why do You not overthrow evil visibly and immediately?” To this, Jesus’ works answered: the kingdom of God had come, but in humility and compassion. G. Campbell Morgan observed, “To all such restless impatience, He utters the same warning. For the most part, the way of the Lord’s service is the way of plodding perseverance in the doing of apparently small things. The history of the Church shows that this is one of the lessons most difficult to learn.”

c. And blessed is he who is not offended because of Me: Jesus concluded with a gentle yet searching rebuke. His ministry was not unfolding according to the national or personal expectations of many Jews, including John. They longed for a Messiah who would wield political power and bring immediate judgment on Rome. Yet Jesus’ path was one of humility, compassion, and service, leading ultimately to the cross. The blessing was for those who would not stumble over His unexpected ways but would trust Him as He truly was.

i. The word “offended” is from the Greek skandalizō, which originally referred to a trap or snare triggered by a bait stick. It pictures someone tripped up or ensnared because their expectations did not match reality. As Leon Morris noted, “It is a colorful way of referring to the cause of trouble.”

ii. Remarkably, the same word is used of both John and Israel in their potential response to Jesus—scandalized or offended (Luke 7:23; Romans 9:33; 11:9). The danger was real: to reject the Messiah because He did not fit preconceived ideas. Even John, the greatest of prophets, needed to guard against this offense.

iii. F. B. Meyer insightfully called this “another beatitude—the blessedness of the unoffended.” There is deep blessing for the one who accepts Christ as He is, even when His ways defy human expectation, and who clings to faith without stumbling over the paradox of a suffering, serving Messiah.

3. Jesus Teaches About John the Baptist (Luke 7:24-28)

“When the messengers of John had departed, He began to speak to the multitudes concerning 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 garments? Indeed those who are gorgeously appareled and live in luxury are in kings’ courts. But what did you go out to see? A prophet? Yes, I say to you, and 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 say to you, among those born of women there is not a greater prophet than John the Baptist; but he who is least in the kingdom of God is greater than he.’” (Luke 7:24-28 NKJV)

a. What did you go out into the wilderness to see? Jesus defended John’s character before the crowds, affirming his prophetic ministry despite John’s doubts. John was not weak or unstable, like a reed swaying in the wind, easily moved by public opinion or personal fear. Nor was he a man of luxury, clothed in soft garments and seeking comfort in royal courts. John lived in the wilderness, clothed in camel’s hair, eating locusts and wild honey, separated from worldly pleasures and committed wholly to his mission. His greatness lay not in pleasing men but in faithfully declaring God’s word.

b. Behold, I send My messenger before Your face, Who will prepare Your way before You: Jesus quoted from Malachi 3:1, identifying John as the very messenger prophesied to prepare the way for the Messiah. This placed John in a unique category above all other prophets, for while the prophets of old foretold the coming of Christ in the future, John alone was prophesied beforehand and then fulfilled that prophecy in his own ministry.

• John was steady, not easily swayed by the pressures of men, politics, or fear.

• John was sober, living a disciplined, ascetic life, uninterested in the luxuries of this world.

• John was a servant, standing as God’s prophet, bearing the burden of His message.

• John was sent, appointed as the forerunner of Christ with a special and divine commission.

• John was special, uniquely prophesied as the messenger who would prepare the way of the Lord.

• John was significant, standing at the end of the Old Covenant era as the greatest prophet of that order.

• Yet John was surpassed, for even the least in the kingdom of God under the New Covenant is greater than he.

c. For I say to you, among those born of women there is not a greater prophet than John the Baptist: John’s greatness was not in eloquence, miracles, or political influence—he performed no miracles (John 10:41). His greatness came from his unparalleled role: to point directly to Christ and declare, “Behold! The Lamb of God who takes away the sin of the world!” (John 1:29 NKJV). All the prophets before him said, “He is coming.” John alone declared, “He is here.” His proximity to Christ in redemptive history elevated him above all previous prophets.

d. But he who is least in the kingdom of God is greater than he: Despite John’s greatness, Jesus declared that the least believer under the New Covenant surpasses him. This is not a statement diminishing John’s faithfulness but highlighting the privilege of those who experience the benefits of Christ’s completed work on the cross and His resurrection. John died before the atonement was accomplished, before the indwelling of the Holy Spirit was given at Pentecost, and before the full inauguration of the New Covenant. As Scripture affirms, “This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me” (1 Corinthians 11:25 NKJV). “[God] also made us sufficient as ministers of the new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life” (2 Corinthians 3:6 NKJV). “But now He has obtained a more excellent ministry, inasmuch as He is also Mediator of a better covenant, which was established on better promises” (Hebrews 8:6 NKJV).

i. Spurgeon insightfully said, “As we may say, as a rule, that the darkest day is lighter than the brightest night; so John, though first of his own order, is behind the last of the new or Gospel order. The least in the Gospel stands on higher ground than the greatest under the law.”

ii. John Trapp added encouragement for gospel ministers who face scorn: “This is no small comfort to the ministers of the gospel, against the contempts cast upon them by the world. They are somebodies in heaven, whatever men make of them.”

