The Gospel According to Luke (NAS)

Chapter Summary: In this chapter, Luke moves from the theoretical sermon on the plain to a practical demonstration of authority, Luke records a remarkable encounter. Here, Jesus’ power over physical illness is recognized not by a scholar of the law, but by a Roman military officer who understands the mechanics of command. Luke records the first of three instances in the Gospels where Jesus raises the dead. This miracle takes place at the gates of a small village, where two “processions” collide: one following the Source of Life, and the other following a path of grief and death. Then the narrative tension shifts toward the identity of Jesus and his relationship to John the Baptist. While John sits in prison, he grapples with whether Jesus’ ministry matches his messianic expectations. Jesus responds not with a simple “yes,” but with a living demonstration of the Isaianic signs of the Kingdom. In the climactic conclusion to the chapter, the themes of hospitality, debt, and divine authority converge. The scene contrasts the cold, formal curiosity of a religious leader with the desperate, lavish gratitude of a social outcast, leading Jesus to declare a controversial pardon.

“In the hearing of the people” (eis tas akoas): Literally “into the ears.” This is a more intimate and physical way of describing the act of listening, emphasizing that Jesus’ words had been physically deposited into the people.

“Highly regarded” (entimos): This is a key detail. Slavery in the Roman world was often brutal, but this slave was entimos—precious, honored, or highly valued—to the centurion. It explains the officer’s unusual level of concern.

“Save the life” (diasōsē): The prefix dia- makes the verb “save” more intensive. It means to bring someone safely through a danger or to rescue them completely from the brink.

“Do not trouble yourself” (mē skyllou): A very colorful verb. In its middle voice here, it literally means “do not flay yourself” or “do not distress/fatigue yourself.” It suggests the centurion’s deep respect for Jesus’ time and status.

“I am not worthy” (ou hikanos eimi): The centurion uses the word hikanos (sufficient/fit). While the Jewish elders argued he was “worthy” (axios) because of his good deeds (v. 4), the centurion himself claims he is “not sufficient” for a visit from Jesus.

“Speak with a word” (eipe logō): The centurion recognizes that Jesus doesn’t need physical contact or proximity to work. He treats Jesus’ “word” as a military command that travels through the “chain of command” of the spiritual realm.

“Placed under authority” (hypo exousian tassomenos): This is brilliant military logic. The centurion doesn’t say “I have authority,” but “I am under authority.” Because he submits to the Emperor, he carries the Emperor’s power. He perceives that Jesus, likewise, carries the power of the One He is submitted to.

“Marveled” (ethaumasen): This is one of the very few times in the Gospels where Jesus is said to be amazed. Usually, it is the crowds who marvel at Jesus. Here, the “upside-down” nature of the Kingdom is highlighted: a Gentile’s understanding of authority outshines all of Israel’s.

“Moved with deep compassion” (esplanchnisthē): This is one of the strongest words for emotion in the Greek language, literally referring to a yearning in one’s bowels or inner organs. Luke notes that Jesus’ primary motivation was not to show off power, but a visceral response to the woman’s plight.

“Only son... and she was a widow” (v. 12): Luke stacks the descriptive terms to show the woman’s total vulnerability. In this culture, a widow who lost her only son lost not only her family but her entire social safety net and economic future. She was “doubly dead” in a societal sense.

“The open coffin” (tēs sorou): In first-century Jewish burials, the soros was typically an open bier or a wooden plank used to carry the body to the tomb, rather than a closed western-style casket. This explains how the man could immediately “sit up” (anekathisen).

“Touched” (hēpsato): This is a significant ritual detail. Touching a funeral bier or a corpse made a person ceremonially unclean according to the Law of Moses. By touching it, Jesus demonstrates that His holiness and life-giving power are “contagious” in a way that overcomes the uncleanness of death.

“Gave him back” (edōken auton): This phrase is a beautiful literary echo of the Septuagint’s account of Elijah raising the widow’s son in 1 Kings 17:23. Luke is intentionally framing Jesus as the “New Elijah,” which explains why the crowd immediately shouts that “a great prophet has been raised up.”

