Lucas 7
Marvin Vincent · Citado em PreceptAustin
Lucas 7
Vincent on centurion - A centuria was originally a division consisting of a hundred things of a kind; and thence came to mean any division, whether consisting of a hundred or not. In military language it meant a division of troops, a company, not necessarily of a hundred, the captain of which was called centurio. The numbers of a century varied from about fifty to a hundred. The Roman legion consisted of ten cohorts or σπεῖραι, bands, as “the Italian band,” of which Cornelius was a centurion (Acts 10:1). The commanders of these cohorts were called chiliarchs, or chief captains (John 18:12, Rev.). Each cohort contained six centuries, or companies, of which the commanders were called centurions. The duty of the centurion was chiefly confined to the regulation of his own corps, and the care of the watch. The badge of his office was the vitis, or vine-stock. He wore a short tunic, and was also known by letters on the crest of his helmet. Dean Howson (“Companions of St. Paul”) remarks on the favorable impression left upon the mind by the officers of the Roman army mentioned in the New Testament, and cites, besides the centurion in this passage, the one at the cross, and Julius, who escorted Paul to Rome. See, further, on Acts 10:1. NET Note on centurion - A centurion was a non-commissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul. POSB - Centurion: an officer in the Roman armed forces. He commanded about one hundred soldiers. To the Jew, the centurion had three things against him: he was bitterly hated because he was non-Jewish, a Gentile; he was of the nation that had conquered Palestine, Rome; and he was of the armed and occupying force. Every time a centurion is mentioned in the New Testament it is with honor. Every time a centurion is mentioned in the New Testament it is with honor. 1. There was the centurion who had great faith in the power of Jesus (Mt. 8:5). 2. There was the centurion who recognized Jesus hanging on the cross as the Son of God (Mt. 27:54). 3. There was the centurion, Cornelius, who was the first Gentile convert to the Christian church (Acts 10:22). 4. There was the centurion who recognized that Paul was a Roman citizen and rescued him from the rioting mob (Acts 23:17–23). 5. There was the centurion who took steps to deliver Paul from being murdered after being informed of the Jews’ plan (Acts 24:23). 6. There was the centurion whom Felix ordered to escort and look after Paul (Acts 24:23). 7. There was the centurion who escorted Paul on his last journey to Rome. He treated Paul with great courtesy and accepted him as the leader when the storm struck the ship (Acts 27:43). The structure of the Roman military was built around the Roman legion which consisted of 6000 men. ⇒ The Roman legion was divided into cohorts: each cohort had 600 soldiers. This means there were ten cohorts in each legion. ⇒ The cohort was divided into centuries. Each century had 100 men and was led by a centurion. The centurions were the backbone of the Roman legions. They were the leaders in closest contact with the men; therefore, they were the officers upon whom the top brass depended so heavily (Borrow POSB Commentary) Highly regarded (1784)(entimos from en = in + timḗ = honor, esteem, price) means held in honor, honored, highly esteemed, costly, valuable, estimable, dear (Lk 7:2; 14:8; Phil. 2:29; Nu 22:15; Neh 2:16; 4:14); precious, highly valued, costly, spoken of Christ as a Stone (1 Pet. 2:4, 6 cf. Is. 28:16 = "costly cornerstone"). In classic Greek entimos was descriptive of honored or respected men or “valued” objects. Entimos is descriptive of honored or respected men or “valued” objects. It was used to refer to a distinguished guest at a banquet (Lk 14:8). In Php 2:29 Paul used it to described Epaphroditus and other men who were to be honored in the church, while Peter used it to describe the Lord Jesus Christ (1 Pe 2:4, 6 drawing from Isa 28:16). Paul asked that his fellow-worker Epaphroditus be welcomed with “honor” or “respect” (Philippians 2:29). Substantivaly it denotes “men of high rank or office” (see Liddell-Scott). According to papyri one common application of entimos is to military veterans who were discharged “with honor” (see Moulton-Milligan). In the Septuagint of God's "honored Name" (Dt 28:58), of David considering Saul's life precious (1 Sa 26:21), of nobles in Nehemiah (Neh 4:14; Neh. 4:19; Neh. 5:5; Neh. 5:7; Neh. 6:17; Neh. 7:5), of lives those God rescues "their blood will be precious." (Ps 72:14). Vincent on entimos adds "Lit., held in honor, value, thus prized, precious, dear (Luke 14:8; 1 Pet. 2:4; Phil. 2:29). It does not necessarily imply an affectionate relation between the master and the servant, though such may well have existed. It may mean only that he was a valuable servant. See on 1 Pet. 2:4. In this case Luke omits the mention of the disease, which is given by Matthew. Entimos - 5x in 5v - Usage: high regard(1), highly regarded(1), more distinguished(1), precious(2). Luke 7:2 And a centurion's slave, who was highly regarded by him, was sick and about to die. Luke 14:8 "When you are invited by someone to a wedding feast, do not take the place of honor, for someone more distinguished than you may have been invited by him, Philippians 2:29 Receive him then in the Lord with all joy, and hold men like him in high regard; 1 Peter 2:4 And coming to Him as to a living stone which has been rejected by men, but is choice and precious in the sight of God, 1 Peter 2:6 For this is contained in Scripture: "BEHOLD, I LAY IN ZION A CHOICE STONE, A PRECIOUS CORNER stone, AND HE WHO BELIEVES IN HIM WILL NOT BE DISAPPOINTED." Entimos 19x in 19v in the Septuagint - Num. 22:15; Deut. 28:58; 1 Sam. 26:21; Neh. 2:16; Neh. 4:14; Neh. 4:19; Neh. 5:5; Neh. 5:7; Neh. 6:17; Neh. 7:5; Job 28:10; Job 34:19; Ps. 72:14; Isa. 3:5; Isa. 13:12; Isa. 16:14; Isa. 28:16 = of the “precious” foundation stone of Zion; Isa. 43:4 In the Septuagint, God is rarely called entimos, and even then it is done indirectly (“his name,” Deuteronomy 28:58) Slave (1401)(doulos from deo = to bind) (Additional note on doulos) was an individual bound to another in servitude and conveys the idea of the slave's close, binding ties with his master, belonging to him, obligated to and desiring to do his will and in a permanent relation of servitude. The will of the doulos was consumed in the will of the master and thus the doulos was wholly surrendered to the master's will and devoted to him even to the disregard of his own personal interest. Slaves in the ancient world, though they may be highly skilled craftsmen or even physicians existed to serve their masters alone. They had no rights as persons, and their lives had little value to society. Cicero once apologized for having a twinge of regret when a slave of his suffered a painful death. Luke's uses of doulos - Lk. 1:38; Lk. 1:48; Lk. 2:29; Lk. 7:2; Lk. 7:3; Lk. 7:8; Lk. 7:10; Lk. 12:37; Lk. 12:43; Lk. 12:45; Lk. 12:46; Lk. 12:47; Lk. 14:17; Lk. 14:21; Lk. 14:22; Lk. 14:23; Lk. 15:22; Lk. 17:7; Lk. 17:9; Lk. 17:10; Lk. 19:13; Lk. 19:15; Lk. 19:17; Lk. 19:22; Lk. 20:10; Lk. 20:11; Lk. 22:50; Acts 2:18; Acts 4:29; Acts 16:1 Sick (literally two words - echo = have + kakos = bad ~ "having it badly")(2560)(kakos) is an adjective that means badly and is used in the idiom (kakos echein) literally badly have, clearly meaning to be "bad off" (so to speak), to be ill or be sick. Uses of this idiom (echo + kakos) are found in Mt 4.24, Mt 8:16; Mk 2:17; Lk 5:31, etc. To die (5053)(teleutao from teleo = bring to an end) means to complete, intransitively in the NT means come to an end; euphemistically to die Gilbrant - This verb is related to the term telos (4904), “end,” and can be found in classical Greek from the Eighth Century B.C. meaning “bring to pass, accomplish, fulfill, finish” (cf. Liddell-Scott). It was used in a wide variety of ways, especially in reference to “fulfilling” an oath or “finishing” life (i.e., “dying”; ibid.). In the Septuagint it almost always translates the Hebrew term mûth, meaning “die” or “end one’s life,” especially in reference to physical death. The word teleutaō occurs 11 times in the New Testament. It appears four times in Matthew; two times in Mark; once each in Luke, some texts of John, and Hebrews; and twice in Acts. Of these occurrences, three are quotations from the Old Testament (Matthew 15:4; Mark 7:10; 9:48). Of greatest note are the occurrences in Matthew 9:18 and John 11:39. Both of these usages refer to persons who are raised from the dead by Jesus. The word usage here carries with it the certainty of the death of the persons in question, i.e., Lazarus and Jairus’ daughter. The word is also used to describe the death of Herod in Matthew 2:19. It refers to the deaths of David, Jacob, and Joseph in Acts 2:29; 7:15; and Hebrews 11:22. It is also used in the story of brothers who died, recorded in Matthew 22:25. The usage in Mark 9:48 is somewhat different in that it refers to the powerful impact of self-destructive thought on a person’s conscience. Some texts duplicate Mark 9:48 in Mk 9:44 and 46.