Lucas 7
J.C. Ryle · Citado em PreceptAustin
Lucas 7
Ryle - There is something deeply touching in these sayings of our Lord on behalf of his absent servant. The position which John now occupied as Herod’s prisoner was widely different from that which he occupied at the beginning of his ministry. At one time he was the best-known and most popular preacher of his day. There was a time when “there went out to him Jerusalem and all Judæa,—and were baptized in Jordan.” (Matt. 3:5.) Now he was a solitary prisoner in Herod’s hands, deserted, friendless, and with nothing before him but death. But the want of man’s favor is no proof that God is displeased. John the Baptist had one Friend who never failed him and never forsook him,—a Friend whose kindness did not ebb and flow like John’s popularity, but was always the same. That Friend was our Lord Jesus Christ. THOUGHT - There is comfort here for all believers who are suspected, slandered, and falsely accused. Few are the children of God who do not suffer in this way, at some time or other. The accuser of the brethren knows well that character is one of the points in which he can most easily wound a Christian. He knows well that slanders are easily called into existence, greedily received and propagated, and seldom entirely silenced. Lies and false reports are the chosen weapons by which he labors to injure the Christian’s usefulness, and destroy his peace. But let all who are assaulted in their characters rest in the thought that they have an Advocate in heaven who knows their sorrows. That same Jesus who maintained the character of His imprisoned servant before a Jewish crowd, will never desert any of His people. The world may frown on them. Their names may be cast out as evil by man. But Jesus never changes, and will one day plead their cause before the whole world. (Luke 7) Related Resources: Who was John the Baptist in the Bible? | GotQuestions.org Was John the Baptist really Elijah reincarnated? | GotQuestions.org Why was John the Baptist beheaded? | GotQuestions.org Did John the Baptist lose his faith in Jesus as the Messiah (Matthew 11:3; Luke 7:19)? | GotQuestions.org Who baptized John the Baptist? | GotQuestions.org In what way was John the Baptist the greatest (Matthew 11:11)? | GotQuestions.org Who were the Essenes? Was John the Baptist an Essene? | GotQuestions.org Why did John the Baptist refer to the Pharisees as a brood of vipers? | GotQuestions.org What was the meaning and importance of the baptism of John the Baptist? | GotQuestions.org Why must Elijah return before the end times (Malachi 4:5-6)? | GotQuestions.org Luke 7:25 "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! 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. A man 2 Kings 1:8; Isaiah 59:17; Matthew 3:4; 1 Peter 3:3,4 are in 2 Samuel 19:35; 1 Kings 10:5; Esther 1:3,11; 4:2; 5:1; 8:15; Matthew 6:29 Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:18-35 Dealing With Doubt - Steven Cole Luke 7:24-27 The Greatest Man Who Ever Lived, Part 1 - John MacArthur JOHN'S RUGGED ATTIRE John would probably not have made the front cover of GQ (Gentleman's Quarterly)! But what did you go out to see? A man dressed in soft (malakos) clothing? Those who are splendidly (endoxos) clothed and live in luxury (truphe) are found in royal palaces! - Probably many in the throng had been among those who went out to John when he was popular at the beginning of his ministry. And so the second point of defending John was that he was not a rich man. Anyone who saw him knew that was the case. He was in a palace of sorts at this very time but in the dungeon of the palace! Spurgeon on a man dressed in soft clothing, etc - They do not preach repentance. As is their clothing, so is their doctrine. They try to show a royal road to heaven — a smooth and easy path. But was John the Baptist a preacher of that kind? No, that he was not. John had been preaching in the desert, with all his might warning sinners to flee from the wrath to come. He was no court preacher, but a minister to the multitude, who delivered his heaven-inspired message in his own straightforward earnest style. Ryle - He tells them that John was no mere courtier and hanger-on about king’s palaces, though circumstances at the end of his ministry had brought him into connexion with king Herod. Splendidly (1741)(endoxos from en = in + doxa = glory) means (1) held in high esteem, honored, of high repute, distinguished, eminent as in 1Co 4.10; Lxx - Gen 34:19, 1 Sa. 9:6; 22:14; Isa. 23:8. (2) BDAG says endoxos pertains to "possessing an inherent quality that is not ordinary" and thus glorious or splendid. Of the church, brilliant in purity Eph 5:27 (figuratively free from sin). Of splendid deeds Lk 13:17 (cp Lxx. Ex 34:10; Job 5:9; 9:10; 34:24) Endoxos describes clothing which is splendid, fine (Lk 7.25). (3) Finally, endoxos speaks of spiritual excellence, that which is glorious, splendid, wonderful (Eph 5.27) including wonderful things, splendid deeds (Lk 13.17; Dt 10:21 = awesome things) Live in luxury ( (5172)(truphe from thrúptō = to break up or enfeeble by luxury which destroys the integrity of body and mind) means to revel, to carouse, to live a life of luxury, exhibited especially by overindulgence in wine and food. Delicate living, self–indulgence (Luke 7:25; 2 Pet. 2:13; Sept.: Prov. 19:10; Song 7:1). Soft (3120) malakos carries a rich range of meaning that moves from the physical realm into moral and spiritual characterization, and its force in Scripture depends heavily on that progression. At its most basic level, malakos means “soft” or “pliable to the touch.” In classical Greek and everyday usage, it described tangible objects—especially fine clothing of delicate texture. This is the sense used by Jesus in Matthew 11:8 and Luke 7:25, where “soft garments” distinguish those living in luxury from the rugged austerity of John the Baptist. The idea here is not moral failure, but refinement, delicacy, and comfort, things associated with wealth and ease rather than hardship. From that literal meaning developed a figurative extension applied to character. Just as something physically soft lacks firmness, so a person described as malakos came to signify one who is morally weak, lacking discipline, or given over to indulgence. Greek writers used the term broadly for those who were self-indulgent, pleasure-driven, or unwilling to endure hardship. In this sense, the word points to a life ruled by the senses rather than by virtue—what later writers describe as voluptuousness or addiction to fleshly desires. This moral weakening becomes even more specific in certain contexts, especially in Greco-Roman culture, where malakos was used of males who took a passive, feminized role in sexual relationships. In that cultural framework, the word described not merely outward mannerisms but a yielding of one’s body in a way considered contrary to nature and order, often associated with exploitation or moral degradation. Thus, it could denote what classical sources call a catamite—one who submits passively in a same-sex act. In 1 Corinthians 6:9+, the Apostle Paul uses the plural malakoi in a vice list describing those whose lives are characterized by unrepentant sin: “Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate (malakoi), nor homosexuals…” Here, malakoi stands alongside ἀρσενοκοῖται (arsenokoitai), a term referring to the active participant in homosexual acts. Together, the pairing reflects both sides of such behavior as understood in that cultural and linguistic context. However, the meaning of malakoi should not be reduced narrowly to one act alone. Its broader moral sense still underlies Paul’s usage as a condition of moral softness, surrender to sensuality, and lack of self-control, expressed in this case in sexual behavior. Importantly, the word also carries a spiritual implication beyond the specific behavior. Scripture consistently calls believers to strength, steadfastness, and self-control “Be on the alert, stand firm in the faith, act like men, be strong” (1 Corinthians 16:13). “Discipline yourself for the purpose of godliness” (1 Timothy 4:7). In contrast, malakos represents the opposite disposition, a life that is easily swayed, governed by appetite, and unwilling to resist sin. It is not merely about external conduct but about an inner posture of yielding to the flesh rather than submitting to God (cf. Romans 6:12–13). In summary, malakos moves from physical softness → moral weakness → sensual indulgence → specific sexual passivity in a sinful context. In 1 Corinthians 6:9, it functions as a morally charged term describing those whose lives are marked by unrestrained, self-indulgent softness, particularly manifested in sexual sin, and stands as a warning that such patterns, when unrepented, are incompatible with inheriting the kingdom of God (cf. Galatians 5:19–21). Luke 7:26 "But what did you go out to see? A prophet? Yes, I say to you, and one who is more than a prophet. KJV But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet. A prophet Lk 1:76; 20:6 and Lk 16:16; Matthew 11:9-14; John 3:26-30; 5:35 Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:18-35 Dealing With Doubt - Steven Cole Luke 7:24-27 The Greatest Man Who Ever Lived, Part 1 - John MacArthur JOHN'S STATUS AS A PROPHET AND "THEN SOME" But what did you go out to see? A prophet (prophetes)? Yes, I say to you, and one who is more than a prophet (prophetes)- After two inaccurate descriptions of John, here Jesus gives an accurate portrayal of the man as a prophet and then some! Trites has an interesting note that "By repeated use of a rhetorical question (“What did you go out [into the desert] to see?” Lk 7:24, 26, niv), Jesus challenged his hearers to face the serious moral and ethical issues posed by John as an authentic spokesman for God. (See Luke, Acts Cornerstone Biblical Commentary) Why was John more than a prophet? Because he was sent to fulfill Malachi's prophecy. Malachi 3:1+ prophesied “Behold, I am going to send My messenger, and he will clear the way before Me. And the Lord, whom you seek, will suddenly come to His temple; and the messenger of the covenant, in whom you delight, behold, He is coming,” says the LORD of hosts." John was not only a prophet but was the messenger who introduced Jesus and the Gospel era. POSB - John was more than a prophet. He was the subject of prophecy as well as the messenger of it. He was the herald who brought the message to the world that the Lord had come. In this John excelled over all other prophets. They only foresaw the Messiah's coming, but John saw Him come. John was the true forerunner. (Borrow Luke Commentary)
Lucas 7
Ryle - Let it be remembered that a remarkable miracle of healing had already been worked at Capernaum in the cure of the ruler’s son, described at the end of the fourth chapter of St. John. This cure was distinct from that described here. The Centurion had in all probability heard of it. Few places, let it be noted, witnessed more of our Lord’s miracles than Capernaum. This circumstance probably throws light on our Lord’s expression, “Capernaum, which art exalted unto heaven.” (Matt. 11:23.) (Luke 7) Completed (4137) (pleroo) means filled to the brim (a net, Mt 13:48, a building, Jn 12:3, Acts 2:2, a city, Acts 5:28, needs Phil 4:19), to make complete in every particular, to cause to abound, to furnish or supply liberally, to flood, to diffuse throughout, to pervade. Figuratively pleroo means to be permeated with thus to ultimately to control. to be filled as in Acts 13:52 where "the disciples were continually filled with joy and with the Holy Spirit. (passive voice = divine passive = filled by/controlled by the Spirit = saints acted on and energized by the outside force, the Holy Spirit sent by Jesus to empower His saints for service - how much "service" are you doing energized by the Spirit? What if the Spirit were taken away? What services you are doing would disappear?) Gingrich summarizes the meanings of pleroo. 1. fill, make full Mt 13:48; Lk 3:5; Jn 12:3; 16:6; Ac 2:2, 28; 5:28; Ro 1:29; Eph 5:18; Phil 4:18; 2 Ti 1:4.—2. of time fill up, complete, reach its end pass. Mk 1:15; Jn 7:8; Ac 7:23, 30 ; 9:23; 24:27.—3. bring to completion, finish something already begun Jn 3:29; 17:13; 2 Cor 10:6; Phil 2:2; Col 1:25. Gal 5:14 may be classed here or under 4 below.—4. fulfill a prophecy, promise, etc. Mt 1:22; 5:17; 13:35; 26:54, 56; Mk 14:49; Lk 9:31; 22:16; Jn 18:9, 32; 19:24, 36; Ro 13:8; Gal 5:14 (see 3 above); Col 4:17.—5. complete, finish, bring to an end Lk 7:1; 21:24; Ac 12:25; 13:25; 14:26; 19:21 Luke's uses of pleroo - Lk. 1:20; Lk. 2:40; Lk. 3:5; Lk. 4:21; Lk. 7:1; Lk. 9:31; Lk. 21:24; Lk. 22:16; Lk. 24:44; Acts 1:16; Acts 2:2; Acts 2:28; Acts 3:18; Acts 5:3; Acts 5:28; Acts 7:23; Acts 7:30; Acts 9:23; Acts 12:25; Acts 13:25; Acts 13:27; Acts 13:52; Acts 14:26; Acts 19:21; Acts 24:27 Discourse (4487)(rhema from verb rheo = to speak - to say, speak or utter definite words) refers to the spoken word, especially a word as uttered by a living voice. Laleo is another word translated speak but it refers only to uttering a sound whereas rheo refers to uttering a definite intelligible word. Rhema refers to any sound produced by the voice which has a definite meaning. It focuses upon the content of the communication. The significance of rhema (as distinct from logos) is exemplified in the injunction to take the sword of the Spirit, which is the word of God, Ep 6:17+ here the reference is not to the whole Bible as such, but to the individual scripture which the Spirit brings to our remembrance for use in time of need, a prerequisite being the regular storing of the mind with Scripture. Friberg - (1) as what has definitely been stated, with focus on content, (single) word, saying, utterance (Mt 27.14); often translated according to the context: prediction or prophecy (Mt 26.75), command or direction (Lk 5.5), threat (Acts 6.13); plural, as a unified communication sermon, proclamation, speech (Lk 7.1 ); message (Jn 3.34), teachings, doctrine (Jn 5.47); (2) Hebraistically, as a happening thing, matter, business, transaction (Mt 18.16; Lk 1.37) (Borrow Analytical Lexicon of the Greek New Testament) Luke's uses of rhema - Lk. 1:37; Lk. 1:38; Lk. 1:65; Lk. 2:15; Lk. 2:17; Lk. 2:19; Lk. 2:29; Lk. 2:50; Lk. 2:51; Lk. 3:2; Lk. 5:5; Lk. 7:1; Lk. 9:45; Lk. 18:34; Lk. 20:26; Lk. 24:8; Lk. 24:11; Acts 2:14; Acts 5:20; Acts 5:32; Acts 6:11; Acts 10:22; Acts 10:37; Acts 10:44; Acts 11:14; Acts 11:16; Acts 13:42; Acts 16:38; Acts 26:25; Acts 28:25 Capernaum (2746)(Kapharnaoum of Hebrew origin - kaphar - a village + Nachum = Nahum) is literally the village of Nahum that was located on the NW shore of Sea of Galilee Matthew recording that Jesus left "Nazareth, He came and settled in Capernaum, which is by the sea, in the region of Zebulun and Naphtali" and this village served as His headquarters during His ministry in Galilee (Mt 4:13; 9:1; Mk 2:1). Capernaum must have been a sizable town because Matthew was a tax collector there when he was called by Jesus (Mk 2:14). In addition a high officer of the king (Herod Antipas) had his residence there and built a synagogue for the people (Mt 8:5-13; Lu 7:1-10). The Lord performed many striking miracles there, healing of the centurion’s palsied servant (Mt 8:5-13), a man sick of the palsy borne to Jesus by four friends (Mk 2:3-12), and the nobleman’s son (Jn 4:46-54). In spite of Jesus’ miraculous works and teachings, the people did not repent and Jesus predicted the judgment of the town "And you, Capernaum, will not be exalted to heaven, will you? You will descend to Hades; for if the miracles had occurred in Sodom which occurred in you, it would have remained to this day. Nevertheless I say to you that it will be more tolerable for the land of Sodom in the day of judgment, than for you.” (Mt 11:23, 24; cf Lu 10:15). Capernaum - 16x in 16v - Mt. 4:13; Mt. 8:5; Mt. 11:23; Mt. 17:24; Mk. 1:21; Mk. 2:1; Mk. 9:33; Lk. 4:23; Lk. 4:31; Lk. 7:1; Lk. 10:15; Jn. 2:12; Jn. 4:46; Jn. 6:17; Jn. 6:24; Jn. 6:59 What is the significance of Capernaum in the Bible? | GotQuestions.org Luke 7:2 And a centurion's slave, who was highly regarded by him, was sick and about to die. KJV And a certain centurion's servant, who was dear unto him, was sick, and ready to die. centurion's Lk 23:47; Mt 27:54; Acts 10:1; 22:26; 23:17; 27:1,3,43 who Ge 24:2-14,27,35-49; 35:8; 39:4-6; 2 Kings 5:2,3; Job 31:5; Pr 29:21; Acts 10:7; Col 3:22-25; 4:1 was sick Lk 8:42; Jn 4:46,47; 11:2,3 Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:1-10 An Effective Servant - Steven Cole Luke 7:1-2 The Man Who Amazed Jesus, Part 1 - John MacArthur Luke 7:2-9 The Man Who Amazed Jesus, Part 2 - John MacArthur Parallel Passage in Matthew 8:5-13+ - text in bold not in Luke's account And when Jesus entered Capernaum, a centurion came to Him, imploring Him (see note below), 6 and saying, “Lord, my servant is lying paralyzed at home, fearfully tormented.” 7 Jesus said to him, “I will come and heal (therapeuo) him.” 8 But the centurion said, “Lord, I am not worthy for You to come under my roof, but just say the word, and my servant will be healed. 9 “For I also am a man under authority, with soldiers under me; and I say to this one, ‘Go!’ and he goes, and to another, ‘Come!’ and he comes, and to my slave, ‘Do this!’ and he does it.” 10 Now when Jesus heard this, He marveled and said to those who were following, “Truly I say to you, I have not found such great faith with anyone in Israel. 11 “I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven; 12 but the sons of the kingdom will be cast out into the outer darkness; in that place there will be weeping and gnashing of teeth.” 13 And Jesus said to the centurion, “Go; it shall be done for you as you have believed.” And the servant was healed (iaomai) that very moment. CHRIST'S CROSS-CULTURAL ENCOUNTER WITH A CENTURION IN CAPERNAUM And a centurion's (Hekatontarches) slave (doulos - will complete subject to will of master), who was highly regarded (entimos) by him - Centurions were mainstays of the Roman army, commanding a “century” of about 100 soldiers. And for context, a Roman legion could be composed of up to sixty "centuries." That the centurion had high regard for his slave says much about this Roman soldier's character. Gaius noted that it was universally accepted that masters possessed the power of life and death over their slaves (Institutes, 1.52). The Roman writer Varro insisted that the only difference between a slave, an animal, and a cart was that the slave talked (Agriculture, 1.17). Slaves were often abused, young boys in particular, since pedophilia was not uncommon. This centurion was different than most Romans for he had a tender concern for his lowly servant! As an aside the NT mentions 3 centurions who seem to have giving evidence of genuine faith (Mt 27:54; Acts 10:1-48). POSB on the slave - In the society of that day, a slave was nothing, only a tool or a thing to be used as the owner wished. He had no rights whatsoever, not even the right to live. An owner could mistreat and kill a slave without having to give an account. But this soldier loved his slave. This reveals a deep concern and care for people. It would have been much less bother to dispose of the slave or to ignore him and just let him die, but not this soldier. He cared. Note how he personally looked after the slave, a person who meant nothing to the rest of society. But his arms and love were wide open to do all he could to help this person who was helpless. This alone, helping a person who meant nothing to society, was bound to affect Christ dramatically. (See also Mt 22:39, Jn 15:12, Ro 12:9, 1 Th 3:12, James 2:8) (Borrow POSB Commentary) Mattoon adds that "The attitude of love and concern of this soldier was quite unusual about his slave. In Roman law, a slave was defined as a living tool. He had no rights. In fact, a master could abuse him and even kill him if he chose to do so. A Roman writer on estate management recommended the farmer to examine his implements every year and to throw out those which were old and broken, and to do the same with his own slaves. Normally when a slave was past his ability to work, he was thrown out to die. The attitude of this centurion, however, was not like this at all." Bishop Hall adds the interesting observation that a “Great variety of visitors resorted to Christ. One comes to Him for a son; another for a daughter; a third for himself. I see none come to Him for his servant but this one Centurion."(Treasures from the Scriptures) Life Application Study Bible - This passage marks a turning point in Luke’s account of Jesus’ ministry. Up to this point, Jesus has dealt exclusively with the Jews; here he begins to include the Gentiles. Notice who the main characters are in this short drama: the Jewish elders, a Roman officer, and the officer’s slave—very different racial and religious backgrounds, and vastly different standings on the social ladder. Jesus broke through all those barriers, all the way to the sick man’s need. The gospel travels well across ethnic, racial, national, and religious barriers. Are you willing to work through them as well? Jesus was no respecter of artificial divisions, and we should follow his example. Reach out to those whom Jesus came to save. As Gene Brooks says "This centurion, obviously a Gentile serving in the oppressive Roman Army, models what Luke calls “great faith,” illustrating two of Luke’s key themes of walking in faith vs. unbelief and in the Gospel’s extension to the Gentile nations....Since Roman troops were not stationed in Galilee until AD 44, this centurion may have served under Herod Antipas, tetrarch of Galilee (Luke 3:1), performing police, security, or customs services. He seems to have been a “God fearer” like Cornelius (Acts 10:2), a Gentile worshiping the God of Israel but has not converted to Judaism. Apparently he financed the construction of the Capernaum synagogue (Luke 7:5) because the local Jewish leaders first come to Jesus, asking him to do something for the man. There is, in fact, archaeological evidence on inscriptions that Gentiles supported synagogues, and Josephus says that Gentiles frequently supported synagogues. These people were highly respected by Jews." Was sick (kakos) and about to die (teleutao) - The slave was at "death's door" as we say today. The centurion had seen men die in battle and he knew his slave was fighting his last battle, so to speak. Matthew records the details about his illness (surprising that the tax collector reports what the physician does not report!) stating that he was "lying paralyzed at home, fearfully tormented." (Mt 8:6+) Centurion (1543)(Hekatontarches from hekaton = one hundred + archo = to command) means a commander of a hundred soldiers, and would be our equivalent of an army captain or company commander. Centurion is from Latin centurio an officer in charge of a hundred soldiers (the Latin equivalent being used by Mk 15:39-45). These veteran soldiers maintained discipline and commanded great respect, and were paid 15 times an ordinary soldier’s wage. They were highly motivated, competent soldiers, and generally decent persons. "The favourable references to centurions in the New Testament suggest that they may have been carefully chosen because of their quality of character. Some even became believers in Jesus Christ (Matthew 8:5-13; Matthew 27:54; Acts 10:1-2; Acts 23:17-18; Acts 27:43)." (Bridgeway) Centurions received double the salary of ordinary soldiers. It usually took fifteen years or more of military service to work one's way to the rank of centurion. Polybius says "that the centurions were chosen by merit, and so were men remarkable not so much for their daring courage as for their deliberation, constancy, and strength of mind." Another translation says “They wish centurions not so much to be venturesome and daredevil as natural leaders, of a steady and sedate spirit. They do not desire them so much to be men who will initiate attacks and open the battle, but men who will hold their ground when worsted and hard pressed and be ready to die at their posts” (Histories 6.24.9). Barclay translates it this way "Centurions are desired not to be overbold and reckless so much as good leaders, of steady and prudent mind, not prone to take the offensive to start fighting wantonly, but able when overwhelmed and hard-pressed to stand fast and die at their posts." IVP Bible Background Commentary - The nearest Roman legion was stationed in Syria, but many troops were also stationed at Caesarea on the Mediterranean coast; perhaps smaller groups were stationed or settled (after retirement?) at various points in Palestine. Centurions commanded a “century” (i.e., 100), which in practice consisted of sixty to eighty troops. Centurions were the backbone of the Roman army, in charge of discipline.
