Luke 7

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 14 2 8 0 0 CHAPTER VII) Outline of Chapter 7) ) Theme: The Work Thou Gavest Him to Do) 7:1 10 The Faith of a Centurion Rewarded by Jesus) 7:11 17 The Raising of the Widow s Son at Nain) 7:18 35 The Doubt of John the Baptist) and) The Manner in Which Jesus Dealt with It) The Parable of Children Sitting in the Market Places) 7:36 50 Jesus Anointed by a Penitent Woman) The Parable of The Two Debtors) ) 7:1 10 The Faith of a Centurion Rewarded by Jesus) 1 1 2 8 0 “tw://bible.?id=40.8.5-40.8.13|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.8.5-40.8.13|AUTODETECT|” Matt. 8:5 13) 1 7 2 8 0 0 7 1 After Jesus had concluded all his words in the hearing of the people, he entered Capernaum.) 2 Now a certain centurion s servant, who was very dear to his master, was sick, at the point of death.��277�� 3 The centurion, having heard about Jesus, sent to him elders of the Jews, asking him to come and heal his servant. 4 When they came to Jesus, they pleaded earnestly with him, saying, He is worthy that you grant him this (favor), 5 for he loves our nation and he built the synagogue for us. 6 So Jesus went with them.) Now when Jesus was not far from the house, the centurion sent friends to say to him, Do not trouble yourself, Lord, for I am not fit for you to come under my roof. 7 That is why I did not even consider myself worthy to come to you; but speak the word and my boy will be cured. 8 For I myself am a man set under authority, with soldiers under me, and I say to one, Go, and he goes; to another, Come, and he comes; and to my servant, Do this, and he does it. ) 9 Now when Jesus heard this, he was amazed at him; and turning to the crowd following him, he said, I tell you, not even in Israel have I found such great faith. 10 And when those who had been sent out returned to the house, they found the servant in good health.) ) A. Introduction) 1. After Jesus had concluded all his words in the hearing of the people, he entered Capernaum.) 1 1 2 8 0 “tw://bible.?id=42.6.20-42.6.49|AUTODETECT|” Jesus sermon, briefly summarized in ) 7 1 -1 9 0 “tw://bible.?id=42.6.20-42.6.49|AUTODETECT|” Luke 6:20 49) 1 1 -1 9 0 0 , has ended. Very properly a new chapter begins at this point. Nevertheless, between the final paragraph of Chapter 6 and the opening paragraph of Chapter 7 there is a close connection. In fact, that connection is threefold: (a) geographical, that is, if, as has been assumed, the distance between the locale of the sermon and Capernaum, which Jesus now enters, was not great; (b) chronological, for when Luke writes, After Jesus had concluded all his words & he entered Capernaum, he probably means shortly afterward. Though it is true that the word here translated after is indefinite, and can indicate a longer or shorter period, in the present case there are no reasons to believe that the intervening period was substantial; besides, Capernaum was nearby and was still in a sense Christ s headquarters. The connection is, however, also (c) topical.) 1 3 2 8 0 0 This third item should be stressed, for, as is well known, topical or thematic connections abound in Luke s Gospel. In the final paragraph of Chapter 6 Jesus had, by means of a parable, driven home the lesson that faith in himself should be unshakable, like a house founded on rock. It should be genuine, so that the words of Jesus, having been heard, will not be ignored, but translated into action. In the opening paragraph of Chapter 7 the evangelist now exhibits a prize example of such faith.) B. What the people particularly the elders of the Jews thought of a certain centurion: He is worthy. ) 2 6a. Now a certain centurion s servant, who was very dear to his master, was sick, at the point of death.

