The Bullet Point Bible

Luke 7

The Faith of a Centurion

1 After Jesus had finished teaching all this to the people, he entered Capernaum.2 A centurion there had a slave who was highly regarded, but who was sick and at the point of death.3 When the centurion heard about Jesus, he sent some Jewish elders to him, asking him to come and heal his slave.4 When they came to Jesus, they urged him earnestly, "He is worthy to have you do this for him,5 because he loves our nation, and even built our synagogue."6 So Jesus went with them. When he was not far from the house, the centurion sent friends to say to him, "Lord, do not trouble yourself, for I am not worthy to have you come under my roof!7 That is why I did not presume to come to you. Instead, say the word, and my servant must be healed.8 For I too am a man set under authority, with soldiers under me. I say to this one, 'Go!' and he goes, and to another, 'Come!' and he comes, and to my slave, 'Do this!' and he does it."9 When Jesus heard this, he was amazed at him. He turned and said to the crowd that followed him, "I tell you, not even in Israel have I found such faith!"10 So when those who had been sent returned to the house, they found the slave well.

  • This incident occurs in Capernaum, Jesus' base of operations in Galilee (Luke 4:31).
  • A centurion was a Roman military officer commanding about 100 soldiers, indicating this man was a Gentile.
  • The Jewish elders advocate for the centurion, highlighting his positive relationship with the Jewish community, including funding their synagogue—an unusual act for a Roman officer.
  • The centurion demonstrates remarkable humility, considering himself unworthy to have Jesus enter his home, possibly due to awareness of Jewish purity laws regarding entering Gentile houses (Acts 10:28).
  • His faith is rooted in his understanding of authority: just as his commands are obeyed, he believes Jesus' word alone has the authority to heal, even from a distance.
  • Jesus expresses amazement ("thaumazō" in Greek) at the centurion's faith, a rare reaction from him, usually reserved for lack of faith.
  • Jesus contrasts the Gentile centurion's profound faith with the general lack of faith he encountered among Israelites (Luke 7:9). This highlights that faith, not ethnicity, is key to receiving God's blessing.
  • The healing happens instantly upon Jesus' commendation of the centurion's faith, demonstrating Jesus' authority over sickness and distance.
  • This story foreshadows the inclusion of Gentiles into God's plan of salvation through faith in Christ.
Jesus Raises a Widow's Son

11 Soon afterward Jesus went to a town called Nain, and his disciples and a large crowd went with him.12 As he approached the town gate, a man who had died was being carried out, the only son of his mother (who was a widow), and a large crowd from the town was with her.13 When the Lord saw her, he had compassion for her and said to her, "Do not weep."14 Then he came up and touched the bier, and those who carried it stood still. He said, "Young man, I say to you, get up!"15 So the dead man sat up and began to speak, and Jesus gave him back to his mother.16 Fear seized them all, and they began to glorify God, saying, "A great prophet has appeared among us!" and "God has come to help his people!"17 This report about Jesus circulated throughout Judea and all the surrounding country.

  • Nain was a small village southwest of the Sea of Galilee, not far from Nazareth.
  • The situation depicts profound tragedy: a widow losing her only son, leaving her without support or lineage in that culture. This loss was socially and economically devastating.
  • Luke uniquely refers to Jesus as "the Lord" (kyrios) here (Luke 7:13), emphasizing his divine authority and compassion even before the miracle.
  • Jesus' primary motivation is compassion ("esplanchnisthē" - moved in his innermost being) for the grieving widow.
  • Touching the bier (the open coffin or stretcher) would have made Jesus ritually unclean according to Jewish law (Numbers 19:11), showing his compassion superseded ceremonial concerns.
  • Jesus demonstrates authority over death itself with a simple command: "{{Young man, I say to you, get up!}}" (Luke 7:14). This echoes similar Old Testament miracles by Elijah (1 Kings 17:17-24) and Elisha (2 Kings 4:32-37).
  • The dead man sitting up and speaking provides undeniable proof of the resurrection.
  • The crowd's reaction is twofold: fear (awe, reverence before divine power) and glorifying God. They recognize Jesus as a "great prophet" and see this as God "visiting" or intervening on behalf of His people, fulfilling messianic expectations (Luke 1:68).
  • This miracle serves as a powerful sign of Jesus' identity and the arrival of God's kingdom, demonstrating his power over life and death.
John the Baptist's Question to Jesus