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Ryle says "The English version here can hardly be said to give the full sense of the Greek. The meaning is, “He hath himself built us a synagogue;” that is, at his own expense and charges." The NET Note adds "In the Greek text, the pronoun autos is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction." THOUGHT - This centurion is a wonderful example to all us Gentile believers, that we too show sincere love to the nation of Israel (no, they are not a perfect nation), as it might just open a door for us to testify of our (their) Messiah! Do you love Israel? If you do not, then you need to ask God to give you a genuine love for His Chosen People, not because they are perfect (modern day Israel is far from perfect and is mainly secular), but they are still the "apple of His eye" and as Zechariah wrote "For thus says the LORD of hosts, “After glory He has sent me (MOST LIKELY THE MESSIAH) against the nations which plunder you (ISRAEL), for he who touches you, touches the apple of His eye." (Zech 2:8, cf the blessing in Ge 12:3). Anti-Semitism has no place in the heart of one who is called a son or daughter of God! In modern times “Righteous Gentiles” have been honored by trees planted along the road to Israel’s Yad VaShem Holocaust Memorial, because they risked their own death to save Jewish lives. IVP Background Commentary - Non-Jews who feared God and donated substantial sums to the Jewish community were well respected. Centurions’ salaries were much higher than those of their troops, but for this centurion to have built the local synagogue represented a great financial sacrifice. The main point lies in the contrasting views of worthiness (Lk 7:4, 6). (See The IVP Bible Background Commentary:) As Culyer said "Marble and granite are perishable monuments, and their inscriptions may be seldom read. Carve your names on human hearts; they alone are immortal!" Related Resources: What is the cause of all the anti-Semitism in the world? Was Martin Luther anti-Semitic? Loves (25)(agapao) means to have affection for someone and speaks especially of love based on evaluation and choice and thus is a matter of will and action. Nation (1484)(ethnos) in this context means nation or people (Mt 24:14; Lk 12:30; Ac 8:9; 10:22; 13:19.) NET Note - The use of ethnos ("nation") here instead of "God" probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it Built (3618)(oikodomeo from oikos = dwelling + doma = building from demo = to build) means literally to build, construct or erect a dwelling. (Mt 7:24, 26; 23:29; Mk 12:1; Lk 6:48; 12:18) Synagogue (4864)(sunagoge from sunágo = lead together, assemble or bring together) refers to a group of people “going with one another” (sunago) literally describes a bringing together or congregating in one place. Eventually, sunagoge came to mean the place where they congregated together. The word was used to designate the buildings other than the central Jewish temple where the Jews congregated for worship. Historically, the Synagogues originated in the Babylonian captivity after the 586 BC destruction of the temple by Nebuchadnezzar and served as places of worship and instruction. Related Resources: Torrey Topical Textbook Synagogues Baker Evangelical Dictionary Synagogue Holman Bible Dictionary Synagogue Hastings' Dictionary of the NT Synagogue Synagogue (2) International Standard Bible Encyclopedia Synagogue Kitto Biblical Cyclopedia Synagogue Luke 7:6 Now Jesus started on His way with them; and when He was not far from the house, the centurion sent friends, saying to Him, "Lord, do not trouble Yourself further, for I am not worthy for You to come under my roof; KJV 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: Jesus Matthew 20:28; Mark 5:24; Acts 10:38 for Lk 7:4; 5:8; 15:19-21; Genesis 32:10; Proverbs 29:23; Matthew 3:11; 5:26,27; James 4:6,10 Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:1-10 An Effective Servant - Steven Cole Luke 7:2-9 The Man Who Amazed Jesus, Part 2 - John MacArthur THE AMAZING HUMILITY OF THE CENTURION Now Jesus started on His way with them; and when He was not far from the house, the centurion sent friends saying to Him, "Lord (kurios), do not trouble (skullo) Yourself further- The purpose of the second delegation was to tell Jesus He did not need to come to his home. As
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Ryle - The Portuguese Commentator, Barradius, has some striking remarks on this expression of the Centurion’s. He says, “This is a peculiar attribute of God’s, to be able to do all things by a word and a command. ‘He spake and they were made;’ ‘He commanded and they were created.’ (Psalm 148:5.) Read the book of Genesis. You will see the world created by the word of God: ‘God said, Let there be light, and there was light.’ ‘God said, Let there be a firmament,’ and a firmament was made,” &c. He then shows by a quotation from Augustine, how all the created beings in existence, whether kings, or angels, or seraphims, cannot create so much as an ant. But when God says, “Let the world be made,” as once, it is made by a word. And he concludes, “Well therefore does the Centurion say, ‘say in a word only, and my servant shall be healed.’ ” (Luke 7) IVP Background Commentary - During their twenty or so years of service in the Roman army, soldiers were not permitted to marry. Many had illegal local concubines, an arrangement that the army overlooked and the concubines found profitable. But centurions, who could be moved around more frequently, would be less likely than ordinary soldiers to have such relationships; they often married only after retirement. By ancient definitions, however, a household could include servants, and household servants and masters sometimes grew very close—especially if they made up the entire family unit. (See The IVP Bible Background Commentary) Consider worthy (deserve, desire, insist)(515) axioo from axios = of weight) means basically to think meet or right and has several nuances - (1) make worthy (2 Th 1.11); (2) think of as worthy, consider worthy or deserving (and act accordingly) - BDAG - "to consider suitable for requital or for receipt of someth." (Lk. 7:7; 1 Ti 5:17; Heb. 3:3; 10:29); (3) think fitting to do something, prefer, regard as right to do (Acts 15.38); (4) want, request, desire (Acts 13.42; 28.22) Servant (3816)(pais) means a child, boy, youth (see IVP note below). This is clearly an affectionate term for the slave (Lk 7:2) who was “dear” to him and who indeed may have been a child or teenager. Will be Healed (cure) (2390)(iaomai means to cure, to heal, to restore. Iaomai is used literally of deliverance from physical diseases and afflictions and so to make whole, restore to bodily health or heal. To cause someone to achieve health after having been sick. In the passive it means to be healed or cured. Figuratively, iaomai speaks of deliverance from sin and its evil consequences and thus to restore (to spiritual good health), make whole, renew (Mt 13.15). In the passive, iaomai figuratively means to be restored, to recover or to be healed as in 1Pe 2.24. Vance Havner - "As Thou Hast Believed" Luke 7:1-17 OUR Lord, having healed elsewhere, returns to Capernaum and brings blessing at home as well as abroad (Matt. 8:5-13; Luke 7:1-10). A Roman centurion comes to Him on behalf of a sick servant. How we ought always to come to our Lord on behalf of others—and not only of the high and mighty but even of servants, the despised and lowly! This centurion had lived up to the light he had; he had befriended the Jews and built them a synagogue. Such men always find more light. His humility is shown in that he thought himself unworthy to have the Lord under his roof. That spirit also always gets a blessing. He recognizes that just as he has men under his authority, so the Lord has authority over disease. Alas, we today do not believe He can and will work wonders; we see no authority beyond the purely natural. There is little recognition of the sovereignty of our Christ over every problem. In the simple faith of this centurion our Lord saw a prophetic type of Gentiles being saved while the unbelieving Jews would be cast out (Matt. 8:10-12). How true that is in this present church-age is evident to us all. Jesus commanded the centurion, "Go thy way; and as thou hast believed, so be it done unto thee." It reminds us of His statement to the blind men: "According to your faith be it unto you" (Matt. 9:29). Our faith is the measure of our blessing. As we believe, we receive. How naturally follows the conclusion here: "And his servant was healed in the selfsame hour." We blame many things for our meager, pale and tasteless lives today, but we simply do not believe His word enough to go our way. We must see before believing, whereas these believed and then went forth to see the wonder wrought. Next day, our Lord entered Nain and met a widow's son being carried to burial. A procession of life met a procession of death. Many people, we read in the account (Luke 7:11-17), were in each procession. It is not recorded that the widow solicited aid, but the Lord saw her and had compassion. With the simple word "Arise" He raised the dead. Three raisings are recorded in the Gospels. One had just died, the daughter of Jairus; this young man was on the way to burial; and Lazarus had been dead four days. But the Lord raised all three, and, although the details differed, each could say, "Once I was dead, but now I live." Is it not so in conversion? Elijah and Elisha had raised the dead with great wrestlings, but here our Lord simply calls the dead to life. Of course, after such an event the people would be in fear and glorify God, but most of the response, doubtless, was of that superficial sort that will not believe unless it sees signs and wonders. Often we think that if Jesus were among us today working such miracles, men would believe—but not so. Skeptics would offer their explanations, the magicians would produce their counterfeits, and sinful men would go on their way, loving darkness rather than light. More blessed are they who see not, yet believe and, believing, rejoice with joy unspeakable and full of glory! J C Ryle - We should notice in these verses the kindness of the centurion. It is a part of his character which appears in three ways. We see it in his treatment of his servant. He cares for him tenderly when sick, and takes pains to have him restored to health. We see it again in his feeling towards the Jewish people. He did not despise them as other Gentiles commonly did. The elders of the Jews bear this strong testimony, “He loveth our nation.”— We see it lastly in his liberal support of the Jewish place of worship at Capernaum. He did not love Israel “in word and tongue only, but in deed.” The messengers be sent to our Lord supported their petition by saying, “He hath built us a synagogue.” Now where did the centurion learn this kindness? How can we account for one who was a heathen by birth, and a soldier by profession, showing such a spirit as this? Habits of mind like these were not likely to be gathered from heathen teaching, or promoted by the society of a Roman camp. Greek and Latin philosophy would not recommend them. Tribunes, consuls, prefects and emperors would not encourage them.—There is but one account of the matter. The centurion was what he was “by the grace of God.” The Spirit had opened the eyes of his understanding, and put a new heart within him. His knowledge of divine things no doubt was very dim. His religious views were probably built on a very imperfect acquaintance with the Old Testament Scriptures. But whatever light from above he had, it influenced his life, and one result of it was the kindness which is recorded in this passage. Let us learn a lesson from the centurion’s example. Let us, like him, show kindness to everyone with whom we have to do. Let us strive to have an eye ready to see, and a hand ready to help, and a heart ready to feel, and a will ready to do good to all. Let us be ready to weep with them that weep, and rejoice with them that rejoice. This is one way to recommend our religion, and make it beautiful before men. Kindness is a grace that all can understand.—This is one way to be like our blessed Saviour. If there is one feature in His character more notable than another, it is His unwearied kindness and love.—This is one way to be happy in the world, and see good days. Kindness always brings its own reward. The kind person will seldom be without friends. We should notice, secondly, in this passage, the humility of the centurion. It appears in his remarkable message to our Lord when He was not far from his house: “I am not worthy that thou shouldest enter under my roof:—neither thought I myself worthy to come unto thee.”—Such expressions are a striking contrast to the language used by the elders of the Jews. “He is worthy,” said they, “for whom thou shouldest do this.”—“I am not worthy,” says the good centurion, “that thou shouldest enter under my roof.” Humility like this is one of the strongest evidences of the indwelling of the Spirit of God. We know nothing of it by nature, for we are all born proud. To convince us of sin, to show us our own vileness and corruption, to put us in our right place, to make us lowly and self-abased,—these are among the principal works which the Holy Ghost works in the soul of man. Few of our Lord’s sayings are so often repeated as the one which closes the parable of the Pharisee and Publican: “Every one that exalteth himself shall be abased, and he that humbleth himself shall be exalted.” (Luke 18:14.) To have great gifts, and do great works for God, is not given to all believers. But all believers ought to strive to be clothed with humility. We should notice, thirdly, in this passage, the centurion’s faith. We have a beautiful example of it in the request that he made to our Lord: “Say in a word, and my servant shall be healed.” He thinks it needless for our Lord to come to the place where his servant lay dying. He regards our Lord as one possessing authority over diseases, as complete as his own authority over his soldiers, or a Roman Emperor’s authority over himself He believes that a word of command from Jesus is sufficient to send sickness away. He asks to see no sign or wonder. He declares his confidence that Jesus is an almighty Master and King, and that diseases, like obedient servants, will at once depart at His orders. Faith like this was indeed rare when the Lord Jesus was upon earth. “Show us a sign from heaven,” was the demand of the sneering Pharisees. To see something wonderful was the great desire of the multitudes who crowded after our Lord. No wonder that we read the remarkable words, “Jesus marvelled at him,” and said unto the people, “I have not found so great faith, no, not in Israel.” None ought to have been so believing as the children of those who were led through the wilderness, and brought into the promised land. But the last was first and the first last. The faith of a Roman soldier proved stronger than that of the Jews. Let us not forget to walk in the steps of this blessed spirit of faith which the centurion here exhibited. Our eyes do not yet behold the book of life. We see not our Saviour pleading for us at God’s right hand. But have we the word of Christ’s promises? Then let us rest on it and fear nothing. Let us not doubt that every word that Christ has spoken shall be made good. The word of Christ is a sure foundation. He that leans upon it shall never be confounded. Believers shall all be found pardoned, justified, and glorified at the last day. “Jesus says so,” and therefore it shall be done. We should notice, finally, in these verses, the advantage of being connected with godly families. We need no clearer proof of this than the case of the centurion’s servant. We see him cared for in sickness. We see him restored to health through his master’s intercession. We see him brought under Christ’s notice through his master’s faith. Who can tell but the issue of the whole history, was the conversion and salvation of the man’s soul? It was a happy day for that servant, when he first took service in such a household? Well would it be for the Church, if the benefits of connection with the “household of faith,” were more frequently remembered by professing Christians. Often, far too often, a Christian parent will hastily place his son in a position where his soul can get no good, for the sake of mere worldly advantage. Often, far too often, a Christian servant will seek a new place where religion is not valued, for the sake of a little more wages. These things ought not so to be. In all our moves, our first thought should be the interest of our souls. In all our settlements, our chief desire should be to be connected with godly people. In all our scheming and planning, for ourselves or our children, one question should ever be uppermost in our minds: “What shall it profit to gain the whole world, and lose our own souls?” Good situations, as they are called, are often godless situations, and ruin to all eternity those who take them. (Luke 7) Luke 7:8 "For I also am a man placed under authority, with soldiers under me; and I say to this one, 'Go!' and he goes, and to another, 'Come!' and he comes, and to my slave, 'Do this!' and he does it." KJV 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. under Acts 22:25,26; 23:17,23,26; 24:23; 25:26 one Gr. this man. and he goeth. Acts 10:7,8; Colossians 3:22; 1 Timothy 6:1,2 Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:1-10 An Effective Servant - Steven Cole Luke 7:2-9 The Man Who Amazed Jesus, Part 2 - John MacArthur THE CENTURION UNDERSTOOD AUTHORITY For (gar) - Term of explanation - This indicates the reason the centurion knew that Jesus could heal by simply uttering a command. What he says is this "I know that you need only to give a command to heal my servant, because I know what the command of one in authority can do." Little wonder that Jesus was so amazed at his faith! I also am a man placed under (hupo) authority (exousia), with soldiers under me; and I say to this one, 'Go!' and he goes, and to another, 'Come!' and he comes, and to my slave, 'Do this!' and he does it - Notice the phrase man under authority which speaks of the centurion's humility and willingness to submit to greater authority, which makes him a perfect candidate in this scenario, for now he humbly submits to the One Who has the greatest authority in the Universe! The verbs in red are commands. His commands were immediately obeyed. The centurion's reasoning is in a sense from the lesser to the greater, so that if he as a lesser official could authoritatively give orders that were promptly obeyed, certainly Christ the possessor of greater authority could do the same. Perhaps the centurion had either personally heard or heard about Jesus giving commands to demons who obeyed without hesitation. In any event, he obviously recognized the greater authority of Jesus or he would never have ask Him to heal his servant. In a word, the centurion understood AUTHORITY and clearly recognized that Jesus was a Man with authority. Recall that the centurion was a commander of a hundred soldiers, and so understood what it was both give commands and to have those commands obeyed. Vincent on placed under authority - It is not easy to render the exact force of these words. The sense of the present participle with the verb εἰμί, I am, is very subtle. The words set under are commonly understood to mean placed in a subordinate position; but this would be more accurately expressed by the perfect participle, τεταγμένος. The present participle indicates something operating daily, and the centurion is describing not his appointed position so much as his daily course of life. The word set originally means arranged, drawn up in order; so that the words might be paraphrased thus: “I am a man whose daily course of life and duty is appointed and arranged by superior authority.” The centurion speaks in a figure which is well explained by Alford: “I know how to obey, being myself under authority; and I know how others obey, having soldiers under me. If then I, in my subordinate station of command, am obeyed, how much more thou, who art over all, and whom diseases serve as their Master.” Just what estimate of Jesus these words imply we cannot say. It seems evident, at least, that the centurion regarded him as more than man. If that be so, it is a question whether the word man (ἀνθρωπός) may not imply more than is commonly assigned to it. Taking the Greek words in their order they may read, “For I also, a man (as compared with thee), am set under authority, having soldiers under myself. See on Mt. 8:9. Authority (1849)(exousia from éxesti = it is permitted, it is lawful) means the power to do something and was a technical term used in the law courts, of a legal right. "Authority or right is the dominant meaning (of