(Complete Biblical Library) Teleutao - 13x/13v- deceased(1), die(4), died(5), dying(1), put(2). Matt. 2:19; Matt. 9:18; Matt. 15:4; Matt. 22:25; Mk. 7:10; Mk. 9:44; Mk. 9:46; Mk. 9:48; Lk. 7:2; Jn. 11:39; Acts 2:29; Acts 7:15; Heb. 11:22 Thy Word Suffices Me Sermon Notes Charles Haddon Spurgeon And Jesus saith unto him, I will come and heal him. Matthew 8:7 Say in a word, and my servant shall be healed. —Luke 7:7 THE centurion who cared for the religious welfare of the people, and built them a synagogue, had also a heart of compassion for the sick. It is well when public generosity is sustained by domestic kindness. This servant was his boy, and perhaps his slave; but he was dear to him. A good master makes a good servant. It is well when all ranks are united in sympathy: captain and page are here united in affection. The master showed his affection by seeking help. Heart and hand should go together. Let us not love in word only. It is well that the followers of Jesus should be ready to help all sick folk; and that healing should be still associated with prayer to Jesus. Mark the growing manifest faith of the centurion, and the growing manifestation of Jesus. Centurion sends elders with request to "come and heal. " Jesus will come and heal. Centurion comes himself asking for "a word. " Jesus gives the word, and the deed is done. We see in this passage a miracle in the physical world, and are thereby taught what our Lord Jesus can do in the spiritual world. Let us imitate the centurion in seeking to Jesus about others.We learn from the narrative: I. THE PERFECT READINESS OF CHRIST. 1. He did not debate with the elders of the Jews, and show the weakness of their plea: "He was worthy" (Luke 7:4-5). 2. He cheerfully granted their request, although it was needless for him to come. "Then Jesus went with them" (Luke 7:6). 3. He did not raise a question about the change which the centurion proposed, although he was already on the road (Luke 7:6). 4. He did not suspect the good man's motive, as some might have done. He read his heart, and saw his true humility. 5. He did not demur to the comparison of himself to a petty officer. Our Lord is never captious; but takes our meaning. 6. He promptly accepted the prayer and the faith of the centurion, save the boon, and gave it as desired. Our Lord's love to sinners, his forgetfulness of self, his willingness to please us, and his eagerness to fulfill his own mission, should encourage us in prayer to him for ourselves and others. II. THE CONSCIOUS ABILITY Of CHRIST. l. He is not puzzled with the case. It was singular for the servant to be at once paralyzed and tormented; but whatever the disease may be, the Lord says, "I will come and heal him. " 2. He is not put in doubt by the extreme danger of the servant. No, he will come to him, though he hears that he is stricken down. and is utterly prostrate. 3. He speaks of healing as a matter of course.His coming will ensure the cure: "come and heal." 4. He treats the method of procedure as of no consequence. He will come or he will not come, but will "say in a word"; yet the result will be the same. 5. He wonders more at the centurion's faith than at the cure. Omnipotent grace moves with majestic ease. We are worried and fretted, but the Lord is not. Let us thus be encouraged to hope. III. THE ABIDING METHOD OF CHRIST. He is accustomed to heal by his Word through faith; Signs and wonders are temporary, and answer a purpose for an occasion; but both faith and the Word of the Lord are matters for all time. Our Lord did not in the case before us put in a personal appearance, but spoke, and it was done; and this he does in our own day. 1. This is coming back to the original form of working in creation. It is apparently a greater miracle than working by visible presence; at any rate, the means are less seen. 2. This method suits true humility. We do not demand signs and wonders; the Word is enough for us (Luke 7:7). 3. This pleases great faith; for the Word is faith's chosen manifestation of God. It rejoices more in the Word than in all things visible (Ps. 119:162). 4. This is perfectly reasonable. Should not a word of command from God be enough? Mark the centurion's reasoning (Matt. 8:9). 5. This is sure to succeed. Who can resist the divine fiat? In our own case, all we need is a word from the, Lord. 6. This must be confidently relied on for others. Let us use the Word, and pray the Lord to make it his own word. Henceforth, let us go forward in his name, relying upon his Word! Insertions Had the centurion's roof been heaven itself, it could not have been worthy to be come under of him whose word was almighty, and who was the Almighty Word of his Father. Such is Christ confessed to be by him that says, "only say the word." None but a divine power is unlimited: neither has faith any other bounds than God himself. There needs no footing to remove mountains, or devils, but a word. Do but say the word, O Savior, my sin shall be remitted, my soul shall be healed, my body shall be raised from dust, and both soul and body shall be glorified. —Bishop Hall "I have been informed," says Hervey, "that when the Elector of Hanover was declared by the Parliament of Great Britain successor to the vacant throne, several persons of distinction waited upon his Highness, to make timely application for valuable preferments. Several requests of this nature were granted, and confirmed by a kind of promissory note. One gentleman solicited the Mastership of the Rolls. Being indulged in his desire, he was offered the same confirmation which had been vouchsafed to other successful petitioners; upon which he seemed to be overcome by grateful confusion and surprise, and begged that he might not put the royal donor to such unnecessary trouble, protesting that he looked upon His Highness's word as the best ratification of his suit. With this compliment the Elector was not a little pleased. 'This gentleman,' he said, 'treats me like a king; and, whoever is disappointed, he shall certainly be gratified.'" Our Lord can cure either by coming or by speaking. Let us not dictate to him the way in which he shall bless us. If we were permitted a choice, we ought not to select that method which makes most show, but that in which there is least to be seen and heard, yet most to be admired. Comparatively, signs and wonders show less of him than his bare Word, which he has magnified above all his name. Marvels dazzle, but the Word enlightens. That faith which sees least, sees most, and that which has no eyes at all for the visible has a thousand eyes for the invisible. Lord, come in thy glory, and bless me, if such be thy will; but if thou wilt stay where thou art, and bless me only through thy will and Word, I will be as well content, and even more so if this method the more honors thee! —C. H. S. POSB on The Centurion's Great Faith - 1. Jesus returned to Capernaum (Lk 7:1). 2. Great faith cares deeply for people (Lk 7:2). 3. Great faith feels unworthy in approaching Jesus Christ (Lk 7:3). 4. Great faith seeks the power of God in Jesus Christ (Lk 7:4–5). 5. Great faith is centered in two sources (Lk 7:6–8). 6. Great faith stirs the matchless power of Jesus Christ (Lk 7:9–10). Steven
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Vincent on Nain - Mentioned nowhere else in the Bible. “On the northern slope of the rugged and barren ridge of Little Hermon, immediately west of Endor, which lies in a further recess of the same range, is the ruined village of Nain. No convent, no tradition marks the spot. But, under these circumstances, the name alone is sufficient to guarantee its authenticity. One entrance alone it could have had—that which opens on the rough hillside in its downward slope to the plain. It must have been in this steep descent, as, according to Eastern custom, they ‘carried out the dead man,’ that, ‘nigh to the gate’ of the village, the bier was stopped, and the long procession of mourners stayed, and ‘the young man delivered back to his mother’ ” (Stanley, “Sinai and Palestine”). “It is in striking accord with the one biblical incident in the history of Nain that renders it dear to the Christian heart, that about the only remains of antiquity are tombs. These are cut in the rock, and are situated on the hillside to the east of the village” (Thomson, “Land and Book”). Disciples (3101)(mathetes from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor". Gives us our English = "mathematics") describes a person who learns from another by instruction, whether formal or informal. Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere pupil. A mathetes describes an adherent of a teacher. As discussed below mathetes itself has no spiritual connotation, and it is used of superficial followers of Jesus as well as of genuine believers. James Smith - THE WIDOW'S SON. Luke 7:11-16. "The valley of dry bones, Insensate as the stones, Beneath Thy quickening breath Rose up a living host. O midst our sin and death Come stir, Thou Holy Ghost." —Grosart. It is a hope-quickening thought that the Holy Spirit, that "other Comforter," Who is the gift of the risen Saviour, possesses the resurrecting power of Jesus Christ. It is the Spirit that quickeneth. The raising of a dead body demonstrates His power to raise a soul dead in sin into a new life. Who has not seen a funeral? Who has not buried a friend? We can easily lift the hat off our head as the mournful cortege passes; but Jesus Christ alone can lift the load of grief from the aching heart of the bereaved. As D. L. Moody used to say, "Jesus spoiled every funeral that He went to." The darkest night of gloom He can turn into midday brightness. We have here— I. An Afflicted Woman. Her circumstances reveal a— 1. SORROWFUL PAST. "She was a widow" (v. 12). The scene of her husband's death-bed, the heart-rending parting, the mournful funeral, and the dread loneliness that followed; these were bygone sorrows, but perhaps merciful time had somewhat rubbed off their keen edge. It may be that we have had deep convictions of sin in the past when the pleasures of the world partly lost their savour, and by and by that spirit-wound got healed. 2. BITTER PRESENT. "Now her dead son is being carried out." Another season of trial has come; again the thick dark pall of sorrow has been spread over her sky. Once more she is face to face with death. Learn that if the Spirit awakens a second time the past will greatly aggravate the misery of the present. 