v1-2: The centurion loved his servant; he loved his own, even as Christ does.

v3: Being a Gentile, the centurion could not enter the synagogue he had built. He asked the Jewish elders to speak on his behalf. Later he sent friends. Although outside the blessing of the Jewish nation, he pleaded to be included in the blessing of Jesus.

v4-5: The testimony of the Jews, 'he is worthy.' They begged Jesus earnestly, having no malice towards this Gentile.

v6: The centurion compared himself to Christ, 'I am not worthy'; he rightly let others praise him, whilst maintaining a humble attitude himself.

It is essential to hold a proper view of ourselves, and realise that God is merciful. The centurion was poor in spirit; Jesus brought him into the kingdom of God, fulfilling 6.20.

v7-8: Simple faith; that Christ could heal his servant. The centurion was a man who knew what words could do. He understood obedience and authority.

v9: Jesus' commendation; the centurion was an example to the Jews. His faith was greater than Jesus had found amongst the Jews themselves. He told the crowd, so that many would realise that the centurion was commended.

In this chapter are a series of commendations; John Baptist (v28), Simon the Pharisee (v43), the sinful woman (v44-47).

v10: The centurion's prayer was answered. No touch, just "say the word". Such is the power of the Lord Jesus that He can heal anyone, from any distance!

v11: Jesus went to Nain, another town in Galilee. The healing was public, so there could be no accusation of trickery (4.31-37; 5.17-26; 6.6-11); there may be fraudsters, but Jesus certainly is not one.

Dr Alfred Edersheim comments; 'The Rabbi and His disciples should reverently have joined the procession; they arrested it. One word of power burst inwards the sluices of Hades and out flowed once again the tide of life.' (Sketches of Jewsih Social Life)

v12-13: The Jewish funeral, involving many, if not all, from the town, with great mourning, as in 8.52.

Jesus' simple act of compassion, caring for both mother and son. She had no husband, a dead son, and no hope; many shared her grief, but none could deliver her into real hope by restoring her son. His first words were, "Don't cry", for He had come with power and compassion. He did not wait for any prayer for mercy; He acted purely in response to need.

v14: The simple act of kindness; a few words, and the young man arose. To the Jew, the act of touching the coffin would have made Him unclean, (Num 19), but nothing could contaminate Jesus. He demonstrated His power over all things.

The act of interrupting a funeral procession was a serious thing. In the culture of the day, few would be entitled to do this. Yet the Son of Man is Lord of all things.

v15: The young man sat up and spoke, indicating to all that he was now alive. Jesus gave him back, for the son had been taken away. From death only Jesus Christ, the Lord of Life, can deliver.

v16: The people witnessing the event were amazed.

v17: It is not surprising that the news of Jesus' power spread throughout the region.

v18: John Baptist was in prison; 3.20; 9.7-9. He had begun to hear about Jesus' miracles.

v19-20: Apparently, John had begun to have doubts, not having seen Jesus since His baptism, "Are you the one who was to come?" It is interesting that Elijah was also afraid (1 KIngs 19.3) - the ultimate cause was Jezebel (for Elijah) and probably Herodias (for John). In both cases, the woman manipulated the man (Ahab, Herod).

v21: Visible evidence; John's disciples saw the miracles. It seems that at any time during this period, one would have seen Jesus perform miracles.

v22-23: Jesus' message; the signs of the Messiah; no one else had done these things, John 15.24. Jesus did not criticise John for his unbelief and doubt; He sent encouragement to the one who was struggling; again He was full of compassion. Jesus made a distinction between one who struggled with doubt and one who maintained a rebellious attitude.

The reference here is to the signs of the Messiah, and also the signs of the kingdom of God. As the rule of God advances, such things occur, pointing to the mighty power of Jesus Christ, still at work in this world.

v24-28: Jesus unreservedly commended John; even He did not touch the Lord's anointed. His teaching in 6.22 was fulfilled in John. John had a different message, and a different lifestyle, but there was no ground for criticism.

The reference to "born of women" is to the old covenant; the "kingdom of God" to the new covenant. These words indicate the period of transition; John was the final prophet of the old order; the new wine had come in Christ, and new wine skins were required.

‘John was nobody’s yes-man, no weather vane; he stood four square to every wind that blew and declared the message of God without fear or favour, to peasant and prince.’ (F F Bruce, The hard sayings of Jesus, page 113)

v29-30: Those who had been baptised by John were pleased at Jesus' words. The "experts in the law" were ignorant of the things of Christ.

v31-35: Jesus' criticism of "the people of this generation" was not restricted to the Pharisees and other religious leaders. Many enjoyed His miracles and His teaching, but failed to truly believe in Him. Whatever the messenger, John or Jesus, they rejected the message from God.

John and Jesus had different callings; God not only allows this, but commands it. There was no real contradiction in one neither eating nor drinking, and another eating and drinking; both were rejected by the people, but commended by God. This sets a godly example for Christians, who serve God in different ways.

We notice that Jesus commended emotions. There is a place for sorrow and for joy, Eccl 3.4. See also His indignation in 19.45-48 and John 2.13-22. Christ’s joy is referred to in Heb 1.9; 12.2.

v36: Jesus ate with Pharisees as well as tax collectors. He came to call sinners to repentance, whether or not they were religious. Luke refers to three such incidents, and shows that religious legalism is not the same as the truth of Christ.

Jesus was comfortable in the presence of all people. He dealt wisely with the religious and the 'sinner.'  His words to each in this incident are powerful and instructive.

v37-38: The woman's adoration. This was difficult for the Pharisees to accept. Their legalism and 'reserved-ness' rejected this as an act of devotion. In our reserved western way of life, we sometimes miss out on such expressions of devotion.

'She did not think the hair of her head, which is the natural crown and glory of a woman, too good to wipe the feet of Christ' (see 1 Cor 11.15). Jonathan Edwards, Religious Affections)

v39: The woman was apparently well-known as a "sinner". Simon expected Jesus to know this. But Jesus knew his heart too; God does not see and judge as men do. Clearly, Jesus knew His thoughts, just as if he had spoken them. 

v40-41: Jesus' teaching was through a parable. Two men in debt, one much greater than the other. The obvious implication is that Simon considered himself the lesser debtor owing 50 denarii, and the woman 500, although Jesus does not say this. This parable does not teach any degrees of sin. The emphasis is on total forgiveness. 

v42-43: The easy answer to a straightforward question; the one who was forgiven much loved much. Further, as we realise how much we are forgiven, our love for Christ must grow.

v44-47: Gratitude and faith expressed in physical ways. The woman washed and kissed and anointed Jesus' feet.

• She washed Him; because of the past; her uncleanness was removed;
• She kissed Him; because of the present; 'I love you';
• She anointed Him; because of the future; preparation for burial.

Simon had not offered Christ the proper welcome into his house; his lack of courtesy was striking, and contrasted sharply with the woman's devotion.

It seems the woman was already in the house; she witnessed the conversation between Jesus and Simon. Her adoration was powerful, contrasting with the Pharisees' lack of welcome; the Pharisees might have found her actions embarrassing. 

v48-50: The claim to forgive sins; more grounds for the Pharisees to reject Christ, rather than to rejoice in Him.