Soon afterward: Some ancient manuscripts read “On the following day,” but the main text reading used here has stronger manuscript support.
Nain: A Galilean city about 35 km (22 mi) SW of Capernaum, evidently the city that Jesus was coming from. (Lu 7:1-10) Nain, mentioned only here in the Christian Greek Scriptures, is identified with the modern-day village of Nein on the NW side of the hill of Moreh, about 10 km (6 mi) SSE of Nazareth. Today the village is quite small, but ruins in the area show that it was larger in earlier centuries. Overlooking the Plain of Jezreel and located in an attractive natural setting, Nain was the scene of the first of the three recorded resurrections that Jesus performed—the others were at Capernaum and at Bethany. (Lu 8:49-56; Joh 11:1-44) Some 900 years earlier, in the nearby town of Shunem, the prophet Elisha resurrected the son of a Shunammite woman.—2Ki 4:8-37.
the gate of the city: The Greek word poʹlis (“city”) is used three times with regard to Nain. While this term usually denotes a walled city, it is uncertain whether a wall surrounded Nain. If there was no city wall, the “gate” may simply have been an opening between the houses by which a road entered Nain. However, some archaeologists believe that a wall surrounded Nain. In either case, Jesus and his disciples may have met the funeral procession at a “gate” at Nain’s eastern entrance, which was in the direction of the hillside tombs lying to the SE of the modern-day village of Nein.
only: The Greek word mo·no·ge·nesʹ, traditionally rendered “only-begotten,” has been defined as “the only one of its kind; one and only; the only one or member of a class or kind; unique.” The term is used in describing the relation of both sons and daughters to their parents. In this context, it is used in the sense of an only child. The same Greek word is also used of Jairus’ “only” daughter and of a man’s “only” son, whom Jesus healed. (Lu 8:41, 42; 9:38) The Greek Septuagint uses mo·no·ge·nesʹ when speaking of Jephthah’s daughter, concerning whom it is written: “Now she was his one and only child. Besides her, he had neither son nor daughter.” (Jg 11:34) In the apostle John’s writings, mo·no·ge·nesʹ is used five times in reference to Jesus.—For the meaning of the term when used about Jesus, see study notes on Joh 1:14; 3:16.
moved with pity: Or “felt compassion.” The Greek verb splag·khniʹzo·mai used for this expression is related to the word for “intestines” (splagʹkhna), denoting a deeply felt, intense emotion. It is one of the strongest words in Greek for the feeling of compassion.
two of his disciples: The parallel account at Mt 11:2, 3 simply says that John the Baptist sent “his disciples.” Luke adds the detail about the number of disciples.
baptize you: Or “immerse you.” The Greek word ba·ptiʹzo means “to dip; to plunge.” Other Biblical references indicate that baptism involves complete immersion. On one occasion, John was baptizing at a location in the Jordan Valley near Salim “because there was a great quantity of water there.” (Joh 3:23) When Philip baptized the Ethiopian eunuch, they both “went down into the water.” (Ac 8:38) The same Greek word is used in the Septuagint at 2Ki 5:14 when describing that Naaman “plunged into the Jordan seven times.”
baptism in symbol of repentance: Lit., “baptism of repentance.” Baptism did not wash away sins. Rather, those baptized by John publicly repented over sins against the Law, showing their determination to change their behavior. This repentant attitude helped lead them to the Christ. (Ga 3:
its children: Or “its results.” Here wisdom is personified and depicted as having children. In the parallel account at Mt 11:19, wisdom is depicted as having “works.” Wisdom’s children, or works—that is, the evidence produced by John the Baptist and Jesus—prove that the accusations against them are false. Jesus is, in effect, saying: ‘Look at the righteous works and conduct, and you will know that the charge is false.’
entered the house of the Pharisee: Of the four Gospel writers, only Luke mentions that Jesus received and accepted invitations from Pharisees to dine with them. Other instances are mentioned at Lu 11:37; 14:1.
a woman who was known . . . to be a sinner: The Bible shows that all humans are sinners. (2Ch 6:36; Ro 3:23; 5:12) Therefore, the term “sinner” is here used in a more specific way, evidently referring to those who had a reputation for practicing sin, perhaps of a moral or a criminal nature. (Lu 19:7, 8) Only Luke records this account about the sinful woman, perhaps a prostitute, pouring oil on Jesus’ feet. The Greek expression rendered “who was known . . . to be” is literally “who was,” but as used in this context, it likely refers to a characteristic quality or character of a person or to a class to which an individual belongs.
debts: Referring to sins. When sinning against someone, a person incurs a debt to that one, or has an obligation to him, and must therefore seek his forgiveness. Receiving God’s forgiveness depends on whether the person has forgiven his personal debtors, that is, those who have sinned against him.
canceled his debt: Or “forgave him the debt (loan).” In a figurative sense, debts can refer to sins.
who is in debt to us: Or “who sins against us.” When sinning against someone, a person incurs a figurative debt to that one, or has an obligation to him, and must therefore seek his forgiveness. In the model prayer that Jesus taught in the Sermon on the Mount, he used the term “debts” instead of sins. (See study note on Mt 6:12.) The Greek word for forgive literally means “to let go,” that is, to let go of a debt by not demanding its repayment.
Two men were debtors: Jews living in the first century C.E. were familiar with the relationship between creditors and debtors, and Jesus at times drew on this knowledge for his illustrations. (Mt 18:23-35; Lu 16:1-8) Only Luke records this illustration of the two debtors, one of whom owed ten times as much as the other. Jesus gave the illustration because of the attitude that his host, Simon, had toward the woman who came in and poured perfumed oil on Jesus’ feet. (Lu 7:36-40) Jesus likens sin to a debt too big to be repaid and highlights the principle: “The one who is forgiven little, loves little.”—Lu 7:47; see study notes on Mt 6:12; 18:27; Lu 11:4.
denarii: A denarius was a Roman silver coin that weighed about 3.85 g (0.124 oz t) and bore an image of Caesar on one side. As Mt 20:2 shows, agricultural laborers in Jesus’ day commonly received a denarius for a 12-hour workday.—See Glossary, “Denarius,” and App. B14.
When Jesus referred to those living in “royal houses” (Lu 7:25) or “houses of kings” (Mt 11:8), his listeners may have been reminded of the many luxurious palaces built by Herod the Great. Shown in the photograph are remains of just one part of a winter palace complex that he built in Jericho. This building included a colonnaded reception hall measuring 29 by 19 m (95 by 62 ft), colonnaded courtyards surrounded by many rooms, and a bathhouse that incorporated heating and cooling systems. Connected to the palace was a multitiered garden. This palace may have been burned during an uprising that occurred a few decades before John the Baptist began his ministry, and it was rebuilt by Herod’s son, Archelaus.
In Bible times, flutes might be made of reed, cane, or even bone or ivory. The flute was one of the most popular of all musical instruments. It was played on joyous occasions, such as at banquets and weddings (1Ki 1:40; Isa 5:12; 30:29), a custom imitated by children in public places. It was also played at times of sadness. Professional mourners were often accompanied by flutists playing mournful tunes. The piece of a flute shown here was found in Jerusalem in a layer of rubble that dates to when the temple was destroyed by the Romans. It is about 15 cm (6 in.) long and is likely made from a bone that was part of the front leg of a cow.