exousia) in the New Testament." (Vincent) Exousía refers to delegated authority and combines the idea of the "right and the might", these attributes having been granted to someone. Exousia is an important term in the Gospels for many conflicts in Jesus' life and ministry turn on debates about authority or the idea that Jesus taught with an unparalleled authority (Mt 7:29; 8:9; 9:6, 8; 21:23-27; 28:18; Mk 1:22, 27; 2:10; 3:15; 11:28-33; Lk 4:32, 36; 5:24; 7:8; 20:2-8). Before the Face of God - (excerpt) - Luke focuses on the faith of the centurion, not on the miracle of healing. Matthew tells us more about this story (Matt. 8:5–13), but Luke says only that “when Jesus heard this, he was amazed at him, and turning to the crowd following him, he said, ‘I tell you, I have not found such great faith even in Israel’” (v. 9).The faith Jesus praised was characterized by humility. Many of the Jews recognized Jesus’ great abilities as healer and teacher, but the centurion recognized Jesus’ authority. As the centurion said, “I myself am a man under authority, with soldiers under me. I symbolize the might and power of Rome to the office I bear as centurion. I know what it is like to take orders and to give orders. In the same way, Jesus, I know that the authority of heaven and earth are at your disposal. If it is your will it certainly will come to pass” (v. 8). In the same manner, true faith humbly submits to the authority of the King. Gene Brooks - APPLICATION: Do you want Spiritual Authority? Then cultivate in your life the virtue of humility. Paul tells us in Romans 12:3, “Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the measure of faith God has given you.” But humility is not weakness. It is strength. There is a boldness in humility. Proverbs 28:1 says, “The wicked flee when no one pursues, But the righteous are bold as a lion.” Proverbs 22:4: “By humility and the fear of the LORD Are riches and honor and life.” Proverbs 15:33: “The fear of the LORD is the instruction of wisdom, And before honor is humility.” Pride is the source of most all other failures of sin in your life. By asking the Holy Spirit to replace personal pride with humility, you will gain spiritual authority and Christ-likeness. (Ed: Also James 4:6+ But He gives a greater grace. Therefore it says, “GOD IS OPPOSED TO THE PROUD, BUT GIVES GRACE TO THE HUMBLE.”) (Luke Sermon) Luke 7:9 Now when Jesus heard this, He marveled at him, and turned and said to the crowd that was following Him, "I say to you, not even in Israel have I found such great faith." NET When Jesus heard this, he was amazed at him. He turned and said to the crowd that followed him, "I tell you, not even in Israel have I found such faith!" KJV 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. he marveled Matthew 8:10; 15:28 not in Ps 147:19,20; Matthew 9:33; Romans 3:1-3; 9:4,5 Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:1-10 An Effective Servant - Steven Cole Luke 7:2-9 The Man Who Amazed Jesus, Part 2 - John MacArthur Related Passages: Hebrews 11:1+ - Now faith is the assurance of things hoped for, the conviction of things not seen. A GENTILE'S FAITH CONTRASTS WITH JEWISH UNBELIEF In this passage we see not only extraordinary praise for a Gentile, but also an indictment at the unbelief of Israel. Now when Jesus heard this, He marveled (thaumazo) at him, and turned and said to the crowd that was following (akoloutheo) Him, "I say to you, not even in Israel have I found (heurisko) such great faith (pistis) - Great faith made Jesus marvel! Jesus...turned is "a vivid touch not in Matthew’s account (Mt 8:10). The phrase I say to you is added to make sure the Jewish audience heard His message (including the Jewish friends of the centurion - Lk 7:6)! He did not want the Jews to miss the full impact of His commendation of a centurion's faith. This recalls to mind the words of Paul in Romans 11 "But I am speaking to you who are Gentiles. Inasmuch then as I am an apostle of Gentiles, I magnify my ministry, if somehow I might move to jealousy my fellow countrymen and save some of them." (Ro 11:13-14+) Perhaps some the Jews would be moved to jealousy by the great faith of this Gentile! It is worth noting that Jesus was not marveling not at the man’s building a synagogue fro the Jews, but at his great faith! It’s a Faith that sees the invisible, believes the incredible, and receives the impossible! Who are those who were following? This crowd had to include His disciples, but also probably some of the "brood of vipers," who were now "hot on His trail" and would not give up their hunt until they killed Him! Following is akoloutheo the word often used to describe "followers" or disciples, in this case a mixed group and not just the 12 disciples (cf " large crowds followed Him." = Mt 8:1). However, there is no doubt that Jesus as the Master Teacher was using the Roman centurion as a teaching point to His disciples ("learners")! Not even (oude) speaks of an absolute, objective negation. Jesus' point is that in Israel, that is, among the ethnic Jews who even had access to the OT prophecies concerning the Messiah, Jesus could find no Jew with faith like this centurion. The special privileges of the Jews sadly did not result in a greater percent believing in Jesus.
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Ryle on amazed - There are two occasions where it is recorded that our Lord Jesus Christ “marveled,” once in this history, and once in Mark 6:6. It is remarkable that in one case He is described as marveling at “faith,” and in the other as marveling at “unbelief.” Bishop Hall, and Burkitt after him, both observe, “What can be more wonderful than to see Christ wonder?” The expression is one of those which show the reality of our Lord’s human nature. He was made like unto us in all things, sin only excepted. As man He grew in wisdom and stature. As man He hungered, thirsted, was weary, ate drank, slept, wept, sorrowed, rejoiced, groaned, agonized, bled, suffered and died. And so also as man He wondered. Yet all this time He was very and eternal God, one with the Father, and the Saviour of the world. This is a great mystery, and one which we cannot fathom. The union of two natures in one Person, is a thing passing our weak comprehension. We must believe and admire, without attempting to define or explain. In the case in Mark the marveling is evidently a marveling of sorrow. In the case before us it is a marveling of admiration. Burkitt remarks, “Let it teach us to place our admiration where Christ placed His. Let us be more affected with the least measure of grace in a good man, than with all the gaieties and glories of a great man.” Our Lord, be it remembered, did not marvel at the gorgeous and beautiful buildings of the Jewish temple. But he did marvel at faith. (Luke 7) See Luke 7 The Man Who Amazed Jesus - John MacArthur Q & A Not even in Israel have I found (heurisko) such great faith (pistis) - Notice the verb found implies that Jesus is looking for faith. "Faith caused the Lord to marvel. Only two times in the gospels is it said that Jesus marveled: Here, and in Mark 6:6, at the unbelief of the people of this same city, Capernaum. Nothing gladdens the Lord more than when a person has faith in Him and His authority. And nothing saddens the Lord more than unbelief." (Steven Cole Luke 7:1-10 An Effective Servant) The centurion's faith is described in Hebrews 11:1+, for his faith was "the assurance of things hoped for, the conviction of things not seen." Unbelief says, “I'll believe it when I see it.” Amazing faith says, “I believe it whether I see it or not. Only twice in the gospels does Christ commend a person for great faith-the Syrophoenician woman (Mt. 15:28), and this Roman centurion. Both are Gentiles; one is a woman, the other a man. It is as if the Lord is saying, “The way of faith is open to people of all nationalities, whether Jew or Gentile, male or female.” (cf Col 3:11+) The faith that pleases God is not an exclusive thing reserved for the religious crowd. Any and all can lay hold of the Gospel of Jesus Christ by grace through faith, " the gift of God; not as a result of works, so that no one may boast." (Eph 2:8-9+) Life Application Study Notes - Just as this officer did not need to be present to have his orders carried out, so Jesus didn’t need to be present to heal. The officer’s faith was especially amazing because he was a Gentile who had not been brought up to know a loving God. Hence Jesus’ comment. Steven
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Ryle - THESE verses (Lk 7:2-10) describe the miraculous cure of a sick man. A centurion, or officer in the Roman army, applies to our Lord on behalf of his servant, and obtains what he requests. A greater miracle of healing than this, is nowhere recorded in the Gospels. Without even seeing the sufferer, without touch of hand or look of eye, our Lord restores health to a dying man by a single word. He speaks, and the sick man is cured. He commands, and the disease departs. We read of no prophet or apostle, who wrought miracles in this manner. We see here the finger of God. (Luke 7)
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Ryle commenting on the sizeable crowd - This expression should not be overlooked. It shows the publicity of the great miracle here recorded. It was wrought before many witnesses. (Luke 7) TECHNICAL NOTE - New Manners and Customs - Funerals - When preparations for burial were completed, the body of the deceased was usually placed in a coffin and borne to the burial site in a procession of relatives, friends, and servants (Amos 6:10). The procession carried out the mourning ritual, which could include baldness and cutting of the beard, rending garments and wearing sackcloth, loud and agonized weeping, and putting dust on the head and sitting in ashes (2 Samuel 1:11–12; 13:31; 14:2; Isaiah 3:24, 22:12; Jeremiah 7:29; Ezekiel 7:18; Joel 1:8). The Canaanite practices of laceration and mutilation are forbidden in the Torah (Leviticus 19:27–28; 21:5; Deuteronomy 14:1). Burial Follows Death Quickly (From nice free online source "Manners and Customs of Biblical Lands") The burial of the dead in the East takes place soon after death, usually the same day. The people of these regions have a primitive idea that the spirit of the one who dies, hovers near the body for three days after death. Mourners think of this spirit as being able to bear the wailing calls of grief. Martha, no doubt, thought it would be hopeless to think of reviving her brother's body, because he had been dead four days ( John 11:39 ). Burial in caves, tombs, or graves. Today there are thousands of rock-cut tombs scattered over the land of Palestine, to bring to mind past decades. Such tombs were made by the wealthy. Not being able to afford these, the poorer folks buried their dead in graves. Some of these tombs had many chambers in them. They were closed by a rolling-stone which ran down an inclined plane in front of the mouth of the sepulcher. In the vicinity of ancient Gadara ( Luke 8:27 ), there are many rock-hewn tombs today, bringing to mind the experience of Jesus when he met the demoniac who lived in the tombs. Often the dead were buried in graves dug in the earth, as in the case of Deborah, Rebekah's nurse, who was buried under an oak at Bethel ( Gen. 35:8 ). Natural caves were sometimes utilized, as in the case of the cave of Machpelah, where Abraham, Sarah, Isaac, Rebekah, Leah, and Jacob were placed ( Gen. 49:31 ; Gen. 50:13 ). When they could afford to do so, families had a sepulcher. Gideon was buried in the sepulcher of Joash his father ( Judges 8:32 ). Only prophets and kings were buried within the limits of a city, as Samuel, who was buried in his house at Ramah ( ISam. 25:1 ), and David, who was buried in the city of David ( IKings 2:10 ). A graveyard for poorer people was located outside Jerusalem ( 2Kings 23:6 ). Many of the villages had graveyards outside their limits, as for example Nain, where Jesus raised the widow's son ( Luke 7:1 1-17 ). There is a graveyard located there today. Custom following burial. In Bible times it was quite customary for the sorrowing ones to fast up to the time of burial. Then, following the funeral, they would be offered bread and wine as a comforting refreshment. Such was called a mourning feast, which had as its real purpose the comforting of the mourners. The prophet Jeremiah refers to this custom: "Neither shall men break bread for them in mourning, to comfort them for the dead; neither shall men give them the cup of consolation to drink for their father or for their mother" ( Jer. 16:7 , A. R. V.). This mourning feast brought to an end the period of deepest sorrow and strict fasting. Biblical Expressions Of Oriental Mourning The Psalmists, Prophets, and Apostles often make use of expressions referring to Oriental mourning. Some of these cannot be appreciated by the Occidental, unless the highly emotional character of the Easterner is understood, and also his fondness for figurative language. The Psalmist says: "Rivers of waters run down mine eyes, because they keep not thy law" ( Psa. 119:136 ). The prophet exclaims, "Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!" ( Jer. 9:1 ). And it was to Orientals that Paul said, "Weep with them that weep" ( Rom. 12:15 ). It will pay the Bible student dividends if he will read the Word from the Oriental point of view. Only (only begotten) (3439)(monogenes from monos = alone + genos = birth, race, kind <> from ginomai = to come into being, to become) means that which is the only one of its kind of class or specific relationship and thus is unique or "one and only." Except for Lk. 7:12; Lk. 8:42 ; Lk. 9:38 all the other uses of mongenes refer to Jesus = Jn. 1:14; Jn. 1:18; Jn. 3:16; Jn. 3:18; Heb. 11:17; 1 Jn. 4:9. J C Ryle - THE wondrous event described in these verses, is only recorded in St. Luke’s Gospel. It is one of the three great instances of our Lord restoring a dead person to life, and, like the raising of Lazarus and the ruler’s daughter, is rightly regarded as one of the greatest miracles which He wrought on earth. In all three cases, we see an exercise of divine power. In each we see a comfortable proof that the Prince of Peace is stronger than the king of terrors, and that though death, the last enemy, is mighty, he is not so mighty as the sinner’s Friend. We learn from these verses, what sorrow sin has brought into the world. We are told of a funeral at Nain. All funerals are mournful things, but it is difficult to imagine a funeral more mournful than the one here described. It was the funeral of a young man, and that young man the only son of his mother, and that mother a widow. There is not an item in the whole story, which is not full of misery. And all this misery, be it remembered, was brought into the world by sin. God did not create it at the beginning, when He made all things “very good.” Sin is the cause of it all. “Sin entered into the world” when Adam fell, “and death by sin.” (Rom. 5:12.) Let us never forget this great truth. The world around us is full of sorrow. Sickness, and pain, and infirmity, and poverty, and labor, and trouble, abound on every side. From one end of the world to the other, the history of families is full of lamentation, and weeping, and mourning, and woe. And whence does it all come? Sin is the fountain and root to which all must be traced. There would neither have been tears, nor cares, nor illness, nor deaths, nor funerals in the earth, if there had been no sin. We must bear this state of things patiently. We cannot alter it. We may thank God that there is a remedy in the Gospel, and that this life is not all. But in the meantime, let us lay the blame at the right door. Let us lay the blame on sin. How much we ought to hate sin! Instead of loving it, cleaving to it, dallying with it, excusing it, playing with it, we ought to hate it with a deadly hatred. Sin is the great murderer, and thief, and pestilence, and nuisance of this world. Let us make no peace with it. Let us wage a ceaseless warfare against it (Ro 8:13+). It is “the abominable thing which God hateth.” Happy is he who is of one mind with God, and can say, I “abhor that which is evil.” (Rom. 12:9.) (Luke 7) Rod Mattoon on an eastern funeral - In Bible times, when someone died, the family members would let out a loud "death wail" that all the neighbors could hear. Such cries were terrifying and gut-wrenching, leaving your stomach in knots and sending cold chills through your veins. I'm sure this mother did this like all other mothers. This would inform friends and neighbors that a death had occurred. Mourners were even hired to weep for the deceased. These were mainly women who made a career out of doing this. They were professional weepers. Family and loved ones would show their grief by wearing itchy, scratchy black sackcloth made from the hair of goats. They would also tear their clothes like a toddler shredding paper. Those in mourning would also take off their shoes and cover their heads. Dirt was thrown over their heads or they would sit and roll around in ashes. Items like silver, gold, jewelry, daggers, or costly ornaments were not worn during mourning period which lasted as long as seven days. In the East, men and women did not mourn together but sat apart because both women and men would uncover the breast and beat upon it. Sometimes this beating was so violent that they would develop tumors or diseases. Pagans in other countries would cut their bodies to inflict suffering upon themselves. This was forbidden in Jewish law. The men would also shave their heads bald or cut their beards. Mustaches were also covered during times of mourning. The Babylonians, Arabs, and Persians, even today, will scratch their arms, faces, and hands and the women will cut their long, beautiful hair while mourning. Those who mourned would observe a fast, up to the time of burial, and then after the burial, a mourner's feast was held where food and drink were offered to comfort those in sorrow, and help them forget their grief. Sometimes the grieving process would start before the death of the person. Tear bottles would be used to gather the tears of those who were weeping. A priest would go to the people at the height of their grief and use a piece of cotton to collect the tears. He then would squeeze them into a bottle. It was believed when all medicines had failed, a drop of a tear, put into the mouth of the dying person would revive them. Tears were also considered a charm to ward off evil. Now due to the extreme warm climate of the region, the body was usually buried the day of death. The people of this region believed that the spirit hovered over the body for three days after death and could hear their cries of grief. These cries were a way of honoring the person who died. They demonstrated that the person was loved and greatly missed. The mourners would also wash the body and clip the hair and nails of the deceased. Strips of linen were then wrapped around the body and were laced with hyssop, rose oils, rose water, myrrh, aloes, cinnamon or olive oil. The smell of these spices was pleasant and as fragrant as a garden of roses and wild flowers. The spices and paste that covered the body would harden the layers of linen, forming a shell or cocoon around the body of the deceased loved one. A linen napkin was then placed over the face. In John 20:2, John did not enter the tomb of Jesus. He saw the linen shell in the tomb. Upon further examination, he realized Jesus was resurrected when he saw that his body was not in this cocoon, but had passed through it. The shell was miraculously empty and undisturbed. There was no face under the linen napkin. After the body was wrapped, it was put on a pallet and carried in a funeral procession attended by loved ones and friends. They would march with the body to the place of burial. This is where we find our story today, during the funeral procession. The body was placed in a grave for those who were poor, or a cave-type tomb for those who were wealthier. Cherished objects would be buried with the deceased person. It was then sealed with a huge stone weighing over a ton. They did not use coffins because of a lack of wood. In Israel, they did not cremate or burn the body either because this was considered an outrage inflicted only on notorious criminals or evil doers. If the body was buried in the ground, it would be covered with many stones in order that the hyenas would not dig up the body. Guards were also placed by the grave for many days to protect the remains from animals. To warn the living that a body was buried in a cave, they would paint the outside of the tomb with white-wash. With this background, we continue the story. (Treasures from the Scriptures) Luke 7:13 When the Lord saw her, He felt compassion for her, and said to her, "Do not weep." KJV And when the Lord saw her, he had compassion on her, and said unto her, Weep not.
