2 A centurion 3 there had a slave who was ill and about to die, and he was valuable to him.
6 And Jesus went with them, but when he was only a short distance from the house, the centurion sent friends to tell him,＂Lord, do not trouble yourself, for I am not worthy to have you enter under my roof. 4
8 For I too am a person subject to authority, with soldiers subject to me. And I say to one, 'Go,' and he goes; and to another, 'Come here,' and he comes; and to my slave, 'Do this,' and he does it.＂
11 5 Soon afterward he journeyed to a city called Nain, and his disciples and a large crowd accompanied him.
15 The dead man sat up and began to speak, and Jesus gave him to his mother.
18 6 The disciples of John told him about all these things. John summoned two of his disciples
22 And he said to them in reply,＂Go and tell John what you have seen and heard: the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have the good news proclaimed to them.
23 And blessed is the one who takes no offense at me.＂ 7
41 ＂Two people were in debt to a certain creditor; one owed five hundred days' wages 12 and the other owed fifty.
43 Simon said in reply,＂The one, I suppose, whose larger debt was forgiven.＂ He said to him,＂You have judged rightly.＂
44 Then he turned to the woman and said to Simon,＂Do you see this woman? When I entered your house, you did not give me water for my feet, but she has bathed them with her tears and wiped them with her hair.
47 So I tell you, her many sins have been forgiven; hence, she has shown great love. 13 But the one to whom little is forgiven, loves little.＂
1 [7:1-8:3] The episodes in this section present a series of reactions to the Galilean ministry of Jesus and reflect some of Luke's particular interests: the faith of a Gentile (Luke 7:1-10); the prophet Jesus' concern for a widowed mother (Luke 7:11-17); the ministry of Jesus directed to the afflicted and unfortunate of Isaiah 61:1 (Luke 7:18-23); the relation between John and Jesus and their role in God's plan for salvation (Luke 7:24-35); a forgiven sinner's manifestation of love (Luke 7:36-50); the association of women with the ministry of Jesus (Luke 8:1-3).
2 [1-10] This story about the faith of the centurion, a Gentile who cherishes the Jewish nation (Luke 7:5), prepares for the story in Acts of the conversion by Peter of the Roman centurion Cornelius who is similarly described as one who is generous to the Jewish nation (Acts 10:2). See also Acts 10:34-35 in the speech of Peter:＂God shows no partiality . . . the person who fears him and acts righteously is acceptable to him.＂ See also the notes on Matthew 8:5-13 and John 4:43-54.
5 [11-17] In the previous incident Jesus' power was displayed for a Gentile whose servant was dying; in this episode it is displayed toward a widowed mother whose only son has already died. Jesus' power over death prepares for his reply to John's disciples in Luke 7:22:＂the dead are raised.＂ This resuscitation in alluding to the prophet Elijah's resurrection of the only son of a widow of Zarephath (1 Kings 17:8-24) leads to the reaction of the crowd:＂A great prophet has arisen in our midst＂ (Luke 7:16).
6 [18-23] In answer to John's question, Are you the one who is to come?--a probable reference to the return of the fiery prophet of reform, Elijah,＂before the day of the Lord comes, the great and terrible day＂ (Malachi 3:23)--Jesus responds that his role is rather to bring the blessings spoken of in Isaiah 61:1 to the oppressed and neglected of society (Luke 7:22; cf Luke 4:18).
7  Blessed is the one who takes no offense at me: this beatitude is pronounced on the person who recognizes Jesus' true identity in spite of previous expectations of what＂the one who is to come＂ would be like.
8 [24-30] In his testimony to John, Jesus reveals his understanding of the relationship between them: John is the precursor of Jesus (Luke 7:27); John is the messenger spoken of in Malachi 3:1 who in Malachi 3:23 is identified as Elijah. Taken with the previous episode, it can be seen that Jesus identifies John as precisely the person John envisioned Jesus to be: the Elijah who prepares the way for the coming of the day of the Lord.
10 [36-50] In this story of the pardoning of the sinful woman Luke presents two different reactions to the ministry of Jesus. A Pharisee, suspecting Jesus to be a prophet, invites Jesus to a festive banquet in his house, but the Pharisee's self- righteousness leads to little forgiveness by God and consequently little love shown toward Jesus. The sinful woman, on the other hand, manifests a faith in God (Luke 7:50) that has led her to seek forgiveness for her sins, and because so much was forgiven, she now overwhelms Jesus with her display of love; cf the similar contrast in attitudes in Luke 18:9-14. The whole episode is a powerful lesson on the relation between forgiveness and love.
11  Reclined at table: the normal posture of guests at a banquet. Other oriental banquet customs alluded to in this story include the reception by the host with a kiss (Luke 7:45), washing the feet of the guests (Luke 7:44), and the anointing of the guests' heads (Luke 7:46).
12  Days' wages: one denarius is the normal daily wage of a laborer.
13  Her many sins have been forgiven; hence, she has shown great love: literally,＂her many sins have been forgiven, seeing that she has loved much.＂ That the woman's sins have been forgiven is attested by the great love she shows toward Jesus. Her love is the consequence of her forgiveness. This is also the meaning demanded by the parable in Luke 7:41-43.