3. HOPELESS FUTURE. This was the funeral of "the only son of his mother" (v. 12). The alone source of her comfort and help has been cut off. She is now without hope, having no promise, utterly cast down, but to such Jesus draws nigh. It is only when we are "without strength" that the power of God is manifested on our behalf. They that be whole need not a physician, but they that are sick. All her future prospects, like the centurion's servant, were "ready to die." But the Resurrection and the Life are at hand. II. An Almighty Friend. "A friend in need is a friend indeed." The nearer she comes to the grave the nearer does she come to the life-giving Saviour. The darkest hour is the hour before daybreak. The sorrow that endures for a night shall be turned into joy in the morning when Jesus comes. Jesus meets the funeral, life and death come into contact, earthly weakness, sorrow, and disappointment in this woman are met by heavenly strength, consolation, and hope in Jesus Christ. Sin's ruin and God's remedy have come together. What are the results? 1. AN EXPRESSION OF SYMPATHY. "When the Lord saw her He had compassion on her" (v. 12). As soon as the Lord saw her the love of His heart flowed out to her. Although as yet she is a stranger to His sympathy He is no stranger to her sorrow. Surely the sting of human suffering is the unconsciousness of divine compassion. 2. AN UNUSUAL WORD OF COMFORT. "He said unto her, Weep not" (v. 12). Weep not? Does she think these words spoken in mockery? Does He not know that this is the "only son of a widow?" He knew Himself what He would do. We may dry our tears at His bidding, no matter how bitter they may be. But perhaps it is not your tears so much as your cares that He bids you put away, saying, "Take no thought for your life," etc. (Matt. 6:25), as He Himself knows what He will do. 3. A TIMELY ARREST. "He touched the bier, and they that bare him stood still" (v. 14). This was the arresting touch of the mercy that saves. A little while longer and he would have been buried out of sight. Who shall arrest that soul which time, like a death-car, is carrying off to the grave of eternal doom if Jesus Christ is not met on the way? 4. A STRANGE COMMAND. "Young man, I say unto thee, Arise" (v. 14). Who is this that commands the dead to rise up? This is He who speaks as one having authority. As the coming of the light commands the darkness to vanish, so does the coming of His Word imply the power to overcome. Ignorance may cavil where faith is blessed. He is the mighty to save, who speaks and it is done. 5. A WONDROUS CHANGE. "He that was dead sat up, and began to speak" (v. 15). An example of one begotten again by the Word of God. What a change His life-giving Word brings! He who was a minute ago cold, helpless, silent, and corrupting is now aglow with the warmth of a new life, and able to testify by speech to His resurrection power. He is now a new creature, old things have passed away, all things have become new. 6. A HAPPY REUNION. "He delivered him to his mother" (v. 15). Oh, praise Him for His tenderness, He not only saved the son from death, but delivered him (gave him back as His own) to the comforting of the broken-hearted widow! She could truly say, "This my son was dead, and is alive again." A foretaste of Heaven's reunited fellowship and joy was hers. Death has been conquered, and loved ones meet each other again in the presence of the living Son of God. 7. A GOD-HONOURING RESULT. "There came a fear on all, and they glorified God" (v. 16). Those who follow Jesus (v. 11) will always have good cause for glorifying God, for they shall see great and mighty things done by Him. Yes, Jesus will be glorified in every word that He speaks. All His words and works shall praise Him. It will be for ever to the praise of His grace that "He saved others," but because of the might of His love for us "He could not save Himself" (Matt. 27:42) Luke 7:12 Now as He approached the gate of the city, a dead man was being carried out, the only son of his mother, and she was a widow; and a sizeable crowd from the city was with her. KJV Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her. BGT ὡς δὲ ἤγγισεν τῇ πύλῃ τῆς πόλεως, καὶ ἰδοὺ ἐξεκομίζετο τεθνηκὼς μονογενὴς υἱὸς τῇ μητρὶ αὐτοῦ καὶ αὐτὴ ἦν χήρα, καὶ ὄχλος τῆς πόλεως ἱκανὸς ἦν σὺν αὐτῇ. NET As he approached the town gate, a man who had died was being carried out, the only son of his mother (who was a widow), and a large crowd from the town was with her. CSB Just as He neared the gate of the town, a dead man was being carried out. He was his mother's only son, and she was a widow. A large crowd from the city was also with her. ERV Now when he drew near to the gate of the city, behold, there was carried out one that was dead, the only son of his mother, and she was a widow: and much people of the city was with her. ESV As he drew near to the gate of the town, behold, a man who had died was being carried out, the only son of his mother, and she was a widow, and a considerable crowd from the town was with her. NIV As he approached the town gate, a dead person was being carried out--the only son of his mother, and she was a widow. And a large crowd from the town was with her. NLT A funeral procession was coming out as he approached the village gate. The young man who had died was a widow's only son, and a large crowd from the village was with her. NRS Luke 7:12 As he approached the gate of the town, a man who had died was being carried out. He was his mother's only son, and she was a widow; and with her was a large crowd from the town. YLT and as he came nigh to the gate of the city, then, lo, one dead was being carried forth, an only son of his mother, and she a widow, and a great multitude of the city was with her. the only Lk 8:42; Genesis 22:2,12; 2 Samuel 14:7; 1 Kings 17:9,12,18,23; 2 Kings 4:16,20; Zechariah 12:10 a widow Job 29:13; Acts 9:39,41; 1 Timothy 5:4,5; James 1:27 and much Lk 8:52; John 11:19 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 THE SADNESS CALLING FORTH THE COMPASSION OF CHRIST Now as He approached the gate of the city, a dead man was being carried out, the only son of his mother, and she was a widow - Observe the details. First now. When is now? As He approached the gate of the city - no accidental occurrences in the perfect providence filled life of our Lord. (THOUGHT - Lives of believers are filled with providential occurrences! God give us eyes to recognize and respond to them like Jesus! Amen) Death. Burial was normally outside of the city (See Technical Note). Only son. A widow (Dt 10:18+, Ps 68:5, Ps 103:6, Ps 146:9, Isa 1:17, Jer 49:11). Watch the compassionate heart of our Lord Jesus, Who is the same yesterday, today and forever. (Heb 13:8+). Praise the Lord (Ps 150:6). Amen. And considering the fact that Jesus had just spoken to a large crowd in the sermon on the mount/plain, surely many of this crowd were still with Him. So now we have a providential convergence of two groups which were about to witness one of Jesus' greatest miracles. THOUGHT - You never know what can come from God imparting life to a single sinner through your witness! This should be a great motivation for us to take advantage of those seemingly “chance” encounters which we have with the spiritually dead. Jesus just “happened“ to walk into town at the moment this funeral procession was heading out. It was one of those divine appointments. Jesus was always ready, and so He raised this young man to life. Even so, God gives us providential, but seemingly “chance” encounters with those who are dead in their sins. So often, I confess, I am spiritually dull and miss the opportunity. Later I think, “I could have said such and such!” If we would raise the dead as Jesus did, we must realize that we are always to be about our Father’s business, even as He was. The gospel is the life-giving word of Christ, a message of hope in a world of despair, a message of power in a world of weakness. Even through this sermon, the Lord may be saying to someone, “Arise from your spiritual death and sin and follow Me!” At age twelve, Robert Louis Stevenson was looking out into the dark from his upstairs window watching a man light the street lanterns. Stevenson’s governess came into the room and asked what he was doing. He replied, “I am watching a man cut holes in the darkness.” That describes our job as witnesses—to cut holes in the darkness of this hopeless, hurting world with the good news that Jesus came to raise dead sinners to new life through His Word. (Steven Cole) Mattoon - The fact that the widow now had no surviving husband or son meant that she was in desperate circumstances economically as well as emotionally. Yet, in her desperation, she has a divine appointment. God's timing is never late. He is always on time like the rising of the sun.(Treasures from the Scriptures) NKJV Study Bible. - Funerals were normally held the day of death because keeping a body overnight rendered a house unclean. Before the funeral the body was anointed. In a town the size of Nain (Lk 7:11) many would have stopped to share in the mourning. (See Luke) The only (monogenes) son of his mother - Ask why would Luke give this detail? What is she? A widow. Widows found it very difficult to make ends meet in the ancient world. It was very likely her only son was her only means of support and her only hope for the future. This fact helps us appreciate why her loss created an especially desperate situation. Destitution was sadly the lot for many ancient widows without some means of support. And she was a widow - Widows who were without support were hopeless, but the God of hope would soon change her future. God always has special concern for widows and orphans (Ex 22:22; Dt 10:18; Dt 27:19). James gave a word of warning to those of us who think we are spiritual writing "If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man’s religion is worthless. Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world." (Jas 1:26-27+) A sizeable crowd from the city was with her - Who would have been in the sizable crowd? Mourners wailing the loss. At times mourners were actually hired! The family's mourning generally would continue for 30 days. J C