18 John's disciples informed him about all these things. So John called two of his disciples19 and sent them to Jesus to ask, "Are you the one who is to come, or should we look for another?"20 When the men came to Jesus, they said, "John the Baptist has sent us to you to ask, 'Are you the one who is to come, or should we look for another?'"21 At that very time Jesus cured many people of diseases, sicknesses, and evil spirits, and granted sight to many who were blind.22 So he answered them, "Go tell John what you have seen and heard: The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have good news proclaimed to them.23 Blessed is anyone who takes no offense at me."

  • John the Baptist, likely imprisoned by Herod Antipas at this time (Luke 3:19-20), hears reports of Jesus' ministry.
  • John's question ("Are you the one who is to come?") reflects possible doubt or a need for confirmation. His expectation of the Messiah might have involved more immediate judgment against evil than Jesus was displaying.
  • "The one who is to come" was a common designation for the expected Messiah.
  • Jesus doesn't give a simple "yes." Instead, he points to his actions—miracles of healing and restoration, and preaching good news to the poor—as evidence of his identity.
  • Jesus' response directly echoes prophecies about the Messianic age, particularly from Isaiah (Isaiah 29:18-19, Isaiah 35:5-6, Isaiah 61:1). He lets his works, which fulfill scripture, speak for themselves.
  • The list culminates with "the poor have good news proclaimed to them," a key theme in Luke's Gospel emphasizing God's concern for the marginalized (Luke 4:18).
  • Jesus' final statement (Luke 7:23) is a gentle warning and blessing. It acknowledges that his ministry might not fit everyone's expectations (like John's perhaps), but encourages acceptance rather than stumbling over his methods or perceived lack of immediate judgment.
  • This encounter highlights the nature of faith: it rests on recognizing God's work as revealed in Jesus' actions and teachings, even when they challenge preconceived notions.
Jesus Testifies About John the Baptist

24 When John's messengers had gone, Jesus began to speak to the crowds about John: "What did you go out into the wilderness to see? A reed shaken by the wind?25 What did you go out to see? A man dressed in soft clothing? Look, those who wear soft clothing and live in luxury are in the royal palaces!26 What did you go out to see? A prophet? Yes, I tell you, and more than a prophet.27 This is the one about whom it is written, ' Look, I am sending my messenger ahead of you,who will prepare your way before you .'28 I tell you, among those born of women no one is greater than John. Yet the one who is least in the kingdom of God is greater than he is."29 (Now all the people who heard this, even the tax collectors, acknowledged God's justice, because they had been baptized with John's baptism.30 However, the Pharisees and the experts in religious law rejected God's purpose for themselves, because they had not been baptized by John.)31 "To what then should I compare the people of this generation, and what are they like?32 They are like children sitting in the marketplace and calling out to one another,32 'We played the flute for you, yet you did not dance;32 we wailed in mourning, yet you did not weep.'

  • After John's disciples leave, Jesus affirms John's crucial role to the crowds, ensuring they don't misinterpret John's question as a sign of weakness.
  • Jesus uses rhetorical questions to establish John's identity: he wasn't weak ("reed shaken by wind") or self-indulgent ("man dressed in fancy clothes"), but a rugged, uncompromising prophet.
  • Jesus declares John "more than a prophet" (Luke 7:26) because he was the specific forerunner prophesied to prepare the Messiah's way, quoting Malachi 3:1 (Luke 7:27).
  • Jesus gives John the highest possible human commendation: "among those born of women no one is greater than John" (Luke 7:28a).
  • However, Jesus immediately contrasts this with the status of believers in the new era: "Yet the one who is least in the kingdom of God is greater than he" (Luke 7:28b). This highlights the superiority of the Kingdom age inaugurated by Jesus over the preparatory stage represented by John.
  • Luke inserts a parenthetical note (Luke 7:29-30) showing the division in response: common people and tax collectors accepted John's message (and thus God's plan), while the religious leaders rejected it. This rejection stemmed from their refusal to repent and acknowledge their need for God's righteousness.
  • Jesus then critiques "this generation" (specifically those who rejected both John and himself) using the parable of fickle children in the marketplace (Luke 7:31-32). They refused to respond appropriately to either John's asceticism ("we wailed... you did not weep") or Jesus' more inclusive approach ("we played the flute... you did not dance").
  • They accused the austere John of having a demon and the sociable Jesus of being a glutton and drunkard, demonstrating their closed hearts and determination to find fault regardless of the messenger or method (Luke 7:33-34).
  • Jesus concludes that "wisdom is vindicated by all her children" (Luke 7:35). True wisdom (God's plan embodied in both John and Jesus) is recognized and proven right by those who respond positively—the "children" who accept God's messengers (like the tax collectors and sinners mentioned in v. 29 and the woman in the next section).
Jesus Anointed by a Sinful Woman

