Luke 7

Luke Bible Study 2021  •  Sermon  •  Submitted
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Verses 1-10 – Centurions Servant Healed

Now when he had ended all his sayings in the audience of the people, he entered into Capernaum. 2 And a certain centurion’s servant, who was dear unto him, was sick, and ready to die. 3 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. 4 And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this: 5 For he loveth our nation, and he hath built us a synagogue. 6 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: 7 Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed. 8 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. 9 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. 10 And they that were sent, returning to the house, found the servant whole that had been sick.[1]

Verse 1

When He had ended His sayings – This is Luke’s transition from the sermon on the plain into the next account.
He entered into Capernaum – Capernaum has already been mentioned in chapter four. It is likely the events mentioned here are the same events mentioned from chapter four. However, due to Luke’s orderly account, the actual events are described at this point in his recollection.

Verse 2

A certain centurions – A centurion was a Roman commander over one hundred men. At this time, there was no Roman military presence in Capernaum, making it likely this centurions troops were a detachment assigned to Herod Antipas.
Servant – The subject of the centurions concern.
Who was dear unto him – This was no ordinary servant of the centurion, rather, this servant had found favor in the eyes of his master.
Was sick, ready to die – Luke does not state the nature of the illness, however, in Matthew 8:6, the servant is described as being paralyzed and in terrible suffering.

Verse 3

Heard of Jesus – As many of now have heard of Jesus, so too, has this centurion heard of Jesus. Specifically what is said to have been heard is unmentioned, unimportant to Luke. We can assume the centurion has heard of Christ’s miracles, as a given, whereas he sent for healing. It is probable the centurion has heard also of his teachings and has found it compelling to find truth in Christ.
Sent unto Him elders of the Jews – Generally, Roman centurions would have found it difficult to command Jewish elders. This centurion, however, was no ordinary centurion (see notes on verses four and five). Elder refers not to age, but to the office and position of the person as a Jewish leader.
Beseeching Him that He would heal his servant – Why would he send Jewish servants instead of going himself? Because he himself was a gentile. The purpose for the request is the healing of the sickly servant.

Verse 4

That he was worthy for whom He should do this – The Jewish leaders besought Christ, explaining the centurion was worthy to receive of this request. They seek not to imply the man has earned or merited worthiness, but is as if they are saying, “the centurion is a kind man, he has been good to us.” Later when Jesus comments on the centurion, it is the centurions faith rather than works that is highlighted.

Verse 5

For he loveth our nation – The first of the two reasons listed as his worthiness is the love of the nation (the Jewish people). Though the people were conquered, he expressed goodwill and love towards those he held authority over.
He hath built us a synagogue – It is widely known and accepted that gentile contributions, to a great extent, supported the Jewish synagogues. It is further understood that the Roman government often supported religions out of cynical regard in the best interest of the state. However, to hear of a gentile who built, who overwhelmingly funded the majority of the project, a synagogue would have been extremely rare. This centurion was not helping out of cynical regard, but truly cared. It is expressed and believed the centurion found of himself salvation is of the Jews.

Verse 6

Jesus went with them – Jesus responds by going with the messengers to heal the servant.
When He was not far from the house – Jesus never made it all the way to the home before the centurion sent messengers again.
Sent friends to Him – In Matthew, it is described as the centurion himself going to speak with Christ. The mention of the Jewish elders and the friends functioning as messengers is left out. Matthew gives a brief and abbreviated account of this story, whereas Luke goes into the actual details of the account. In both cases, neither contradict each other. It has long been held that what is done through the extension of messengers is done of the person himself. If I were to send a messenger with a message, it could be regarded as if I told the recipient the message.
Trouble not yourself – See notes on verses seven through ten.
For I am not worthy that thou shall enter into my house – Many have tried to find sin or guilt on part of the centurion that he should not be worthy, but such is a matter of Jewish law. The humble centurion has found respect for the Jews and understands for a Jew to enter the home of a gentile would make him unclean ceremonially. In respect of the religion, the gentile centurion humbles himself and requests for Christ to enter not into his home.

Verse 7

Wherefore – Appropriately, therefore. In light of the gentile/Jewish gap in ceremonial law, the centurion neither thought himself worthy to come unto Christ. Although the Jewish elders have already described the man as worthy, in his own humility, he would ascribe to himself such worthiness.
Say in a word, and my servant shall be healed – The centurion insists the physical presence of Christ is not needed for the healing, but the healing is in the power and authority of His words.