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Vincent says that laleo is "used of speaking, in contrast with or as a breaking of silence, voluntary or imposed. Thus the dumb man, after he was healed, spake (Mt 9:33 "And after the demon was cast out, the dumb man spoke; and the multitudes marveled, saying (lego), "Nothing like this was ever seen in Israel.") and Zacharias, when his tongue was loosed, began to speak (Lk 1:64 "And at once his mouth was opened and his tongue loosed, and he began to speak in praise of God") The use of the word laleo … contemplates the fact rather than the substance of speech. Hence it is used of God (Heb 1:1), the point being, not what God said, but the fact that he spake to men. On the contrary, lego refers to the matter of speech. The verb originally means to pick out, and hence to use words selected as appropriate expressions of thought, and to put such words together in orderly discourse." (Vincent, M. R. Word studies in the New Testament). QUESTION - How many people were raised from the dead in the Bible? ANSWER - The Bible records several accounts of people being raised from the dead. Every time a person is raised from the dead, it is a stupendous miracle, showing that the God who is Himself the Source of Life has the ability to give life to whom He will—even after death. The following people were raised from the dead in the Bible: The widow of Zarephath’s son (1 Kings 17:17–24). Elijah the prophet raised the widow of Zarephath’s son from the dead. Elijah was staying in an upper room of the widow’s house during a severe drought in the land. While he was there, the widow’s son became ill and died. In her grief, the woman brought the body of her son to Elijah with the assumption that his presence in her household had brought about the death of her boy as a judgment on her past sin. Elijah took the dead boy from her arms, went to the upper room, and prayed, “Lord my God, let this boy’s life return to him!” (verse 21). Elijah stretched himself out on the boy three times as he prayed, and “the Lord heard Elijah’s cry, and the boy’s life returned to him, and he lived” (verse 22). The prophet brought the boy to his mother, who was filled with faith in the power of God through Elijah: “Now I know that you are a man of God and that the word of the Lord from your mouth is the truth” (verse 24). The Shunammite woman’s son (2 Kings 4:18–37). The prophet Elisha raised the Shunammite woman’s son from the dead. Elisha regularly stayed in Shunem in an upper room prepared for him by this woman and her husband. One day, while Elisha was at Mount Carmel, the couple’s young son died. The woman carried the body of her son to Elisha’s room and laid it on the bed (verse 21). Then, without even telling her husband the news, she departed for Carmel to find Elisha (verses 22–25). When she found Elisha, she pleaded with him to come to Shunem. Elisha sent his servant, Gehazi, ahead of them with instructions to lay Elisha’s staff on the boy’s face (verse 31). As soon as Elisha and the Shunammite woman arrived back home, Elisha went to the upper room, shut the door, and prayed. Then he stretched out on top of the boy’s body, and the body began to warm (verse 34). Elisha arose, walked about the room, and stretched himself out on the body again. The boy then sneezed seven times and awoke from death (verse 35). Elisha then delivered the boy, alive again, to his grateful mother (verses 36–37). The man raised out of Elisha’s grave (2 Kings 13:20–21). Elisha is connected with another miracle that occurred after his death. Sometime after Elisha had died and was buried, some men were burying another body in the same area. The grave diggers saw a band of Moabite raiders approaching, and, rather than risk an encounter with the Moabites, they threw the man’s body into Elisha’s grave. Scripture records that, “when the body touched Elisha’s bones, the man came to life and stood up on his feet” (verse 21). The widow of Nain’s son (Luke 7:11–17). This is the first person Jesus raised from the dead. As the Lord approached the town of Nain, He met a funeral procession leaving the city. In the coffin was a young man, the only son of a widow. When Jesus saw the procession, “his heart went out to [the woman] and he said, ‘Don’t cry’” (verse 13). Jesus came close and touched the coffin and spoke to the dead man: “Young man, I say to you, get up!” (verse 14). Obeying the divine order, “the dead man sat up and began to talk” (verse 15). The mourning was turned to awe and praise: “God has come to help his people,” the people said (verse 16). Jairus’ daughter (Luke 8:40–56). Jesus also showed His power over death by raising the young daughter of Jairus, a synagogue leader. The Lord was surrounded by crowds when Jairus came to Him, begging Him to visit his house and heal his dying twelve-year-old daughter (verses 41–42). Jesus began to follow Jarius home, but on the way a member of Jarius’ household approached them with the sad news that Jairus’ daughter had died. Jesus turned to Jarius with words of hope: “Don’t be afraid; just believe, and she will be healed” (verse 50). Upon arriving at Jarius’ house, Jesus took the girl’s parents, Peter, James, and John and entered the room where the body lay. There, “he took her by the hand and said, ‘My child, get up!’ Her spirit returned, and at once she stood up” (verses 54–55). Jesus and His disciples then left the girl, alive and well, with her astonished parents. Lazarus of Bethany (John 11). The third person that Jesus raised from the dead was His friend Lazarus. Word had come to Jesus that Lazarus was ill, but Jesus did not go to Bethany to heal him. Instead, He told His disciples, “This sickness will not end in death. No, it is for God’s glory so that God’s Son may be glorified through it” (verse 4). A couple days later, Jesus told His disciples that Lazarus had died, but He promised a miracle: “I am going there to wake him up” (verse 11). When Jesus reached Bethany, four days after Lazarus’ death, Lazarus’ grieving sisters both greeted Jesus with the same words: “Lord, if you had been here, my brother would not have died” (verses 21 and 32). Jesus, speaking to Martha, promised to raise Lazarus from the dead (verse 23) and proclaimed Himself to be “the resurrection and the life” (verse 25). Jesus asked to see the grave. When He got to the place, He commanded the stone to be rolled away from the tomb (verse 39), and He prayed (verses 41–42) and “called in a loud voice, ‘Lazarus, come out!’” (verse 43). Just as Jesus had promised, “the dead man came out” (verse 44). The result of this miracle was that God was glorified and “many of the Jews who had come to visit Mary, and had seen what Jesus did, believed in him” (verse 45). Others, however, refused to believe in Jesus and plotted to destroy both Jesus and Lazarus (John 11:53; 12:10). Various saints in Jerusalem (Matthew 27:50–53). The Bible mentions some people who were raised from the dead en masse at the time of the death of Christ. When Jesus died, “the earth shook, the rocks split and the tombs broke open” (verses 51–52). Those open tombs remained open until the third day. At that time, “the bodies of many holy people . . . were raised to life. They came out of the tombs after Jesus’ resurrection and went into the holy city and appeared to many people” (verses 52–53). On the day that Jesus was raised to life, these saints were also raised and became witnesses in Jerusalem of the life that only Jesus can give. Tabitha (Acts 9:36–43). Tabitha, whose Greek name was Dorcas, was a believer who lived in the coastal city of Joppa. Her return to life was performed by the apostle Peter. Dorcas was known for “always doing good and helping the poor” (verse 36). When she died, the believers in Joppa were filled with sadness. They laid the body in an upper room and sent for Peter, who was in the nearby town of Lydda (verses 37–38). Peter came at once and met with the disciples in Joppa, who showed him the clothing that Dorcas had made for the widows there (verse 39). Peter sent them all out of the room and prayed. Then “turning toward the dead woman, he said, ‘Tabitha, get up.’ She opened her eyes, and seeing Peter she sat up. He took her by the hand and helped her to her feet” (verses 40–41). The overjoyed believers received their friend, and the news spread quickly throughout the city. “Many people believed in the Lord” as a result (verse 42). Eutychus (Acts 20:7–12). Eutychus was a young man who lived (and died and lived again) in Troas. He was raised from the dead by the apostle Paul. The believers in Troas were gathered in an upper room to hear the apostle speak. Since Paul was leaving town the next day, he spoke late into the night. One of his audience members was Eutychus, who sat in a window and, unfortunately, fell asleep. Eutychus slipped out of the window and fell three stories to his death (verse 9). Paul went down and “threw himself on the young man and put his arms around him” (verse 10). Eutychus came back to life, went upstairs, and ate a meal with the others. When the meeting finally broke up at daylight, “the people took the young man home alive and were greatly comforted” (verse 12). Jesus (Mark 16:1–8). Of course, any list of people raised from the dead must include Jesus Christ. His death and resurrection are the focal point of Scripture and the most important events in the history of the world. The resurrection of Jesus is notably different from other events in which people rose from the dead: Jesus’ resurrection is the first permanent return to life; everyone else who had been raised to life died again. Lazarus died twice; Jesus rose, nevermore to die. In this way, Jesus is “the firstfruits of those who have fallen asleep” (1 Corinthians 15:20). Jesus’ resurrection justifies us (Romans 4:25) and ensures our eternal life: “Because I live, you also will live” (John 14:19).GotQuestions.org QUESTION - What is the story of Elijah and the widow of Zarephath? ANSWER - First Kings 17 introduces the prophet Elijah and gives the account of his dealings with a widow from Zarephath. The chapter notes that the Lord was withholding rain from Israel (verse 1). The drought was in judgment of the nation’s rampant idolatry, led by the royal couple Ahab and Jezebel. In verse 8, the Lord commanded Elijah to go to Zarephath, a town outside of Israel, where a widow would provide food for him. He obeyed, finding a woman gathering sticks. He said to her, “Bring me a little water in a vessel, that I may drink,” and, “Bring me a morsel of bread in your hand” (verses 11–12). The widow, however, was in great need herself. She responded, “As the LORD your God lives, I have nothing baked, only a handful of flour in a jar and a little oil in a jug. And now I am gathering a couple of sticks that I may go in and prepare it for myself and my son, that we may eat it and die” (verse 13). She expected the meal she was about to fix to be the last for her family. She had no other prospect than to die of starvation. Elijah’s answer was surely a test of her faith. He told her that she was to make some food for him, anyway, using the last of her ingredients for him. He added a promise: “For thus says the LORD, the God of Israel, ‘The jar of flour shall not be spent, and the jug of oil shall not be empty, until the day that the LORD sends rain upon the earth’” (1 Kings 17:14). The widow’s faith was evident in her obedience. And God was faithful to His promise: “She and he and her household ate for many days. The jar of flour was not spent, neither did the jug of oil become empty, according to the word of the LORD that he spoke by Elijah” (1Ki 17:15–16). The widow’s food supply was supernaturally extended, as promised. Elijah stayed there for some time, living in an upper room of the widow’s house. The woman’s son later died of an illness and, in her anger and grief, she blamed Elijah for his death—she assumed God was judging her for her sin (1Ki 17:17–18). But Elijah cried out to God: “Lord my God, let this boy’s life return to him!” (1Ki 17:21), and the child was restored to life. When the woman saw this, she said, “Now I know that you are a man of God and that the word of the Lord from your mouth is the truth” (1Ki 17:24). This account is also mentioned in the New Testament. Early in His ministry, Jesus was speaking in the synagogue of His hometown, Nazareth. He said, “In truth, I tell you, there were many widows in Israel in the days of Elijah, when the heavens were shut up three years and six months, and a great famine came over all the land, and Elijah was sent to none of them but only to Zarephath, in the land of Sidon, to a woman who was a widow” (Luke 4:25–26+). Jesus’ point was that no prophet is accepted in his hometown. Just as Elijah found more faith outside of Israel than within it, Jesus found little faith in His boyhood home. As if to prove His point, the people of Nazareth grew enraged and attempted to throw Jesus off a cliff (Luke 4:29). The account of Elijah and the widow of Zarephath offers many insights. First, God often uses unlikely people and sources to accomplish His purposes. Second, God’s mercy extends to all people, both Jews and Gentiles, and the Sidonian widow was blessed for her faith (see Acts 10:34–35+). Third, God requires faith (Hebrews 11:6+). The widow’s miracle only came after she prepared a meal for Elijah—an act of sincere faith on her part.GotQuestions.org Rod Mattoon - A man fell into a pit and couldn't get himself out. • A Christian Scientist came along and said: "You only think that you are in a pit." • A Pharisee said: "Only bad people fall into a pit." • A Fundamentalist said: "You deserve your pit." • An IRS man asked if he was paying taxes on the pit. • A Charismatic said: "Just confess that you're not in a pit." • An Optimist said: "Things could be worse." • A Pessimist said: "Things will get worse!" • Jesus, seeing the man, took him by the hand and lifted him out of the pit. A funny thing happened on the way to the cemetery. The Lord lifted this man out of the pit of death. Not only did Jesus talk to the dead son of this mother, the son came back to life! Death surrendered its prey, like a lion giving up his kill to hyenas, because the Creator of the Universe ushered His command. Jesus put the brakes on the funeral procession! This was the first time Jesus restored to life someone who had died, according to the Gospel records. Imagine all the emotions flooding the hearts of these people: shock, fear, confusion, wonder, awe, reverence, and joy. Common phrases, that most likely rippled through this crowd from one person to another were, "I can't believe it! I just can't believe it! Did you see that?" Imagine the mother's words, "My son! My son! Oh, praise God!" If you were at a funeral and the person in the coffin sat up, what would you do? This is what happened here. I wonder if anyone ran? I wonder if anyone screamed or fainted? Not only did this boy sit up, he started talking. What do you think he said? • Where am I? • What is going on? • Why are all these people here? • Mother, what is wrong?16 • I'm hungry. When are we going to eat? This boy is in good shape. Jesus delivers him back to his mom. All in a day's work for the Lord. Never underestimate His ability when you have no ability. Never underestimate His power when you are powerless. Dr. E. Stanley Jones, the famous missionary, wrote a charming and delightful autobiography called A Song of Ascents. He tells about a layman, a newspaperman, a mutual friend, who was called upon to conduct a funeral service. Being an exact man, he wanted to do it properly and in the best Christian tradition. So he turned to the New Testament as the original source and example of how Jesus conducted a funeral. He found that Jesus didn't conduct funerals at all. All He dealt with were resurrections. Thank God, Jesus took the sting out of death. Our hope is in Him.(Treasures from the Scriptures) Life-Giving Words Read: Luke 7:11-17 You He made alive, who were dead in trespasses and sins. —Ephesians 2:1 In Luke 7 we read the dramatic story of what happened when Jesus encountered a large funeral procession. A widow was on her way to the cemetery to bury her only son. With a heart full of compassion, Jesus spoke to the woman, touched the coffin, and with a command brought her son back to life. What happened to that young man is an illustration of what happens to a person who is converted to Christ. Until you and I come in contact with the Savior, we are “dead in trespasses and sins” (Eph. 2:1) and on our way to the cemetery of what the Bible calls the second death (Rev. 20:6). We will be eternally separated from God’s love unless we are spiritually reborn. But when Jesus speaks to the needy sinner through the convicting power of the Holy Spirit, and the person puts his faith in Jesus, instantly he receives new life. Peace, joy, and blessing will follow. Friend, have you heard the life-giving words of Jesus? He alone can take away the deadness of your soul and give you a thrilling awakening that brings forgiveness and joy right now, and the prospect of heaven forever. Once far from God and dead in sin, No light my heart could see, But in God's Word the light I found— Now Christ liveth in me. —Whittle When you trust God's Son, darkness gives way to the light. Luke 7:16 Fear gripped them all, and they began glorifying God, saying, "A great prophet has arisen among us!" and, "God has visited His people!" KJV And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people. BGT ἔλαβεν δὲ φόβος πάντας καὶ ἐδόξαζον τὸν θεὸν λέγοντες ὅτι προφήτης μέγας ἠγέρθη ἐν ἡμῖν καὶ ὅτι ἐπεσκέψατο ὁ θεὸς τὸν λαὸν αὐτοῦ. NET Fear seized them all, and they began to glorify God, saying, "A great prophet has appeared among us!" and "God has come to help his people!" CSB Then fear came over everyone, and they glorified God, saying, "A great prophet has risen among us," and "God has visited His people." ERV And fear took hold on all: and they glorified God, saying, A great prophet is arisen among us: and, God hath visited his people. ESV Fear seized them all, and they glorified God, saying, "A great prophet has arisen among us!" and "God has visited his people!" NIV They were all filled with awe and praised God. "A great prophet has appeared among us," they said. "God has come to help his people." NLT Great fear swept the crowd, and they praised God, saying, "A mighty prophet has risen among us," and "God has visited his people today." NRS Fear seized all of them; and they glorified God, saying, "A great prophet has risen among us!" and "God has looked favorably on his people!" YLT and fear took hold of all, and they were glorifying God, saying -- 'A great prophet hath risen among us,' and -- 'God did look upon His people.' fear Lk 1:65; 5:8,26; 8:37; Jer 33:9; Mt 28:8; Acts 5:5,11-13 they Lk 2:20; Matthew 9:8; 15:31; Galatians 