The centurion, having heard about Jesus, sent to him elders of the Jews, asking him to come and heal his servant. When they came to Jesus, they pleaded earnestly with him, saying, He is worthy that you grant him this (favor), for he loves our nation and he built the synagogue for us. So Jesus went with them.) 1 1 2 8 0 “tw://bible.?id=40.8.5-40.8.13|AUTODETECT|” The records of this miracle 7 1 -1 9 0 “tw://bible.?id=40.8.5-40.8.13|AUTODETECT|” Matt. 8:5 13) 1 1 -1 9 0 “tw://bible.?id=42.7.1-42.7.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.7.1-42.7.10|AUTODETECT|” Luke 7:1 10) 1 1 -1 9 0 “tw://bible.?id=43.4.46-43.4.54|AUTODETECT|” ) should not be confused with the story found in ) 7 1 -1 9 0 “tw://bible.?id=43.4.46-43.4.54|AUTODETECT|” John 4:46 54) 1 1 -1 9 0 “tw://bible.?id=43.4.46-43.4.54|AUTODETECT|” . That story has to do with a royal officer s son; this, with a centurion s servant. ) 7 1 -1 9 0 “tw://bible.?id=43.4.46-43.4.54|AUTODETECT|” John 4:46 54) 1 1 -1 9 0 “tw://bible.?id=42.7.1|AUTODETECT|” places Jesus in Cana; in ) 7 1 -1 9 0 “tw://bible.?id=42.7.1|AUTODETECT|” Luke 7:1) 1 1 -1 9 0 “tw://bible.?id=43.4.0|AUTODETECT|” the Savior is entering Capernaum. The supplicant mentioned in ) 7 1 -1 9 0 “tw://bible.?id=43.4.0|AUTODETECT|” John 4) 1 1 -1 9 0 0 could not immediately conceive of Jesus power to heal at a distance; the centurion, on the other hand, took the initiative in declaring that Jesus had this power.) 1 1 2 8 0 0 The centurion of Luke s (and Matthew s) story was an officer in the pay of Herod Antipas. Strictly speaking, as the very name implies, a centurion was a commander of a hundred soldiers. But then, as also today, military terms were flexible in meaning, so that a centurion might not actually be in charge of exactly one hundred men. We might say that his rank and authority ranged between that of a decurion (officer in command of ten soldiers) and that of a chiliarch (military commander of a thousand men). He was what we might call an army captain.) 1 1 2 8 0 “tw://bible.?id=40.27.54|AUTODETECT|” Centurions were generally men of good reputation. Scripture has many good things to say about them. At Calvary, after Jesus had breathed his last, a centurion exclaims, Surely, this was God s Son 7 1 -1 9 0 “tw://bible.?id=40.27.54|AUTODETECT|” Matt. 27:54) 1 1 -1 9 0 “tw://bible.?id=41.15.39|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=41.15.39|AUTODETECT|” Mark 15:39) 1 1 -1 9 0 “tw://bible.?id=42.23.47|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.47|AUTODETECT|” Luke 23:47) 1 1 -1 9 0 “tw://bible.?id=41.15.44|AUTODETECT|” ). The centurion also tells Pilate the truth about the body of Christ 7 1 -1 9 0 “tw://bible.?id=41.15.44|AUTODETECT|” Mark 15:44) 1 1 -1 9 0 “tw://bible.?id=41.15.45|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.15.45|AUTODETECT|” 45) 1 1 -1 9 0 “tw://bible.?id=44.10.1|AUTODETECT|” ). Another centurion, Cornelius, is described as devout and God-fearing, together with his entire family & held in high regard by all the Jews, etc. 7 1 -1 9 0 “tw://bible.?id=44.10.1|AUTODETECT|” Acts 10:1) 1 1 -1 9 0 “tw://bible.?id=44.10.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.10.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=44.10.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.10.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=44.10.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.10.33|AUTODETECT|” 33) 1 1 -1 9 0 “tw://bible.?id=44.10.44-44.10.48|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.10.44-44.10.48|AUTODETECT|” 44 48) 1 1 -1 9 0 “tw://bible.?id=44.21.32|AUTODETECT|” ). See also ) 7 1 -1 9 0 “tw://bible.?id=44.21.32|AUTODETECT|” Acts 21:32) 1 1 -1 9 0 “tw://bible.?id=44.22.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.25|AUTODETECT|” 22:25) 1 1 -1 9 0 “tw://bible.?id=44.22.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.22.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=44.23.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.23.17|AUTODETECT|” 23:17) 1 1 -1 9 0 “tw://bible.?id=44.23.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.23.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=44.24.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.24.23|AUTODETECT|” 24:23) 1 1 -1 9 0 “tw://bible.?id=44.10.25|AUTODETECT|” . Not many are the instances in which the New Testament records any flaw on the part of a centurion 7 1 -1 9 0 “tw://bible.?id=44.10.25|AUTODETECT|” Acts 10:25) 1 1 -1 9 0 “tw://bible.?id=44.10.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.10.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=44.27.11|AUTODETECT|” ). There is also ) 7 1 -1 9 0 “tw://bible.?id=44.27.11|AUTODETECT|” Acts 27:11) 1 1 -1 9 0 0 , but even that centurion, Julius, was well-disposed toward Paul (27:1, 3, 43).) 1 1 2 8 0 “tw://bible.?id=40.8.6|AUTODETECT|” But among all the fine things Scripture says about centurions highest praise is reserved for the one of our present account. This man had a servant call him slave if you prefer, but see what follows who was seriously ill. His physical condition was indeed desperate. According to ) 7 1 -1 9 0 “tw://bible.?id=40.8.6|AUTODETECT|” Matt. 8:6) 1 1 -1 9 0 0 he was bedridden with paralysis, suffering terribly, fearfully tormented. Was this a case of progressive paralysis with muscular spasms dangerously affecting his respiratory system? Whatever it was, according to Luke s report the illness had brought the servant to the very portals of death.) 