Verse 8

For I am a man set under authority – While he could have talked about his superiority over those he sits above, in his humility he states that he himself sits under authority. Even so, he shall go forth to describe his own experience that he must not be present for his own words to fulfil.
I say unto one Go…Goeth… Come…Cometh.. Do this… and he doeth it – The centurion explains to Christ that he understands how commands work. He knows from his experience that with authority, when words command one to go, he goes, or to come, he comes. When words command to do such and such, then such and such is accomplished. The centurion demonstrates that he has the same faith in the words of Christ to accomplish as He speaks shall be done.

Verse 9

When Jesus heard…He marveled – There are only two places Jesus is described at marveling at people. Here, he marvels at the faith of the man, in the other, in Mark 6:6, he marvels at the unbelief.
I have not found so great faith, no, not in Israel – This is not to say Christ has not found faith in Israel, but has not found faith as solid as this. This man, through what he as heard of Christ, came to certainty and truth in Him. He found the faith to know what Christ says shall happen.
Scholars have pondered the question, whether this mans faith was only in the healing of the man, or unto salvation. Such faith, in which Jesus marveled, is believe is faith unto salvation.

Verse 10

In Matthew, it is said that Christ told them to go, and it would be done as they have believed. In Luke, it is simply stated the man was found whole. The focus in the Lukan account is on the faith of the centurion rather than the healing of the man.

Verses 11-17 – Widows Son Raised

11 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. 12 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. 13 And when the Lord saw her, he had compassion on her, and said unto her, Weep not. 14 And he came and touched the kbier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise. 15 And he that was dead sat up, and began to speak. And he delivered him to his mother. 16 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. 17 And this rumour of him went forth throughout all Judaea, and throughout all the region round about.[2]

Verse 11

It came to pass after the day – In other translations, it is “soon afterwards.” Luke uses this to closely link the two passages together.
Went into the city called Nain – This is the only place Biblically where Nain is mentioned. It is said to be located near Samaria, about six miles South-East of Nazareth and twenty-five miles from Capernaum.
Many of His disciples, and much people – By this point in His ministry, Jesus had gained much popularity. There was a large crowed that attached themselves to Him and as He moved town to town, they too, followed.

Verse 12

Dead man carried out – Jesus arrival to the city coincided with a funeral procession, A dead man, the only son of his mother, and she was a widow. This widow is now helpless, with no male protector, provider, nor option for the family line to continue on.
Much of the city was with her – Attendance of the funeral would have been seen as a service of love. The mention of much people with her indicates mourning and sympathy for the widows situation. Though many of these attendees would have been there simply out of support, it is understood that at least three would have been professional mourners, paid by the widow.
The widow brings back into the forefront of memory Elijah, who was sent to the widow in 1 Kings 17 and Christs first sermon, which He gave on Elijah and Elisha, who were sent to the widow and leper. Christ now, has also gone to the leper and the widow.

Verse 13

When the Lord saw her – This is Luke’s first use of the term Lord in this manner (though, the servants of the centurion used the term earlier in the chapter). For Luke and his readers, Lord works in this manner, as the story of Jesus and the churches risen Lord is the same person. There is also a easily missed foreshadow, that Jesus is the Lord over the death and resurrection.
Had compassion on her – No one asked Jesus for this miracle. This miracle was initiated by Him alone, and of the compassion He was filled with. Unlike the other miracle, there is no mention of faith in connection with this one, and demonstrates that it is of God’s power and Word alone that miracles are performed (most often in connection to our faith.)
Weep not – Said in compassion, is a forward that a miracle is about to happen.

Verse 14

Touched the bier – It is described as then coming to the bier, which is, a coffin. The widow would have been at the front of the procession, ahead of the coffin. Christ would have met her first and continued on down the line to the body. Touching the body would have made Christ unclean, but where human need was seen, Christ was not concerned with ceremonial trifles.
Young man, I say unto thee, arise – With just the words of His mouth, the miracle was performed, and the young man restored with life. The purpose of the healing was of love and compassion for the widowed women, not to demonstrate who He was. However, while such was not the purpose, for Luke, it still demonstrates who Christ was.

Verse 15

Sat up and began to talk – Both verbs serve as confirmation to the healing and rising of the boy in the miracle.