“God has visited” (epeskepsato): This verb means more than just a social visit; it implies a “visitation” for the purpose of oversight, care, or redemption. It is the same word used in the Benedictus (Luke 1:68) to describe the coming of the Messiah.

“Afflictions” (mastigōn): Literally “whips” or “scourges.” In verse 21, Luke uses this word for chronic, painful ailments. It suggests that these diseases were seen as things that “lashed” or tormented the body, and Jesus’ healing was a liberation from that whipping.

“Granted the gift of sight” (echarisato blepein): Luke uses the verb charizomai (from charis, meaning grace). He doesn’t just say they were healed; he says sight was “graciously given” or “gifted” to them, emphasizing the mercy behind the miracle.

“The poor have the good news preached to them” (v. 22): This is a single verb in Greek (euangelizontai). Jesus is quoting Isaiah 35 and 61. By putting the preaching to the poor on the same level as raising the dead, Jesus identifies social and spiritual restoration as a primary sign of His messiahship.

“Take offense” (skandalisthē): This is the source of our word “scandalize.” It refers to a “stumbling block.” John expected a winnowing fork and fire (Luke 3:17); Jesus brought healing and banquets. Jesus is gently warning John not to let this difference in “style” become a trap or a reason to trip.

“Far more than a prophet” (v. 26): John is “more” because he isn’t just predicting the Messiah from afar; he is the “messenger” (angelon) of Malachi 3:1 who physically prepares the way. He is the bridge between the old prophetic era and the new Kingdom era.

“Acknowledged God’s justice” (edikaiōsan ton theon): Literally “they justified God.” In verse 29, this means they declared God to be in the right. By contrast, the Pharisees “rejected God’s purpose” (tēn boulēn tou theou ēthetēsan), meaning they set aside or nullified God’s intended plan for their lives.

“Wisdom is vindicated” (edikaiōthē hē sophia): Again, the verb dikaioō (justify/vindicate). Jesus is saying that despite the fickle complaints of “this generation”—who found John too ascetic and Jesus too social—the “results” (the children/fruits) of both ministries prove that God’s wisdom was right all along.

“Reclined” (kateklithē): This reflects the Greco-Roman style of dining adopted by wealthy Jews. Guests didn’t sit in chairs but lay on couches (triclinia) leaning on their left elbows. This physical posture explains how the woman could stand “behind” Him at His feet (v. 38) without interrupting the meal at the table.

“Perfume” (myrou): Unlike the common “olive oil” (elaiō) mentioned in v. 46, myron was a costly, aromatic ointment or balsam. Her gift was not just a gesture of respect, but a significant financial sacrifice.

“Kissing His feet fervently” (katephilei): As noted in the parable of the Prodigal Son, the prefix kata- makes the verb intensive. She wasn’t just giving a ritual greeting; she was kissing His feet repeatedly and tenderly, a sign of deep humility and devotion.

“What sort of woman” (potapē): This word implies “what kind of character” or “from what origin.” Simon’s internal monologue reveals his belief that holiness is maintained by avoiding contact with “unclean” people. He judges Jesus’ prophetic status based on Jesus’ lack of social boundaries.

“Freely forgave” (echarisato): This verb is derived from charis (grace). It’s not just a legal cancellation of debt; it’s a gift given out of favor. Jesus uses this financial metaphor to explain the spiritual economy of the Kingdom.

“For she loved much” (hoti ēgapēsen poly): The Greek grammar here is crucial. The hoti (for/because) doesn’t mean her love caused her forgiveness. Rather, her extravagant love is the evidence that she has already been profoundly forgiven. Her love is the “overflow” of grace received.

“Go in peace” (poreuou eis eirēnēn): Literally “Go into peace.” This is more than a goodbye; it is a commission to enter a new state of being characterized by shalom—wholeness and reconciliation with God.