1 1 2 8 0 0 Was there no hope for recovery? Yes, there was, for the centurion had heard about Jesus. In view of the fact that many of the mighty works of our Lord had been, were being, and were going to be performed in this very city, it is not surprising that the centurion, here stationed, had heard about Jesus.) 1 1 2 8 0 “tw://bible.?id=42.7.2|AUTODETECT|” Having heard about The Great Physician and what he had done for others, the centurion now pleads that the same mercy be shown to his own servant. The man s heart is in his plea, for so very dear 7 1 -1 9 0 “tw://bible.?id=42.7.2|AUTODETECT|” Luke 7:2) 1 1 -1 9 0 0 ) is the servant to his master that the latter calls him my boy (verse 7).��278��) 1 1 2 8 0 0 According to Matthew it was the centurion himself who informed Jesus about the crisis that had arisen. On the other hand, Luke here states that the officer had sent some elders of the Jews to Jesus with the request, Come and heal my servant. This involves no contradiction. He may have done both. On the other hand, more simple is the explanation that it was through the elders that the centurion s plea was made known to Jesus. Matthew may simply be abbreviating the story.) 1 1 2 8 0 “tw://bible.?id=42.4.31-42.4.37|AUTODETECT|” However, according to Luke s account (see verses 4, 5), the elders were more than mere transmitters of a message. As, through them, the centurion was interceding for his boy, so the elders, in turn, were interceding for the centurion. They said, He is worthy that you grant him this (favor), for he loves our nation and he built the synagogue for us. Note: He loves our nation & and he built our synagogue (a possible translation). This may imply that Capernaum at this time had only one synagogue, the very one whose construction had been financed by this centurion. If that inference should be correct, the relation between the Lord and this centurion becomes even closer, for it then appears that the construction of the very place of worship where Jesus had already revealed his miracle-working power 7 1 -1 9 0 “tw://bible.?id=42.4.31-42.4.37|AUTODETECT|” Luke 4:31 37) 1 1 -1 9 0 “tw://bible.?id=41.1.21-41.1.28|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=41.1.21-41.1.28|AUTODETECT|” Mark 1:21 28) 1 1 -1 9 0 “tw://bible.?id=42.10.15|AUTODETECT|” ) had been financed by this officer. With respect to Capernaum and its synagogue see also on ) 7 1 -1 9 0 “tw://bible.?id=42.10.15|AUTODETECT|” Luke 10:15) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Though this centurion was not a Jew (see verse 9) and may well have been a Roman, the very fact that he gave the Jews their synagogue probably indicates that he was rich, generous, and kind. Does it also show that he had said farewell to pagan polytheism and was inclined to favor may even have adopted Jewish monotheism? It will become clear, however, that by God s grace he had advanced much farther than this in the one and only true religion, namely, in his faith in Jesus, God s Son.) 1 1 2 8 0 “tw://bible.?id=42.18.13|AUTODETECT|” He is worthy, said the Jewish elders. Worthy of what? Of receiving as a favor from Jesus the healing of this desperately ill servant? However well-meant this appraisal may have been, it smacks of the doctrine of human merits. It should be borne in mind that those who spoke thus were Jewish elders! The true doctrine is quite different. See ) 7 1 -1 9 0 “tw://bible.?id=42.18.13|AUTODETECT|” Luke 18:13) 1 1 -1 9 0 “tw://bible.?id=45.3.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.3.20|AUTODETECT|” Rom. 3:20) 1 1 -1 9 0 “tw://bible.?id=45.3.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.3.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=45.3.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.3.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=45.7.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.7.18|AUTODETECT|” 7:18) 1 1 -1 9 0 “tw://bible.?id=45.7.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.7.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” Eph. 2:8) 1 1 -1 9 0 “tw://bible.?id=50.3.4-50.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.4-50.3.9|AUTODETECT|” Phil. 3:4 9) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.8.7|AUTODETECT|” So Jesus went with them. A very short sentence indeed, but how full of meaning. According to ) 7 1 -1 9 0 “tw://bible.?id=40.8.7|AUTODETECT|” Matt. 8:7) 1 1 -1 9 0 0 , as Jesus started out on his way toward the home of the centurion he even said, I will come and heal him. He did not refuse the fervent request. He did not say, Why did this request not come earlier? Nor, Since the man who makes this request (whether directly or indirectly) is not even a Jew, and in fact represents the oppressor (the hated power of Rome), I will do nothing. Nor, Since you, elders, seem to think that I owe him that favor because he built your synagogue, I must turn down the request. Nothing of the kind. Without adding any if s or but s Jesus wends his way toward the house where his help is needed.) 1 9 2 8 0 0 In reading this story the temptation is to concentrate our attention entirely upon the wonderful centurion. Well, by God s grace, he was indeed wonderful. But we should fix our attention especially on the marvelous grace of our loving Lord. ) For the love of God is broader) Than the measure of man s mind;) And the heart of the Eternal) Is most wonderfully kind.) F. W. Faber, lines taken from) There s a Wideness in God s Mercy ) C. What he (the centurion) thought of himself: I am not worthy. ) 6b 8.