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Ryle - We learn, secondly, from these verses, how deep is the compassion of our Lord Jesus Christ’s heart. We see this beautifully brought out in His behavior at this funeral in Nain. He meets the mournful procession, accompanying the young man to his grave, and is moved with compassion at the sight. He waits not to be applied to for help. His help appears to have been neither asked for nor expected. He saw the weeping mother, and knew well what her feelings must have been, for He had been born of a woman Himself. At once He addressed her with words alike startling and touching: He “said unto her, Weep not.”—A few more seconds, and the meaning of His words became plain. The widow’s son was restored to her alive. Her darkness was turned into light, and her sorrow into joy. THOUGHT- Our Lord Jesus Christ never changes. He is the same yesterday, today, and forever (Hebrews 13:8). His heart is still as compassionate as when He was upon earth. His sympathy with sufferers is still as strong. Let us bear this in mind, and take comfort in it. There is no friend or comforter who can be compared to Christ. In all our days of darkness, which must needs be many, let us first turn for consolation to Jesus the Son of God. He will never fail us, never disappoint us, never refuse to take interest in our sorrows. He lives, who made the widow’s heart sing for joy in the gate of Nain. He lives, to receive all laboring and heavy-laden ones, if they will only come to Him by faith (Mt 11:28-30). He lives, to heal the broken-hearted (Ps 34:18, Ps 147:18, Isa 61:1, Lk 4:18KJV), and be a Friend that sticketh closer than a brother (Pr 18:24). And He lives to do greater things than these one day. He lives to come again to His people, that they may weep no more at all, and that all tears may be wiped from their eyes (Rev 7:17+, Rev 21:4+). (Luke 7) Jon Courson - Compassion is your pain in my heart. It's a quality sadly lacking in our society, but one Jesus exemplified constantly. He is called the Man of Sorrows because He took the pain of people into His own heart. And yet the irony is that Hebrews 1:9 tells us He was anointed with the oil of gladness above His fellows. How could He be the Man of Sorrows and yet anointed with the oil of gladness above any other human being who has ever lived—radiating such joy that multitudes would be drawn to Him? These are two qualities that seem contradictory—until we remember the words He taught us when He said, "Blessed, or happy, are they who mourn, for they shall be comforted" (see Matthew 5:4). One of the keys of happiness is to allow sorrow to penetrate your heart. Eastern mysticism totally rejects this viewpoint. A foundational principle of Buddha's teaching was to avoid pain and sorrow, for if mankind would enter into the state of detached feeling, of nirvana, there would be no more jealousy or envy, no more wars and fighting. This thinking has affected us more than we know. Having permeated the '60s culture, it was Eastern thought that caused us to say, "I am a rock. I am an island," as we sang along with Simon and Garfunkel. Jesus, however, came on the scene and annihilated that mentality by saying, "Happy is the man not who detaches himself, but who mourns, who is heartbroken, for he is the one who will be comforted." "Comfort" is an old English word containing the same root as that of the word "fortify." In other words, Jesus said that the one who is mourning will also be the one who is fortified. In the Garden of Gethsemane, so deeply was Jesus mourning that blood burst from His forehead (ED: MORE ACCURATELY "like drops of blood"). And yet Luke tells us that even as He was agonizing in prayer, an angel came and comforted, sustained, and fortified Him (Luke 22:43, 44+). When is the last time I have been at the place of being pained in prayer for someone else's problem, someone else's sin? Could it be that I am not comforted by the Comforter or the angelic presence because I am not doing what Jesus did? Blessed are they who mourn, who plunge into life and feel the pain of life. They shall be comforted. Are you unhappy? Do you feel comfortless? Take seriously what Jesus said. It's an irony. It's a mystery. It runs crosscurrent to the thinking of our society. And yet the key to happiness is to mourn for others, to carry someone else's pain in your heart. (See Jon Courson's Application Commentary) ILLUSTRATION - According to Henry Jacobsen, six Scottish miners were forced to make a heart-rending decision. While they were working some 1,500 feet below the surface, a shaft collapsed. Debris trapped one of their companions. Then mud and water began to rush in. The miners realized that soon all avenues of escape would be closed to them, and they all would perish unless they fled without delay. With great agony the six men decided to let their coworker die rather than be entombed in that shaft while attempting to save him. They were compelled to abandon him. In contrast, God is never forced to forsake one of His children (Hebrews 13:5+). No matter how desperate the situation may be or how great the problems we face, the heavenly Father stays by our side to meet our deepest needs with His infinite wisdom and power. Under no circumstance and at no time will He give up on those He has purchased with the blood of His Son. We may at times, feel abandoned, but we will never be abandoned. The Lord is concerned about our needs. Don't underestimate His involvement in your life when you are going through a difficult trial. He has a knack at turning our lives around when we need His help and care. (Rod Mattoon - Treasures from the Scriptures) God hath not promised sun w/o rain, Joy without sorrow, peace without pain; But God hath promised strength for the day, Rest for the labor, light for the way. -- Annie Johnson Flint ILLUSTRATION - Father’s on deck - A seagoing captain commanded a passenger ship that was sailing from Liverpool, England, to New York. His family was on board with him. One night when everyone was asleep, a squall unexpectedly swept over the waters and tossed the ship violently, awakening the passengers. They were all terribly afraid because of the storm. The captain’s little 8-year-old girl was also awakened. “What’s the matter?” cried the frightened child. Her mother told her that a sudden storm had struck the ship. “Is Father on deck?” she asked. “Yes, Father’s on deck,” came the encouraging answer. Hearing this, the little girl snuggled back into her bed and in a few moments was sound asleep. The winds still blew and the waves still rolled, but her fears were calmed because her father was at the helm. William Miller - "When the Lord saw her, His heart went out to her and He said, Don't cry!" Luke 7:13 A sorrow in a home sends out a wave of tender feeling which impresses a wide community. While the death-crape hangs on a door, almost everyone of the great throng of passers-by is made at least for the moment, a little more thoughtful. Even strangers going by feel the influence, and their hearts are warmed by it. Whatever thus touches men with a gentler mood, though but transiently, becomes a blessing in the world. There is a humanizing influence in sympathy. It makes men more tolerant of each other, more patient with each other's faults, more loving and thoughtful. That which is changing the world these days from cruelty and savageness, into lovingness and brotherliness, is a sorrow—the sorrow of Calvary. At times, the world seems to be an uncaring, unsympathetic place. People are often cruel and indifferent, not giving a second thought to the plight of their suffering neighbors. Wrapped up in their own interests, they don't seem to notice the anguish and despair that is at their doorstep. This could not be said of the Lord Jesus. Time after time He met the needs of suffering people. Luke 7 tells about Christ's compassion when He saw the widow stricken with grief over the death of her son. Jesus had compassion on her and healed the boy. Earlier, when He saw a man with leprosy—who was despised, ostracized, and no doubt terribly disfigured—He made him well (Luke 5:12-15). Still today, Jesus looks upon human need with compassion. A little girl whose mother had been taken to the hospital was spending the night alone with her father for the first time. Soon after her father turned out the lights, the girl asked quietly, "Daddy, are you there?" "Yes," he assured her. A moment later she asked, "Daddy, are you looking at me?" When he said yes, she fell asleep. God loves every one of us as if there were but one of us to love. F B
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Ryle on coffin - The practice of burying in coffins was apparently unknown among the Jews. In the case before us, the young man’s body probably laid on a sort of couch. In Bonar’s travels in Palestine, he describes a funeral which he saw, and says that the bier was like “a large cradle.” (Luke 7) IVP Background Commentary on touched the coffin - By touching even the bier, a stretcher on which the body was borne (Jewish custom did not use a closed coffin), Jesus would contract corpse-uncleanness, the severest form of ritual impurity in Judaism. Only those closest to the deceased were expected to expose themselves to this impurity. The young man had not been dead long, because it was necessary to wash, anoint, wrap, mourn over and then bury the body as quickly as possible to avoid the stench of decomposition. Lawrence Richards - Christ’s compassion for the widow who had lost her only son moved Him to help her. In doing so He touched the bier. This act would make the ordinary Jew “unclean,” and unable to approach God at the temple. It did not affect Jesus, for immediately He called on God, and the dead returned to life! The dynamic power of life that infused Jesus could not be dampened by mere ritual rules....You and I now recognize Jesus as even more than a prophet. His touch is still able to make the dead live, and cleanse the unclean. We experience His life-giving power as we trust Him each day. Steven
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Ryle has a very interesting application of Jesus' answer to John's disciples - Our Lord’s reply to John’s disciples, contains a great practical lesson, which we shall do well to remember. It teaches us that the right way to test the value of Churches and ministers, is to examine the works they do for God, and the fruits they bring forth. Would we know whether a Church is true and trustworthy?—Would we know whether a minister is really called of God, and sound in the faith?—We must apply the old rule of Scripture, “Ye shall know them by their fruits.” As Christ would be known by His works and doctrine, so must true Churches of Christ, and true ministers of Christ. When the dead in sin are not quickened, and the blind are not restored to sight, and the poor have no glad tidings proclaimed to them, we may generally suspect that Christ’s presence is wanting. Where He is, He will be seen and heard. Where He is, there will not only be profession, forms, ceremonies, and a show of religion. There will be actual, visible work in hearts and lives. (Luke 7) Report (declare, tell, announce, proclaim) (518) apaggello Cleansed (2511)(katharizo from katharos = pure, clean, without stain or spot; English words - catharsis = emotional or physical purging, cathartic = substance used to induce a purging, Cathar = member of a medieval sect which sought the purging of evil from its members) means to make clean by taking away an undesirable part. To cleanse from filth or impurity. Click here (and here) for more background on the important Biblical concept of clean and cleansing. Poor (4434)(ptochos from ptosso = crouch, cringe, cower down or hide oneself for fear, a picture of one crouching and cowering like a beggar with a tin cup to receive the pennies dropped in!) is an adjective which describes one who crouches and cowers and is used as a noun to mean beggar. These poor were unable to meet their basic needs and so were forced to depend on others or on society. Classical Greek used the ptochos to refer to a person reduced to total destitution, who crouched in a corner begging. As he held out one hand for alms he often hid his face with the other hand, because he was ashamed of being recognized. Ptochos describes not simply honest poverty, and the struggle of the laboring man to make ends meet but also describes abject poverty, which has literally nothing and which is in imminent danger of real starvation. Ptochos focuses on a state of dependence. Uses of ptochos by Luke - Lk. 4:18; Lk. 6:20; Lk. 7:22; Lk. 14:13; Lk. 14:21; Lk. 16:20; Lk. 16:22; Lk. 18:22; Lk. 19:8; Lk. 21:3; Preached (the gospel, good news)(2097)(euaggelizo/euangelizo from eu = good, well + aggéllo = proclaim, tell; English = evangelize) means to announce good news concerning something. Euaggelizo was often used in the Septuagint for preaching a glad or joyful message (cf. 1Sam. 31:9; 2 Sa 1:20; 4:10). Euaggelizo/euangelizo in its original sense could be used to refer to a declaration of any kind of good news, but in the NT it refers especially to the glad tidings of the coming kingdom of God and of salvation obtained through Jesus Christ's death, burial and resurrection. Most of NT uses of euaggelizo are translated "preach" or "preach the gospel," whichever fits more smoothly into the context. It’s Okay To Ask Go and tell John the things you have seen and heard: that the blind see, the lame walk, . . . the poor have the gospel preached to them. —Luke 7:22 It’s perfectly natural for fear and doubt to creep into our minds at times. “What if heaven isn’t real after all?” “Is Jesus the only way to God?” “Will it matter in the end how I lived my life?” Questions like these should not be given quick or trite responses. John the Baptist, whom Jesus called the greatest of the prophets (Luke 7:28), had questions shortly before his execution (v.19). He wanted to know for sure that Jesus was the Messiah and that his own ministry had therefore been valid. Jesus’ response is a comforting model for us to use. Instead of discounting the doubt or criticizing John, Jesus pointed to the miracles He was doing. As eyewitnesses, John’s disciples could return with vivid assurances for their mentor. But He did more—He used words and phrases (v.22) drawn from Isaiah’s prophecies of the coming Messiah (Isa. 35:4-6; 61:1), which were certain to be familiar to John. Then, turning to the crowd, Jesus praised John (Luke 7:24-28), removing any doubt that He was offended by John’s need for reassurance after all he had seen (Matt. 3:13-17). When my poor soul in doubt is cast And darkness hides the Savior’s face, His love and truth still hold me fast For He will keep me by His grace. —D. De Haan Reassurance comes as we doubt our doubts and believe our beliefs. Luke 7:23 "Blessed is he who does not take offense at Me." KJV And blessed is he, whosoever shall not be offended in me. BGT καὶ μακάριός ἐστιν ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί. ERV And blessed is he, whosoever shall find none occasion of stumbling in me. ESV And blessed is the one who is not offended by me." NIV Blessed is the man who does not fall away on account of me." NLT And tell him, 'God blesses those who do not turn away because of me. ' " YLT and happy is he whoever may not be stumbled in me.' NJB and blessed is anyone who does not find me a cause of falling.' ASV And blessed is he, whosoever shall find no occasion of stumbling in me. Lk 2:34; Isaiah 8:14,15; Matthew 11:6; 13:57,58; John 6:60-66; Romans 9:32,33; 1 Corinthians 1:21-28; 2:14; 1 Peter 2:7,8 Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:18-35 Dealing With Doubt - Steven Cole Luke 7:21-23 Why the Believer Doubts, Part 2 - John MacArthur CHRIST THE STUMBLING BLOCK Blessed (makarios) is he who does not take offense (skandalizo) at Me - To whom is this addressed? One might say this was for John's ears, but as stated earlier, it is clear that John believed, even though he had doubts. It is not as clear what was the condition of John's disciples. And so in context this this beatitude would seem to be addressed to John's disciples. Jesus promises them a blessing if they are not scandalized by Him, but believe in Him as the Messiah. In the next verse the disciples of John depart. Take offense at Me is paraphrased by the Jerusalem Bible "anyone who does not find me a cause of falling." The idea of the verb skandalizo is literally "to be trapped," and thus to "be ensnare away from," the Truth. The interpretation of this verse is not straightforward. Was this to be spoken only to John or was it to be to any who might be offended by Him? Commentators are not in agreement. Norman Crawford - The verb scandalizō (to take offence) is the word from which we get our English word scandal. It means to shock or offend moral feelings and to bring disgrace by shameful actions. This is the word that Paul uses about the attitude of unbelieving Jews toward the cross; it was an offence to them (1 Cor 1:23). Believers bore reproach and persecution because of "the offence of the cross" (Gal 5:11). In a day when a cross is a symbol of religious veneration, we can scarcely grasp what a scandal it presented to the minds of unbelieving Jews, "Cursed is every one that hangeth on a tree" (Deut 21:23; Gal 3:13). The Lord Jesus ever had the cross before Him, and we do not go beyond the meaning of the text when we suggest that the Lord is describing those who would stumble at Him, reject him and eventually crucify Him. We should never accuse John of taking such offence. (What the Bible Teaches: Luke)
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Ryle on arise - We learn, lastly, from these verses, the almighty power of our Lord Jesus Christ. We can ask no proof of this more striking than the miracle which we are now considering. He gives back life to a dead man with a few words. He speaks to a cold corpse, and at once it becomes a living person. In a moment, in the twinkling of an eye, the heart, the lungs, the brain, the senses, again resume their work and discharge their duty. “Young man,” He cried, “I say unto thee arise.” That voice was a voice mighty in operation. At once “he that was dead sat up and began to speak.” Let us see in this mighty miracle a pledge of that solemn event, the general resurrection. That same Jesus who here raised one dead person, shall raise all mankind at the last day. “The hour cometh in the which all that are in the grave shall hear his voice, and shall come forth; they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation.” (John 5:28, 29.) When the trumpet sounds and Christ commands, there can be no refusal or escape. All must appear before His bar in their bodies. All shall be judged according to their works. Let us see, furthermore, in this mighty miracle, a lively emblem of Christ’s power to quicken the dead in sins. In Him is life. He quickeneth whom He will. (John 5:21.) He can raise to a new life souls that now seem dead in worldliness and sin. He can say to hearts that now appear corrupt and lifeless, “Arise to repentance, and live in the service of God.” Let us never despair of any soul. Let us pray for our children, and faint not. Our young men and our young women may long seem travelling on the way to ruin. But let us pray on. Who can tell but He that met the funeral at the gates of Nain may yet meet our unconverted children, and say with almighty power, “Young man, arise.” With Christ nothing is impossible. Let us leave the passage with a solemn recollection of those things which are yet to happen at the last day. We read that “there came a fear on all,” at Nain when the young man was raised. What then shall be the feelings of mankind when all the dead are raised at once? The unconverted man may well fear that day. He is not prepared to meet God. But the true Christian has nothing to fear. He may lay him down and sleep peacefully in his grave. In Christ He is complete and safe, and when he rises again he shall see God’s face in peace. (Luke 7) Luke 7:15 The dead man sat up and began to speak. And Jesus gave him back to his mother. KJV And he that was dead sat up, and began to speak. And he delivered him to his mother. 1 Kings 17:23,24; 2 Kings 4:32-37; 13:21 Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:11-17 Christ’s Hope and Power for a Hurting World - Steven Cole Luke 7:11-17 Jesus' Power over Death - John MacArthur Related Passages: 1 Corinthians 15:54-55+ But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, “DEATH IS SWALLOWED UP in victory. 55 “O DEATH, WHERE IS YOUR VICTORY? O DEATH, WHERE IS YOUR STING?” A DEAD MAN SPEAKS AND TEARS OF GRIEF TRANSFORMED TO TEARS OF JOY The dead man sat up (anakathizo) and began to speak (laleo) - Can you imagine the coffin bearer's reaction not to mention the reaction of the huge crowd! Luke does not tell us what the man said (but see below). Nevertheless observe the paradoxical statement that a dead man sets up and began to speak! Dead men don't speak, but Jesus had raised him from the dead. He who was truly dead was immediately truly alive at the powerful Word of Jesus. This is nothing short of a miracle of creation (of life). This miracle reminds us of Jesus the Creator for "By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible." (Heb 11:3) Other resurrections by Jesus - (Lk 8:40-56; Jn 11:38-44). This resurrection is recorded only by Luke. Jesus spoiled every funeral that He went to. -- D. L. Moody The resurrection of the dead was a sign that Jesus was the Messiah, the "Expected One" as Jesus explained in Lk 7:22 ("the dead are raised up"). Note that this resurrection is not like the resurrection of Christ, for the man was reunited with his mortal body but he would die again. Christ alone is "the first fruits of those who are asleep." (1 Cor. 15:20+) and "each (will be raised) in his own order: Christ the first fruits, after that those who are Christ’s at His coming." (1 Co 15:23+). Ryle on began to speak - This fact is mentioned, in order to place it beyond doubt, that the young man was really restored to life. Where there is speech, there must be life. Let it be observed, that we have no record given to us of anything that was ever said or thought by those who were miraculously raised from the dead. Their experience and knowledge are wisely withheld from us. (Ed: See related subject - What does the Bible say about near death experiences?) (Luke 7) The raising of a dead body demonstrates His power to raise a soul dead in sin into a new life.
