Paths in Biblical Studies

Book of Luke · Chapter 7 of 24

Luke 7: Verse-by-Verse Commentary (with Videos)

50 verses · 25 video commentaries from 8 courses · Berean Standard Bible

1When Jesus had concluded His discourse in the hearing of the people, He went to Capernaum.

2There a highly valued servant of a centurion was sick and about to die.

3When the centurion heard about Jesus, he sent some Jewish elders to ask Him to come and heal his servant.

4They came to Jesus and pleaded with Him earnestly, “This man is worthy to have You grant this,

5for he loves our nation and has built our synagogue.”

6So Jesus went with them. But when He was not far from the house, the centurion sent friends with the message: “Lord, do not trouble Yourself, for I am not worthy to have You come under my roof.

7That is why I did not consider myself worthy to come to You. But just say the word, and my servant will be healed.

8For I myself am a man under authority, with soldiers under me. I tell one to go, and he goes, and another to come, and he comes. I tell my servant to do something, and he does it.”

9When Jesus heard this, He marveled at the centurion. Turning to the crowd following Him, He said, “I tell you, not even in Israel have I found such great faith.”

10And when the messengers returned to the house, they found the servant in good health.

11Soon afterward, Jesus went to a town called Nain. His disciples went with Him, accompanied by a large crowd.

12As He approached the town gate, He saw a dead man being carried out, the only son of his mother, and she was a widow. And a large crowd from the town was with her.

13When the Lord saw her, He had compassion on her and said, “Do not weep.”

14Then He went up and touched the coffin, and those carrying it stood still. “Young man,” He said, “I tell you, get up!”

15And the dead man sat up and began to speak! Then Jesus gave him back to his mother.

16A sense of awe swept over all of them, and they glorified God. “A great prophet has appeared among us!” they said. “God has visited His people!”

17And the news about Jesus spread throughout Judea and all the surrounding region.

18Then John’s disciples informed him about all these things.

19So John called two of his disciples and sent them to ask the Lord, “Are You the One who was to come, or should we look for someone else?”

20When the men came to Jesus, they said, “John the Baptist sent us to ask, ‘Are You the One who was to come, or should we look for someone else?’”

21At that very hour Jesus healed many people of their diseases, afflictions, and evil spirits, and He gave sight to many who were blind.

22So He replied, “Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the good news is preached to the poor.

23Blessed is the one who does not fall away on account of Me.”

24After John’s messengers had left, Jesus began to speak to the crowds about John: “What did you go out into the wilderness to see? A reed swaying in the wind?

25Otherwise, what did you go out to see? A man dressed in fine clothes? Look, those who wear elegant clothing and live in luxury are found in palaces.

26What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet.

27This is the one about whom it is written: ‘Behold, I will send My messenger ahead of You, who will prepare Your way before You.’

28I tell you, among those born of women there is no one greater than John, yet even the least in the kingdom of God is greater than he.”

29All the people who heard this, even the tax collectors, acknowledged God’s justice. For they had received the baptism of John.

30But the Pharisees and experts in the law rejected God’s purpose for themselves, because they had not been baptized by John.

31“To what, then, can I compare the men of this generation? What are they like?

32They are like children sitting in the marketplace and calling out to one another: ‘We played the flute for you, and you did not dance; we sang a dirge, and you did not weep.’

33For John the Baptist came neither eating bread nor drinking wine, and you say, ‘He has a demon!’

34The Son of Man came eating and drinking, and you say, ‘Look at this glutton and drunkard, a friend of tax collectors and sinners!’

35But wisdom is vindicated by all her children.”

36Then one of the Pharisees invited Jesus to eat with him, and He entered the Pharisee’s house and reclined at the table.

37When a sinful woman from that town learned that Jesus was dining there, she brought an alabaster jar of perfume.

38As she stood behind Him at His feet weeping, she began to wet His feet with her tears and wipe them with her hair. Then she kissed His feet and anointed them with the perfume.

39When the Pharisee who had invited Jesus saw this, he said to himself, “If this man were a prophet, He would know who this is and what kind of woman is touching Him—for she is a sinner!”

40But Jesus answered him, “Simon, I have something to tell you.” “Tell me, Teacher,” he said.

41“Two men were debtors to a certain moneylender. One owed him five hundred denarii, and the other fifty.

42When they were unable to repay him, he forgave both of them. Which one, then, will love him more?”