Now when Jesus was not far from the house, the centurion sent friends to say to him, Do not trouble yourself, Lord, for I am not fit for you to come under my roof. That is why I did not even consider myself worthy to come to you; but speak the word and my boy will be cured. For I myself am a man set under authority, with soldiers under me, and I say to one, Go, and he goes; to another, Come, and he comes; and to my servant, Do this, and he does it.) 1 1 2 8 0 “tw://bible.?id=44.10.28|AUTODETECT|” He is worthy, the elders had said. But the centurion, on hearing that Jesus was on the way to his home, in fact was already nearby, becomes overwhelmed with the sense of his own unworthiness. After all, who is he in comparison with this Exalted One, this personal embodiment of majestic authority, all-embracing power, and condescending love, a love that bridges every chasm and overleaps every obstacle of race, nationality, class, and culture? Who is he to cause this kind Master to commit an act that would put him in conflict with the time-honored custom of his own people, according to which a Jew does not enter the house of a Gentile lest he be defiled 7 1 -1 9 0 “tw://bible.?id=44.10.28|AUTODETECT|” Acts 10:28) 1 1 -1 9 0 “tw://bible.?id=44.11.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.11.2|AUTODETECT|” 11:2) 1 1 -1 9 0 “tw://bible.?id=44.11.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.11.3|AUTODETECT|” 3) 1 1 -1 9 0 “tw://bible.?id=43.18.28|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=43.18.28|AUTODETECT|” John 18:28) 1 1 -1 9 0 0 )?) 1 8 2 8 0 0 As Luke makes clear, however, the difficulty with which the centurion struggled was not limited to his unwillingness to embarrass Jesus because of certain Jewish scruples or ritual taboos. If that had been all, the officer could have added, But though I do not want you to ceremonially defile yourself by entering my home, I myself will go out to you. I will approach you, close enough so you can address me. Instead, what he adds is this, I did not even consider myself worthy to come to you. ) It is clear that this man is filled with a sense of personal unworthiness. He is deeply convinced of his own insignificance in comparison with Jesus. Let Jesus therefore simply speak the word of healing!

That is all that will be necessary to bring about a complete recovery.) The centurion reasons: If, though I am but a military officer with very limited authority and power, an officer who must himself obey his superiors, even my orders are nevertheless immediately carried out by both soldier and servant, and this regardless of where I am when I issue them, then certainly he, this Great One, exercising independent authority and holding the universe in his all-powerful grasp, can command, and whatever it is that he desires will be done. When he says, Go, sickness will go; when he says, Come, health will arrive; and when he tells the body of my boy, Do this, it will immediately respond.) Here again, the fact that according to Luke this message was not addressed to Jesus directly but was on the Lord s approach conveyed to him by the centurion s friends, can, with Augustine and many after him, be explained as in the previous instance; see above, on verses 3 5. We are justified, perhaps, in assuming that the centurion, having gone outside, and having seen Jesus approaching, hurriedly sent his friends to him. The message was in any case the centurion s own answer to Jesus, which is what both Matthew and Luke are saying.��279��) The centurion is deeply convinced that the personal presence of Jesus is not required. All that is necessary is that he speak the word. He says, I am not fit, not worthy.

