The big picture
Luke 7 opens in verse 1 with “Now when he had ended all his sayings in the audience of the people, he entered into…”, reaches its middle movement near verse 25 with “But what went ye out for to see? A man clothed in soft raiment? Behold, they which are…”, and closes in verse 50 with “And he said to the woman, Thy faith hath saved thee; go in peace.” Repeated or prominent terms include John, Jesus, feet, people, woman. Together, those details trace this chapter’s own movement from its opening to its conclusion.
Scripture beside the summary
Luke · King James Version · 50Luke 7:1-8
1–8: When he had ended all his sayings in the audience of the people, he…
Luke 7:1–8 opens with “Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.” and reaches “For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and…” by its final verse. That movement develops the focus on The centurion’s messengers, the widow’s son raised at Nain, John’s questions answered, and the woman anointing Jesus’ feet, with particular weight carried by servant, Jesus, worthy.
Context that brings the passage to life
“Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.” Naming Capernaum keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his…” Naming Jesus and Jews keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Luke 7:1-8
King James Version1Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.
2And a certain centurion’s servant, who was dear unto him, was sick, and ready to die.
3And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant.
4And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:
5For he loveth our nation, and he hath built us a synagogue.
6Then 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:
7Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.
8For 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.
Luke 7:9-16
9–16: When Jesus heard these things, he marvelled at him, and turned him…
Luke 7:9–16 opens with “When Jesus heard these things, he marvelled at him, and turned him about, and said unto the…” and reaches “And there came a fear on all: and they glorified God, saying, That a great prophet is risen up…” by its final verse. That movement develops the focus on The centurion’s messengers, the widow’s son raised at Nain, John’s questions answered, and the woman anointing Jesus’ feet, with particular weight carried by people, city, dead.
Context that brings the passage to life
“When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him…” Naming Israel and Jesus keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“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…” This familiar narrative signal moves the clock forward. What follows is a new scene, consequence, or answer to an earlier tension.
Luke 7:9-16
King James Version9When 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.
10And they that were sent, returning to the house, found the servant whole that had been sick.
11And 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.
12Now 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.
13And when the Lord saw her, he had compassion on her, and said unto her, Weep not.
14And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise.
15And he that was dead sat up, and began to speak. And he delivered him to his mother.
16And 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.
Luke 7:17-24
17–24: This rumour of him went forth throughout all Judæa, and throughout all…
Luke 7:17–24 opens with “And this rumour of him went forth throughout all Judæa, and throughout all the region round…” and reaches “And when the messengers of John were departed, he began to speak unto the people concerning…” by its final verse. That movement develops the focus on The centurion’s messengers, the widow’s son raised at Nain, John’s questions answered, and the woman anointing Jesus’ feet, with particular weight carried by John, blind, disciples.
Context that brings the passage to life
This block contains 3 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“And this rumour of him went forth throughout all Judæa, and throughout all the region round about.” Naming Jud keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? or look we…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
Luke 7:17-24
King James Version17And this rumour of him went forth throughout all Judæa, and throughout all the region round about.
18And the disciples of John shewed him of all these things.
19And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? or look we for another?
20When 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?
21And 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.
22Then 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.
23And blessed is he, whosoever shall not be offended in me.
24And 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?
Luke 7:25-32
25–32: What went ye out for to see? A man clothed in soft raiment? Behold, they…
Luke 7:25–32 opens with “But what went ye out for to see? A man clothed in soft raiment? Behold, they which are…” and reaches “They are like unto children sitting in the marketplace, and calling one to another, and saying…” by its final verse. That movement develops the focus on The centurion’s messengers, the widow’s son raised at Nain, John’s questions answered, and the woman anointing Jesus’ feet, with particular weight carried by prophet, baptized, greater.
Context that brings the passage to life
This block contains 3 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
“This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
Luke 7:25-32
King James Version25But 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.
26But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet.
27This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
28For 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.
29And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.
30But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.
31And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?
32They 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.
Luke 7:33-40
33–40: For John the Baptist came neither eating bread nor drinking wine; and ye…
Luke 7:33–40 opens with “For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil.” and reaches “And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith…” by its final verse. That movement develops the focus on The centurion’s messengers, the widow’s son raised at Nain, John’s questions answered, and the woman anointing Jesus’ feet, with particular weight carried by feet, drinking, eating.
Context that brings the passage to life
“For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil.” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.
“But wisdom is justified of all her children.” The line’s distinctive content terms include children, justified, wisdom. Its relationship to verses 34 and 36 shows what work it does in this passage.
“And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house…” Naming Jesus and Pharisee keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Luke 7:33-40
King James Version33For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil.
34The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!
35But wisdom is justified of all her children.
36And 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.
37And, 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,
38And 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.
39Now 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.
40And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.
Luke 7:41-48
41–48: There was a certain creditor which had two debtors: the one owed five…
Luke 7:41–48 opens with “There was a certain creditor which had two debtors: the one owed five hundred pence, and the…” and reaches “And he said unto her, Thy sins are forgiven.” by its final verse. That movement develops the focus on The centurion’s messengers, the widow’s son raised at Nain, John’s questions answered, and the woman anointing Jesus’ feet, with particular weight carried by feet, woman, forgiven.
Context that brings the passage to life
This block contains 2 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.” The number two makes the report concrete. Ask whether it measures time, people, distance, repetition, or completeness before deciding what weight it carries.
“Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.” Naming Simon and Thou keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Luke 7:41-48
King James Version41There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.
42And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?
43Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.
44And 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.
45Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.
46My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.
47Wherefore 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.
48And he said unto her, Thy sins are forgiven.
Luke 7:49-50
49–50: They that sat at meat with him began to say within themselves, Who is…
Luke 7:49–50 opens with “And they that sat at meat with him began to say within themselves, Who is this that forgiveth…” and reaches “And he said to the woman, Thy faith hath saved thee; go in peace.” by its final verse. That movement develops the focus on The centurion’s messengers, the widow’s son raised at Nain, John’s questions answered, and the woman anointing Jesus’ feet, with particular weight carried by began, faith, forgiveth.
Luke 7:49-50
King James Version49And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?
50And he said to the woman, Thy faith hath saved thee; go in peace.
Details worth noticing
The opening image
Luke 7:1 begins with “Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.”
Where the chapter turns
Luke 7:25 forms a natural hinge: “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.”
The final note
Luke 7:50 leaves the reader with “And he said to the woman, Thy faith hath saved thee; go in peace.”
A word trail through the chapter
The words John, Jesus, feet, people, woman, house help reveal the chapter’s repeated concerns.
What links this event with creation?
Waters overwhelm the inhabited world, reversing the separations that made life possible.
What details show continuity rather than total abandonment?
The named household and preserved kinds of living creatures survive within the ark.
KJV words made clear
- behold
- look, or pay close attention
- unto
- to
- thee
- you
- thou
- you
- thy
- your
Text first
Where readers differ
The chapter summary begins with what the passage says and how its parts fit together. It does not assume one denomination has already settled every question. Where a conclusion depends on a tradition, literary theory, or historical reconstruction, that dependence is named openly.
The KJV text is presented first. Interpretive conclusions are labeled, and differences are introduced only when they help a reader understand why serious communities do not always reach the same answer.
Comparative interpretive notes for this chapter are in preparation. Until reviewed notes are ready, this page separates the KJV text from summary and application without claiming that serious readers agree on every question.
