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.

KJV (with Strong's)

But {G235} what {G5101} went ye out {G1831} for to see {G1492}? A man {G444} clothed {G294} in {G1722} soft {G3120} raiment {G2440}? Behold {G2400}, they which are {G1722} gorgeously {G1741} apparelled {G2441}, and {G2532} live {G5225} delicately {G5172}, are {G1526} in {G1722} kings' courts {G933}.

Complete Jewish Bible

No? then what did you go out to see? Someone who was well dressed? But people who dress beautifully and live in luxury are found in kings' palaces.

Berean Standard Bible

Otherwise, what did you go out to see? A man dressed in fine clothes? Look, those who wear elegant clothing and live in luxury are found in palaces.

American Standard Version

But what went ye out to see? a man clothed in soft raiment? Behold, they that are gorgeously apparelled, and live delicately, are in kings’ courts.

Commentary

### SUMMARY
In [Luke 7:25](/luke/7-25 "Luke 7:25 - Jesus' Questions About John the Baptist"), Jesus continues His probing inquiry to the crowds regarding their perceptions of John the Baptist, challenging their preconceived notions of a prophet. Following the departure of John's disciples, Jesus rhetorically asks if they ventured into the wilderness to find a man adorned in luxurious, soft clothing. He immediately answers His own question by asserting that those who are splendidly dressed and live in opulent comfort are typically found in the lavish environments of royal courts, not in the rugged wilderness where John ministered. This stark contrast serves to underscore John's authentic, counter-cultural ministry and to reframe the true nature of God's prophetic messenger, emphasizing spiritual substance over worldly appearance and comfort.

### CONTEXT
* **Literary Context:** This verse is an integral part of Jesus' profound discourse concerning John the Baptist, delivered to the crowds immediately after John's disciples depart. These disciples had been sent by John, who was imprisoned, to ask Jesus, "[Art thou he that should come? or look we for another?](/luke/7-19 "Luke 7:19 - John's Question to Jesus")" After affirming His identity through His miraculous works ([Luke 7:21-22](/luke/7-21-22 "Luke 7:21-22 - Jesus' Response to John's Disciples")), Jesus turns to the crowds to clarify John's true character and unparalleled significance. The questions posed in [Luke 7:24-26](/luke/7-24-26 "Luke 7:24-26 - Jesus' Praise of John the Baptist") are designed to challenge popular expectations of a prophet, moving from the image of a "reed shaken by the wind" ([Luke 7:24](/luke/7-24 "Luke 7:24 - John Not a Wavering Reed")) to the contrast with a man in "soft raiment," ultimately asserting John's unique role as "more than a prophet" and the prophesied forerunner of the Messiah ([Luke 7:27-28](/luke/7-27-28 "Luke 7:27-28 - John, the Messenger of the Lord")).
* **Historical & Cultural Context:** During the time of John the Baptist and Jesus, prophets were often recognized by their austere lifestyles and unconventional attire, reminiscent of figures like Elijah who wore a garment of hair ([2 Kings 1:8](/2_kings/1-8 "2 Kings 1:8 - Elijah's Appearance")). John the Baptist, dressed in camel's hair with a leather belt and subsisting on locusts and wild honey ([Matthew 3:4](/matthew/3-4 "Matthew 3:4 - John the Baptist's Appearance and Diet")), perfectly embodied this prophetic tradition. In stark contrast, "kings' courts" represented the epitome of worldly power, luxury, and political intrigue. Figures within these courts, such as King Herod and his officials, were known for their lavish clothing, opulent banquets, and pursuit of comfort and status. Jesus' question deliberately juxtaposes these two worlds—the wilderness, a place of spiritual encounter and repentance, and the court, a realm of earthly power and indulgence—forcing His listeners to confront the stark difference between genuine prophetic authority and worldly prestige.
* **Key Themes:** [Luke 7:25](/luke/7-25 "Luke 7:25 - The Nature of True Prophecy") profoundly contributes to several key themes within Luke's Gospel and the broader biblical narrative. Firstly, it highlights **Authenticity Over Appearance**, challenging the superficial judgment that equates spiritual authority with outward displays of wealth or comfort. John's ruggedness signaled his commitment to God's message, not worldly approval. Secondly, the verse illuminates the **Nature of True Ministry**, asserting that genuine prophetic ministry often operates outside the corrupting influences of power and luxury, prioritizing God's challenging truth over human comfort. This resonates with the broader Lukan theme of Jesus' identification with the marginalized and His critique of worldly systems. Thirdly, Jesus' rhetorical questions serve to **Challenge Expectations**, forcing His audience to re-evaluate their preconceived notions about what a divine messenger should look like, preparing them to accept a Messiah who also eschewed worldly power. Finally, there is a clear distinction drawn between **Worldliness vs. Godliness**, emphasizing that the values of God's kingdom (humility, self-denial, spiritual truth) stand in stark opposition to the values of the world (luxury, status, indulgence), a theme echoed throughout Jesus' teachings, such as in the [Sermon on the Plain](/luke/6 "Luke 6 - Sermon on the Plain").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **soft (Greek, _malakós'_):** From G3120, meaning "soft, i.e. fine (clothing); figuratively, a catamite." In this context, it refers specifically to luxurious, delicate, and comfortable clothing, contrasting sharply with the coarse attire of John the Baptist. It implies a life of ease and indulgence, far removed from the rigors of wilderness ministry.
* **gorgeously (Greek, _éndoxos'_):** From G1741, derived from `en` (in) and `dóxa` (glory), meaning "in glory, i.e. splendid, (figuratively) noble." This word describes clothing that is magnificent, splendid, or glorious, indicating garments of high quality, ornate design, and significant expense, typically worn by those of high social standing or wealth.
* **delicately (Greek, _tryphḗ'_):** From G5172, referring to "effeminacy, i.e. luxury or debauchery." Here, it signifies a life characterized by luxurious living, self-indulgence, and voluptuousness. It speaks to a pursuit of physical comfort and pleasure, implying a lack of hardship or self-denial.
* **are (Greek, _eisí'_):** From G1526, the 3rd person plural present indicative of `eimi`, meaning "they are." This simple verb, in its present tense, emphasizes the current, established reality that such individuals *exist* and *reside* in "kings' courts," reinforcing the stark contrast between John's environment and the typical abode of those who live in luxury.