43“I suppose the one who was forgiven more,” Simon replied. “You have judged correctly,” Jesus said.

44And turning toward the woman, He said to Simon, “Do you see this woman? When I entered your house, you did not give Me water for My feet, but she wet My feet with her tears and wiped them with her hair.

45You did not greet Me with a kiss, but she has not stopped kissing My feet since I arrived.

46You did not anoint My head with oil, but she has anointed My feet with perfume.

47Therefore I tell you, her many sins have been forgiven, for she has loved much. But he who has been forgiven little loves little.”

48Then Jesus said to her, “Your sins are forgiven.”

49But those at the table began to say to themselves, “Who is this who even forgives sins?”

50And Jesus told the woman, “Your faith has saved you; go in peace.”

Luke 7 Section and Chapter Commentary

Luke 7:1-10

The Centurion's boy story as double tradition narrative

The story of the Centurion's boy (or servant) in Matthew 8 and Luke 7 is a clear example of double tradition material, meaning it is found in both Matthew and Luke but not in Mark. This narrative, focusing on a healing by Jesus, demonstrates that double tradition is not exclusively composed of sayings but also includes compelling narrative passages.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 3: Why Are the Synoptic Gospels So Similar? · watch the clip

Centurion Building a Synagogue in Luke 7

The story in Luke 7, where a Roman Centurion is said to have built a synagogue, is unlikely to be historically accurate. While non-Jews did support synagogues, it's improbable a Centurion would have the financial means. The inclusion of this detail likely serves Luke's theological agenda to demonstrate that Gentiles, even Roman soldiers, were receptive to Jesus and would receive salvation, aligning with the broader emphasis in Luke-Acts on the spread of Christianity to the Gentiles.

Summarized by AI · Bart D. Ehrman · YouTube · Our Two-Year Anniversary! A Live Q&A with Bart · watch the clip

Remixing Synoptic Episodes

The author of John actively borrows and reshapes entire episodes from the Synoptic Gospels to align with his unique theological agenda. For instance, the story of the official's son in John 4, which parallels the centurion's servant in Matthew and Luke, is infused with John's specific vocabulary and themes. This 'remixing' prepares the reader for Jesus' subsequent discourse in John 5 on spiritual resurrection and eternal life, using the same key terms.

Summarized by AI · Bart D. Ehrman · YouTube · What's the Point of John's Gospel? · watch the clip

Luke 7:11-17

Distinctive Features of Luke's Gospel

Luke's Gospel contains unique content not found in other Gospels, such as specific miracles like raising the widow's son at Nain and parables like the Good Samaritan and the Prodigal Son. It also emphasizes particular themes, including the Holy Spirit's role, the centrality of Jerusalem, and Jesus' concern for the poor, outcasts, and women.

Summarized by AI · Luke's Maverick Gospel · Lecture 1: How to Study a Gospel · watch the clip

Jesus performs miracles like Elijah

Luke uniquely presents Jesus performing a miracle that directly parallels Elijah's actions. In Luke 7:11-17, Jesus raises the only son of a widow in Nain from the dead, a narrative strikingly similar to Elijah raising the son of the widow of Zarephath in 1 Kings 17:17-24. The crowd's response in Luke, proclaiming that a great prophet has arisen, highlights this connection.

Summarized by AI · Luke's Maverick Gospel · Lecture 4: Jesus the Prophet · watch the clip

Widows in Luke-Acts: Objects of Pity

The Gospel of Luke and Acts generally present widows as poor, dependent, and passive figures who are objects of pity and need care, with exceptions primarily in the opening chapters of Luke. This contrasts with the more active and self-reliant portrayals of widows found in other biblical texts.

Summarized by AI · The Parables of Jesus: Jewish Insights into Gospel Ethics, Humor, and Provocation · Lecture 4: Persevering Widow and Unjust Judge | How Parables Promote and Demote Women · watch the clip

Resurrection vs. Resuscitation in the Gospels

The speaker distinguishes between resuscitation, where someone is brought back to life but will die again (like Lazarus or Jairus's daughter), and resurrection, where someone is raised never to die again (like Jesus). While the Gospels contain several resuscitation stories performed by Jesus, true resurrections are rare and unique to Jesus's own experience.