Verse 16

Fear came on them all – Fear, literally, “awe came on them all.” The raising of the boy brought a presence of God’s holy power and those who witnessed were filled with awe.
Glorified God – The proper response when confronted with the power of God. They praised and gave glory to God.
That a great prophet is risen among us – Whereas many commentators view this as an inadequate confession of Christ, Luke understood this as Jesus possessing God’s unique authority and power. There is a possibility of a reference to Deut 18:15-18 underlying in the text. In context of knowing Christ, simply proclaiming Him as a prophet would indeed be inadequate. However, such the people did not yet know Him as the Son of God and praised His power and authority of God.
God hath visited His people – Used to denote blessings and judgement, the phrase is used in connection to God acting on behalf of His people.

Verses 18-23 – Questions From John The Baptist

18 And the disciples of John shewed him of all these things. 19 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? 20 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? 21 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. 22 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. 23 And blessed is he, whosoever shall not be offended in me.[3]

Verse 18

When the disciples of John shewed him these things – In Matthews account of this passage, it is mentioned that John is currently in prison. Luke has already briefed this fact in chapter three and sees no need to repeat it here. John is being informed of his disciples of what Christ is doing and it seems as if John, who has already pointed people to Christ as the Messiah, is having second thoughts.

Verse 19

Called unto him two of his disciples – Luke includes the number two as to tell us the account brought back to John would be true and faithful. It was, in the Bible, said that by two or three witnesses should the truth and testimony be established.
Send them to Jesus – John will send them to Jesus to determine if He is who they are expecting or not.
Art thou He that should come – The phrase, He that should come, is not normally used as a Messianic title, however, Luke is using it as one in this account. John’s question is whether or not Jesus is He who they are awaiting, the Messiah, Son of God, Son of man, or should we look for another?

Verse 20

The question is repeated in verse twenty to show the importance of the question and the message.

Verse 21

He cured many of their infirmities and plagues… of evil spirits – To many in the day, it would be argued that there was no distinguishable difference between illness and possession, but both Christ and Luke could tell the difference. Evil spirits were dispelled, cast out, and sicknesses were cured, healed.
Many that were blind He gave sight – In addition to curing illness and casting out spirits, Christ was restoring sight to the blind. We are told in the next verse the deaf were given hearing and the dead were being raised.

Verse 22

Rather than answer their questions directly, Christ instructed them to report back the miracles and works they had seen. How the sick were healed, the demons cast out. How the blind could see, the deaf could hear, and the dead were raised. For Christ and Luke, His works and actions were enough to confirm that He was in fact, the Messiah, the Son of God.

Verse 23

There will be those in Johns day who are offended by Christ due to their preconceived notions of who He was supposed to be. Such were the case in the Pharisees and Sadducees. Such will miss out on the blessings of following Christ, verses those who judged on what they actually saw happening and result in knowing Him as the Messiah. The same is applicable today, where ultimately, the verdict is dependent on our attitudes towards Christ, if we follow Him or not.

Verses 24-30 – John The Baptist Commended

24 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? 25 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. 26 But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet. 27 This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. 28 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. 29 And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. 30 But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.[4]

Verse 24

What went ye into the wilderness for to see? A reed shaken with the wind? – Christ address those who went to see John, whether they went to see. He asks, if they went to see the reed shaken in the wind – did they go to see something commonplace? To see an ordinary man, one who is easily swayed like the brush blowing over in the winds.

Verse 35

But what went ye out to see – The answer is obviously no to the last question, so Christ asks the question again, with a different scenario.
A man clothed in soft rainment – Did they go out to find someone soft, who has laborer’s for them? One who is finely dressed? Such did not fit the description of John, who lived in the harshest of places. Christ answers this question with His own replay, They which are gorgeously apparelled, and live delicately, are in kings courts, which is to say, such people are not found in the dessert.

Verse 26

But what went ye to see – If it wasn’t to see what is commonplace, and it wasn’t to see a finely clothed man, what did you go to see?
A prophet – finally, the answer is right. They went to see a prophet, but as Christ further clarifies, I say unto you, much more than a prophet. John was more than a prophet, Christ will designate him as the greatest of prophets.

Verse 27

This is he, of whom it is written – John was not just a prophet, he was the prophet. He was the prophet that they were waiting for, the one whom it is written, I send my messenger before thy face, which shall prepare thy way before thee. John is the greatest prophet because he is the forerunner to the Lord.