For more about this word fit or worthy see the note on 7:6 on pages 380, 381.) To return again to Jesus. At the beginning of the story the centurion had asked him to come (verse 3). But now that the Lord has almost arrived, the officer says the very opposite, Do not trouble yourself [to come]. It would seem, therefore, that the more, in the meantime, the centurion reflected on the greatness of Jesus, on his power, exalted majesty, holiness, and willingness to help, the more also he was ashamed of himself and impressed with the fact that his previous request had been unnecessary. So great is Christ!) D. What Jesus thought of him: Not even in Israel have I found such great faith. ) 9, 10.

Now when Jesus heard this, he was amazed at him; and turning to the crowd following him, he said, I tell you, not even in Israel have I found such great faith. And when those who had been sent out returned to the house, they found the servant in good health.) 1 1 2 8 0 “tw://bible.?id=41.6.6|AUTODETECT|” Jesus was astonished, and for a reason contrary to that mentioned in ) 7 1 -1 9 0 “tw://bible.?id=41.6.6|AUTODETECT|” Mark 6:6) 1 1 -1 9 0 0 . To make sure that his words would be understood he turned toward the crowd that was following him, including undoubtedly the centurion s friends (verse 6), and to them all he revealed that the faith of this officer of Gentile race surpassed in excellence anything he had found even among the Jews, in spite of their special privileges.) 1 1 2 8 0 “tw://bible.?id=42.5.5|AUTODETECT|” To be sure, also in Israel Jesus had found faith 7 1 -1 9 0 “tw://bible.?id=42.5.5|AUTODETECT|” Luke 5:5) 1 1 -1 9 0 “tw://bible.?id=42.5.8-42.5.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.5.8-42.5.11|AUTODETECT|” 8 11) 1 1 -1 9 0 “tw://bible.?id=42.6.20-42.6.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.20-42.6.23|AUTODETECT|” 6:20 23) 1 1 -1 9 0 “tw://bible.?id=42.6.47|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.6.47|AUTODETECT|” 47) 1 1 -1 9 0 “tw://bible.?id=42.6.48|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.6.48|AUTODETECT|” 48) 1 1 -1 9 0 0 ), but not a combination in one person of a love so affectionate, a considerateness so thoughtful, an insight so penetrating, a humility so outstanding, and a trust so unlimited. In many cases was not what Jesus had found little faith ?) 1 1 2 8 0 “tw://bible.?id=40.8.13|AUTODETECT|” According to ) 7 1 -1 9 0 “tw://bible.?id=40.8.13|AUTODETECT|” Matt. 8:13) 1 1 -1 9 0 0 Jesus now told the centurion again by means of that officer s friends? to re-enter his home. The Lord s message conveyed to him was, Go home; as you believed, so let it be done for you. Matthew adds that from that very moment the boy was cured. Accordingly, when the friends whom the centurion had sent to Jesus returned to the officer s home, they found the servant in good health.) 1 1 2 8 0 “tw://bible.?id=42.7.1-42.7.10|AUTODETECT|” What lesson does ) 7 1 -1 9 0 “tw://bible.?id=42.7.1-42.7.10|AUTODETECT|” Luke 7:1 10) 1 1 -1 9 0 “tw://bible.?id=44.10.28|AUTODETECT|” teach? Is it this, that Luke was indeed a great historian, one who, once having announced his theme the opening of the gospel door to non-Jew as well as Jew never departs from it? That observation, made by many, is accurate. In addition to 7:1 10 see also 4:25 27; 10:33 37; 17:16; 24:45 47; ) 7 1 -1 9 0 “tw://bible.?id=44.10.28|AUTODETECT|” Acts 10:28) 1 1 -1 9 0 “tw://bible.?id=44.10.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.10.34|AUTODETECT|” 34) 1 1 -1 9 0 “tw://bible.?id=44.10.35|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.10.35|AUTODETECT|” 35) 1 1 -1 9 0 “tw://bible.?id=44.11.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.11.17|AUTODETECT|” 11:17) 1 1 -1 9 0 “tw://bible.?id=44.11.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.11.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=44.13.44-44.13.48|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.44-44.13.48|AUTODETECT|” 13:44 48) 1 1 -1 9 0 0 , etc. Sometimes it is added that Luke s favorable mention of the elders of the Jews, who thought very highly of a man who was a Gentile by birth and who showed a friendly and even reverential attitude to Jesus, was made in order to facilitate the entrance of non-Jews into church and kingdom.) 