Summarized by AI · Bart D. Ehrman · YouTube · Night of the Living Dead: Matthew's Forgotten Resurrection · watch the clip

Apostles Replicate Jesus' Miracles

The miracles performed by Jesus in Luke's Gospel, such as healing the sick, casting out demons, and raising the dead, are replicated by the apostles in the book of Acts. This parallel demonstrates a thematic continuity, showing that the power and mission of Jesus continue through his followers.

Summarized by AI · Bart D. Ehrman · YouTube · Why Should We Think Luke and Acts Have the Same Author? · watch the clip

Luke 7:18-35

John the Baptist's messengers as double tradition narrative

The account of John the Baptist sending messengers to Jesus, found in Matthew 11 and Luke 7, is another significant piece of double tradition narrative. Although it contains sayings material, the overall story of John's doubt and inquiry to Jesus is a distinct narrative shared by Matthew and Luke but absent from Mark.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 3: Why Are the Synoptic Gospels So Similar? · watch the clip

Luke 7:18-23

Exorcisms as signs of the coming Kingdom and end of evil

In Luke 7, John the Baptist questions Jesus' identity, and Jesus responds by citing his miracles, including casting out evil spirits, as proof that he is the promised Messiah bringing good news. Similarly, in Luke 11 and Matthew 12, Jesus states that if he casts out demons by the 'finger of God' or 'spirit of God,' then the Kingdom of God has truly arrived, signifying the end of evil.

Summarized by AI · Demons and Ghosts in the Bible · Lecture 16: Demons in the New Testament & Early Christianity (II) · watch the clip

Luke 7:36-50

Luke's focus on forgiveness of sins

Luke's consistent emphasis on the forgiveness of sins, evident in stories like the anointing woman (Luke 7:36-50) and the Prodigal Son, provides a clear motivation for him to change Matthew's 'debts' to 'sins' in the Lord's Prayer. This demonstrates Luke's editorial tendency to align material with his overarching theological themes, making his version secondary to Matthew's.

Summarized by AI · Did Q Exist? · Lecture 4: The Case Against Q · watch the clip

Salvation and Repentance in Luke

Luke emphasizes repentance and faith as central to salvation, as seen in the anointing story in Luke 7. Jesus tells the repentant woman, 'Your faith has saved you. Go into peace,' linking salvation directly to faith and repentance. This theme is consistent with other New Testament passages, indicating Luke's theological agenda.

Summarized by AI · Did Q Exist? · Moderated Discussion · watch the clip

Similar Structure of the Anointing Story

The anointing story in John shares a remarkably similar structure with the versions found in Matthew and Mark. This structural consistency across these Gospels suggests a literary dependence, contrasting with Luke's version of an anointing story in Luke 7, which differs significantly.

Summarized by AI · Face to Face on the Bible: John · Did John Know the Synoptics? Bart Ehrman and Mark Goodacre · watch the clip

Luke's Different Anointing Story

Luke's anointing story differs significantly from the parallel accounts in Matthew and Mark. While Matthew and Mark place the anointing by an anonymous woman at the end of Jesus' ministry in the house of Simon the leper, Luke places his anointing by an anonymous woman at the beginning of the ministry in the house of Simon the Pharisee, with different actions and a focus on repentance and forgiveness.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 4: Why Are the Synoptic Gospels So Different? · watch the clip

The Anointing Story Differences

The anointing story in Matthew and Mark occurs at the outset of the passion narrative, in the house of Simon the leper, where a woman anoints Jesus for his burial. In contrast, Luke places a similar story much earlier in Jesus's ministry, in the house of Simon the Pharisee, where a 'sinner' woman anoints Jesus's feet as an act of penitence, leading to her forgiveness.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 8: Why Are the Synoptic Arrest and Trial Narratives So Different? · watch the clip

Luke's emphasis on repentance in the crucifixion narrative

Luke uniquely includes Jesus' address to the weeping women on the road to Golgotha, the story of the penitent criminal, and the crowds beating their breasts as they return home. These additions highlight Luke's recurring theme of repentance and penance, echoing other stories in his Gospel like the sinful woman anointing Jesus' feet and the parable of the prodigal son.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 9: Why Are the Synoptic Crucifixion Narratives So Different? · watch the clip