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Ryle - THE message which John the Baptist sent to our Lord, in these verses, is peculiarly instructing, when we consider the circumstances under which it was sent. John the Baptist was now a prisoner in the hands of Herod. “He heard in the prison the works of Christ.” (Matt. 11:2.) His life was drawing to a close. His opportunities of active usefulness were ended. A long imprisonment, or a violent death, were the only prospects before him. Yet even in these dark days, we see this holy man maintaining his old ground, as a witness to Christ. He is the same man that he was when he cried, “Behold the Lamb of God.” To testify of Christ, was his continual work as a preacher at liberty. To send men to Christ, was one of his last works as a prisoner in chains. We should mark, in these verses, the wise fore-thought which John exhibited about his disciples, before he left the world. He sent some of them to Jesus, with a message of inquiry,—“Art thou he that should come, or do we lock for another?” He doubtless calculated that they would receive such an answer as would make an indelible impression on their minds. And he was right. They got an answer in deeds, as well as words,—an answer which probably produced a deeper effect than any arguments which they could have heard from their master’s lips. We can easily imagine that John the Baptist must have felt much anxiety about the future course of his disciples. He knew their ignorance and weakness in the faith. He knew how natural it was for them to regard the disciples of Jesus with feelings of jealousy and envy. He knew how likely it was that petty party-spirit would creep in among them, and make them keep aloof from Christ when their own master was dead and gone. Against this unhappy state of things he makes provision, as far as possible, while he is yet alive. He sends some of them to Jesus, that they may see for themselves what kind of teacher He is, and not reject Him unseen and unheard. He takes care to supply them with the strongest evidence that our Lord was indeed the Messiah. Like his divine Master, having loved his disciples, he loved them to the end. And now, perceiving that he must soon leave them, he strives to leave them in the best of hands. He does his best to make them acquainted with Christ. What an instructive lesson we have here for ministers, and parents, and heads of families,—for all, in short, who have anything to do with the souls of others! We should endeavor, like John the Baptist, to provide for the future spiritual welfare of those we leave behind, when we die. We should often remind them that we cannot always be with them. We should often urge them to beware of the broad way, when we are taken from them, and they are left alone in the world. We should spare no pains to make all, who in any way look up to us, acquainted with Christ. Happy are those ministers and parents, whose consciences can testify on their death-beds, that they have told their hearers and children to go to Jesus and follow Him! (Luke 7) Rod Mattoon entitles Luke 7:19-35 "Double-Checking in the Dungeon" Trials can become so intense that you feel surrounded by problems. You face them wherever you turn. It is almost like being locked in a dungeon and you can't get out. Do you understand what I am describing? Have you ever been in this predicament? If so, then you can understand what John the Baptist was facing in his life. John the Baptist has been literally imprisoned by King Herod because he took a stand against the king's sin of infidelity with his brother's wife. The great Machaerus palace complex was the location of this prison. It was built by Herod the Great and was the home of Herod Antipas. Machaerus was located near the end of the southern border of Perea in a rough, desolate, mountainous area east of the Dead Sea. (Ed: According to Flavius Josephus, it is the location of the imprisonment and execution of John the Baptist) The prison was a small, dank, and dark dungeon below the lavish palace living quarters. It would be a severe trial for anyone, but especially for a man like John the Baptist, who was an outdoor person and was accustomed to much freedom of movement, the fresh air, the sun, and the enjoyment of the view of rippled hills, lush, emerald valleys, and brilliant, azure skies. John's incarceration would stop his public ministry. Unless he was delivered from this dungeon, it would appear that "his opportunities of active usefulness were terminated. All that he could see before him was a long imprisonment, or a violent death." It is in this situation, that doubt, confusion, and concern begin to tug at John's mind. He does some double-checking in the dungeon about the identity of the Lord Jesus Christ and whether He was the Messiah. Great men are not exempt from seasons of doubt. It is hard to find a greater man than John the Baptist, but he still had a time when doubt momentarily clouded out certainties. One reason we know the Bible is God's Word is because it does not camouflage the failures of its greatest men and women. We know about the triumphs of Abraham and Isaac as well as the lies of Abraham and Isaac. We know about the loss of temper by Moses which cost him the privilege of entering the promised land, the adultery and murder by David, the juniper tree experience of Elijah, the pride of Hezekiah, the denials by Peter, and the doubt of John the Baptist. All these events are reported in the Scriptures for our benefit. Romans 15:4—For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. One benefit of the Bible comes from learning from the mistakes of others and realizing great men and women of God were human just like us. They had great strengths and also weaknesses, teaching us that we too, can achieve great things for God, but we also need to be on guard for sin or doubt that can weaken us.(Treasures from the Scriptures) Rod Mattoon on summoning two of his disciples - I want to note the faithfulness of John's friends. These two men were summoned to go on a mission for John the Baptist. They were helping John double-check with Jesus about His true identity. Was the Lord the Messiah or not? These men were men of integrity. They did not forsake John when the swollen tides of popular opinion went against him, and when he was disgraced by his arrest and imprisonment. They had courageously stuck with the prophet through thick and thin. It appears that John was permitted visitors, but even then, it would take a good deal of courage to venture into the palace of wicked Herod to visit John. By going to his cell, they identified themselves with John the Baptist, yet they did not hesitate to answer his summons. Seeing John could have put themselves in peril. They could have been arrested too, for being his followers or friends. It would depend on the whim of Herod. If John was not permitted visitors, then these disciples were even more brave in that they still got through to John in spite of the dangers. The example of these two men is a challenge to us to be steadfast and faithful to Christ, no matter what the cost. They remind us to not be ashamed of the Lord, even though He is scoffed and ridiculed by a pagan world today. We are to be faithful to Christ. This was Paul's challenge to us. 1 Corinthians 15:58 (note)—Therefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord. The personal pressure John faced must have had something to do with the doubt and confusion he was facing in prison. The rancid stench of the prison, the sounds and scratching of gnawing rats, and the searing heat were taking their toll. This man had baptized Jesus, had seen the heavens open, and had heard the voice of God, yet something caused him to doubt. This was the same man who said, "Behold, the Lamb of God which taketh away the sin of the world." (Treasures from the Scriptures ) Do we look for (4328)(prosdokao from prós = towards - adds the idea of “mental direction” to the already existing meaning of the verb + dokáo = look for denoting direction of one's mind toward something) means literally to look forward toward, to wait for, to look for, to anticipate. It means to give thought to something that is in the future and the context indicates whether one does this looking/waiting in a hopeful sense, with a longing, with fear (wait with anxiety, live in suspense), or in a neutral state of mind. It describes the attitude saints should have as anticipating, waiting with watchfulness, being in expectation. Prosdokao is used frequently by Luke in the Gospel and in Acts - Matt. 11:3; Matt. 24:50; Lk. 1:21; Lk. 3:15; Lk. 7:19; Lk. 7:20; Lk. 8:40; Lk. 12:46; Acts 3:5; Acts 27:33; Acts 28:6; 2 Pet. 3:12; 2 Pet. 3:13; 2 Pet. 3:14. It is interesting that prosdokao was actually used of John himself "Now while the people were in a state of expectation and all were wondering in their hearts about John, as to whether he was the Christ" (Lk. 3:15+) QUESTION - Why did John the Baptist’s followers ask Jesus if He was the Coming One in Luke 7:19? ANSWER - Various names and titles belong to Jesus Christ, the Son of God and the second Person of the triune Godhead. His personal name is Jesus, meaning “savior.” Christ is the Lord’s title and means “anointed one.” For thousands of years, Israel looked forward to the arrival of an anointed Savior promised by God and foretold by Israel’s prophets (Daniel 9:25–26; Isaiah 9:1–7; 11:1–10; Jeremiah 23:5–6). When John the Baptist arrived on the biblical scene, the time had come. John’s mission in preaching repentance (Mark 1:4) was to prepare the people of Israel and the world to receive their long-awaited Savior—the Coming One, Israel’s Messiah. Many of John’s followers were confused, “waiting expectantly” and “wondering in their hearts if John might possibly be the Messiah. John answered them all, ‘I baptize you with water. But one who is more powerful than I will come, the straps of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and fire. His winnowing fork is in his hand to clear his threshing floor and to gather the wheat into his barn, but he will burn up the chaff with unquenchable fire’” (Luke 3:15–17). John then pointed his followers to Jesus (John 1:29). When John was locked up in prison, he sent two disciples to ask Jesus, “Are You the Coming One, or do we look for another?” (Luke 7:19NKJV). John sought confirmation that Jesus was Israel’s Messiah. Was Jesus indeed Israel’s deliverer, the Coming One they had been expecting, or should they look for someone else? John was likely expecting the Messiah to bring judgment, wrath, and destruction (Luke 3:7–9). Jesus didn’t seem to fit the bill. Everything John had done in ministry to the point he was arrested was to prepare Israel and the world for the Coming One. John and his followers assumed their Messiah and Savior would come as a mighty ruling King (see John 6:14–15; Luke 19:38) and not a humble servant. Jesus answered the question John had asked from prison: “Go back to John and tell him what you have seen and heard—the blind see, the lame walk, those with leprosy are cured, the deaf hear, the dead are raised to life, and the Good News is being preached to the poor” (Luke 7:22, NLT). For now, the Messiah had come to bring the good news of salvation. He had been anointed “to bring Good News to the poor, . . . to proclaim that captives will be released, that the blind will see, that the oppressed will be set free, and that the time of the Lord’s favor has come” (Luke 4:18–19NLT; see also Isaiah 61:1–2). The Messiah would come again to bring judgment in the future, but for the present He was bringing good news. The apostle Paul explained that the historical Adam served as “a symbol, a representation of Christ, who was yet to come” (Romans 5:14NLT). Citing Habakkuk 2:3, the writer of Hebrews referred to God’s promise of a Coming One who would rescue those who trust in Him and live by faith: “For in just a little while, the Coming One will come and not delay. And my righteous ones will live by faith. But I will take no pleasure in anyone who turns away” (Hebrews 10:37–3NLT). In Revelation 1:8, Jesus is “the Alpha and the Omega—the beginning and the end, . . . the one who is, who always was, and who is still to come—the Almighty One” (NLT). Even now, Jesus is the Coming One. His closing words to us in Scripture are “Behold, I am coming soon” (Revelation 22:7, 12, 20, ESV). As believers, we are to live every day with the eager expectation and anticipation of Christ’s return (Revelation 16:15; 2 Peter 3:11–14). GotQuestions.org QUESTION - Did John the Baptist lose his faith in Jesus as the Messiah (Matthew 11:3; Luke 7:19)? ANSWER - In John 1:29, John the Baptist declared of Jesus, “Behold, the Lamb of God, who takes away the sin of the world.” John the Baptist also said of Jesus, “The strap of whose sandal I am not worthy to untie” (John 1:27), and, “I need to be baptized by you, and do you come to me?” (Matthew 3:14). It is clear that John the Baptist recognized Jesus to be the Messiah and had faith in Him. However, later, as recorded in Matthew 11:3 and Luke 7:19, John the Baptist sent messengers to Jesus to ask Him, “Are you the one who is to come, or should we expect someone else?” What happened? Why was John the Baptist doubting whether Jesus was the Messiah? There are two key points to remember. First, John the Baptist had been thrown in prison by Herod (Matthew 11:2; Luke 3:20). John had perhaps been in prison for over a year when he asked his question. He likely knew that he would eventually be executed, which he was shortly after he sent the message to Jesus (Matthew 14:1–12). Second, Jesus was not being received as the Messiah by the majority of Israelites. Jesus was being strongly rejected by the leaders of Israel: the Pharisees, the Sadducees, and the Sanhedrin. Amid these circumstances, it is understandable that John the Baptist would have some doubts. Jesus’ response is telling. He tells John’s messengers to inform John of the miracles being performed (Matthew 11:4–5). He then proceeds to praise John the Baptist: “What did you go out into the wilderness to see? A reed shaken by the wind? What then did you go out to see? A man dressed in soft clothing? Behold, those who wear soft clothing are in kings’ houses. What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet. This is he of whom it is written, ‘Behold, I send my messenger before your face, who will prepare your way before you.’ Truly, I say to you, among those born of women there has arisen no one greater than John the Baptist” (Matthew 11:7–11; Luke 7:21–27). There was no rebuke of John the Baptist from Jesus. Jesus knew John, loved John, and understood the trial John was enduring. Jesus’ response to John the Baptist’s doubt is a perfect example of Matthew 12:20, “A bruised reed he will not break, and a smoldering wick he will not snuff out.”GotQuestions.org Related Resource: Why was Elijah afraid of Jezebel? | GotQuestions.org QUESTION - What does the Bible say about doubt? ANSWER - Doubt is an experience common to all people. Even those with faith in God struggle with doubt on occasion and say with the man in Mark 9, “I do believe; help me overcome my unbelief!” (verse 24). Some people are hindered greatly by doubt; some see it as a springboard to life; and others see it as an obstacle to be overcome. The Bible has something to say about the cause of doubt and provides examples of people who struggled with it. Classical humanism says that doubt, while uncomfortable, is absolutely essential for life. René Descartes said, “If you would be a real seeker after truth, it is necessary that at least once in your life you doubt, as far as possible, all things.” This is similar to what the founder of Buddhism said: “Doubt everything. Find your own light.” If we take their advice, we would have to doubt what they said, which seems rather contradictory. Instead of taking the advice of skeptics and false teachers, we will see what the Bible has to say. A working definition of doubt is “to lack confidence, to consider unlikely.” The very first expression of doubt in the Bible is in Genesis 3, when Satan tempted Eve. God had given a clear command regarding the tree of the knowledge of good and evil and had specified the consequence of disobedience. Satan introduced doubt into Eve’s mind when he asked, “Did God actually say, ‘You shall not eat of any tree in the garden’?” He wanted her to lack confidence in God’s command. When she affirmed God’s command, including the consequences, Satan replied with a denial, which is a stronger statement of doubt: “You will not surely die.” Doubt is a tool of Satan to make us lack confidence in God’s Word and consider His judgment unlikely. Lest we think that we can lay all of the blame on Satan, the Bible clearly holds us accountable for our own doubts. When Zechariah was visited by the angel of the Lord and told that he would have a son (Luke 1:11-17), he doubted the word given to him. He logically assumed that he and his wife were too old to have children, and in response to his doubt, the angel said he would be mute until the day God’s promise was fulfilled (Luke 1:18-20). Zechariah doubted God’s ability to overcome natural obstacles – many people today share the same doubt. Any time we allow human reason to overshadow faith in God, sinful doubt is the result. No matter how logical our reasons may seem, God has made foolish the wisdom of the world (1 Corinthians 1:20), and His seemingly foolish plans are far wiser than man’s. Faith is trusting God even when His plan goes against human reason or experience. Contrary to the humanistic view that doubt is essential to life, the Bible says that doubt is a destroyer of life. James 1:5-8 tells us that when we ask God for wisdom, we are to ask in faith, without doubt. If we doubt God’s ability to respond to our request, what would be the point of asking in the first place? God says that if we doubt while we ask, we will not receive anything from Him, because we are unstable. “He who doubts is like a wave of the sea, blown and tossed by the wind” (James 1:6). The remedy for doubt is faith, and faith comes by hearing the Word of God (Romans 10:17). God gave us the Bible as a testimony of His works in the past, so we will have a reason to trust Him in the present. “I will remember the deeds of the LORD; yes, I will remember your miracles of long ago” (Psalm 77:11). In order for us to have faith in God, we must study to know what He has said. Once we have an understanding of what God has done in the past, what He has promised us for the present, and what we can expect from Him in the future, we are able to act in faith instead of doubt. The most famous doubter in the Bible was Thomas, who declared that he would not believe that the Lord was resurrected unless he could see and touch Jesus himself (John 20:25-29). When he later saw Jesus and believed, he received the gentle rebuke, “Have you believed because you have seen me? Blessed are those who have not seen and yet have believed.” Hebrews 11:1 says, “Faith is the assurance of things hoped for, the conviction of things not seen.” We can have confidence even in the things we cannot see, because God has proven Himself faithful, true, and able.GotQuestions.org Related Resources from Gotquestions.org How can I avoid being a doubting Thomas? If you doubt your salvation, does that mean you are not truly saved? How can I stop doubting Jesus? Restoring Order Read: Luke 7:11-23 The Sun of Righteousness shall arise with healing in His wings. —Malachi 4:2 As I looked at family members gathered around the Thanksgiving table, I smiled at the range of talents represented. At one end were doctors; at the other end were musicians. Thanks to doctors, human bodies operate more efficiently. Thanks to musicians, beautiful sounds uplift our spirits and soothe troubled minds. Although their abilities are very different, doctors and musicians rely on the same thing: an orderly universe. Without order, there would be no predictability; without predictability, there would be no music or medicine. Within our orderly world, disease is a sign that something is “out of order.” Healing is a sign that God will some day restore all things to their original condition (Acts 3:21). When John the Baptist wanted to know whether Jesus was the “Coming One,” Jesus said, “Go and tell John . . . the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the gospel preached to them” (Luke 7:20-22). Healing was evidence that Jesus was Israel’s Messiah (Mal. 4:2). What are the prospects for this earth? What hope is there for man? A world restored through Jesus Christ n whom we see God’s plan. —D. De Haan Jesus specializes in restoration. Luke 7:20 When the men came to Him, they said, "John the Baptist has sent us to You, to ask, 'Are You the Expected One, or do we look for someone else?'" NET When the men came to Jesus, they said, "John the Baptist has sent us to you to ask, 'Are you the one who is to come, or should we look for another?'" Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:18-35 Dealing With Doubt - Steven Cole Luke 7:19-20 Are You the Coming One? - John MacArthur Luke 7:18-20 Why the Believer Doubts, Part 1 - John MacArthur WILL THE REAL MESSIAH PLEASE STAND UP! When the men came to Him, they said, "John the Baptist has sent (apostello) us to You, to ask - These were loyal disciples of John who were still willing to identify with him even though he was in a dungeon. We should emulate their example and be Faithful followers of our Lord Jesus unafraid to identify with Him! Rod Mattoon feels like "John's unfulfilled expectations of Jesus led to doubting. How many times have believers become embittered with the Lord because the Lord did not do what they desired or prayed? Jesus told the disciples to pray because He knew that some of them would struggle in their faith when He would be crucified and die."(Treasures from the Scriptures) 'Are You the Expected One, or do we look for (prosdokao) someone else? - Look for can also convey the sense of to wait for. The idea is thinking of something that is viewed as yet future and often as in this context includes the sense of longing, expectation and/or anticipation (THOUGHT - Does this describe your heart -- longing with expectation and anticipation of seeing Jesus face to face at His Second Coming, cf 1Jn 3:2+). Beginning in Lk 7:21 Jesus gives them "proof" that He is indeed the "Expected One." John MacArthur on John's question which expresses doubt - Honest doubt, on the other hand, is not a bad starting point, but it is a bad finishing point. Even the noblest of saints, such as Abraham (Gen. 17:17), Sarah (Gen. 18:12), Moses (Ex. 3:10-15), Gideon (Judg. 6:13-23, 36-40), Elijah (1 Kings 19:1-14), and the apostles (Matt. 6:30; 8:26; 14:31; 16:8; 28:17; Luke 12:28; 24:38; John 20:24-25) had their moments of doubt. The capacity to doubt is an aspect of the rationality that is part of the image of God in man. A healthy skepticism, being able to discern truth from error, is critically important. For example, the Bible commends the noble-minded Bereans, who “received the word” preached by Paul and Silas “with great eagerness, examining the Scriptures daily to see whether these things were so” (Acts 17:11). Even the greatest man who ever lived up to his time (Matt. 11:11), John the Baptist, struggled with doubt. He had believed that Jesus was the Messiah. He had witnessed the testimony to His identity by the Father and the Spirit when he baptized Jesus. John had declared that Jesus was “the Lamb of God who takes away the sin of the world!” (John 1:29), and testified concerning His identity to the Jewish leaders (vv. 26-27). But despite his powerful witness to Jesus as the Messiah, doubts had arisen in John’s mind regarding His identity. This passage gives the reasons for John’s doubt, and Jesus’ response to that doubt. (See MacArthur New Testament Commentary) Charles Wesley's great hymn has a description similar to "the Expected One"... Come, thou long expected Jesus, Born to set thy people free; From our fears and sins release us; Let us find our rest in Thee. Israel’s strength and consolation, Hope of all the earth Thou art; Dear Desire of every nation, Joy of every longing heart. Born Thy people to deliver, Born a child and yet a King. Born to reign in us forever, Now thy gracious kingdom bring. By Thine own eternal spirit Rule in all our hearts alone; By Thine all sufficient merit, Raise us to thy Glorious throne. Sent (649) apostello from apo = from, away from + stello = to withdraw from, avoid) means literally to send away and so to send off, to send forth, to send out. In some context it means to commission as a representative, an ambassador, an envoy. The basic idea is to send forth from one place to another. But the meaning of apostello is more than just to send because it means "to send off on a commission to do something as one’s personal representative, with credentials furnished" (Wuest) To send upon some business (Mt. 2:16; 10:5; 20:2). To send away in the sense of to dismiss (Mk 12:3, 4). To send or thrust forth as a sickle among corn (Mk 4:29). Apostello in Luke and Acts - Lk. 1:19; Lk. 1:26; Lk. 4:18; Lk. 4:43; Lk. 7:3; Lk. 7:20; Lk. 7:27; Lk. 9:2; Lk. 9:48; Lk. 9:52; Lk. 10:1; Lk. 10:3; Lk. 10:16; Lk. 11:49; Lk. 13:34; Lk. 14:17; Lk. 14:32; Lk. 19:14; Lk. 19:29; Lk. 19:32; Lk. 20:10; Lk. 20:20; Lk. 22:8; Lk. 22:35; Acts 3:20; Acts 3:26; Acts 5:21; Acts 7:14; Acts 7:34; Acts 7:35; Acts 8:14; Acts 9:17; Acts 9:38; Acts 10:8; Acts 10:17; Acts 10:20; Acts 10:36; Acts 11:11; Acts 11:13; Acts 11:30; Acts 13:15; Acts 15:27; Acts 15:33; Acts 16:35; Acts 16:36; Acts 19:22; Acts 26:17; Acts 28:28; John MacArthur gives a summary of "the Expected One" which is in essence a recap of many of the OT Messianic Prophecies... The Old Testament is filled with references to the Expected One that point unmistakably to Jesus Christ. The Expected One, along with the Father and the Spirit, created everything (Gen. 1:1, 26; cf. John 1:1-3). His coming was first promised to Adam and Eve immediately after the Fall. God reassured them that Satan, who had deceived and devastated them, would himself be destroyed by the Expected One (Gen. 3:15; cf. 1 John 3:8). God’s killing of animals to provide clothes to cover Adam and Eve’s shame pictured His sacrifice for sin (Gen. 3:21). The Expected One was to be a descendant of Abraham (Gen. 22:18; cf. Acts 3:25; Gal. 3:16), from the tribe of Judah (Gen. 49:10; cf. Heb. 7:14). The Old Testament priest Melchizedek (“king of righteousness”; Heb. 7:2) pictured the Expected One in that his lack of a recorded genealogy symbolized Christ’s perpetual priesthood (cf. Heb. 6:20). Abraham’s offering of his son Isaac (Ge 22:1-14) symbolizes the sacrifice of the Expected One; just as God provided a ram as a substitute for Isaac, so also is Jesus the sacrifice for sinners (1 John 2:1-2). Joseph, scorned and rejected by his brothers, nevertheless became their deliverer. In the same way Jesus “came to His own, and those who were His own did not receive Him. But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name” (John 1:11-12). Noah’s ark, a place of refuge from God’s wrath, pictures Jesus—the true ark of safety in whom believers ride safely above the waves of divine judgment. The angel of the Lord (Gen. 16:7-13; 22:11-18; 31:11-13; Ex. 3:2-6; Jdg. 6:11-23; 13:2-22) was the preincarnate manifestation of the Expected One. Every spotless, innocent lamb offered as a sacrifice pictured the final sacrifice of the “Lamb of God who takes away the sin of the world” (John 1:29; cf. 1 Peter 1:18-19). The manna in the wilderness foreshadowed the coming of the Expected One, the true bread of life (John 6:31-58). Aaron and all the high priests who succeeded him pictured the Lord Jesus Christ, the great high priest (Heb. 2:17; 3:1; 4:14-15; 6:20) who was to come. The fiery serpent in the wilderness, to whom sinners bitten by poisonous snakes looked and were healed, symbolizes Jesus, who declared, “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; so that whoever believes will in Him have eternal life” (John 3:14-15). The Expected One was to be the ultimate prophet of whom Moses spoke (Deut. 18:15-19; cf. Acts 3:22-23; 7:37). Boaz, Ruth’s kinsman-redeemer (Ruth 4:1-12) was a type of Christ, the redeemer of His people (Matt. 1:21). Like David, the shepherd king, the Messiah would come as a shepherd (John 10:11) and King (Matt. 27:11; John 1:49; Rev. 17:14). The filling of the temple with God’s glory (1 Kings 8:10-11) provided a glimpse of the glory of Jesus (John 1:14). The Expected One is the Son of God and King of Psalm 2, the resurrected one of Psalm 16, the crucified one of Psalm 22, the shepherd of Psalm 23, and the betrayed one of Psalm 41. Isaiah predicted that the Messiah would be a light shining on those who walk in darkness (Isa 9:2), be born of a virgin (Isa 7:14), bear exalted titles (9:6), be God with us (Isa 7:14; cf. Matt. 1:23), be a descendant of David (Isa 11:1), and sit on his throne (Isa 9:7). Isaiah also described the crucifixion of the Messiah and its profound theological implications in Isaiah 53. The rest of the prophets filled in other details concerning Jesus, the Expected One. Micah predicted His birth in Bethlehem (5:2); Jeremiah, Herod’s slaughter of the innocent male babies (Jer 31:15; cf. Matt. 2:17-18); Hosea, the flight of Joseph, Mary and Jesus into Egypt (Hos 11:1; cf. Matt. 2:15); Joel saw that through the coming of the Expected One the Spirit of God would be poured out (Joel 2:28-32; cf. Acts 2:16-18); Daniel predicted His death (Da 9:26); Zechariah predicted the triumphal entry (Zech 9:9), the exact amount Judas would receive for betraying Jesus (Zech 11:12-13), the piercing of Jesus’ side (Zech 12:10), and the disciples’ forsaking of Him (Zech 13:7). Related Resource: See Messianic Prophecies In his great little apologetic book More than a Carpenter (see free online) in chapter 9 "Will the Real Messiah Please Stand Up" Josh McDowell writes... In the Old Testament there are sixty major messianic prophecies and approximately 270 ramifications that were fulfilled in one person, Jesus Christ. It is helpful to look at all these predictions fulfilled in Christ as his "address." You've probably never realized how important the details of your name and address are—and yet these details set you apart from the four billion other people who also inhabit this planet. With even greater detail, God wrote an "address" in history to single out his Son, the Messiah, the Savior of mankind, from anyone who has ever lived in history—past, present, and future. The specifics of this "address" can be found in the Old Testament, a document written over a period of 1,000 years which contains over 300 references to his coming. Using the science of probability, we find the chances of just forty-eight of these prophecies being fulfilled in one person to be only one in ten to the 157th power. The task of matching up God's address with one man is further complicated by the fact that all the prophecies of the Messiah were made at least 400 years before he was to appear. Some might disagree and say that these prophecies were written down after the time of Christ and fabricated to coincide with his life. This might sound feasible until you realize that the Septuagint, the Greek translation of the Hebrew Old Testament, was translated around 150-200 B.C. This Greek translation shows that there was at least a two hundred-year gap between the prophecies being recorded and their fulfillment in Christ. Certainly God was writing an "address" in history that only the Messiah could fulfill. There have been approximately forty major claims by men to be the Jewish Messiah. But only one—Jesus Christ—appealed to fulfilled prophecy to substantiate his claims, and only his credentials back up those claims. What were some of those details? And what events had to precede and coincide with the appearance of God's Son? To begin, we need to go way back to Genesis 3:15 . Here we have the first messianic prophecy. In all of Scripture, only one Man was "born of the seed of a woman"—all others are born of the seed of a man. Here is one who will come into the world and undo the works of Satan ("bruise his head"). In Genesis 9 and Genesis 10 God narrowed the "ad-dress" down further. Noah had three sons, Shem, Japheth, and Ham. Today all of the nations of the world can be traced back to these three men. But in this statement, God effectively eliminated two-thirds of them from the line of Messiahship. The Messiah will come through the lineage of Shem. Then, continuing on down to the year 2000 B.c., we find God calling a man named Abraham out of Ur of the Chaldees. With Abraham, God became still more specific, stating that the Messiah will be one of his descendants.' All the families of the earth will be blessed through Abraham. When Abraham had two sons, Isaac and Ishmael, many of Abraham's descendants were eliminated when God selected his second son, Isaac.2 Isaac had two sons, Jacob and Esau, and then God chose the line of Jacob.3 Jacob had twelve sons, out of whom developed the twelve tribes of Israel. Then God singled out the tribe of Judah for Messiahship and eliminated '1/h2ths of the Israelite tribes. And of all the family lines within Judith's tribe, the line of Jesse was the divine choice.' One can see the probability building. Jesse had eight children and in 2 Samuel 7:12-16 and Jeremiah 23:5 God eliminated 7/sths of Jesse's family line: we read that God's Man will not only be of the seed of a woman, the lineage of Shem, the race of the Jews, the line of Isaac, the line of Jacob, the tribe of Judah, but that he will also be of the house of David. A prophecy dating 1012 B.c.s also predicts that this Man's hands and feet will be pierced (i.e., he will be crucified). This description was written 800 years before crucifixion was put into effect by the Romans. Isaiah 7:14 adds that he will be born of a virgin: a natural birth of unnatural conception, a criterion beyond human planning and control. Several prophecies recorded in Isaiah and the Psalms 6 describe the social climate and response that God's man will encounter: his own people, the Jews, will reject him and the Gentiles will believe in him. There will be a forerunner for him (Isaiah 40:3; Malachi 3:1), a voice in the wilderness, one preparing the way before the Lord, a John the Baptist. THIRTY PIECES OF SILVER Notice, too, the seven ramifications of a prophecy' that narrows the drama down even further. Here God indicates that the Messiah will (1) be betrayed, (2) by a friend, (3) for thirty pieces, (4) of silver, and that it will be (5) cast on the floor, (6) of the temple, and (7) used to buy a potter's field. In Micah 5:2 God eliminated all the cities of the world and selected Bethlehem, with less than 1,000 people, as the Messiah's birthplace. Then through a series of prophecies he even defined the time sequence that would set his Man apart. For example, Malachi 3:1 and four other Old Testament verses8 require the Messiah to come while the temple of Jerusalem is still standing. This is of great significance when we realize that the temple was destroyed in A.D. 70 and has not since been rebuilt. The precise lineage; the place, time, and manner of birth; people's reactions, the betrayal; the manner of death. These are just a fragment of the hundreds of details that made up the "address" to identify God's Son, the Messiah, the Savior of the world. OBJECTION: SUCH FULFILLED PROPHECY WAS COINCIDENTAL "Why, you could find some of these prophecies fulfilled in Kennedy, King, Nasser, etc.," replies a critic. Yes, one could possibly find one or two prophecies fulfilled in other men, but not all sixty major prophecies and 270 ramifications. In fact, if you can find someone, other than Jesus, either living or dead, who can fulfill only half of the predictions concerning Messiah which are given in Messiah in Both Testaments by Fred John Meldau, the Christian Victory Publishing Company of Denver is ready to give you a $1,000 reward. II. Harold Hartzler, of the American Scientific Affiliation, in the foreword of a book by Peter W. Stoner writes: "The manuscript for Science Speaks has been carefully reviewed by a commit-tee of the American Scientific Affiliation members and by the Executive Council of the same group and has been found, in general, to be dependable and accurate in regard to the scientific material presented. The mathematical analysis included is based upon principles of probability which are thoroughly sound, and Professor Stoner has applied these principles in a proper and convincing way." The following probabilities are taken from that book to show that coincidence is ruled out by the science of probability. Stoner says that by using the modern science of probability in reference to eight prophecies, "we find that the chance that any man might have lived down to the present time and fulfilled all eight prophecies is 1 in 10 to the 17th power." That would be 1 in 100,000,000,000,000,000. In order to help us comprehend this staggering probability, Stoner illustrates it by supposing that "we take 100,000,000,000,000,000 silver dollars and lay them on the face of Texas. They will cover all of the state two feet deep. Now mark one of these silver dollars and stir the whole mass thoroughly, all over the state. Blindfold a man and tell him that he can travel as far as he wishes, but he must pick up one silver dollar and say that this is the right one. What chance would he have of getting the right one? Just the same chance that the prophets would have had of writing these eight prophecies and having them all come true in any one man, from their day to the present time, providing they wrote them in their own wisdom. "Now these prophecies were either given by inspiration of God or the prophets just wrote them as they thought they should be. In such a case the prophets had just one chance in 10 to the 17th power of having them come true in any man, but they all came true in Christ. "This means that the fulfillment of these eight prophecies alone proves that God inspired the writing of those prophecies to a definiteness which lacks only one chance in 1017 of being absolute."9 ANOTHER OBJECTION Another objection is that Jesus deliberately at-tempted to fulfill the Jewish prophecies. This objection seems plausible until we realize that many of the details of the Messiah's coming were totally beyond human control. For example, the place of birth. I can just hear Jesus in Mary's womb as she rode on the donkey: "Mom, we won't make it . . ." When Herod asked the chief priests and scribes, "Where is the Christ to be born?" they said, "In Bethlehem of Judea, for so it has been written by the prophet" (Matthew 2:5). The time of his coming. The manner of his birth. Betrayal by Judas and the betrayal price. The manner of his death. The people's reaction, the mocking and spitting, the staring. The casting of dice for his clothes. The non-tearing of his garment, etc. Half the prophecies are beyond his fulfillment. He couldn't work it out to be born of the seed of the woman, the lineage of Shem, the descendants of Abraham, etc. No wonder Jesus and the apostles appealed to fulfilled prophecy to substantiate his claim. Why did God go to all this trouble? I believe he wanted Jesus Christ to have all the credentials he needed when he came into the world. Yet the most exciting thing about Jesus Christ is that he came to change lives. He alone proved correct the hundreds of Old Testament prophecies that de-scribed his coming. And he alone can fulfill the greatest prophecy of all for those who will accept it—the promise of new life: "I will give you a new heart and put a new spirit within you.. Therefore if any man is in Christ, he is a new creature; the old things passed away; behold, new things have come." Luke 7:21 At that very time He cured many people of diseases and afflictions and evil spirits; and He gave sight to many who were blind. KJV 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. plagues 1 Kings 8:37; Ps 90:7-9; Mark 3:10; 5:29,34; 1 Corinthians 11:30-32; Hebrews 12:6; James 5:14,15 Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:18-35 Dealing With Doubt - Steven Cole Luke 7:19-20 Are You the Coming One? - John MacArthur Luke 7:18-20 Why the Believer Doubts, Part 1 - John MacArthur Luke 7:21-23 Why the Believer Doubts, Part 2 - John MacArthur Related Passages: Mark 3:10 for He had healed many, with the result that all those who had afflictions pressed around Him in order to touch Him. Mark 5:29 Immediately the flow of her blood was dried up; and she felt in her body that she was healed of her affliction. JESUS' MIRACLES VALIDATE HE IS THE MESSIAH At that very time - At what time? The context indicates (1) this is the time when John the Baptist had a doubt and a question as to whether Jesus was the Messiah and (2) secondly the time when his disciples came to query Jesus. This verse gives a summary of what they actually witnessed. Note that the answer is not a letter, email or text (not words), but authenticating actions substantiating that Jesus was indeed the "Expected One," the Messiah.
