Luke 7:25 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.
Luke 7:25 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.
Luke 7:25 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.
Luke 7:25 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.
Luke 7:25 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.
Luke 7 25 Cross References
| Verse | Text | Reference |
|---|---|---|
| Lk 7:24 | "...What went ye out into the wilderness to see? A reed shaken with the wind?" | Immediate preceding question contrasting John's steadfastness. |
| Mt 11:7-8 | "...What did you go out into the wilderness to see? A reed shaken by the wind? Or what did you go out to see? A man dressed in soft clothing? Behold, those who wear soft clothing are in kings' houses." | Direct parallel account from Matthew's Gospel, confirming Jesus' rhetorical question. |
| Lk 16:19 | "There was a rich man who was clothed in purple and fine linen..." | Depicts worldly wealth and luxurious clothing associated with those living in comfort. |
| 1 Pet 3:3-4 | "Do not let your adornment be merely outward—arranging the hair, wearing gold, or putting on fine apparel—rather let it be the hidden person of the heart..." | Emphasizes spiritual attire over external, worldly display. |
| Isa 3:16-24 | "Moreover, the Lord says: 'Because the daughters of Zion are haughty and walk with outstretched necks, gazing with wanton eyes, mincing along as they go, jingling the ornaments on their ankles— therefore the Lord will strike the crown of the head of the daughters of Zion with a scab..." | Prophetic judgment against extravagant and prideful adornment. |
| Jam 2:2-4 | "For if a man wearing a gold ring and fine clothing comes into your assembly... have you not then made distinctions among yourselves..." | Critique of favoritism based on outward wealth and appearance. |
| Mt 3:4 | "Now John himself had camel's hair clothing and a leather belt around his waist; and his food was locusts and wild honey." | Direct contrast with John the Baptist's ascetic attire and lifestyle. |
| Mk 1:6 | "John was clothed with camel's hair and had a leather belt around his waist, and he ate locusts and wild honey." | Further emphasizes John's humble and rugged appearance. |
| Mal 4:5-6 | "Behold, I will send you Elijah the prophet before the great and awesome day of the Lord comes..." | John is seen in the spirit and power of Elijah, who was also known for his distinct, rough clothing (2 Ki 1:8). |
| 2 Ki 1:8 | "...He wore a garment of hair and a leather belt around his waist.' And he said, 'It is Elijah the Tishbite.'" | Description of Elijah's appearance, strongly connecting him to John the Baptist's austere dress. |
| Heb 11:37-38 | "They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, ill-treated..." | Reflects the suffering and humble state of true prophets and witnesses, contrasting with luxury. |
| Phil 2:5-8 | "Have this mind among yourselves, which is in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men." | Christ's humility and renunciation of divine prerogatives provide the ultimate example of not seeking worldly splendor. |
| 1 Cor 1:26-29 | "For consider your calling, brothers: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth... God chose what is foolish in the world to shame the wise..." | God often chooses humble means and people, rather than those of status or luxury, to accomplish His will. |
| Mk 10:42-45 | "You know that those who are supposed to rule over the Gentiles lord it over them, and their great ones exercise authority over them. But it shall not be so among you." | Jesus contrasts worldly leadership based on power and comfort with servant leadership in His kingdom. |
| Jn 18:36 | "Jesus answered, 'My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting...'" | Reiterates that Christ's kingdom and its servants operate by different values than worldly kingdoms. |
| 2 Tim 3:1-5 | "But understand this, that in the last days there will be perilous times. For people will be lovers of self, lovers of money, proud, arrogant, abusive..." | Warns against qualities associated with self-indulgence and materialism, starkly contrasting John's spirit. |
| Amos 6:1-6 | "Woe to those who are at ease in Zion... Woe to those who lie on beds of ivory and stretch themselves out on their couches, and eat lambs from the flock and calves from the midst of the stall..." | Prophetic denouncement of luxury and indifference to the spiritual state of the people, common among worldly elite. |
| Is 66:1-2 | "Thus says the Lord: 'Heaven is my throne, and the earth is my footstool; what is the house that you would build for me, and what is the place of my rest? All these things my hand has made, and so all these things came into being, declares the Lord. But this is the one to whom I will look: he who is humble and contrite in spirit and trembles at my word.'" | God values humility and reverence over material grandeur or worldly temples. |
| 2 Cor 6:8-10 | "...as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing everything." | Apostolic self-description embodying a spiritual richness despite material lack, contrasting with luxury. |
| Ps 49:16-17 | "Be not afraid when a man becomes rich, when the glory of his house increases, for when he dies he will carry nothing away; his glory will not descend after him." | Reminds that worldly wealth and splendor are temporary and do not matter in eternity. |
Luke 7 verses
Luke 7 25 Meaning
Luke 7:25 captures Jesus challenging the crowd regarding their expectations of John the Baptist. He prompts them to consider if they sought a man adorned in luxurious garments, like those found in royal palaces, who lives a life of ease and indulgence. The implied answer is a resounding "No," as John's austere appearance and lifestyle were widely known, standing in stark contrast to the opulence associated with worldly power and wealth. Jesus uses this rhetorical question to highlight John's true prophetic nature, distinct from worldly comfort or influence, underscoring that God's messenger does not seek human approval or earthly splendor.