36 Now one of the Pharisees asked Jesus to have dinner with him, so he went into the Pharisee's house and took his place at the table.37 Then when a woman of that town, who was a sinner, learned that Jesus was dining at the Pharisee's house, she brought an alabaster jar of perfumed oil.38 As she stood behind him at his feet, weeping, she began to wet his feet with her tears. She wiped them with her hair, kissed them, and anointed them with the perfumed oil.39 Now when the Pharisee who had invited him saw this, he said to himself, "If this man were a prophet, he would know who and what kind of woman this is who is touching him, that she is a sinner."40 So Jesus answered him, "Simon, I have something to say to you." He replied, Say it, Teacher.41 "A certain creditor had two debtors; one owed him 500 silver coins, and the other fifty.42 When they could not pay, he canceled the debts of both. Now which of them will love him more?"43 Simon answered, "I suppose the one who had the bigger debt canceled." Jesus said to him, You have judged rightly.44 Then, turning toward the woman, he said to Simon, "Do you see this woman? I entered your house. You gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair.45 You gave me no kiss of greeting, but from the time I entered she has not stopped kissing my feet.46 You did not anoint my head with oil, but she has anointed my feet with perfumed oil.47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; but the one who is forgiven little loves little."48 Then Jesus said to her, "Your sins are forgiven."49 But those who were at the table with him began to say among themselves, "Who is this, who even forgives sins?"50 He said to the woman, "Your faith has saved you; go in peace."

  • Dining customs often involved reclining on couches with feet extended away from the table, making Jesus' feet accessible. Houses might have open courtyards allowing uninvited people to enter the vicinity.
  • The woman is identified only as "a sinner," likely implying sexual immorality, making her presence and actions shocking in a Pharisee's home.
  • Her actions—weeping, wetting Jesus' feet with tears, wiping with hair, kissing his feet, anointing with expensive perfume—demonstrate profound humility, repentance, gratitude, and love. Alabaster jars held costly ointment.
  • Simon the Pharisee judges both Jesus (for allowing contact with a sinner, questioning his prophetic insight) and the woman (for her sinful status). His thoughts reveal a focus on outward purity and status over inward repentance.
  • Jesus, knowing Simon's thoughts, tells a parable about two debtors to illustrate the relationship between forgiveness and love. The amount of debt symbolizes the magnitude of sin.
  • Jesus contrasts Simon's lack of basic hospitality (no water for feet, no welcoming kiss, no oil for the head) with the woman's extravagant acts of devotion, which exceeded common courtesy.
  • Jesus clarifies the dynamic: the woman's great love is the *result* of her sins being forgiven, not the *cause* of it (Luke 7:47). Her actions flow from gratitude for the forgiveness she has already received or anticipates receiving from Jesus. "Thus she loved much" indicates the evidence of forgiveness.
  • Jesus explicitly declares the woman's sins forgiven (Luke 7:48), demonstrating his divine authority. This causes consternation among the other guests.
  • Jesus connects the woman's salvation directly to her faith: "{{Your faith has saved you}}" (Luke 7:50). Her act of devotion was an expression of that faith. He sends her away "in peace," signifying reconciliation with God.
  • This story powerfully illustrates the themes of forgiveness, the nature of true righteousness (contrasting Simon's self-righteousness with the woman's repentant faith), and Jesus' acceptance of sinners who come to him in faith. It serves as a living example of "wisdom being vindicated by her children" (Luke 7:35).

The Scriptures quoted are from the NET Bible® https://netbible.org copyright ©1996, 2019 used with permission from Biblical Studies Press, L.L.C. All rights reserved

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