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Ryle - Let it be noted that evil spirits are here mentioned as an affliction distinct from any bodily ailments. Bishop Pearce remarks, “We may conclude that evil spirits are reckoned by St. Luke, (who speaks of distempers with more accuracy than the other evangelists,) as things different from any disorders of the body included in the two former words.” (Luke 7) Lawrence Richards - Even John seemed to have expected Jesus to set up an earthly kingdom. To settle his doubts, he sent his followers to put the question to Jesus directly: “Are You the One?" Jesus listed specific healing works John’s followers had seen, because the Old Testament declared that in the Messianic Age just such works would be performed! Isaiah 35 says, “Your God will come,” and while the passage speaks of divine retribution, it also says, “Then will the eyes of the blind be opened and the ears of the deaf unstopped. Then will the lame leap like a deer, and the tongue of the dumb shout for joy” (Isa 35:4–6; cf. 61:1–2). The evidence of Christ’s works alone was sufficient to identify Him as the Messiah: as Israel’s God, come at long last! The answer surely was enough for John. He would set aside his preconceived ideas about how God must work, and simply trust. The other day our Florida lottery reached 22 million dollars. “I’m praying about a ticket,” a friend said. “God surely would want one of His own to have that money. Only a Christian could use it wisely.” It seems logical, all right. Yet it’s an idea of how God must work that is based on human reasoning. Like John of old, you and I must be willing to set aside all preconceived ideas. We have evidence of God’s love in the Cross. Now we are to simply trust that what He chooses to do is what’s best. By the way. No lottery win for my friend. Yet. SIGHT A GIFT OF GOD'S GRACE And He gave (charizomai) sight (blepo) to many who were blind (tuphlos) - “He made a present of seeing.” Many in Israel were physically blind in Jesus' day. Sadly many Jews had eyes to see Him, but were spiritually blind to His true identity and purpose to be the Savior of the World. Physical blindness is temporally sad, but spiritual blindness is eternally bad. If you are a believer, your blindness has been cured because He gave you spiritual sight. Praise God. Note that gave is the verb charizomai which is derived from charis (grace), so it speaks of His gift as a gift of grace. All of God's gifts are the result of His grace, because none of His gifts can be merited, earned or deserved. THOUGHT - Pondering His gifts to each of us should motivate in each of us a continual state of humility and gratitude! Cured(2323)(therapeuo from therapon = an attendant, servant) means primarily to care for, to wait upon, minister to. It has two main senses in the NT, one speaking of rendering service (Acts 17:25) and the more common use describing medical aspects such as to take care of the sick, to heal, to cure (Matt. 4:24; 12:10; Mark 1:34; Luke 6:7; 10:9), to recover health, to restore. Therapeúō means to heal miraculously in Matt. 4:23, 24; 10:1, 8; Acts 4:14. Providing care to improve a situation. To heal or restore in these passages - Mt 4:24; 8:7, 16; 10:8; 12:15, 22; 14:14; 15:30; 17:16, 18; 19:2; 21:14; Mk 1:34; 3:2, 10; 6:13; Lk 4:23, 40; 10:9; 13:14b; J 5:10; Ac 4:14; 5:16; 8:7; 28:9; Uses of therapeuo by Luke - Lk. 4:23; Lk. 4:40; Lk. 5:15; Lk. 6:7; Lk. 6:18; Lk. 7:21; Lk. 8:2; Lk. 8:43; Lk. 9:1; Lk. 9:6; Lk. 10:9; Lk. 13:14; Lk. 14:3; Jn. 5:10; Acts 4:14; Acts 5:16; Acts 8:7; Acts 17:25; Acts 28:9 Diseases (3554) nosos means a physical malady, disease, illness. BDAG adds it was "frequently viewed in Mediterranean society as socially devaluing." BDAG says nosos was also used of moral malady but no uses like that in the NT (secular quote = "the adulterer gives satisfaction to his own diseased inclination"). Liddell-Scott adds the following on nosos - sickness, disease, malady, Hom., etc. II. generally, distress, misery, suffering, sorrow, evil, Hes., Trag. 2. disease of mind, Trag.; i.e. madness, Soph. 3. of states, disorder, sedition, Plat. 4. a plague, bane, of a whirlwind, Soph." Nosos - 11x in NT - Matt. 4:23; Matt. 4:24; Matt. 8:17; Matt. 9:35; Matt. 10:1; Mk. 1:34; Lk. 4:40; Lk. 6:18; Lk. 7:21; Lk. 9:1; Acts 19:12. Afflictions (3148)(mastix) is a whip (used especially to urge on horses or laborers), a scourge (Acts 22:24+ = Paul was going to "be examined by scourging"; Heb. 11:36+; 1 Ki 12:11, 14 = "whips"; Pr. 26:3 = "a whip is for the horse"; Nah 3:2 = "whip"). Figuratively it referred to a condition of great distress, a distressing bodily condition and thus described torment, suffering, illness (Mk 3:10+, Mk 5:29+ Mk 5:34+, Lk 7:21+). In the Septuagint of Ps 32:10 it described a sinner's afflictions ("Many are the sorrows [Lxx = mastix] of the wicked") and in this usage would be in essence a "scourge" from God meaning a disease, plague as in Ps 91:10 (cf Ps 39:10 = "Remove Your plague from me"; Ps 89:32 "their iniquity with stripes"). In a Messianic prophecy in Isaiah 50:6 we read "I gave My back to those who strike (Lxx = mastix) Me, And My cheeks to those who pluck out the beard; I did not cover My face from humiliation and spitting." Gilbrant - Just as with the verb mastigoō, the noun mastix retains its classical and Septuagintal meanings in the New Testament. There was some distinction between the Roman method and that of the Jews. The New Testament usage in Acts 22:24 refers to the Roman method in which the person was stripped and tied in a bending posture to a pillar or stretched on a frame. The scourge was made of leather thongs, weighted with sharp pieces of bond or lead, which tore the flesh of both the back and the breast. Eusebius records his having witnessed the suffering of martyrs who died under this treatment. The context of Acts 22:24 reminds the reader that scourging of Roman citizens was prohibited by the Porcian law of 197 B.C. In Hebrews 11:36 mastix is employed of the sufferings of saints in the Old Testament times (cf. also 1 Kings 12:11,14). Among the Hebrews the usual mode, legal or domestic, was that of beating with a rod (cf. 2 Corinthians 11:25) or leather thongs. The figurative usage is “sharp pain, torment, or suffering” sent by God to men as bodily illness or disease (Mark 3:10; 5:29,34; Luke 7:21; cf. Job 5:21; Psalms 39:10; 89:32). The use of a scourge was a legal procedure with slaves, but a free man could not legally be so treated. Mastix is used mostly in the plural in situations concerned with examining someone by scourging (Acts 22:24; Hebrews 11:36; cf. Isaiah 50:6). (Complete Biblical Library Greek-English Dictionary) Mastix - 6x -Usage: affliction(2), afflictions(2), scourging(1), scourgings(1). Mk. 3:10; Mk. 5:29; Mk. 5:34; Lk. 7:21; Acts 22:24; Heb. 11:36. Mastix - 19x in Septuagint - 1 Ki. 12:11; 1 Ki. 12:14; 1 Ki. 12:24; 2 Chr. 10:11; 2 Chr. 10:14; Job 5:21; Job 21:9; Ps. 32:10; Ps. 35:15; Ps. 38:17; Ps. 39:10; Ps. 73:4; Ps. 89:32; Ps. 91:10; Prov. 19:29; Prov. 26:3; Isa. 50:6; Jer. 6:7; Nah. 3:2; Gilbrant on Septuagint uses - In classical Greek mastix denotes a “whip, scourge, horsewhip.” It is also used metaphorically to mean “scourge, plague; the lash of eloquence” (Liddell-Scott). Occasionally in the late Second Century B.C. it was used in the sense of “policeman.” Many of the Egyptian gods were pictured as carrying whips. It appears over 25 times in the Septuagint where it is usually used literally of a “whip” (cf. 1 Kings 12:11]; 2 Chronicles 10). Occasionally it is also used metaphorically of “sorrows” (Psalms 32:10; 38:17]). (Complete Biblical Library Greek-English Dictionary)
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Ryle - We should mark, lastly, in these verses, the solemn warning which our Lord gave to John’s disciples. He knew the danger in which they were. He knew that they were disposed to question His claim to be the Messiah, because of His lowly appearance. They saw no signs of a king about Him, no riches, no royal apparel, no guards, no courtiers, and no crown. They only saw a man, to all appearance poor as any one of themselves, attended by a few fishermen and publicans. Their pride rebelled at the idea of such an one as this being the Christ! It seemed incredible! There must be some mistake! Such thoughts as these, in all probability, passed through their minds. Our Lord read their hearts, and dismissed them with a searching caution. “Blessed,” He said, “is he that is not offended in me.” THOUGHT- Ryle applies Jesus warning message - The warning is one that is just as needful now as it was when it was delivered. So long as the world stands, Christ and His Gospel will be a stumbling-block to many. To hear that we are all lost and guilty sinners, and cannot save ourselves,—to hear that we must give up our own righteousness, and trust in One who was crucified between two thieves,—to hear that we must be content to enter heaven side by side with publicans and harlots, and to owe all our salvation to free grace,—this is always offensive to the natural man. Our proud hearts do not like it. We are offended. Let the caution of these verses sink down deeply into our memories. Let us take heed that we are not offended. Let us beware of being stumbled, either by the humbling doctrines of the Gospel, or the holy practice which it enjoins on those who receive it. Secret pride is one of the worst enemies of man. It will prove at lest to have been the ruin of thousands of souls. Thousands will be found to have had the offer of salvation, but to have rejected it. They did not like the terms. They would not stoop to “enter in at the strait gate.” They would not humbly come as sinners to the throne of grace. In a word, they were offended. And then will appear the deep meaning in our Lord’s words, “Blessed is he who shall not be offended in me.” (ED: BUT THEN IT WILL BE TOO LATE!) (Luke 7) Blessed (3107)(makarios from root makar, but others say from mak = large or lengthy) means to be happy, but not in the usual sense of happiness based on positive circumstances. From the Biblical perspective Makarios describes the person who is free from daily cares and worries because his every breath and circumstance is in the hands of His Maker Who gives him such an assurance (such a "blessing"). As discussed below makarios was used to describe the kind of happiness that comes from receiving divine favor. Makarios uses by Luke - Lk. 1:45; Lk. 6:20; Lk. 6:21; Lk. 6:22; Lk. 7:23; Lk. 10:23; Lk. 11:27; Lk. 11:28; Lk. 12:37; Lk. 12:38; Lk. 12:43; Lk. 14:14; Lk. 14:15; Lk. 23:29; Acts 20:35; Acts 26:2 Take offense (4624)(skandalizo from skandalon= a trap = put a snare or stumbling block in way; English = scandalize = to offend the moral sense of) means to put a snare (in the way), hence to cause to stumble, to give offense. To entrap, trip up, or entice to sin, offend. In Mt 5:29-30-note skandalizo is used in the active sense which conveys the idea to cause to do wrong, to entice to commit sin. In the passive sense it be means to be led into sin, to be caused to do wrong. In the passive some uses mean to be offended (Mt 11:6), the idea being that one is taking offense at Jesus and/or refusing to believe in Him. Finally, skandalizo can mean to furnish an occasion for some to be shocked, angered, or offended (Mt 17:27). Luke's only other use is Lk 17:2 “It would be better for him if a millstone were hung around his neck and he were thrown into the sea, than that he would cause one of these little ones to stumble." Robertson on skandilizo in Lk 7:23 - has the double notion of to trip up and to entrap and in the NT always means causing to sin. Skandalizo is derived from skandalon which refers to stick in a trap on which the bait is placed and which springs up and shuts the trap at the touch of the careless, unwary animal. It follows that the idea is to put a stumbling block or impediment in one's way, upon which another may trip and fall. Jesus' point is that anything or anyone that morally traps us (by our senses, visual, touch, and by expansion not excluding the other senses such as hearing), and causes us to fall into sin should be eliminated, radically and quickly. If we do not make every necessary effort to control our surroundings, what we watch and read, who we keep company with and speak with, etc, then those things will control us. If you cannot control something, it needs to be "jettisoned" to keep the boat afloat so to speak. Skandalizo - 27v - cause(1), cause...to stumble(2), causes(2), causes...to stumble(6), fall away(7), falls away(1), led into sin(1), makes...stumble(2), offend(1), offended(1), stumble(3), stumbling(1), take(1), take offense(1), took offense(2). Matt. 5:29; Matt. 5:30; Matt. 11:6; Matt. 13:21; Matt. 13:57; Matt. 15:12; Matt. 17:27; Matt. 18:6; Matt. 18:8; Matt. 18:9; Matt. 24:10; Matt. 26:31; Matt. 26:33; Mk. 4:17; Mk. 6:3; Mk. 9:42; Mk. 9:43; Mk. 9:45; Mk. 9:47; Mk. 14:27; Mk. 14:29; Lk. 7:23; Lk. 17:2; Jn. 6:61; Jn. 16:1; 1 Co. 8:13; 2 Co. 11:29 Vance Havner - The Blessing of the Unoffended Luke 7:18-35 JOHN the Baptist, a rugged, outdoor ascetic, found prison life depressing and sent to know whether Jesus really was the Messiah. Great men may know moods of doubt and despondency. Our Lord simply declared that His works proved His mission, then paid John fine tribute. Here, He declared, was no comfortable, fashionable court preacher but a real prophet, and that no greater man had arisen. Yet the humblest believer in the age of grace is greater, in point of privilege, than John who lived under law. The difference is in position, not a matter of moral worth. Our Lord declared (Matt. 11:12) that the kingdom suffered violence, and the violent took it by force—comparing those who were pressing into the kingdom to soldiers storming a fortress. Verily, the things of God are not for loafers: we must be violently resolute if we are to press into the deeper things; we must be diligent to make our calling and election sure. Then He said John was the Elijah prophesied in Malachi 4:5-6. Meanwhile, the Pharisees were like spoiled children who could not be suited with any kind of preaching, the fasting of John or the feasting of Jesus. But wisdom is vindicated by her children—in the lives of her disciples, in that wise children receive truth in any garb, and in the sense that wisdom is proven by what she does, the results she produces. Luke 7:24 When the messengers of John had left, He began to speak to the crowds about John, "What did you go out into the wilderness to see? A reed shaken by the wind? KJV 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? What Matthew 11:7,8 wilderness Lk 1:80; 3:2; Matthew 3:1-5; Mark 1:4,5; John 1:23 A reed Genesis 49:4; 2 Corinthians 1:17-20; Ephesians 4:14; James 1:6-8; 2 Peter 2:17; 3:17 Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:18-35 Dealing With Doubt - Steven Cole Luke 7:24-27 The Greatest Man Who Ever Lived, Part 1 - John MacArthur JESUS EXPLAINS JOHN TO THE CROWD When the messengers of John had left, He began to speak to the crowds about John, "What did you go out into the wilderness to see? A reed shaken by the wind? - Jesus is speaking figuratively of John the Baptist who was anything but a weak, slender reed that would be easily blown by the wind. Some take the reed shaken to literally refer to the reeds by the Jordan River. When uncertain, one should always default to the context for the most accurate interpretation. In this case the context actually has two more descriptions of men and suggests a progression from a non-reed-like man, to a non-soft dressed man, and finally to a true prophet. Most other writers agree with this interpretation of the reed as a figurative description of what John was NOT! As Spurgeon said "John could never be compared to a reed shaken with the wind, for he was strong, sturdy, firm, and steadfast. He was not like so many preachers, nowadays, who are swayed by the ever-changing opinion of the age, — the thought of these modern times, — and so prove themselves to be mere reeds shaken with the wind." J C Ryle - THE first point that demands our notice in this passage, is the tender care which Jesus takes of the characters of His faithful servants. He defends the reputation of John the Baptist, as soon as his messengers were departed. He saw that the people around him were apt to think lightly of John, partly because he was in prison, partly because of the inquiry which his disciples had just brought. He pleads the cause of His absent friend in warm and strong language. He bids His hearers dismiss from their minds their unworthy doubts and suspicions about this holy man. He tells them that John was no wavering and unstable character, a mere reed shaken by the wind. J
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Ryle - Let it be noted that the one point to be kept in mind, in the comparison of the generation among whom our Lord lived, to children, is the waywardness and determination not to be pleased, which is often observable in some children. In this respect they were exact types of the Jews when John Baptist and our Lord successively preached to them. Their two ministries were peculiarly unlike one another. But neither pleased the Jews. To attach deep spiritual meanings to the “market place,” the “piping,” “dancing,” “mourning,” and “weeping,” of the similitude, is, to say the least, unprofitable. (Luke 7)
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Ryle - THE deeply interesting narrative contained in these verses, is only found in the Gospel of St. Luke. In order to see the full beauty of the story, we should read, in connection with it, the eleventh chapter of St. Matthew. We shall then discover the striking fact, that the woman whose conduct is here recorded, most likely owed her conversion to the well-known words, “Come unto me all ye that labor and are heavy-laden, and I will give you rest.” That wondrous invitation, in all human probability, was the saving of her soul, and gave her that sense of peace for which we see her so grateful.—A full offer of free pardon is generally God’s chosen instrument for bringing the chief of sinners to repentance. We see in this passage that men may show some outward respect to Christ, and yet remain unconverted. The Pharisee before us is a case in point. He showed our Lord Jesus Christ more respect than many did. He even “desired Him that He would eat with him.” Yet all this time he was profoundly ignorant of the nature of Christ’s Gospel. His proud heart secretly revolted at the sight of a poor contrite sinner being allowed to wash our Lord’s feet. And even the hospitality he showed appears to have been cold and niggardly. Our Lord Himself says, “Thou gavest me no water for my feet; thou gavest me no kiss; my head with oil thou didst not anoint.” In short, in all that the Pharisee did, there was one great defect. There was outward civility, but there was no heart-love. We shall do well to remember the case of this Pharisee. It is quite possible to have a decent form of religion, and yet to know nothing of the Gospel of Christ,—to treat Christianity with respect, and yet to be utterly blind about its cardinal doctrines,—to behave with great correctness and propriety at Church, and yet to hate justification by faith, and salvation by grace, with a deadly hatred. Do we really feel affection toward the Lord Jesus? Can we say, “Lord, thou knowest all things, thou knowest that I love thee?” Have we cordially embraced His whole Gospel? Are we willing to enter heaven side by side with the chief of sinners, and to owe all our hopes to free grace?—These are questions which we ought to consider. If we cannot answer them satisfactorily, we are in no respect better than Simon the Pharisee; and our Lord might say to us, “I have somewhat to say unto thee.” (Luke 7) Fishing Where They Ain’t Read: Luke 7:34-48 One of the Pharisees asked [Jesus] to eat with him. And He went to the Pharisee’s house, and sat down to eat. —Luke 7:36 I have a good friend I fish with now and then. He’s a very thoughtful man. After climbing into his waders and boots and gathering up his gear, he sits on the tailgate of his truck and scans the river for 15 minutes or more, looking for rising fish. “No use fishing where they ain’t,” he says. This makes me think of another question: “Do I fish for souls where they ain’t?” It was said of Jesus that He was “a friend of tax collectors and sinners” (Luke 7:34). As Christians, we are to be unlike the world in our behavior, but squarely in it as He was. So we have to ask ourselves: Do I, like Jesus, have friends who are sinners? If I have only Christian friends, I may be fishing for souls “where they ain’t.” Being with nonbelievers is the first step in “fishing.” Then comes love—a heart-kindness that sees beneath the surface of their off-hand remarks and listens for the deeper cry of the soul. It asks, “Can you tell me more about that?” and follows up with compassion. “There is much preaching in this friendliness,” pastor George Herbert (1593–1633) said. When amazed by His love for me, To love Him back became my prayer. sought an answer sincerely— It was: Love the neighbor who’s there. —Verway We are to be channels of God’s truth— not reservoirs. James Smith - SAVED BY FAITH. Luke 7:36-50. "Triumphant Faith! Hers is a conquering path to Heaven, With feet fire-shod, because her hand is placed Immovably in God's; her eye doth rest Unchangeably on His."—Miss Tatham. This Pharisee desired Jesus that He would eat with him, but he did not desire this woman, branded with the name "sinner," to come into his house. Her faith in the pity and compassion of Christ must have been strong when it constrained her to follow Him into such a house and at such a time. Such sorrowful sinners are never found weeping at a Pharisee's feet. There is a holy, winsome magnetism in the love of God, as manifested in the Person of Jesus Christ; the vilest may draw nigh and find the blessing of "eternal redemption." I. The Character of this Woman. "She was a sinner" (Lk 7:37). Evidently a great sinner, for the Lord speaks of "her sins which are many" (Lk 7:47). The Pharisee called her a sinner with emphasis (Lk 7:39). Such a sinner as should not be touched; but Christ had to designate the Pharisees themselves as hypocrites (Lk 11:44). She was a sinner, so was Simon, but she had this advantage, that she knew it, while he was proudly unconscious of it. The one owed five hundred pence, the other fifty, but in their relation to God they were both alike, "having nothing to pay." "All have sinned, and come short of the glory of God. There is none righteous, no, not one." II. The Workings of Her Faith. "Even in a spark there is fire." Little faith may cling to an almighty Saviour. Faith is an operative energy of the soul that will not rest till the object desired has been grasped and enjoyed. Observe how it wrought in this woman. It constrained her to— 1. COME TO JESUS (Lk 7:37). Perhaps the sneer of the self-righteous Pharisees had awakened hope in her heart. "Behold a gluttonous man, and a winebibber, a friend of publicans and sinners" (Lk 7:34). Her faith constrained her to draw near to Him without any personal invitation. Does such an act not put to shame the many who are still refusing the call of God? (John 5:40). 2. REPENT OF HER SINS. "She stood at His feet behind Him weeping" (Lk 7:38). When one stands at His feet and contrasts his own life with His the bitter tears of contrition are sure to fall. Seeing ourselves in His light is always a humbling revelation. Such tears are precious jewels in the sight of God; they tell of mountains of guilt flowing down at His presence (Isa. 64:1). What effect has your faith had in this direction? 