Luke 7 25 Context
Luke 7:25 is part of Jesus’ discourse concerning John the Baptist, immediately after John’s disciples visited Jesus to inquire if He was "the One who is to come." Having addressed John’s disciples and assured them of His identity through His miraculous works, Jesus then turns to the crowd who remained, questioning their motivations for going out to see John in the wilderness. The entire chapter emphasizes Jesus' authority, compassion, and divine nature, exemplified by healing the centurion’s servant and raising the widow's son. Jesus' discourse about John the Baptist (Lk 7:24-35) serves to reaffirm John’s prophetic status as the forerunner of the Messiah, dispelling any doubts the crowd might have had due to John’s imprisonment. Historically and culturally, the wilderness was associated with prophetic activity, separation, and sometimes opposition to the established order, contrasting sharply with the "kings' courts," which symbolized power, wealth, and worldly comfort. Jesus' questions serve as a subtle polemic against the idea that true prophetic authority or divine favor would manifest in worldly splendor, instead reinforcing that God's work is often carried out through humble and uncompromising vessels like John.
Luke 7 25 Word analysis
- But: Greek, Alla (ἀλλὰ). Indicates a strong contrast or opposition to the previous statement or implied thought. Jesus is shifting from affirming John's non-wavering nature to challenging the perception of his appearance.
- what: Greek, ti (τί). An interrogative pronoun, signaling a direct question, prompting the audience to reflect on their own expectations.
- did you go out: Greek, exēlthate (ἐξήλθατε), from exerchomai (ἐξέρχομαι). Refers to the physical journey taken by the people from their towns and cities into the desert to see John. It emphasizes their initiative and curiosity.
- to see: Greek, idein (ἰδεῖν). An infinitive form of horao (ὁράω), signifying observation or beholding. Jesus questions the purpose of their observation.
- A man: Greek, anthrōpon (ἄνθρωπον). Standard word for human being. The focus is on the type of man they might have expected.
- clothed: Greek, endedymenon (ἐνδεδυμένον). From endyo (ἐνδύω), meaning to clothe or be arrayed. It refers to what a person wears externally.
- in soft: Greek, malakois (μαλακοῖς). Adjective meaning soft, delicate, luxurious, effeminate. In this context, it describes expensive and refined fabrics, the opposite of the coarse camel hair John wore. This word also had connotations of effeminacy or moral weakness in ancient Greek, but primarily points to luxurious comfort here.
- raiment: Greek, himatiois (ἱματίοις). Plural of himatia, meaning garments, clothing, or robes. Refers to expensive attire.
- Behold: Greek, idou (ἰδού). An exclamation inviting attention or drawing notice to something significant about to be said.
- those who are gorgeously appareled: Greek, en polytelei esthēti (ἐν πολυτελεῖ ἐσθῆτι). Polytelei means very expensive, costly, splendid. Esthēti refers to apparel, especially robes of distinction. This phrase strongly indicates ostentatious wealth and high status.
- and live in luxury: Greek, en tryphē (ἐν τρυφῇ). Tryphē means luxury, sumptuous living, self-indulgence, daintiness. It points to a life of ease and pleasure, devoid of hardship or austerity.
- are in kings' courts: Greek, en basileiois eisin (ἐν βασιλείοις εἰσίν). Basileiois refers to royal palaces or courts. This denotes a place of worldly power, influence, and the environment where one would expect to find people dressed luxuriously and living sumptuously. It symbolizes earthly authority, pomp, and indulgence, which stands in direct contrast to John's wilderness ministry.
Words-group analysis:
- What did you go out to see? A man clothed in soft raiment?: This rhetorical question highlights the immediate and well-known visual contrast between John the Baptist's ascetic appearance and the common expectation or image of worldly figures of influence or comfort. It forces the audience to confront their assumptions about where true authority and divine favor reside.
- Behold, those who are gorgeously appareled and live in luxury are in kings' courts: This statement acts as a concluding, powerful explanation for why John could not be this type of man. It succinctly paints a picture of the worldly elite – those concerned with external pomp and pleasure – found exclusively in environments of earthly power. This sharp dichotomy implies that John, by not belonging to such places, embodied a higher, uncompromised spiritual authority, setting apart divine mission from worldly standards.
Luke 7 25 Bonus section
The rhetorical structure of Jesus' questions in Luke 7:24-26 ("A reed shaken by the wind?", "A man clothed in soft raiment?", "A prophet?") builds anticipation and deepens the understanding of John's unique role. By contrasting John first with an unstable object, then with a self-indulgent individual, Jesus eliminates any worldly categories the crowd might try to fit John into, paving the way for the profound revelation that John is "more than a prophet," namely the divinely appointed messenger who prepared the way for the Messiah (Lk 7:27). The "kings' courts" implicitly critique the Roman and Herodian powers, which exemplified opulence and self-interest, standing as a counterpoint to God's kingdom and His heralds. John's imprisonment by Herod at this time would have amplified the significance of Jesus' statement, as John directly challenged Herod's luxurious and unlawful lifestyle (Lk 3:19-20). The verse therefore not only describes John but also offers a prophetic critique of corrupt worldly power.
Luke 7 25 Commentary
Luke 7:25 offers profound insight into the nature of true prophecy and God's chosen instruments. Jesus deliberately sets John the Baptist apart from the conventional understanding of a person of influence or a courtly figure. The reference to "soft raiment" and "luxury in kings' courts" is not merely a description of clothing but a powerful metaphor for worldly values, comfort, compromise, and entanglement with earthly power structures. John, clothed in rough camel's hair and dwelling in the wilderness, diametrically opposed this image. Jesus highlights that the prophetic voice, authentic and unyielding to worldly pressures, is rarely found among those who seek comfort or favor in the echelons of society. True spiritual authority often emerges from a place of detachment from materialism and worldly ambition, enabling a prophet to speak truth unburdened by vested interests. This verse teaches that outward appearance and comfortable living are not indicators of spiritual depth or God’s favor. Instead, it subtly redirects attention from outward show to inward character and faithfulness to God’s calling, echoing a consistent biblical theme that God chooses the humble and unexpected to accomplish His purposes.