#### Verse Breakdown
* **"But what went ye out for to see?"**: Jesus begins with a rhetorical question, using the conjunction "But" (G235, _allá'_) to pivot from His previous question about a "reed shaken by the wind." This interrogative, "what" (G5101, _tís'_), compels the audience to reflect on their own motivations and expectations for venturing into the wilderness to see John. It challenges them to define what they truly sought in a prophet.
* **"A man clothed in soft raiment?"**: This is the first proposed answer, immediately refuting the very idea. The phrase "soft raiment" (G3120 _malakós_ and G2440 _himátion_) paints a picture of luxury and comfort, diametrically opposed to John's known ascetic lifestyle. Jesus implies that if they sought such a person, they had clearly misunderstood John's character and mission.
* **"Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts."**: Jesus provides the definitive answer to His own question, using the imperative "Behold" (G2400, _idoú'_) to draw attention to a universal truth. He states that those "gorgeously apparelled" (G1741 _éndoxos_ and G2441 _himatismós_) and who "live delicately" (G5225 _hypárchō_ and G5172 _tryphḗ_) are found "in kings' courts" (G1722 _en_ and G933 _basíleion_). This statement not only highlights the stark contrast between John's wilderness ministry and the opulence of royal life but also implicitly critiques the worldly values associated with such environments, contrasting them with the rugged, self-denying path of a true prophet.