1:24 a great Lk 7:39; 9:19; 24:19; John 1:21,25; 4:19; 6:14; 7:40,41; 9:17; Acts 3:22,23; Acts 7:37 God Lk 1:68; 19:44; Exodus 4:31; Ps 65:9; 106:4,5 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 Passage: Deuteronomy 18:15+ “The LORD your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him.....18 ‘I will raise up a prophet from among their countrymen like you, and I will put My words in his mouth, and he shall speak to them all that I command him. Luke 1:68+ “Blessed be the Lord God of Israel, For He has visited (episkeptomai) us and accomplished redemption for His people, Luke 1:78+ (PROPHECY) Because of the tender mercy of our God, With which the Sunrise from on high will visit (episkeptomai) us, (IN A SENSE LUKE 7:17 IS A FULFILLMENT OF THAT PROPHECY). JESUS CALLED A GREAT PROPHET Fear (phobos) gripped (lambano - seized) them all, and they began glorifying God, saying, "A great prophet has arisen (egeiro) among us!" - What were their two reactions? Fear in a reverential sense, a sense that they had seen the powerful hand of God at work that day. It is good that had fear for Proverbs 1:7 says "fear is the beginning of knowledge." and Pr 9:10 says "the fear of the LORD is the beginning of wisdom." The Jewish crowd was so close and yet so far! The crowd recognized there was something special about Jesus but sadly they fall short of recognizing Him as God. They failed to see that it was God Himself at work in their midst. Their second reaction of glorifying God was appropriate. The verb arisen is ironic wordplay in a sense because it is the same word used repeatedly to describe Jesus being raised from the dead (Acts 5:30; Acts 10:40; Acts 13:37; 1Cor 6:14; 2Cor 4:14) THOUGHT - I wonder how often He is at work in my day, in circumstances bad and good, and yet I too like the Jewish crowd fail to recognize His hand in the circumstances? Lord, give us eyes to see you working in our midst. Amen NET Note on fear - Or “Awe.” Greek “fear,” but the context and the following remark show that it is mixed with wonder; This is a reaction to God’s work; see Luke 5:9. Praising and glorifying God is a common theme in Luke (Lk 2:13,20,28; 5:25-26; 7:16; 13:13; 17:15,18; 18:43; 19:37; 23:47; 24:53). A great prophet...and God - Sadly they did not make the direct connection of Jesus both Prophet AND God! They were likely comparing Him to the ministries of the great OT prophets Elijah (who brought the widow's son back to life - 1 Ki 17:21-24) and Elisha (who brought back the Shunammite's son from the dead - 2 Ki 4:32-36). Later we read that Peter "connected the dots" (so to speak) They (disciples see Lk 9:18) answered and said, “John the Baptist, and others say Elijah; but others, that one of the prophets of old has risen again.” And He said to them, “But who do you say that I am?” And Peter answered and said, “The Christ of God.” (Lk 9:19-20). NET Note on great prophet - That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19–20. God has visited (episkeptomai) His people - Phillips paraphrase - "God has turned His face towards His people.” Is this not ironic? God was there in their midst but sadly they were not saying Jesus was God in the flesh as John recorded in John 1:14+, but that the miraculous resurrection power of God through this Prophet had shown compassion on the widow. Visited conveys the sense that God has come to help his people, in this case help a poor widow! Ryle on visited (episkeptomai) His people - This expression should be compared with Luke 1:68, and Luke 1:78, and with many places in the Old Testament—such as Ruth 1:6, 1Sa 2:21, Job 35:15, Jer. 6:6. It appears to signify any remarkable divine interposition, either in the way of mercy or of judgment, and does not necessarily signify, in this place, a personal visitation. That “God was manifest in the flesh,” when Christ became man for us, is an undeniable truth of Scripture. But it cannot be proved that it is taught in this text. (Luke 7) Steven
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Vincent on mastix - Lit., scourges. Compare Acts 22:24; Heb. 11:36. Our word plague is from πληγή, Latin plaga, meaning a blow. Pestilence or disease is thus regarded as a stroke from a divine hand. Πληγή is used in classical Greek in this metaphorical sense. Thus Sophocles, “Ajax,” 279: “I fear that a calamity (πληγή) is really come from heaven (θεοῦ, god).” So of war. Aeschylus, “Persae,” 251: “O Persian land, how hath the abundant prosperity been destroyed by a single blow (ἐν μιᾷ πληγῇ). The word here, scourges, carries the same idea. Evil (wicked, bad) (4190) poneros is one of two Greek words for "evil" the other being kakos describing evil in abstract or one's essential character, whereas poneros is stronger than kakos and describes active opposition to good, a desire to do harm. Thus it is fitting that Satan's other name is "the evil one" (ho poneros). It is interesting that of the 4 Gospel writers, only Luke uses the phrase "evil spirit" - (Luke 7:21 Luke 8:2 Acts 19:12 Acts 19:13 Acts 19:15 Acts 19:16) Poneros malignant character, pernicious (see Webster 1828 definition below), that which is morally or socially worthless, wicked, base, bad, degenerate. Poneros denotes determined, aggressive, and fervent evil that actively opposes what is good. Poneros is not just bad in character (like kakos), but bad in effect (injurious)! Poneros in Luke and Acts - Lk. 3:19; Lk. 6:22; Lk. 6:35; Lk. 6:45; Lk. 7:21; Lk. 8:2; Lk. 11:13; Lk. 11:26; Lk. 11:29; Lk. 11:34; Lk. 19:22; Jn. 17:15; Acts 17:5; Acts 18:14; Acts 19:12; Acts 19:13; Acts 19:15; Acts 19:16; Acts 25:18; Acts 28:21; He gave (5483) (charizomai from charis = grace, undeserved merit or favor) has the basic meaning of to give. To grant as a favor. To give gratuitously, generously, graciously and in kindness. It means to bestow as a gift of grace or out of grace. To give out of grace. To give help to those who don't deserve it. To show grace by providing undeserved help to someone unworthy (see Eph 4:32) Charizomai - 19v in NT - Lk. 7:21; Lk. 7:42; Lk. 7:43; Acts 3:14; Acts 25:11; Acts 25:16; Acts 27:24; Rom. 8:32; 1 Co. 2:12; 2 Co. 2:7; 2 Co. 2:10; 2 Co. 12:13; Gal. 3:18; Eph. 4:32; Phil. 1:29; Phil. 2:9; Col. 2:13; Col. 3:13; Phile 1:22 Sight (991)(blepo) in the present tense (continually able to see and in Lk 7:21 the verb form is used as a noun. Blepo in Luke and Acts - Lk. 6:41; Lk. 6:42; Lk. 7:21; Lk. 7:44; Lk. 8:10; Lk. 8:16; Lk. 8:18; Lk. 9:62; Lk. 10:23; Lk. 10:24; Lk. 11:33; Lk. 21:8; Lk. 21:30; Lk. 24:12;Acts 1:9; Acts 1:11; Acts 2:33; Acts 3:4; Acts 4:14; Acts 8:6; Acts 9:8; Acts 9:9; Acts 12:9; Acts 13:11; Acts 13:40; Acts 27:12; Acts 28:26; Blind (5185)(tuphlos from tuphlóo = envelop with smoke, be unable to see clearly) can refer to literal blindness (Mt 9:27, 28; 11:5; 12:22; Lk 7:21, 22; Jn 9:1, 2, 3.; Acts 13:11 Lv 19:14; Job 29:15) but more often is used to describe spiritual blindness. Figuratively then tuphlos picture one's mind as blind, ignorant, stupid, slow of understanding, being unable to understand, incapable of comprehending (see Mt 15:14; 23:16, 17, 19, 24, 26; Lk 4:18; Jn 9:39,40,41; Ro 2:19; 2Pe 1:9; Rev 3:17; Isa 42:16,18,19; 43:8) This sense speaks of both mental and spiritual blindness, often the result of self-deception so that one is unable to understand (spiritual truth). The Greek writers used tuphlos to describe those who were "mentally blind". Luke's uses of tuphlos - Lk. 4:18; 6:39; 7:21, 22; 14:13, 21; 18:35; Rod Mattoon applies this section on John's questions from a dungeon - At this point I want to stop and ask, "Are you in a dungeon right now and facing some doubts in your life about the Lord and His Word? Do you doubt His awareness of your problems, His ability to provide solutions, or the accuracy of His promises?" You may ask, "Would a Christian ever do this?" Oh my, you better believe it. Fear can do a number on all of us. You may not feel hesitant or doubtful now, but you might later. Fear can grip your heart like a cold hand with icy fingers, leaving you with chills down your spine. You may not entertain these thoughts, doubts, or concerns, but others do. Let me say that God wants us to be people of faith and stability, especially when we pray. James 1:6—But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. James states that we are not to "waver" when we pray. The word "wavering" is from the Greek word diakrino which means "hesitating, doubting, or staggering." This is NOT to characterize our praying. Some call this "drunken praying" because the person staggers like a drunk at the promises of God and His ability to answer our prayers. His faith is weak. The person who goes to the Lord for wisdom, and then rushes to one person after another for advice, like a pinball bouncing from one bumper to another, and tries one scheme after another without God's direction, makes a mockery of his prayer for wisdom. What causes us to waver or doubt and how do we deal with it? What causes us to double-check God and His Word in our dungeons? The Bible gives us some answers. Causes of Double-Checking or Doubt 1. Suppositions or Expectations That Are Unfulfilled Luke 7:20—When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another? As we noted earlier, 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? 2. Skepticism: Luke 1:18-20—And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. [19] And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. [20] And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. When we get cynical like Scrooge, we become doubtful. We start getting the attitude, "Sure, I've heard this before. Humbug!" 