Luke 7

Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.

And a certain centurion's servant, who was dear unto him, was sick, and ready to die.

And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant.

And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:

For he loveth our nation, and he hath built us a synagogue.

Then 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:

Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.

For 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.

When 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.

And they that were sent, returning to the house, found the servant whole that had been sick.

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 much people.

Now 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.

And when the Lord saw her, he had compassion on her, and said unto her, Weep not.

And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise.

And he that was dead sat up, and began to speak. And he delivered him to his mother.

And 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.

And this rumour of him went forth throughout all Judaea, and throughout all the region round about.

And the disciples of John shewed him of all these things.

And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? or look we for another?

When 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?

And 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.

Then 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.

And blessed is he, whosoever shall not be offended in me.

And 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?

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.

But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet.

This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.

For 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.

And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.

But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.

And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?

They 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.

For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil.

The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!

But wisdom is justified of all her children.

And 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.

And, 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,

And 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.

Now 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.

And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.

There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.

And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?

Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.

And 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.

Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.

My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.

Wherefore 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.

And he said unto her, Thy sins are forgiven.

And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?

And he said to the woman, Thy faith hath saved thee; go in peace.

What does Luke 7:33 mean?

Explanation

Luke 7:33 presents a statement attributed to Jesus Christ regarding the reception of John the Baptist by the people of their time.

Jesus points out the irony and hypocrisy of public opinion towards John.

John the Baptist practiced an ascetic lifestyle, eschewing the comforts of regular food and wine, which in the eyes of some brought accusations of him having a demonic influence.

The deeper meaning here points to a critique of human tendency to discredit or disapprove of those whose lifestyles or messages challenge or differ from societal norms.

Despite John’s holy mission and the austerity of his life as evidence of his devotion, the people dismissed him with slanderous judgments.

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Historical Context

John the Baptist was an itinerant preacher and a pivotal figure in first-century Judaism.

He called for the people of Judea to repent and baptized those who responded to his message.

His ascetic lifestyle included living in the wilderness, dressing in camel’s hair, and eating locusts and wild honey.

By the time the Gospel of Luke was written, John had been executed by Herod Antipas, and his life and teachings were well-known among early Christians.

The verse reflects the struggles and criticisms faced by both John and Jesus in a society where adherence to religious and social customs was the norm.

Theological Insights

Theologically, this verse speaks to the expectation that holy men should conform to a certain societal pattern, and the rejection they face when they do not.

Different theological viewpoints may interpret this as a statement about the nature of prophethood.

John, as a prophetic figure, was set apart by God, and his unconventional lifestyle was part of his prophetic witness.

Furthermore, Jesus challenges the theological inconsistencies of the people who are quick to judge but fail to see the divine purpose behind John’s actions.

Practical Applications

In a modern context, this verse can apply to everyday life by encouraging individuals to be mindful of quick judgments and to look beyond appearances.

It also speaks to being open to messages that challenge societal norms, recognizing that truth and divine guidance can come in unexpected forms.

It encourages tolerance and understanding towards those who choose to live out their convictions, even if those convictions are counter-cultural.

Cross-References

Matthew 3:4 – John's ascetic lifestyle is described.
Matthew 11:18-19 – A parallel passage where Jesus talks about the people's reaction to John the Baptist and Himself.
Mark 1:6 – Depicts John the Baptist's clothing and diet.
Luke 1:15 – A prophecy about John's lifestyle, indicating he will not drink wine or strong drink.
Luke 7:34 – The following verse, where Jesus describes how He is accused of the opposite extreme behavior.

Language Study

The original Greek words used in this verse are significant in providing nuance to our understanding:

"εσθίων" (esthion): often translated as "eating," this present participle conveys the sense of habitual action or characteristic behavior.
"πίων" (pion): the present participle for "drinking," with a similar continuous sense as "eating."
"ουδὲ" (oude): translated as "neither" and is used to express negation.
"λέγετε" (legete): present indicative active form of "to say," indicating what is being currently said or declared by the people.

Cultural and Religious Comparisons

John's asceticism can be compared to various religious figures across different traditions who have practiced austerity as a means of spiritual enlightenment or purification.

For example, in Buddhism, ascetic practices were common among monks before the Buddha taught the Middle Way.

In Hinduism, ascetics known as sadhus renounce worldly life for spiritual practices.

The rejection of both John the Baptist and Jesus for their divergent lifestyles also has resonances with figures in other religious traditions who faced opposition for challenging existing cultural and religious norms.

Scientific Perspectives

From a scientific perspective, modern psychology can provide insight into why individuals like John the Baptist might face skepticism or negative labels when they diverge from societal norms.

Cognitive dissonance theory, for instance, suggests that when a person's beliefs or behaviors do not align with the majority, they can be subject to marginalization or ridicule as a way for others to preserve their own belief systems.

Commentaries

Various biblical scholars and theologians have reflected on this verse.

Some note that it portrays the irrationally critical nature of human beings.

John MacArthur suggests that whatever the spiritual leader's lifestyle or message, if it calls for repentance and change, they are likely to be met with resistance or rationalizations by those unwilling to confront their own sin.

Historical-critical commentaries might explore the societal expectations of holy men at the time and how both John and Jesus subverted these expectations.

Others, like Craig Keener in his socio-historical commentary, note the contrast between ascetic John and Jesus, who was engaged in regular society, and how both approaches were criticized.

Luke 7

Luke 7

What does Luke 7:33 mean?

Explanation

Top Rated Luke Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Luke 7:33 mean?

Explanation

Top Rated Luke Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?