3. SHOW THE TOKENS OF HER LOVE. "She kissed His feet, and anointed them with the ointment" (Lk 7:38). Hers was the faith that worked by love. The kiss spoke of the affection of her heart, while the precious ointment poured out told of a willingness to consecrate her all to Him. The faith that does not work in this fashion is a dead faith (James 2:26). The lips of love must come into contact with Christ as well as the hands of faith. With the heart man believeth unto salvation. III. The Blessed Results. She was— 1. APPROVED. "Seest thou this woman?" (Lk 7:44-46). These words spoken to Simon would fall on the poor, sin-smitten soul of the woman as the music of Heaven. Jesus Himself knew the joy of being "a man approved of God" (Acts 2:22). Study to show thyself approved unto God (2 Tim. 2:15). Her manner of approach had His most gracious welcome, although she had no promise to plead. But what a solace to her heart that He commended her! 2. FORGIVEN. "Thy sins are forgiven" (Lk 7:48). She was forgiven much, for she loved much. There was a great difference between the cold, calculating belief of Simon and the simple, loving, heartful faith of the woman. She came, and with her tears and kisses she reasoned together with her Lord, and her sins, which were as scarlet, were made white as snow (Isa. 1:18). What encouragement for the wicked to forsake their ways is found in His abundant pardon! (Isa. 55:7). 3. ASSURED. "Thy faith hath saved thee" (Lk 7:50). Faith in Christ not only saved her from the guilt of sin, but also from the tyranny of its power. She was now freed from the very love of sin. His grace saved her, His Word assured her. It was not the tears of her eyes nor the kisses of her lips that saved her, but the faith of her heart. By grace are ye saved through faith, and by the record given are we assured (1 John 5:11-13). 4. COMMISSIONED. "Go in peace" (Lk 7:50). Go in peace with God, because justified by faith (Rom. 5:1). Go in the peace of God, because now a child of God and an heir to the kingdom. Go and publish the Gospel of peace, as an ambassador for Him, who is the Prince of Peace, and who has made peace by the blood of His Cross. Go in peace back to your home and to your associates in sin as a messenger of mercy, telling them what great things He hath done for thy soul. Thy faith hath saved thee, go! Paul Enns - STUDY THE BIBLE CULTURALLY Now one of the Pharisees invited Jesus to have dinner with him, so he went to the Pharisee's house and reclined at the table. (Luke 7.36) he best way to obtain insight into the culture of the Bible is to take a trip to Israel. As you enter the old city of Jerusalem you will see examples of life as it was in Jesus' day-women on their way to market carrying large baskets of bakery goods or clothes; rugged-looking men riding donkeys with big bundles tied behind them; people in the narrow streets hawking their products. In the countryside you will see Bedouin living in tents much like Abraham (except for the TV antenna) and shepherds on the Judean hills. It all reveals the culture of the Bible-a culture much different from our own. In ancient Israel ordinary people lived in tents or small, one-room cottages with dirt floors. Beds were mats unrolled on the floor. Roofs were flat and used for drying grain or for prayer and refuge. Food was simple. Meat was reserved for special occasions, but fish was a staple. Unleavened bread similar to crepes was used to scoop up the food with the hand (Matthew 26:23). Utensils were not normally used. "Why use a fork when God has given man so many fingers?" they said. People drank milk from goats and camels, and when it curdled it became lunch (Isaiah 7:15)! Olives were eaten as food and when crushed served as butter, but the oil also provided fuel and medicine. At mealtime family members sat cross-legged on cushions, whereas at banquets they reclined on couches (Luke 7:36). Hospitality was very important (Genesis 18:1-8). Both men and women wore tunics and robes, but women's robes were more ornate. A cloak, which also served as a peasant's bedding (Exodus 22:26-27), was worn in cold weather. Women wore veils in public, still true of many Arab women today. Homes were patriarchal, and when the father died, the oldest son became ruler of the family, yet women were treated with respect. Parents arranged marriages (Genesis 24:58), and love came after the marriage (Titus 2:4). A groom's failure to provide a proper wedding feast could result in a lawsuit (John 2:3). The culture of the Bible is both fascinating and important. A book such as Ralph Gower's New Manners & Customs of Bible Times (Moody) has beautiful pictures and is very helpful. Study the culture for added insight into the Bible. LESSON: Understanding the culture of the Bible is important in interpreting the Word of God. J R Miller The Penitent Woman Luke 7:36-50 Jesus did not turn His back on social pleasures. Herein He differed from the Baptist. We are almost certainly right in saying that John would not have gone to the wedding feast in Cana—Jesus went, and went gladly. John, we are quite sure, would not have gone to diner at the Pharisee's house—Jesus accepted the invitation without a question and without hesitation. His heart was full of gracious love for men, and He sought every opportunity to do good. He was in the world—but His life remained heavenly in its purity and sweetness. Wherever He went—He carried blessing. The two characters, besides Jesus, in this story, are the woman and the Pharisee. The woman was spoken of as "a sinner." The Pharisee was as sinner, too—but not of the same kind as the woman. Yet he scarcely seems to have been conscious that he was a sinner. The woman was known as a bad woman; but something had happened just before we see her coming into Simon's house which had wrought a great change in her. Some of the gracious worlds of Jesus had fallen into her heart—and had started there the vision of a better life. The woman had followed Jesus into the house, drawn by love for Him who had saved her. She carried in her hand a box of costly ointment. She fell at the Master's feet. She wept, bathing His feet with her tears, then drying off the tears with her untressed hair, kissing them, and then anointing them with the ointment. All this was an expression of deep lovewhich was quite in accordance with Oriental ways. It was the grateful act of a truly penitent sinner. Jesus seems not to have been disturbed by the woman, and not to have said anything to her. But His host saw what was going on, and his spirit was vexed within him. He said nothing, either—but into his heart came the thought, "If this man were a prophet, he would know who is touching him and what kind of woman she is—that she is a sinner." According to Simon's religion, a godly man should keep himself altogether away from all who are wicked. The touch of sinners would defile him. What was the Pharisee's mistake? Did Jesus not know what kind of woman this was? Yes, He knew all about her—her whole past life, all its shame and guilt. But He knew also that she had repented, had given up her sin, had turned to God, and was now a saved woman. The Pharisee thought that if Jesus had known who the woman was—He would have spurned her. But Jesus had come to the world to be a physician, and a physician does not spurn thesick—they are the very people it is in His mission to receive and to help. The lost are the very ones Jesus came to save, and He will not turn His back on one of them. This woman was welcome at His feet—just because she was a sinner, now penitent. Of all those who come to Christ, none are so welcome as those who have in their hearts adeep sense of unworthiness. The banished woman in "Lalla Rookh," wandered everywhere, searching for earth's most precious thing, having been told that when she brings it, the gate of heaven would be opened to her. Again and again she brought precious things—but it was only when she bore, last of all, a penitent's tear that the gate of heaven opened to her. The dearest thing on earth to God—is a heart broken with sorrow for sin. "The sacrifices of God are a broken spirit: a broken and contrite heart, O God, You will not despise" (Psalm 51:17) In a beautiful parable, Jesus explained to Simon the secret of the woman's love and her act of devotion. Two debtors, one of whom owed much, the other little, were both forgiven. Which would be the more grateful? Simon was able to answer the question, although it is doubtful if he understood its application. Two thoughts may be noted here: one is that, though the debts of the two men were different, both were debtors, and neither could pay what he owed. Sinners differ as to the amount of their debt to God—but he who has sinned least, is as unable to pay as he who has sinned the most. The other thought is that both were forgiven. That was the only way either could become free from his debt, for neither could pay. The only hope of sinners is in the divine mercy. One man may look with pity upon his fellow in the depths of some great wickedness, yet he himself is a sinner, too, one who must be forgiven or perish. God's forgiveness is astonishing. It is great enough for the worst sinner. It wipes out as utterly the blackest sins, as the least defiling. Jesus showed Simon that this woman loved more than he did—by comparing her treatment of him with Simon's. She had a deeper sense of her sin—and consequently a deeper sense of the mercy she had received than Simon had. She had wet His feet with her tears, and anointed them with ointment, while Simon had not even given Him water for His feet. The more we realize our sinfulness, the greater is our love for Christ when we are forgiven. It is often true, that the worst sinners—make the best Christians. They love more because theyowe more to Christ. All through Paul's life of wonderful devotion, the memory of his past enmity to Christ appears as a motive for his sublime consecration. He sought to burn out the shame of his past wickedness, by more intense devotion and more earnest service. If we understood better how much we owe to God's mercy—we would be more earnest in our Christian consecration. "Therefore, I tell you, her many sins have been forgiven—for she loved much. But he who has been forgiven little loves little." The words of Jesus to the penitent woman were full of comfort. He told her first that her faith had saved her. How that word "save" must have thrilled her! The poor, shame-soiled, sin-ruined thing that the Pharisee would have spurned from his feet—saved! An heir of heaven now, destined to walk the heavenly streets in white! Christ touched this sinful soul—and it was transformed into beauty! That is what He is doing everyday, and can and will do for everyone who creeps to His feet in penitence and faith. Another of Christ's words of comfort to the woman was, "Go in peace." Peace comes with forgiveness. There never can be any true peace—while sins are unforgiven. The dwellers on the slopes of Mount Vesuvius plant their gardens and live in their villas and go on with their work and pleasure, and yet they know that beneath them sleep evermore, the awful fires of the volcano, which any day or night may burst out and sweep them away to death. The sinner with his life's sin unforgiven, can never have true peace. He is sleeping over a volcano. But when sin is forgiven—there is peace with God. Mark 2:10 Luke 7:36-50 TODAY IN THE WORD The Son of Man has authority on earth to forgive sins. - Mark 2:10 Ann Judson, the pioneer missionary who left behind a comfortable life in America to go to Burma with her husband Adoniram (see the February 4 study), once wrote to her sister, ""A little sacrifice for the cause of Christ is not worth naming, and I feel it a privilege, of which I am entirely undeserving, to have had it in my power to sacrifice my all for Him who hesitated not to lay down His life for sinners."" Any sacrifice we can make has to seem small compared to what Jesus Christ has done for us. No sinner who has come to Him in repentance and faith has ever been turned away. Jesus' compassion was always extended to those who sought forgiveness. The story of the sinful woman and the self-righteous Pharisee is a perfect example of Jesus' infinite compassion for lost people. There are several amazing things about this incident. The first is that this woman, despite her soiled reputation, felt safe in approaching Jesus to demonstrate repentance and sorrow for her sin. She was taking a huge risk of rejection and humiliation, should Jesus refuse to have anything to do with her, or hold her up to ridicule. It's obvious she would have received nothing but scorn from Simon, Jesus' host. It's also amazing to see Jesus' complete composure as this woman wept on His feet, kissed them, and poured perfume on them. There isn't another man on earth who could have dealt with this potentially embarrassing and awkward situation the way Jesus did. Simon the Pharisee's lack of passion for lost souls was mirrored in his treatment of Jesus. Simon's failure to provide the customary courtesies for his guest betrayed a low sense of value for Jesus and His mission of seeking and saving the lost. And it revealed Simon's pride of heart that made him feel superior to a ""sinner."" What a moment it must have been when Jesus forgave this woman her many sins! It left the other dinner guests in amazement. The woman left free of her sin, declared righteous in God's sight--the act of God's grace that Paul would later call justification by faith. TODAY ALONG THE WAY Have you ever glanced at someone, perhaps on the street--and then stopped to really look at that person? When you do that, you begin to see things you didn't notice at first glance. That's what we need to do with people on the spiritual level. Simon only saw a sinner; Jesus saw a sinner who was eager for salvation. Seeing people through Jesus' eyes can make all the difference. Ask God to help you do that with the people around you. But be careful: seeing people the way Jesus sees them will intensify your passion for souls! Luke 7:37 And there was a woman in the city who was a sinner; and when she learned that He was reclining at the table in the Pharisee's house, she brought an alabaster vial of perfume, KJV 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, which Lk 7:34,39; 5:30,32; 18:13; 19:7; Matthew 21:31; John 9:24,31; Romans 5:8; 1 Timothy 1:9,15; 1 Peter 4:18 an Matthew 26:7; Mark 14:3; John 11:2; 12:2,3 Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:36-50 How to Love Jesus Fervently - Steven Cole Luke 7:36-50 The Transformed Sinner - John MacArthur Luke 7:36-39 Why Did Christ Allow a Prostitute to Wash His Feet? - John MacArthur Alabaster Vial A SINNER CRASHES THE PARTY TO WORSHIP JESUS And there - Literally this is "And behold" where behold (idou) serves to draw our attention to this unique scene. This is a very important "behold" which is a good lesson that translations like even the NAS are not always literal. The ESV gets it right - "An behold." (Lk 7:37ESV) Behold serves to add interest and emphasis in this context.
Lucas 7
Ryle says here "Let us observe that the debt was not forgiven because the debtors loved their creditor, but out of free grace, mercy and compassion. And the love of the debtors was the consequence of their debts being forgiven. A right understanding of this is the clue to the whole passage." (Luke 7) John MacArthur makes a very interesting comment on a forgiven debt - What makes it so generous is anytime somebody forgives a debt they themselves incur that debt in full. If I lend you 500 denarii and you can't pay and I say, "I forgive that," then now I've incurred that debt completely. That debt is now mine. The cost is transferred to me. I pay. To understand that is to get an insight into the forgiveness of God. And when God forgave your sins, He then incurred the debt and Jesus Christ died to pay it. The debt doesn't go away. It still has to be paid, but the forgiver incurs it and pays it. So it's not just forgiveness and it's done. It's forgiveness and then the debt is transferred to the forgiver.
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Ryle - We see, lastly, in this passage, that a sense of having our sins forgiven is the mainspring and life-blood of love to Christ. This, beyond doubt, was the lesson which our Lord wished Simon the Pharisee to learn, when He told him the story of the two debtors. “One owed his creditor five hundred pence, and the other fifty.” Both had “nothing to pay,” and both were forgiven freely. And then came the searching question: “Which of them will love him most?” Here was the true explanation, our Lord told Simon, of the deep love which the penitent woman before Him had displayed. Her many tears, her deep affection, her public reverence, her action in anointing His feet, were all traceable to one cause. She had been much forgiven, and so she loved much. Her love was the effect of her forgiveness,—not the cause,—the consequence of her forgiveness, not the condition,—the result of her forgiveness, not the reason,—the fruit of her forgiveness, not the root. Would the Pharisee know why this woman showed so much love? It was because she felt much forgiven. Would he know why he himself had shown his guest so little love? It was because he felt under no obligation,—had no consciousness of having obtained forgiveness,—had no sense of debt to Christ. Forever let the mighty principle laid down by our Lord in this passage, abide in our memories, and sink down into our hearts. It is one of the great corner-stones of the whole Gospel. It is one of the master-keys to unlock the secrets of the kingdom of God. The only way to make men holy, is to teach and preach free and full forgiveness through Jesus Christ. The secret of being holy ourselves, is to know and feel that Christ has pardoned our sins. Peace with God is the only root that will bear the fruit of holiness. Forgiveness must go before sanctification. We shall do nothing till we are reconciled to God. This is the first step in religion. We must work from life, and not for life. Our best works before we are justified are little better than splendid sins. We must live by faith in the Son of God, and then, and not till then, we shall walk in His ways. The heart which has experienced the pardoning love of Christ, is the heart which loves Christ, and strives to glorify Him. Let us leave the passage with a deep sense of our Lord Jesus Christ’s amazing mercy and compassion to the chief of sinners. Let us see in his kindness to the woman, of whom we have been reading, an encouragement to any one, however bad he may be, to come to Him for pardon and forgiveness. That word of His shall never be broken, “Him that cometh unto me I will in no wise cast out.” Never, never need any one despair of salvation, if he will only come to Christ. Let us ask ourselves, in conclusion, What we are doing for Christ’s glory? What kind of lives are we living? What proof are we making of our love to Him who loved us, and died for our sins? These are serious questions. If we cannot answer them satisfactorily, we may well doubt whether we are forgiven. The hope of forgiveness which is not accompanied by love in the life is no hope at all. The man whose sins are really cleansed away will always show by his ways that he loves the Saviour who cleansed them. (Luke 7) Sins (266)(hamartia) literally conveys the idea of missing the mark as when hunting with a bow and arrow (in Homer some hundred times of a warrior hurling his spear but missing his foe). Later hamartia came to mean missing or falling short of any goal, standard, or purpose. Hamartia in the Bible signifies a departure from God's holy, perfect standard of what is right in word or deed (righteous). It pictures the idea of missing His appointed goal (His will) which results in a deviation from what is pleasing to Him. In short, sin is conceived as a missing the true end and scope of our lives, which is the Triune God Himself. As Martin Luther put it "Sin is essentially a departure from God." Forgiven (863)(aphiemi from apo = prefix implies separation + hiemi = put in motion, send; See noun aphesis) conveys the basic idea of an action which causes separation and means to send from one's self, to forsake, to hurl away, to put away, let alone, disregard, put off. It conveys the basic idea of an action which causes separation and refers to total detachment, total separation, from a previous location or condition. It means to send forth or away from one's self. It refers to the act of putting something away or of laying it aside. In secular Greek aphiemi initially conveyed the sense of to throw and in one secular writing we read "let the pot drop" (aphiemi). From this early literal use the word came to mean leave or let go. Hopeful Derelicts Read: Luke 7:36-50 [Jesus] said to her, "Your sins are forgiven." —Luke 7:48 Most of the men at the rescue mission service were unkempt. Some were only half awake. Not one face indicated eager anticipation as I began to speak. I thought to myself, What can you expect? These men are skidrow alcoholics. But then the attitude of Jesus came to my mind, and I said, “Men, people sometimes refer to you as hopeless derelicts, but they are wrong. God sees each of you as a worthwhile person with awesome potential. He is eager to forgive you, accept you, change you, and give you eternal life.” I know an inner-city pastor who says that his people are bringing prostitutes to Christ. They have come to view these women as fellow sinners for whom Jesus died on the cross. By treating them respectfully, they are showing them that through faith in Jesus they can be forgiven, accepted, and changed. Thinking It Through In Luke 18:10-14, who appeared to be righteous? Which man did Jesus say was justified? (Lk 18:14). Which of the two men are you more like? In Christ, the hopeless find hope. Luke 7:49 Those who were reclining at the table with Him began to say to themselves, "Who is this man who even forgives sins?" KJV And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? Who Lk 5:20,21; Matthew 9:3; Mark 2:7 Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:36-50 How to Love Jesus Fervently - Steven Cole Luke 7:36-50 The Transformed Sinner - John MacArthur Related Passages: Luke 5:20,21+ Seeing their faith, He said, “Friend (PARALYZED MAN), your sins are forgiven you.”The scribes and the Pharisees began to reason, saying, “Who is this man who speaks blasphemies (YES IF HE WERE NOT GOD! BUT HE IS GOD!)? Who can forgive sins, but God alone?” THE DINNER GUESTS SPEAK UP Those who were reclining at the table with Him began to say to themselves, "Who is this man who even forgives sins?" - Their reaction is seems similar to the scribes and Pharisees in Luke 5:20-21 (above). There is a major difference that is easy to miss (I missed it). In Luke the Pharisees say "Who can forgive (aorist tense) sins." But here it says who even forgives sins where forgives is in the present tense, who continually forgives sins. They were saying Jesus forgives sins, but it was in the form of a question. Pate writes "Even the guests began to realize that Jesus was more than a prophet; He was divinely able to forgive an unclean woman.” On what basis could they make this statement? On the basis of her transformed life which gave powerful testimony to her having received forgiveness which was dramatically manifested by her incredible acts of love and gratitude to Jesus for so great a salvation. She was like a "finger" pointing the dinner guest to Jesus, saying He is the One to Whom I owe all my thanks for this remarkable change that has occurred in my life. John