1 1 2 8 0 “tw://bible.?id=42.7.9|AUTODETECT|” But when we say no more than this have we not missed the main lesson? Do not these same passages, and many others besides, show us what a wonderful Savior is Jesus? Do they not point to him as the One who not only bids all men to embrace him by faith, to God s glory, but even praises them when they do so 7 1 -1 9 0 “tw://bible.?id=42.7.9|AUTODETECT|” Luke 7:9) 1 1 -1 9 0 0 ), even though he knows that this faith is not of their own making but is God s gift to them?) 1 4 2 8 0 0 A wonderful Savior is Jesus my Lord,) A wonderful Savior to me, etc.) Fanny J. Crosby��280��) ) 1 1 2 8 0 “tw://bible.?id=42.7.1-42.7.10|AUTODETECT|” Practical Lessons Derived from ) 7 1 -1 9 0 “tw://bible.?id=42.7.1-42.7.10|AUTODETECT|” Luke 7:1 10) 1 18 2 8 0 0 Verses 3 6) Elders of the Jews & [said], He is worthy. & So Jesus went with them. The greatness of Jesus appears from the fact that: (a) though the centurion waited until it was almost too late (the servant was at the point of death), and (b) not being a Jew, belonged to a different ethnic group, and (c) though the ground on which the elders pleaded (he is worthy) was doctrinally unsound, nevertheless the Master started out at once to answer the call. What a comfort! But also: what an example for us to follow, to the extent to which by his power we are able to do so.) Verse 6) I am not fit. Cf. I am no longer worthy to be your son (15:19); O God, be merciful to me, the sinner (18:13); and sinners & foremost of whom am I.

What is the lesson?) Let not conscience make you linger,) Nor of fitness fondly dream;) All the fitness he requireth) Is to feel your need of him.) This he gives you, this he gives you;) Tis the Spirit s glimmering beam.) Lines from Come Ye Sinners, by Joseph Hart) Verse 9) Not even in Israel have I found such great faith. Did the faith of this man consist only in this, that he was firmly convinced of the Master s power to heal a deathly sick servant from a distance? That this ingredient of his faith was indeed in the foreground is clear from the close connection between 7:6b 8 and verse 9. But was that the complete picture? Did not the centurion s faith also include warm affection for his slave, generosity toward a conquered nation, and consciousness of his own unworthiness? And does not great faith always include a changed attitude to Christ, others, and self?) ) Notes on Greek Words, Phrases, and Constructions in 7:1 10) Verse 2) For ����� ��� see the note on 5:31 on page 306.) ��������, pres. infinit. of ��������, to die; cf. �����, end, limit, goal.) 1 1 2 8 0 “tw://bible.?id=50.2.29|AUTODETECT|” ������, very dear, cf. held in honor, respected, esteemed. See also 14:8; cf. ) 7 1 -1 9 0 “tw://bible.?id=50.2.29|AUTODETECT|” Phil. 2:29) 1 1 -1 9 0 “tw://bible.?id=60.2.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.4|AUTODETECT|” I Peter 2:4) 1 1 -1 9 0 “tw://bible.?id=60.2.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=60.2.6|AUTODETECT|” 6) 1 1 -1 9 0 0 .) 1 8 2 8 0 0 Verse 3) �������, third per. s., aor. subj. act. of �������, to restore to health, heal.) Verse 4) �������������, nom. pl. masc. 2nd aor. participle of �����������, to be by the side of, to come, arrive.) ������, sec. per. s. fut. middle of ������, to grant, render, offer, confer.) Verses 4 and 7) The cognates ���� (verse 4) and ���� (verse 7) are derived from the base ��, to lead, bring, etc.; hence, to bring down the scale; that is, to be of sufficient weight; and so, to be worthy, deserving.) Though the idiomatic English equivalent of ���� is not always worthy, or even deserving, nevertheless the meaning in any context can easily be traced to the basic concept of being worthy. This holds also for the verb ���� of which ����� in verse 7 is the first per. s. aor. indicat. Limiting ourselves to Luke s writings, note the following examples of ���� from the Third Gospel:) 1 1 2 8 0 “tw://bible.?id=42.3.8|AUTODETECT|” fruits worthy of (i.e., in keeping with) conversion 7 1 -1 9 0 “tw://bible.?id=42.3.8|AUTODETECT|” Luke 3:8) 1 1 -1 9 0 0 ).) 