Verse 28

Christ then gives John another designation, of those born of women, designating human, there was no man greater than John. Luke assumed Christ, born of Mary, to be the sole exclusion to this statement. Christ statement regarded those born of flesh, from both the fleshly father and mother. John lived in and brought forth the time of promise.
Christ then moves to say that he who is least in the Kingdom is greater than the greatest man. This does not put John down, but rather, places emphasis on the greatness of having citizenship in Heaven. The least person with citizenship in heaven experiences greatness even greater than the greatest human on earth.

Verse 29

All the people, and the publicans – The greedy tax collectors, with the majority of the people (save the pharisees and experts of the law in verse thirty) heard and reacted to the words of Christ.
Justified God – That is, they declared His ways righteous.
Being baptized with the baptism of John – They declared God righteous by submitting to His ways, even when they were not what they originally thought they should be.

Verse 30

The pharisees and experts in the law were people who “gave themselves to the study of Gods word.” The problem became, they were great at understanding the law while never receiving the message. They became more concerned with the law of God and did not care about the will of God. As such, they Rejected the counsel of God against themselves.

Verses 31-35 – Generation Compared to Children

31 And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like? 32 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. 33 For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil. 34 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! 35 But wisdom is justified of all her children.[5]

Verse 31

Jesus asks how He should liken the men of this generation? This generation is still ongoing, from the commencement of the Messianic age through the modern day. It refers to those who stand opposed to the gospel and it’s message.

Verse 32

The question is then answered by Jesus, They are like unto children. Christ uses an adage, calling one to another, saying, we have piped unto you, and ye have not danced. They refused to be happy, so they then mourned to you, and ye have not wept. They are like children who cannot be pleased. They won’t dance and be happy, but they won’t weep and be sad.
This shall be compared to John and Jesus, of whom they would receive neither.

Verse 33

John came neither eating bread nor drinking wine – John lived the ascetic lifestyle, one of which is a characteristic of holy men in many religions. Though he ate neither bread nor drank wine, but lived from locusts and wild honey. John recognized the coming kingdom, and he lived it out as a call to repentance through his fasting and preaching. The message was one that was uncomfortable, and they said of him he had a devil, meaning to say, he is mad. Of the accusations against John, was that he would not come happy.

Verse 34

The Son of man comes eating and drinking – Christ saw the coming kingdom as something to be happy about, and came eating and drinking. One would think those who rejected Johns mournful state would accept Christ’s cheerful state, but Christ too was rejected. They called Him a gluttonous man, and a winebibber, a friend of publicans and sinners. This is a no win situation in which there is nothing that would satisfy the naysayers. They rejected both, of vastly different worship styles, not because of the worship, but because of the message. One of repentance, which means they must repent, and one that extended salvation to the gentiles.

Verse 35

Wisdom is justified of her children – The ways of God will be realized and declared righteous in the followers of Christ who obey the will of God. As Leon Morris put it, “They will not walk in the critical ways of those who can never be pleased.”

Verses 36-39 – Women Washes Jesus Feet

36 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. 37 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, 38 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. 39 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. what manner of woman this is that toucheth him: for she is a sinner. [6]

Verse 36

One of the Pharisees – Matthew and Mark identify this pharisee as Simon (Christ will speak the name as well, in verse forty). It was common on the Sabbath or festive meals to invite the visiting Rabi to dine after teaching, or to host those with the reputation of being a prophet.

Verse 37

A women, who was a sinner – The women’s identity is left unknown. She had a reputation of being a sinner. Several scholars have speculated she was a prostitute. We can gather from verses forty-seven that her sins are moral in nature (prostitution would still fit the bill) and not occupation in nature (such as a publican or tanner, who would be considered ceremonially unclean and hence called a sinner.)
Alabaster box – This is akin to a flash, alabaster was a soft stone used to create containers to hold perfume.

Verse 38

The women stood behind Him at His feet weeping. She may have been weeping with remorse for her sins, or perhaps, she met Jesus earlier and He turned her from her sinful ways. In either case, the women lets down her hair (which would be uncommon in Israel, and was considered cause for divorce) and wiped the tears from Jesus feet. The actions would be seen as an act of humility, where tending to the feet are menial tasks assigned to slaves. She then anoints his feet with the perfumes, which would normally be anointed upon the head.