Theological Reflection

This passage shows both continuity and contrast between the Old and New Covenants. John stands as the climactic prophet of the old order, pointing directly to Christ. Yet those who are born again under the new order enjoy privileges John himself did not live to see—union with Christ through His finished work, the indwelling of the Spirit, and the full realization of grace in the kingdom of God.

4. The Reaction to the Teaching of Jesus (Luke 7:29-30)

“And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of John. But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him.” (Luke 7:29-30 NKJV)

a. And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of John: The common people, and even the despised tax collectors, received John’s call to repentance and were baptized. In so doing, they “justified God,” meaning they acknowledged His righteousness and agreed with His call to repentance. Their humility before God opened their hearts to Jesus, who brought the fulfillment of John’s preparatory ministry.

b. But the Pharisees and lawyers rejected the will of God for themselves: The religious elite, proud of their status and knowledge of the law, refused to humble themselves under John’s baptism. By rejecting John, they also rejected the Messiah he proclaimed. Their refusal to repent was not merely a rejection of a prophet, but a rejection of the very will of God. Hard hearts toward repentance will inevitably become hard toward Christ.

5. Jesus Admonishes Those Who Refuse to be Pleased (Luke 7:31-35)

“And the Lord said, ‘To what then shall I liken the men of this generation, and what are they like? They are like children sitting in the marketplace and calling to one another, saying: “We played the flute for you, and you did not dance; we mourned to you, and you did not weep.” For John the Baptist 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, “Look, a glutton and a winebibber, a friend of tax collectors and sinners!” But wisdom is justified by all her children.’” (Luke 7:31-35 NKJV)

a. To what then shall I liken the men of this generation: Jesus likened His contemporaries to capricious children who are impossible to satisfy. They refused to respond to God’s call regardless of the form it took. Their criticism of John and Jesus revealed that the issue was not the messenger but the hardness of their hearts.

b. We played the flute for you, and you did not dance; we mourned to you, and you did not weep: The image comes from children’s games in the marketplace. Some wanted to play a joyful wedding tune, but others refused to dance. Others wanted to play a funeral song, but still the others refused to mourn. The point is that nothing satisfied them. Those determined to reject God will always find an excuse to criticize His servants. As Alexander Maclaren observed, “If the message is unwelcome, nothing that the messenger can say or do will be right.”

i. Adam Clarke noted that Jesus may have been alluding to a familiar children’s game among Jewish youth, though the exact details have been lost to history. Still, the analogy is clear enough: the critics of John and Jesus were like spoiled children who refused to participate in any game.

c. He has a demon: The ascetic lifestyle of John—fasting, living in the wilderness, and abstaining from wine—was interpreted by the religious leaders as evidence of madness or demonic possession. Instead of recognizing his holiness, they slandered him.

d. A glutton and a winebibber, a friend of tax collectors and sinners: In contrast, Jesus’ willingness to eat and drink with people from all walks of life was twisted into a charge of excess. The title “friend of tax collectors and sinners” was meant as an insult, but in reality it became one of the most glorious truths of the gospel.

• He was not their friend in the sense of joining them in their sin, as His enemies implied.

• He was their friend in the sense of loving them, seeking them, and calling them to repentance and new life. As Bruce noted, “A malicious nickname at first, it is now a name of honor: the sinner’s lover.”

e. But wisdom is justified by all her children: Despite the criticisms, the fruits of both John’s and Jesus’ ministries proved the wisdom of God’s plan. John prepared multitudes for the coming of Christ through repentance. Jesus brought salvation, healing, and the revelation of God’s kingdom. The evidence of transformed lives testified that God’s wisdom was at work, even if the critics refused to see it.

i. Clarke noted that “the children of wisdom” means the fruits or results of wisdom. The proof of God’s plan was not in the critics’ words but in the changed lives of those who received the message.

ii. Both ministries were different in method—John’s severe, Jesus’ gracious—but both were justified by their results. Wisdom is vindicated in the lives transformed by it.