#### Literary Devices
Luke 7:25 masterfully employs several literary devices to convey its powerful message. The primary device is **Rhetorical Question**, where Jesus poses a question not to elicit an answer, but to provoke thought and emphasize a point. By asking "But what went ye out for to see? A man clothed in soft raiment?", Jesus forces His listeners to confront their own expectations and to recognize the absurdity of associating John with worldly luxury. This is immediately followed by a stark **Contrast**, juxtaposing John's known asceticism and wilderness ministry with the image of someone "gorgeously apparelled" and living "delicately" in "kings' courts." This sharp distinction highlights the antithetical nature of John's prophetic call to repentance versus the worldly pursuit of comfort and status. Furthermore, there is an element of **Irony**, as the crowds went to the wilderness to see a prophet, but Jesus implies they might have been seeking something entirely different, something found in the very places prophets often condemned. The verse also uses **Metonymy**, where "kings' courts" stands in for the entire system of worldly power, wealth, and self-indulgence, serving as a symbolic representation of values opposed to the kingdom of God.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 7:25 offers profound theological insights into the nature of true spiritual authority and the values of God's kingdom. It underscores that God's messengers are often characterized not by worldly pomp or material comfort, but by their commitment to truth, simplicity, and a willingness to stand apart from societal norms. John the Baptist's austere lifestyle was not incidental; it was integral to his prophetic identity, signaling his complete devotion to God's call and his detachment from the corrupting influences of power and wealth. This passage challenges believers to discern genuine spiritual leadership by its fruits—integrity, self-sacrifice, and faithfulness to God's word—rather than by outward displays of affluence or popularity. It serves as a timeless reminder that the kingdom of God operates on principles fundamentally different from those of earthly kingdoms, prioritizing humility and spiritual substance over worldly prestige and material indulgence.

* [Matthew 3:4](/matthew/3-4 "Matthew 3:4 - John's Clothing and Diet")
* [1 Peter 3:3-4](/1_peter/3-3-4 "1 Peter 3:3-4 - Inward Adornment")
* [James 2:1-4](/james/2-1-4 "James 2:1-4 - Warning Against Favoritism")

### REFLECTION AND APPLICATION
This verse prompts us to deeply examine our own motivations and expectations, not only concerning spiritual leadership but also regarding our personal walk of faith. Are we, like those Jesus questioned, seeking comfort, popularity, or outward show in our spiritual pursuits, or are we genuinely seeking God's truth, authentic discipleship, and a life that prioritizes eternal values? True spiritual authority and lasting impact in God's kingdom rarely reside in worldly comfort or status; instead, they are often found in humility, sacrifice, and a bold, uncompromising proclamation of God's word, much like John the Baptist. This passage urges us to cultivate a posture of spiritual discernment, recognizing that the allure of "soft raiment" and "delicate living" can subtly distract us from the rugged path of following Christ. It calls us to prioritize spiritual substance over material possessions, reminding us that our true treasures are not found in earthly courts but in the eternal realities of God's kingdom.

#### Questions for Reflection
* **What expectations do I bring to spiritual leaders or ministries, and how might those expectations be influenced by worldly values?**
* **In what areas of my life might I be prioritizing "soft raiment" or "delicate living" over a more authentic, self-sacrificial walk with Christ?**
* **How does John the Baptist's example challenge my understanding of what it means to be truly effective or impactful for God's kingdom?**
* **What practical steps can I take to cultivate a greater detachment from worldly comforts and a deeper commitment to spiritual priorities?**

### FAQ
**Why does Jesus ask these rhetorical questions about John the Baptist?**

Answer: Jesus asks these rhetorical questions to guide the crowd's understanding of John's true identity and mission, correcting any superficial or worldly misconceptions they might have held. By contrasting John with a "reed shaken by the wind" ([Luke 7:24](/luke/7-24 "Luke 7:24 - John Not a Wavering Reed")) and then with a man in "soft raiment," Jesus forces His audience to move beyond shallow observations. He wants them to recognize John not as a wavering, easily swayed figure, nor as a worldly, comfort-seeking courtier, but as a resolute prophet, the very messenger prophesied to prepare the way for the Messiah ([Luke 7:27](/luke/7-27 "Luke 7:27 - John, the Messenger of the Lord")). These questions serve to elevate John's status in their eyes and to highlight the spiritual significance of his ministry.