3. Society's Wisdom and Reasoning: 1 Corinthians 1:18, 19—For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. The unbelief of unsaved people can intimidate the belief of believers if they are not careful. Don't listen to their skepticism. 4. Spiritual Instability: James 1:6, 7, 8—But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord. A double minded man is unstable in all his ways. Make up your mind to believe God and follow Him. 5. Small Faith: Matthew 14:31—And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt? 6. Satan: Genesis 3:4—And the serpent said unto the woman, Ye shall not surely die: Satan desires to get us to question and doubt God's Word. His voice may seem logical like the argument of a trial lawyer or it may be seductive like a beautiful woman's whisper in your ear. No matter how Satan may tempt you, mark it down, he is powerful and will lead you astray if you are not careful. Do not underestimate his strength, and your weakness. B. Conquering Doubt and the Urge to Double-Check God 1. Search the Scriptures: Acts 17:11, 12—These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few. 2. Serve the Lord: John 7:17—If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. 3. The Scriptures Are to Be Believed: Luke 16:27-31... Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house: [28] For I have five brethren; that he may testify unto them, lest they also come into this place of torment. [29] Abraham saith unto him, They have Moses and the prophets; let them hear them. [30] And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. [31] And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead. 4. Substantiate the Lord's Power: Malachi 3:10—Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. 5. Supplications Are to Be Made to the Lord: 1 Timothy 2:8—I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.(Treasures from the Scriptures) Luke 7:22 And He answered and said to them, "Go and report to John what you have seen and heard: the BLIND RECEIVE SIGHT, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the POOR HAVE THE GOSPEL PREACHED TO THEM. KJV Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached. how Lk 7:21; 18:35-43; Job 29:15; Ps 146:8; Isaiah 29:18,19; 32:3,4; 35:5,6; Isaiah 42:6,7,16; 61:1-3; Jeremiah 31:8; Matthew 9:28-30; 21:14; John 9:30-33; Acts 26:18 the lame Matthew 15:30,31; Acts 3:2-8; 8:7; 14:8-10 the lepers Lk 5:12-15; 17:12-19 the deaf Isaiah 43:8; Mark 7:32-37 the dead Lk 7:14,15; 8:53-55 to Lk 4:18; Zephaniah 3:12; James 2:5 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 Related Passages: Matthew 11:4-5+ (VIRTUALLY IDENTICAL TO LUKE'S VERSION) Jesus answered and said to them, “Go and report (apaggello) to John what you hear and see: 5 the BLIND RECEIVE SIGHT and the lame walk, the lepers are cleansed and the deaf hear, the dead are raised up, and the POOR HAVE THE GOSPEL PREACHED TO THEM. Matthew 5:3+ “Blessed are the poor in spirit, for theirs is the kingdom of heaven. Isaiah 35:5-6+ Then the eyes of the blind will be opened And the ears of the deaf will be unstopped. 6Then the lame will leap like a deer, And the tongue of the mute will shout for joy. For waters will break forth in the wilderness And streams in the Arabah. Steven
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Vincent on lawyers - "Not legal practioners, but interpreters and doctors of the Mosaic law." Rejected (set aside, nullified)(114)(atheteo from áthetos = not placed from a = without + thetós = placed) means to do away with what has been laid down, to set aside and thus to regard as nothing, to declare invalid, to not recognize, to annul (make ineffective, inoperative or nonexistent), to spurn or to despise. In the papyri atheteo was used of loans which were repaid and cancelled and for the rejection of certain officials who were described as inefficient and incapable of doing their duty. Atheteo was also used of grain rejected by the inspector as unfit for food. In Classic Greek atheteo is used to describe setting aside of a treaty or promise. Thayer writes that atheteo means "to act toward anything as though it were annulled; hence, to deprive a law of force by opinions or acts opposed to it, to transgress... to thwart the efficacy of anything, nullify, make void, frustrate...to render prudent plans of no effect (1Cor 1:19)...to reject, refuse, slight (eg, "the grace of God" Gal 2:21) Atheteo - 12v - nullify(1), refuse(1), reject(1), rejected(1), rejects(6), rejecting(1), set aside(3), sets...aside(1), setting aside(1). Mk. 6:26; Mk. 7:9; Lk. 7:30; Lk. 10:16; Jn. 12:48; 1 Co. 1:19; Gal. 2:21; Gal. 3:15; 1 Thess. 4:8; 1 Tim. 5:12; Heb. 10:28; Jude 1:8 Purpose (plan) (1012) boule when used of man expresses a decision, a purpose or a plan which is the result of inner deliberation (Plan to kill Jesus - Lk 23:51). Boule is that which has been purposed and planned, as of God's eternal plan (Eph 1:11+). Boule has in it the ideas of intelligence and deliberation. In other words boule describes the result of deliberate determination which in the present context reflects the product of not just a "mastermind" but God's heart of infinite love. NIDNTT says that in secular Greek boule "denotes an intention, a deliberation. It also stands for the result of a deliberation in the sense of a decision of the will, a resolution, a counsel or an edict. So already in Homer (Il. 2, 53) an assembly of men is called a boule, when it became an institutional body (e.g. the Council of the Five Hundred in Athens, Herodotus 5, 72; 9, 5). Friberg - (1) as an inward thought process leading toward a decision deliberation, motive (1Co 4.5); (2) as the result of inner deliberation resolve, decision, purpose, plan (Acts 5.38); (3) as the result of community deliberation counsel (Acts 27.12); as the divine will counsel, purpose (Acts 2.23) (Borrow Analytical Lexicon of the Greek New Testament) Boule - 12v - Lk. 7:30; Lk. 23:51; Acts 2:23; Acts 4:28; Acts 5:38; Acts 13:36; Acts 20:27; Acts 27:12; Acts 27:42; 1 Co. 4:5; Eph. 1:11; Heb. 6:17 Luke 7:31 "To what then shall I compare the men of this generation, and what are they like? KJV And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like? Whereunto Lamentations 2:13; Matthew 11:16-19; Mark 4:30 Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:18-35 Dealing With Doubt - Steven Cole Luke 7:31-35 The Parable of the Brats: Style Versus Substance - John MacArthur WHAT IS THIS GENERATION LIKE? In Lk 7:31-35 Jesus is going to illustrate with two children games, neither of which the children wanted to play and make the analogy that God had sent two preachers John the Baptist and the Son of Man who had different styles but whose similar messages were both rejected. Alexander Maclaren sums up Lk 7:31-35 - The point is clear enough. “If the message is unwelcome, nothing that the messenger can say or do will be right.” To what then shall I compare the men of this generation (genea), and what are they like - He is referring to those who rejected John's baptism. John MacArthur calls this the The Parable of the Brats: Style Versus Substance and it is a very insightful message writing "in this parable He identifies His generation as brats, impossible to please, impossible to satisfy, belligerent." MacArthur on what then shall I compare and what are they like - That's a Hebraism, that's an old Hebraic way of speaking. In fact, in the Jewish midrash which the rabbis wrote, that is the most common way to introduce an analogy, with the words: "How am I to compare this?" or "To what shall I compare this?" or "What is this like?" That is a very typical rabbinic way of giving an analogy to explain a spiritual reality. That's precisely what Jesus does here.
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Vincent on children - Diminutive, little children. The Rev. Donald Fraser gives the picture simply and vividly: “He pictured a group of little children playing at make-believe marriages and funerals. First they acted a marriage procession; some of them piping as on instruments of music, while the rest were expected to leap and dance. In a perverse mood, however, these last did not respond, but stood still and looked discontented. So the little pipers changed their game and proposed a funeral. They began to imitate the loud wailing of eastern mourners. But again they were thwarted, for their companions refused to chime in with the mournful cry and to beat their breasts.… So the disappointed children complained: ‘We piped unto you and ye did not dance; we wailed, and ye did not mourn. Nothing pleases you. If you don’t want to dance, why don’t you mourn?… It is plain that you are in bad humor, and determined not to be pleased’ ” (“Metaphors in the Gospels”). The issue is between the Jews (this generation) and the children of wisdom, 5:9. Lawrence Richards - “Like children . . . calling out to each other” . Jesus identified John as a great prophet. While the sinful of society recognized him, and responded to his message, the “Pharisees and experts in the Law” had rejected John—and God’s purpose for them! Why? Jesus illustrates from the familiar scene of children, playing in the streets. They play “wedding” (v. 32b) and they play “funeral” (v. 32c). And they complain when other’s won’t play their game. And that, Jesus said, is what the religious leaders had done. They’d been playing games, and they whined because neither John, that gaunt and austere wilderness man, nor Jesus, a social, friendly Teacher, played their games with them! “If you won’t play our way,” Jesus pictured them saying, and we can clearly see the pout on petulant, childish faces, “we won’t play at all. So there!" But Jesus wasn’t playing games. And if you and I are to have a meaningful relationship with Him, we can’t play games either! In Jesus, our God has come. And we must now be fully committed to Him.