D. Jesus Forgives a Sinful Woman

1. A Sinful Woman Anoints Jesus’ Feet (Luke 7:36-38)

“Then one of the Pharisees asked Him to eat with him. And He went to the Pharisee’s house, and sat down to eat. And behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Pharisee’s house, brought an alabaster flask of fragrant oil, and stood at His feet behind Him weeping; and she began to wash His feet with her tears, and wiped them with the hair of her head; and she kissed His feet and anointed them with the fragrant oil.” (Luke 7:36-38 NKJV)

a. Then one of the Pharisees asked Him to eat with him: This account begins with an invitation extended by a Pharisee, later identified as Simon (Luke 7:40). The fact that Jesus accepted the invitation shows that He did not isolate Himself from the religious leaders, despite their growing hostility. Some Pharisees sought to trap Him, others were curious, and a few may have been genuinely open. Jesus was willing to engage with all, demonstrating His accessibility even to those who opposed Him.

b. And behold, a woman in the city who was a sinner: The dramatic entrance of this unnamed woman shifts the focus. Luke emphasizes her reputation: she was “a sinner.” This description indicates more than the general sinfulness of humanity; it suggests a notorious public sinner, most likely a prostitute. Her presence in the Pharisee’s house was shocking and scandalous, requiring boldness and determination. Yet love for Christ overcame social barriers and shame.

i. Some have speculated that this was Mary Magdalene, but Scripture offers no evidence for this identification. Mary of Bethany also anointed Jesus, but that was a separate event (John 12:3). Luke’s account should be understood as unique.

ii. As Spurgeon noted, “It ought not to astonish you that there were two persons whose intense affection thus displayed itself; the astonishment should rather be that there were not two hundred who did so… Loved as Jesus deserved to be, the marvel is that He was not oftener visited with these generous tokens of human love.”

c. Who was a sinner: This woman’s reputation made her an outcast in respectable society, especially in the home of a Pharisee. John Trapp vividly calls her “a strumpet, a she-sinner… a hussy.” Yet it was precisely her awareness of sin that drew her to Jesus, for she recognized in Him the hope of forgiveness and restoration.

i. Her presence in the Pharisee’s house was bold, for she risked ridicule, rejection, and shame. But her determination to honor Christ outweighed the scorn of men. Grace had already touched her heart, giving her the courage to seek Him openly.

d. Brought an alabaster flask of fragrant oil: The alabaster flask was itself valuable, and the fragrant oil it contained was costly. This lavish gift reflects the depth of her devotion. Since Jesus later declared her sins forgiven (Luke 7:48-50), it is likely that she had already encountered His grace earlier and now sought to publicly express her gratitude and love.

i. Leon Morris notes that the alabaster flask “had no handles and was furnished with a long neck which was broken off when the contents were needed…We may fairly deduce that this perfume was costly.” Women commonly wore such perfume flasks suspended from a cord around the neck, even on the Sabbath. Thus, this was not a casual offering but an intentional, sacrificial act of worship.

ii. Spurgeon beautifully remarked on her devotion: “Her service to Jesus was personal. She did it all herself, and all to him. Do you notice how many times the pronoun occurs in our text?… She served Christ Himself. It was neither service to Peter, nor James, nor John, nor yet to the poor or sick of the city, but to the Master Himself.” True devotion directs itself first and foremost to Christ.

e. And stood at His feet behind Him weeping; and she began to wash His feet with her tears: Overcome with emotion, she wept at His feet, her tears falling upon them. She wiped His feet with her hair, kissed them repeatedly, and anointed them with the perfume. This unrestrained display of affection and reverence was striking, especially in the context of a formal meal.

i. As Morris explains, guests reclined on low couches at such meals, leaning on their left arm with their feet extended outward. The sandals were removed before reclining, leaving the feet accessible. Thus, the woman could easily reach Jesus’ feet as He lay facing the table.

ii. Pate notes that the woman likely intended to anoint Jesus’ head, as was customary, but His reclining posture made His feet the most accessible. By anointing His feet, she showed profound humility.

iii. Bruce remarks that for her to loosen her hair in public would have been considered immodest, yet she did so in her devotion to Christ, kissing His feet fervently. Her actions were not carefully calculated but flowed from a heart overwhelmed with gratitude and love.

iv. Spurgeon longed for such love to fill the hearts of believers: “O for more of this love! If I might only pray one prayer this morning, I think it should be that the flaming torch of the love of Jesus should be brought into every one of our hearts, and that all our passions should be set ablaze with love to Him.”

This extraordinary scene set the stage for Jesus to contrast the coldness of the Pharisee with the passionate devotion of the forgiven sinner.