1 8 2 8 0 0 He is worthy (7:4).) The laborer is worthy of (deserves) his wages (10:7).) things worthy of (things that called for) a beating (12:48).) I am no longer worthy (15:19, 21).) nothing worthy of (nothing that deserves) the death penalty (23:15).) We are getting what we are worthy of (what we deserve, 23:41).) The same holds for the examples of ���� in Acts (13:25, etc.).) This is also true with respect to the verb ����:) 1 1 2 8 0 “tw://bible.?id=42.7.7|AUTODETECT|” I did not even consider myself worthy 7 1 -1 9 0 “tw://bible.?id=42.7.7|AUTODETECT|” Luke 7:7) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.15.38|AUTODETECT|” Paul did not consider it worthy (right, fitting, suitable) to take along, etc. 7 1 -1 9 0 “tw://bible.?id=44.15.38|AUTODETECT|” Acts 15:38) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.28.22|AUTODETECT|” We consider worthy (We desire) to hear from you 7 1 -1 9 0 “tw://bible.?id=44.28.22|AUTODETECT|” Acts 28:22) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 Verse 5) ����, here third per. s. pres. indicat. of �����. For the synonyms ����� and ����� see N.T.C. on John, Vol. II, pp. 494 500, footnote 306.) Verse 6) For �������� see the note on 6:24 on page 346.) �������, sec. per. s. pres. imperat. middle of ������, to skin, flay, vex, trouble. Cf. skin, Scylla (and Charybdis).) 1�����. In the Gospels this word has the following meanings:) 1 1 2 8 0 “tw://bible.?id=40.3.11|AUTODETECT|” a. able, fit, worthy 7 1 -1 9 0 “tw://bible.?id=40.3.11|AUTODETECT|” Matt. 3:11) 1 1 -1 9 0 “tw://bible.?id=41.1.7|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=41.1.7|AUTODETECT|” Mark 1:7) 1 1 -1 9 0 “tw://bible.?id=42.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.3.16|AUTODETECT|” Luke 3:16) 1 1 -1 9 0 “tw://bible.?id=40.8.8|AUTODETECT|” ; also ) 7 1 -1 9 0 “tw://bible.?id=40.8.8|AUTODETECT|” Matt. 8:8) 1 1 -1 9 0 “tw://bible.?id=42.7.6|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.7.6|AUTODETECT|” Luke 7:6) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.28.12|AUTODETECT|” b. large, considerable 7 1 -1 9 0 “tw://bible.?id=40.28.12|AUTODETECT|” Matt. 28:12) 1 1 -1 9 0 “tw://bible.?id=41.10.46|AUTODETECT|” , a large sum of money; ) 7 1 -1 9 0 “tw://bible.?id=41.10.46|AUTODETECT|” Mark 10:46) 1 1 -1 9 0 “tw://bible.?id=42.7.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.7.11|AUTODETECT|” Luke 7:11) 1 1 -1 9 0 “tw://bible.?id=42.7.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.7.12|AUTODETECT|” 12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.8.27|AUTODETECT|” c. long 7 1 -1 9 0 “tw://bible.?id=42.8.27|AUTODETECT|” Luke 8:27) 1 1 -1 9 0 “tw://bible.?id=42.20.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.20.9|AUTODETECT|” 20:9) 1 1 -1 9 0 “tw://bible.?id=42.23.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.8|AUTODETECT|” 23:8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.22.38|AUTODETECT|” d. enough 7 1 -1 9 0 “tw://bible.?id=42.22.38|AUTODETECT|” Luke 22:38) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.8.32|AUTODETECT|” e. many 7 1 -1 9 0 “tw://bible.?id=42.8.32|AUTODETECT|” Luke 8:32) 1 1 -1 9 0 “tw://bible.?id=42.23.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.9|AUTODETECT|” 23:9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.15.15|AUTODETECT|” f. In combination with ������ the word 1����� acquires the meaning to satisfy 7 1 -1 9 0 “tw://bible.?id=41.15.15|AUTODETECT|” Mark 15:15) 1 1 -1 9 0 0 . Cf. the Dutch genoegdoening, meaning satisfaction; literally doing enough).) 1 21 2 8 0 0 In addition to the 10 occurrences in the Third Gospel Luke uses the word 1����� 18 times in Acts; therefore 28 times in all, more than twice as often as all other New Testament writers combined. In Acts, too, as well as in the Third Gospel, the meaning varies.) Verse 7) �0�r ����, literally speak with a word, where we would say, speak the word. ) 0�����, third per. s. aor. imperat. passive of 0�����. See also the note on 5:17 on page 300.) Verse 8) ���������, sec. per. s. aor. imperat. of ���������, to go.) Verse 10) Q������������, nom. pl. masc. aor. participle of Q��������, to turn back, return.) ����������, nom. pl. masc. aor. pass. participle of �����.) Q���������; see the note on 5:31 on page 306.) ) 7:11 17 The Raising of the Widow s Son at Nain) 11 Soon afterward Jesus went to a town called Nain. His disciples and a large crowd went along with him. 12 Now when he approached the gate of the town, look, a dead person was being carried out. He was his mother s only son, and she was a widow. A sizable crowd from the town was with her.) 13 When the Lord saw her, his heart went out to her and he said, Weep no more. 14 Then he came forward and touched the stretcher, and the men who were carrying it came to a halt.