**What is the significance of the contrast between "soft raiment" and "kings' courts" in this verse?**

Answer: The contrast is highly significant, serving as a powerful metaphor for the fundamental difference between worldly values and the values of God's kingdom. "Soft raiment" and "delicate living" in "kings' courts" symbolize luxury, comfort, status, and worldly power—things that often distract from or even oppose God's truth. John the Baptist, by contrast, lived an ascetic life in the wilderness, wearing coarse clothing. Jesus uses this contrast to teach that true spiritual authority and prophetic ministry are not found in opulence or worldly recognition, but in humility, self-denial, and a single-minded devotion to God's call. It underscores that God's work often happens outside the centers of worldly power and comfort.

**Does this verse condemn wealth or all forms of comfort?**

Answer: This verse does not inherently condemn wealth or comfort in themselves, but rather the *pursuit* of them as ultimate values, especially when such pursuit compromises spiritual authenticity or distracts from God's calling. Jesus is not saying that all people in kings' courts are inherently evil, but that the *lifestyle* associated with such places—one of indulgence and focus on outward appearance—is antithetical to the prophetic spirit embodied by John. The emphasis is on priorities and the nature of true spiritual leadership. It's a warning against the dangers of materialism and the love of luxury, which can corrupt one's spiritual vision and commitment, echoing other biblical warnings about the deceitfulness of riches ([Mark 4:19](/mark/4-19 "Mark 4:19 - The Deceitfulness of Riches") and [1 Timothy 6:9-10](/1_timothy/6-9-10 "1 Timothy 6:9-10 - The Love of Money")).

### CHRIST-CENTERED FULFILLMENT
Luke 7:25, while ostensibly about John the Baptist, profoundly foreshadows and illuminates the Christ-centered nature of God's kingdom. John, the forerunner, rejected the "soft raiment" and "kings' courts" of worldly power, preparing the way for a Messiah who would also embody radical humility and challenge conventional expectations. Jesus Himself did not come as an earthly king adorned in splendor, residing in palaces, but as a humble servant, born in a manger ([Luke 2:7](/luke/2-7 "Luke 2:7 - Jesus' Birth in a Manger")) and having "nowhere to lay his head" ([Luke 9:58](/luke/9-58 "Luke 9:58 - The Son of Man Has Nowhere to Lay His Head")). His ministry was characterized by self-denial, service, and a focus on the spiritual transformation of hearts, not the accumulation of worldly prestige or comfort. The kingdom He proclaimed was "not of this world" ([John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom Not of This World")), operating on principles of love, sacrifice, and righteousness, which stand in stark contrast to the values of earthly "kings' courts." Thus, John's austere life, highlighted in this verse, points directly to the greater authenticity and counter-cultural nature of Jesus' own mission and the kingdom He inaugurated, ultimately culminating in His ultimate act of self-giving on the cross, where He wore no "gorgeous apparel" but was stripped bare for the salvation of humanity ([Philippians 2:5-8](/philippians/2-5-8 "Philippians 2:5-8 - Christ's Humility and Obedience")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Samuel 19:35

I [am] this day fourscore years old: [and] can I discern between good and evil? can thy servant taste what I eat or what I drink? can I hear any more the voice of singing men and singing women? wherefore then should thy servant be yet a burden unto my lord the king?

1 Peter 3:3

Whose adorning let it not be that outward [adorning] of plaiting the hair, and of wearing of gold, or of putting on of apparel;

1 Peter 3:4

But [let it be] the hidden man of the heart, in that which is not corruptible, [even the ornament] of a meek and quiet spirit, which is in the sight of God of great price.

Esther 1:11

To bring Vashti the queen before the king with the crown royal, to shew the people and the princes her beauty: for she [was] fair to look on.

1 Kings 10:5

And the meat of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel, and his cupbearers, and his ascent by which he went up unto the house of the LORD; there was no more spirit in her.

Esther 5:1

¶ Now it came to pass on the third day, that Esther put on [her] royal [apparel], and stood in the inner court of the king's house, over against the king's house: and the king sat upon his royal throne in the royal house, over against the gate of the house.

Esther 4:2

And came even before the king's gate: for none [might] enter into the king's gate clothed with sackcloth.