2. An Objection to What the Woman Did (Luke 7:39-40)

“Now when the Pharisee who had invited Him saw this, he spoke to himself, saying, ‘This Man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner.’ And Jesus answered and said to him, ‘Simon, I have something to say to you.’ So he said, ‘Teacher, say it.’” (Luke 7:39-40 NKJV)

a. When the Pharisee who had invited Him saw this: Simon the Pharisee had extended hospitality to Jesus, but inwardly he remained skeptical. His invitation was not necessarily an act of faith or affection, but more likely one of curiosity or even veiled hostility. Now, seeing the woman’s bold act of devotion, Simon silently judged both her and Jesus.

b. This Man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner: Simon’s thoughts betray both his unbelief and his pride. He assumed that a true prophet would avoid contact with such a woman, failing to realize that Jesus not only knew her reputation but also her repentant heart. Simon’s logic was fatally flawed: he mistook Jesus’ acceptance of her devotion as ignorance of her sin, when in fact it was His knowledge of her forgiveness that explained His acceptance. Jesus would prove His divine insight by not only reading the woman’s heart but exposing Simon’s.

c. Simon, I have something to say to you: Jesus broke the silence in the room, likely a silence heavy with tension and judgment. His words shifted the attention from the woman to Simon, turning the Pharisee into the one under examination. Christ gently but firmly engaged him, inviting him to hear a personal lesson.

i. Morrison observed: “When all the philosophers are dumb, and cannot give one word of help or comfort; when learning has no message to inspire or to console the heart; when sympathy hesitates to break the silence… the Lord has something to say.” Jesus never leaves hearts in confusion—He speaks truth that penetrates both pride and pain.

3. Jesus Answers with a Parable (Luke 7:41-43)

“There was a certain creditor who had two debtors. One owed five hundred denarii, and the other fifty. And when they had nothing with which to repay, he freely forgave them both. Tell Me, therefore, which of them will love him more?” Simon answered and said, ‘I suppose the one whom he forgave more.’ And He said to him, ‘You have rightly judged.’” (Luke 7:41-43 NKJV)

a. There was a certain creditor who had two debtors: Jesus responded with a parable that cut directly to the heart of the issue. Both Simon and the woman were debtors before God. The difference was not that one owed nothing and the other much, but that both owed a debt they could not pay. The woman recognized her debt and sought forgiveness, while Simon denied his.

i. John Trapp remarked, “Christ tells the supercilious and self-conceited Pharisee by this parable, that himself was a sinner also as well as the woman, and as a debtor to God’s judgment, had as much need of his grace in Christ for remission of sin and removal of wrath.”

ii. Spurgeon added, “All men are debtors to God; yet some are greater debtors than others.” Sin may vary in degree, but the reality of indebtedness is universal. Whether fifty denarii or five hundred, the inability to pay remains the same.

b. And when they had nothing with which to repay, he freely forgave them both: The creditor represents God, who cancels the unpayable debt of sin by His grace. Neither debtor could repay even a fraction of what was owed. Forgiveness, therefore, was not earned or deserved, but given freely. This highlights the gospel truth that salvation is entirely of grace: “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God” (Ephesians 2:8 NKJV).

c. Which of them will love him more? Jesus drew Simon into the logic of the parable. The one forgiven more would naturally love more. Simon hesitated, replying with, “I suppose the one whom he forgave more.” His answer betrayed his reluctance to condemn himself, for he began to sense that Jesus was leading him to a conclusion about his own pride. Nevertheless, Jesus affirmed his reply: “You have rightly judged.”

This parable exposed the root issue. The woman’s extravagant display of love flowed from her deep sense of forgiveness, while Simon’s coldness toward Christ reflected his blindness to his own need. The measure of one’s love for Christ corresponds directly to the awareness of one’s forgiveness.

4. Jesus Applies the Parable to Both Simon and the Sinful Woman (Luke 7:44-47)

“Then He turned to the woman and said to Simon, ‘Do you see this woman? I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wiped them with the hair of her head. You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in. You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil. Therefore I say to you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little.’” (Luke 7:44-47 NKJV)

a. Do you see this woman? Jesus turned the spotlight away from Simon’s cold judgment to the woman’s sincere devotion. Simon had silently thought, “If this Man were a prophet, He would know who and what manner of woman this is” (Luke 7:39 NKJV). But Jesus revealed that He not only saw her past but also her transformed present. He invited Simon to truly “see” her, not as a shameful outcast, but as a forgiven sinner overflowing with love.

i. Simon the Pharisee could not see beyond her reputation. He saw what she had been, not what she had become through repentance. Jesus, however, saw her love, humility, and faith. This illustrates the truth that divine grace not only cancels sin but also restores dignity.