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Vincent on denarii - A denarius, the chief silver coin of the Romans at this time, and of the value of about seventeen cents. We must remember to reckon according to the rate of wages in that day. A denarius was regarded as good pay for a day’s work. It was the pay of a Roman soldier in Christ’s time. In almost every case where the word occurs in the New Testament it is connected with the idea of a liberal or large amount. Compare Matt. 18:28; Mark 6:37; Luke 7:41; John 12:5. For a penny is, literally, out of or on the strength of a penny; the payment being that on the strength of which the agreement was made. The agreement arose out of the demand on the one hand and the promise on the other. THE TWO DEBTORS. Luke 7:41-43. -James Smith This little pithy parable was spoken in Simon's house, who desired Jesus to eat with him, and Jesus did not refuse. He never does. Then Simon sat in judgment on Him in allowing this woman to touch Him.(v. 39). Simon's cold heart was a stranger to the love of Christ. Like many a modern Pharisee his religion was an outward form. But Jesus had a meat to eat that Simon knew not of. The woman's love was more precious to Him than Simon's feast. It is the heart He seeks. Giving can only grieve Him when it is heartless. There are many Simons who show outward respect to religion, but who have no heart sympathy with Jesus Christ in His saving mission. I. The Certain Creditor (v. 41). The great Creditor, no doubt, represents God Himself. There is something graciously beautiful about this thought, because— 1. A creditor is one who is supposed to have A GOOD REPUTATION. Can God deceive? Is His character not trustworthy? He cannot lie. 2. A creditor is one who has SUFFICIENCY FOR OTHERS. Our sufficiency is of God. Human need can be fully met only in Him. "All my salvation and all my desire." The sinner's needs are deep and many, but the fulness of His mercy is enough. "Come unto Me." 3. A creditor is one who looks for SOME RETURN FOR HIS OUTLAY. He gives only on loan. God gives His best, and expects our best; but, alas, we have returned Him evil for good. Evil is poor payment for good; hatred is a miserable return for love. Could you reckon up the good He has given? How much owest thou my Lord? II. The Different Debtors. "Two" (v. 41). The 500 and the 50. Representing two classes of actual transgressors, the great and the little, and implying all the grades that lie between. The fifty pence debtor is the religious moralist who lacks "one thing." The five hundred pence debtor is the open profligate that lacks everything. But there is the hundred pence debtor, who has been somewhat indifferent to the goodness of God. The two hundred pence debtor who has been wholly indifferent to the gifts of God, and the three hundred pence debtor who questions His love and mocks at His people, and the four hundred pence debtor who denies God and despises His mercy, yet whose outward character is counted respectable. But all with whom the Great Creditor has been dealing in grace are His debtors. "All have sinned," "all have come short." He that offendeth in one point is guilty of all. III. The Helpless Bankrupts. " They had nothing to pay" (v. 42). The great and the little debtor were both alike in the same insolvent condition. "No difference." Just so with every sinner in God's sight. Our responsibilities to God may be different, but the hopelessness of our condition in His sight is the same. By nature all are alike, "without strength." Where there was no sprinkled blood Jehovah could make no difference (Exod. 12:13). All outside of the ark were treated alike in His judgment. They had nothing. Who but God only can create out of nothing? We can only make nothing out of nothing. Then payment is impossible. There is no other creditor from whom we can borrow. So one of two things must follow—a pardon or a prison. IV. The Happy Deliverance. "He frankly forgave them both" (v. 42). These few words reveal the heart of God as big with abounding grace. Notice— 1. WHAT HE DID. "He forgave." He did not compromise. How suited His way was to their sad circumstances! Forgiveness is God's gracious remedy for the sinner's debt. "I believe in the forgiveness, not the payment of sins" (Luther). Oh, that men would believe God's willingness and readiness to forgive! 2. WHOM HE FORGAVE. "Both." Both alike needed it. The self-righteous moralist and the respectable church-going fifty pence debtor need forgiveness just the same as the five hundred pence ne'er-do-weel. One can have no more claim than another, both are debtors. 3. HOW HE FORGAVE. "Frankly." In a free, liberal, loving manner, not grudgingly, just as the father forgave the prodigal, with open arms and joyful heart. "He delighteth in mercy." He keepeth mercy for thousands. When God pardons a sinner He does it as Joseph forgave his brethren, with a heart ready to burst with deep, unutterable compassion. 4. WHEN HE FORGAVE. "When they had nothing to pay." It was when the prodigal had spent all that he had that he came and was accepted. When Joseph's brethren had nothing to eat, then they were enriched by him whom they had despised. The young ruler came with a great price in his hand, and he went away sorrowful. The Laodicean Church "had need of nothing" while Christ stood outside. "Blessed are the poor in spirit." "Jesus paid it all." Accept His settlement. Buy without money. "Nothing to pay." V. The Grateful Evidence. "Love." Which of them will love Him most? "He to whom He forgave most," says Simon. "Thou hast rightly judged," says Jesus. It is right judgment, then, to expect the forgiven to manifest in some way or other their love for Him who frankly forgives all. The poor woman had been forgiven much, and she loved much, and showed it. 1. Much love WEEPS (v. 44). Not only tears of regret for the past, but of deepest gratitude toward God, and of tenderest sympathy toward the perishing. The world needs such tears. Christ shed them, so did Paul (Phil. 3:18). 2. Much love WASHES. "She hath washed My feet" (v. 44). Many a dusty foot and life love has washed. "He loved me, and washed me." Love covereth a multitude of sins. Christ, as our Head, is in Heaven; we, as His feet, are on earth. 3. Much love STOOPS. "She wipes His feet with her hair" (v. 44). She puts her glory at His feet. If He is to increase, I must decrease. The heart must bow if Jesus is to be served. 4. Much love KISSES. Her lips of affection are pressed to His feet (v. 45). The feet of the body of Christ, the dusty, naked members, are often neglected. Love seeks contact with them. 5. Much love ANOINTS. The Father anoints His head, but the forgiven one must anoint His feet (v. 46). "Do as I have done unto you." 6. Much love FOLLOWS. She followed Him into Simon's house. She heeded not the reproach of others. Love constrained her (1 John 4:19). 7. Much love GIVES. "She brought her box of ointment" (v. 37). This was all her treasure, and she laid it at His feet, not only her ointment, but herself. Lovest thou Me? How much? Let the life testify. Contrast the three characters: (1) The proud-hearted Pharisee. (2) The broken-hearted sinner. (3) The loving-hearted Saviour. Luke 7:42 "When they were unable to repay, he graciously forgave them both. So which of them will love him more?" KJV And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? when Ps 49:7,8; Matthew 18:25,26,34; Romans 5:6; Galatians 3:10 he Ps 32:1-5; 51:1-3; 103:3; Isaiah 43:25; 44:22; Jeremiah 31:33,34; Daniel 9:18,19; Micah 7:18-20; Matthew 6:12; Acts 13:38,39; Romans 3:24; 4:5-8; Ephesians 1:7; 4:32; Colossians 3:13 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 JESUS' QUESTION IS A "NO BRAINER!" When they were unable to repay, he graciously forgave (charizomai) them both. So which of them will love (agapao) him more - Jesus ends this short forgiveness parable with what should be a "soft ball" question, even for a legalistic Pharisee! I love what
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Vincent comments "Christ means to say to Simon, “thou didst not anoint my head, the nobler part, with ordinary oil. She hath anointed my feet with costly ointment." NET Note - This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Mt 26:6–13; Mk 14:3–9; Jn 12:1–8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee. ILLUSTRATION - Robert Falconer tells the story of his witnessing among destitute people in a certain city and of reading them this story of the woman who wiped Jesus' feet with her tears. While he was reading, he heard a loud sob and looked up at a young, thin girl whose face was disfigured by smallpox. After he spoke a few words of encouragement to her, she said, "Will He ever come again, the One who forgave the woman? I have heard that He will come again. Will it be soon?" Falconer replied. After sobbing again uncontrollably, she said, "Sir, can't He wait a little while? My hair ain't long enough yet to wipe His feet." Let me ask, "Do you have the same desire and attitude of gratitude for what the Lord has done for you?" Luke 7:47 "For this reason I say to you, her sins, which are many, have been forgiven, for she loved much; but he who is forgiven little, loves little." KJV Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. Her Lk 7:42; 5:20,21; Exodus 34:6,7 which Isaiah 1:18; 55:7; Ezekiel 16:63; 36:29-32; Micah 7:19; Acts 5:31; Romans 5:20; 1 Corinthians 6:9-11; 1 Timothy 1:14; 1 John 1:7 she Lk 7:43; Matthew 10:37; John 21:15-17; 2 Corinthians 5:14; Galatians 5:6; Ephesians 6:24; Philippians 1:9; 1 John 3:18; 4:19; 5:3 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 NO LIMIT TO JESUS' FORGIVENESS OF SINS For this reason - Whenever you observe a term of conclusion like this pause and ponder with a question like "For what reason?" It will force you to re-read the preceding context, never a waste of time! I say to you, her sins, which are many, have been forgiven (aphiemi) , for she loved (agapao) much; but he who is forgiven (aphiemi) little, loves agapao)little - Sins are figuratively seen as debts we owe to God and incur by constantly "missing the mark." This woman had "missed the mark" more times than most people would have done at her age. Her "debt" was huge and could never be repaid. But her sins had been forgiven. When? Before she entered the house. Her seeking out Jesus was not to earn her forgiveness, but to show her overwhelming sense of gratitude for Jesus having promised to pay her sins which were many. Obviously Jesus had not yet borne her sins in His body on the Cross, but He soon would and thus her sins were forgiven "on credit" so to speak, pending the promised payment on the Cross. Note that have been forgiven (aphiemi) is in the perfect tense signifying that her sins had been forgiven in the past and were permanently forgiven. The point is that Jesus was not just now declaring that her sins were forgiven. They had already been forgiven. And it was because of her getting a sense of the greatness of Jesus' forgiveness in light of the great multitude of her sins, she was literally overwhelmed with an unspeakable sense of gratitude prompted the incredible acts of worship that day in the Pharisee's house. Spurgeon on her sins, which are many, have been forgiven - “Not because she has done this, but this is an evidence that her sine are forgiven. This act of greater love is the proof that she must be conscious of the greater forgiveness: ‘she loved much: but to whom little is forgiven, the same loveth little.’” It is always like that; your converted Pharisees have to be made to feel like this woman before they will render love like hers; and if Simon is ever made to feel that his sin, in a certain light, is as great as the sin of this fallen woman, then he will love as much as she does, but not till then. Jesus said unto her, “Thy sins are forgiven.” Oh, the marvellous music of that short sentence! If I had to choose from all language the choicest sentence that my ear could hear when under a sense of him, it would be these four words which the Master addressed to this woman who was a notable public sinner, “Thy sins are forgiven.” “You know that her sins were many, and I tell you that they have been forgiven, and you can see, by her actions, that she loves much.” Sins...forgiven, for she loved much - One could misinterpret this statement. For is probably not the best translation because it is a term of explanation and thus suggest her sins were forgiven for (because) she loved much. Other translations have "therefore" (ESV, NET) which is preferable because that is more a term of conclusion. The idea would then be that she loved much because she was forgiven. This is made clear in Lk 7:50 where Jesus states it is her faith that saved her. The good (great) deeds she did were a reflection of the fact that she was saved. She was saved by faith alone but faith that genuinely saves is not alone, but is accompanied by fruit in keeping with repentance and belief. Ray Pritchard - Think of how many sins he has covered for you. Think of the punishment you deserved that did not happen to you because of God’s grace. Jesus said, “He who has been forgiven little loves little” (Luke 7:47). Your willingness to forgive is in direct proportion to your remembrance of how much you have been forgiven. We are great sinners greatly forgiven. If we believe that, by God’s grace we can forgive “seventy times seven.”