Luke 7:25 - Printer Friendly

ESV: What then did you go out to see? A man dressed in soft clothing? Behold, those who are dressed in splendid clothing and live in luxury are in kings’ courts.

NIV: If not, what did you go out to see? A man dressed in fine clothes? No, those who wear expensive clothes and indulge in luxury are in palaces.

NASB: But what did you go out to see? A man dressed in soft clothing? Those who are splendidly clothed and live in luxury are found in royal palaces!

CSB: What then did you go out to see? A man dressed in soft clothes? See, those who are splendidly dressed and live in luxury are in royal palaces.

NLT: Or were you expecting to see a man dressed in expensive clothes? No, people who wear beautiful clothes and live in luxury are found in palaces.

KJV: 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.

NKJV: But what did you go out to see? A man clothed in soft garments? Indeed those who are gorgeously appareled and live in luxury are in kings’ courts.

Jesus presents the second of three options regarding the nature of John the Baptist. When the people went out to see John, what did they expect? Most scholars agree that the comparison phrased in this passage is to be taken literally. The people did not go out to look at plants (Luke 7:24), nor did they go to see a man dressed in expensive, comfortable clothing. They met a man who wore clothes made of camel hair tied with a leather belt (Mark 1:6). John's asceticism sets up Jesus' comparison between John and Himself in Luke 7:32–34.

It's still possible Jesus is using a metaphor. As the "reed" may have represented unreliable, easily swayed teachers, He could be referring to people with power and money: those who wear fine robes, like priests (Exodus 39:24), kings (1 Chronicles 15:27), Levites (2 Chronicles 5:12), or courtiers (Esther 8:15). Jesus' audience, many of whom were baptized by John, did not go into the wilderness to see an honored nobleman or a leader of the religious establishment. They went to see a prophet—a prophet whose lifestyle was so austere and his message so harsh that many of the powerful in society rejected him (Luke 3:19–20; 7:30, 33).

Luke 7:24–35 records Jesus making an interesting observation. John lived an ascetic, monk-like lifestyle in the wilderness; Jesus eats and drinks alongside moral and social outcasts. Yet both preach the same message of repentance of sins. The sinners and tax collectors respond to both John and Jesus, drawn to the message without concern for their lifestyles. Stubborn religious leaders, however, claim to judge their lifestyles; what they really can't accept is the message proclaimed by Jesus and John. This section is also depicted in Matthew 11:7–19.

Luke 7 presents a chiasm: a set of themes mirrored around a reflection point. The humble centurion (Luke 7:1–10) contrasts the legalistic Pharisee (Luke 7:39–50). The widow of Nain (Luke 7:11–17) and the sinful women (Luke 7:36–38) have nothing to offer but gratitude for Jesus' blessings. In the center are John the Baptist and his disciples who struggle to trust that Jesus is worth following (Luke 7:18–23), then the sinners who do choose to follow Jesus and the religious leaders who refuse (Luke 7:24–35).

Luke 7 continues Jesus' mission primarily to the people of Galilee expressed as a series of pointed events and teachings punctuated by calls to follow Him. He has finished teaching the rigors of discipleship (Luke 6:17–45) and invited the crowd to place their faith in Him (Luke 6:46–49). Here, Luke describes different reactions to Jesus' miracles and message. Next, Jesus will reveal the mechanics of and reactions to His call (Luke 8:4–21) before showing His great authority over nature, demons, sickness, and worldly powers (Luke 8:22—9:17). After a final call to the disciples to deepen their faith (Luke 9:18–50), Jesus will turn toward Jerusalem (Luke 9:51—19:27).

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.