ii. G. Campbell Morgan remarked: “It is not easy for us to blot out a past, and to free ourselves from all prejudice resulting from our knowledge of that past. Yet that is exactly what the Lord does. And He does so, not unrighteously, but righteously. He knows the power of His own grace, and that it completely cancels the past, and gives its own beauty to the soul.”

b. I entered your house; you gave Me no water for My feet: Jesus contrasted Simon’s neglect with the woman’s devotion. In that culture, washing a guest’s feet was a basic courtesy, yet Simon withheld even this. A kiss of greeting was customary, yet Simon gave none. Anointing with oil was an act of honor, but Simon withheld it. The woman, however, provided all these courtesies in a deeper, more personal way. She washed His feet with her tears, kissed them continually, and anointed them with costly oil.

i. Jesus noticed both neglect and devotion. Though Simon thought Jesus overlooked such details, Christ evaluated them fully. This rebuke was sharp: the Pharisee who prided himself on righteousness had failed to show even the simplest honor to the Lord, while the sinner lavished Him with love.

ii. Importantly, Jesus did not dismiss or diminish the woman’s emotional display. He accepted her tears, her touch, and her kisses as true expressions of love. What Simon dismissed as scandalous, Jesus received as worship.

c. I say to you, her sins, which are many, are forgiven, for she loved much: Jesus acknowledged the greatness of her sin but also the greatness of her forgiveness. Her love did not earn forgiveness; rather, her love proved it. Her tears, kisses, and costly sacrifice were the outward fruit of an inward reality: she had experienced God’s grace. Forgiveness had already been received, likely in a private encounter with Christ, and was now declared publicly before Simon and the others present.

i. This principle remains: love for Christ flows from forgiveness by Christ. The depth of one’s love is directly related to the awareness of one’s sin and the grace that has been given. Those who minimize their sin will minimize their love. Those who know they have been forgiven much will overflow with love.

5. Jesus Assures the Woman of Her Forgiveness from God (Luke 7:48-50)

“Then He said to her, ‘Your sins are forgiven.’ And those who sat at the table with Him began to say to themselves, ‘Who is this who even forgives sins?’ Then He said to the woman, ‘Your faith has saved you. Go in peace.’” (Luke 7:48-50 NKJV)

a. Your sins are forgiven: Though Jesus had already declared in verse 47 that her sins were forgiven, here He spoke directly to the woman herself. The repetition was not redundant—it was deeply personal and necessary. The human heart often struggles to believe that God’s forgiveness is truly ours. Jesus’ words provided assurance, healing, and comfort that could not be misunderstood. The spoken declaration of pardon penetrated her soul and silenced every doubt.

i. Forgiveness must often be reaffirmed because guilt clings stubbornly. Many believers, like this woman, need to hear again and again the healing words: “Your sins are forgiven.” Jesus knows our weakness and meets us with repeated assurance.

b. Who is this who even forgives sins? The other guests at the table began to whisper among themselves, questioning Jesus’ authority. Only God has the right to forgive sins, and by forgiving this woman, Jesus openly exercised divine prerogative. Their question revealed the scandal of the moment, but it also revealed the truth of who Jesus is: God in the flesh, with full authority to forgive sins.

i. Pate comments, “Even the guests began to realize that Jesus was more than a prophet; He was divinely able to forgive an unclean woman.” The implication was unmistakable: in forgiving her, Jesus was declaring His own divine authority.

c. Your faith has saved you: Jesus pointed out the true basis of her forgiveness. It was not her tears, not her costly oil, not her courage, not even her deep love—it was her faith. Her works were evidence of her faith, but faith itself was the instrument that received God’s grace. Forgiveness is always a gift, never earned. She believed Christ’s word, trusted His grace, and was saved.

i. Forgiveness is always ready with God. There is no shortage of mercy in Him, no hesitation on His part. The only requirement is that we come humbly, repentantly, and in faith. “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1 NKJV).

d. Go in peace: Jesus sent her away not in shame, but in peace. She had come trembling, feeling unworthy even to be in His presence. But she left justified, forgiven, and secure. The peace of God replaced her guilt and shame.

i. The word “go” may not have been easy to hear, for she longed to remain at Jesus’ feet. Yet Jesus sweetened the sending with “in peace.” The peace He gave was not temporary but enduring, grounded in her salvation.

ii. Of all the mighty works in this chapter, this was the greatest. The centurion’s servant was healed of sickness (Luke 7:10), but one day that servant would die. The widow’s son was raised to life (Luke 7:15), but he too would die again. The forgiveness of sins, however, is eternal. Once forgiven, always forgiven. Jesus declared this woman’s sins gone forever, never to be brought against her again. This is the greatest miracle—the eternal salvation of a sinner by grace through faith.