The penitent criminal as a Lukan contrast

Luke's account of the penitent criminal on the cross (Luke 23:39-43) stands in contrast to Matthew and Mark, where both criminals mock Jesus. This story exemplifies Luke's fondness for paired contrasts, such as the sinful woman and Simon the Pharisee, Mary and Martha, the prodigal son and his older brother, or the Pharisee and the tax collector. This narrative also underscores Jesus' innocence, a recurring theme in Luke's Gospel.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 9: Why Are the Synoptic Crucifixion Narratives So Different? · watch the clip

Luke's creative embellishment of Markan stories

Luke demonstrates significant creativity in retelling and expanding stories found in Mark's Gospel. Examples include the rejection at Nazareth, the call of the first disciples, and the anointing story. Luke's versions are considerably more detailed and elaborate, suggesting he was a gifted storyteller who developed his sources rather than simply copying them.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 15: Was Luke a Historian or a Theologian? · watch the clip

Jesus' Concern for Outcasts

Jesus' interest in outcasts, such as sex workers, tax collectors, the poor, and the hungry, aligns with an apocalyptic outlook. This concern suggests a belief that those in power would face judgment, while the lowly would be elevated in God's coming kingdom, as expressed in Luke's writings.

Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 16: The Historical Jesus | An Apocalyptic Prophet · watch the clip

Fabrication of Mary Magdalene as a Prostitute

The idea of Mary Magdalene being a prostitute originated around 600 AD with Pope Gregory the Great. In a sermon, he conflated three separate women from the New Testament: an unnamed sinful woman who anointed Jesus' feet, the woman caught in adultery (a passage not originally in John), and Mary Magdalene, from whom seven demons were cast out. Gregory interpreted the 'sinner' as a prostitute and linked the demons to sexual excess, creating the enduring tradition.

Summarized by AI · Bart D. Ehrman · YouTube · Was Mary Magdalene Jesus' Wife? · watch the clip

The Anointing Stories: Similarities and Differences

The anointing stories of Jesus present a complex case of synoptic variation. Matthew and Mark both recount a woman anointing Jesus in advance of his burial, occurring in Simon the Leper's house. Luke, however, places an anointing story much earlier in his Gospel, in Simon the Pharisee's house, where a woman anoints Jesus' feet, with no explicit connection to his death. Scholars debate whether Luke's account is a completely different story or a reinterpretation of the Marcan narrative.

Summarized by AI · Bart D. Ehrman · YouTube · What Are the Synoptic Gospels? · watch the clip

Luke 7 Verse Notes

Luke 7:1

Luke's knowledge of Matthew's literary structures

Luke demonstrates knowledge of Matthew's unique literary structures, such as the narrator's comment 'when Jesus had finished these sayings' that concludes each of Matthew's five major discourses. This formula appears in Luke 7:1, paralleling Matthew 7:28-29, after Jesus's Sermon on the Plain. This 'diagnostic shard' indicates Luke is aware of and incorporates Matthew's structural elements, supporting the idea that Luke knew Matthew.

Summarized by AI · Did Q Exist? · Lecture 4: The Case Against Q · watch the clip

Luke's knowledge of Matthew's literary structure

Luke demonstrates knowledge of Matthew's literary structure. At the end of a major discourse, Luke 7:1 states that Jesus 'completed these sayings in the hearing of the people,' which closely echoes Matthew 7:28-29, found at the end of the Sermon on the Mount. Matthew uses this same concluding phrase at the end of each of his five major discourses, suggesting Luke was aware of and adopted this Matthean structural device.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 6: Did Q Exist? · watch the clip

Narrative transitions in Matthew and Luke's double tradition

Skeptics of the Q hypothesis point to narrative transitions found in the double tradition material of Matthew and Luke. For example, after Jesus completes his teachings (like the Sermon on the Mount), both Gospels transition to the story of the centurion in Capernaum using very similar phrasing. This suggests that the shared material (Q) was not merely a collection of sayings but included narrative sequences, making it look suspiciously like Matthew's structured Gospel, rather than a loose collection of sayings.

Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 9: Why Are the Gospels So Similar | The Riddle of Q · watch the clip

Luke 7:22

Jesus's Use of Isaiah 61

Jesus's use of the term 'good news' likely draws from Isaiah 61, where the prophet speaks of being sent to preach good news to the oppressed. Jesus quotes this passage when John the Baptist's messengers question his identity, aligning his mission with Isaiah's prophecy.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 2: Was There a "Gospel" Before the Gospels? · watch the clip

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