Verse 39

Simon, the pharisee, then has a little conversation with himself inside his head in response to the actions. He supposes that Christ is not a prophet, because a prophet would either not let a sinner perform this action, or Christ does not know she is a sinner, and thus would not be a prophet. Both presumptions are wrong and the next eleven verses will work to demonstrate that.

Verses 40-50 – Parable of Two Debtors

40 And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on. 41 There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. 42 And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? 43 Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged. 44 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. 45 Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. 46 My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. 47 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. 48 And he said unto her, Thy sins are forgiven. 49 And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? 50 And he said to the woman, Thy faith hath saved thee; go in peace.[7]

Verse 40

Simon, I have something to say unto thee – Simons thoughts were not spoken aloud, but Jesus will demonstrate that He knows what kind of man he is and will disprove his suppositions. He will do this first with a parable and then link the parable to the events taking place.
Say on – Rather, What is it?

Verse 41

A certain creditor which had two debtors – Christ tells a story of a creditor, who had one debtor who owed five-hundred pence, a year and a half of wages and the other, owing fifty pence, about two months wages.

Verse 42

When they had nothing to pay – The debtors were unable to pay the debt they had incurred.
He frankly forgave them both – It was not uncommon in the day to use financial debt as a picture of sin. In this, Christ sets up the story for the forgiveness of sins that will be mentioned later. Though we all have a sin debt, we cannot repay it. But we can be forgiven it.
Which will love him most – Christ will prove His point, not only with the story, but in requiring of Simon to give an answer. In the Hebrew and Aramaic languages, there was no word to show gratitude or to say “thank you.” Therefore, words such as love, bless, praise, and glorify were used to express gratitude to one.

Verse 43

To whom he forgave most – Jesus approves of the answer, indicating, he that is forgiven the most will be the most grateful.

Verse 44

I entered into thine house, thou gavest me no water for my feet – Though not a requirement, it would have been respectful for Simon to assign one of his servants to wash Jesus feet.
She washed my feet with tears, and wiped them with the hairs of her head – The women however, expressed deep love, gratitude, and respect by performing the most of menial tasks, in a very humble way, with her own hair.

Verse 45

Thou gavest me no kiss – Again, not required, but the kiss was a common form of greeting.
The women has not stopped kissing my feet since I came in – Though Christ did not receive the common greeting from the host, he received kisses on his feet from a humble women.

Verse 46

My head with oil thou didst not anoint – Another common expression of kindness, one would anoint their guests head with olive oil. While none of the three actions are required, it is evident that Simon did not express any affection toward Jesus when He entered into his home.
This women hath anointed my feet with ointment – The women did all three, and gave all three in the most humble of ways, tending to the feet, a place reserved for slaves.

Verse 47

Wherefore, I say unto thee – Better translated as therefore. The sense of the phrase is, “in light of these things.”
Her sins, which are many, are forgiven – It was not the actions of the women that caused her sins to be forgiven, but it was the actions of the women that proved her sins were forgiven. For she loved much, just as she was forgiven much. Likewise, Simon, whom little is forgiven, loveth little.

Verse 48

Thy sins are forgiven – It is evident by this point she has already received forgiveness of sins, but now Christ assures her of the forgiveness.

Verse 49

This discourse has caused those dining with Christ to question who He is that He can forgive sins. They fully understood the saying as Christ Himself forgiving the sins, verses the pastor who states, God will forgive your sins. Despite the questioning, Christ ignores them, His interest on the women.

Verse 50

Thy faith hath saved thee – Salvation always comes through faith. In this, Christ teaches us her actions were the consequence of forgiveness, not the cause of it. The actions were the outward expression of her faith.
[1] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Lk 7:1–10). Bellingham, WA: Logos Research Systems, Inc.
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[2] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Lk 7:11–17). Bellingham, WA: Logos Research Systems, Inc.
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[3] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Lk 7:18–23). Bellingham, WA: Logos Research Systems, Inc.
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[4] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Lk 7:24–30). Bellingham, WA: Logos Research Systems, Inc.
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[5] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Lk 7:31–35). Bellingham, WA: Logos Research Systems, Inc.
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[6] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Lk 7:36–39). Bellingham, WA: Logos Research Systems, Inc.
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[7] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Lk 7:39–50). Bellingham, WA: Logos Research Systems, Inc.
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