And he said, Young man, I say to you, get up! 15 Then the dead man sat up and began to talk, and Jesus gave him back to his mother.) 16 Fear took hold of them all, and they glorified God, saying, A great prophet has appeared among us, and God has come to look after his people. 17 And this report about Jesus spread throughout the country of the Jews��281�� and the surrounding region.) ) Our attention will be centered consecutively on God, the Widow, Jesus, and the Crowd.) A. God) 11, 12. Soon afterward Jesus went to a town called Nain. His disciples and a large crowd went along with him. Now when he approached the gate of the town, look, a dead person was being carried out. He was his mother s only son, and she was a widow.

A sizable crowd from the town was with her.) Note connection with the immediately preceding account: (a) the miracle recorded here in 7:11 17 occurred soon after the healing of the centurion s servant (verses 1 10); and (b) that servant was at the point of death when Jesus healed him, but the widow s son had actually died.) Nowhere else in Scripture is Nain mentioned. It was probably the present Nein. The location is scenic. Picture it as situated ten kilometers southeast of Nazareth; i.e., forty kilometers southwest of Capernaum. To the north is Mt. Tabor, to the southeast Mt.

Gilboa. Nain, then, was nestled on the northwest slope of the hill of Moreh, in a region that used to belong to the tribe of Issachar.) 1 1 2 8 0 “tw://bible.?id=43.6.66|AUTODETECT|” When Jesus drew near to this Galilean town he was by no means alone. Not only were his disciples with him but so were many others. Again and again the Gospels picture Jesus as surrounded or followed by crowds. This was true especially during the early part of his earthly ministry 7 1 -1 9 0 “tw://bible.?id=43.6.66|AUTODETECT|” John 6:66) 1 1 -1 9 0 “tw://bible.?id=40.7.28|AUTODETECT|” ). The people wanted to hear him, for his messages were different 7 1 -1 9 0 “tw://bible.?id=40.7.28|AUTODETECT|” Matt. 7:28) 1 1 -1 9 0 “tw://bible.?id=40.7.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.7.29|AUTODETECT|” 29) 1 1 -1 9 0 0 ). They wanted to see him, for his eyes were filled with deep earnestness and sympathy. They would bring their sick, handicapped, and demon-possessed to him, for he healed the troubled and oppressed. They wanted to be with him, for by his love he drew them. In the Gospel of Luke see also 4:42; 5:29; 6:17 19; 9:37; 14:25.) 1 2 2 8 0 0 This time, just as Jesus approached Nain s gate something happened on which the evangelist, by writing look, wishes to fix our special attention: a funeral procession was corning out; coming out of the gate because no burial was allowed inside a Jewish city.) Jesus entering, or about to enter; and simultaneously this procession leaving: was this the hand of God or a mere coincidence ? Is not the Bible and any person s life full of facts and happenings that are often described as mere coincidences ?) 1 1 2 8 0 “tw://bible.?id=1.22.13|AUTODETECT|” When Abraham needed a sacrifice as a substitute for Isaac, there, in the very neighborhood, was a ram 7 1 -1 9 0 “tw://bible.?id=1.22.13|AUTODETECT|” Gen. 22:13) 1 1 -1 9 0 “tw://bible.?id=1.24.15|AUTODETECT|” ). Later, Abraham s most trusted servant is sent to Mesopotamia in order to bring back from there a wife for Isaac. Arriving in that strange country, the servant prays that God may direct him. Before his prayer is even finished there is Rebecca, the young lady he is looking for 7 1 -1 9 0 “tw://bible.?id=1.24.15|AUTODETECT|” Gen. 24:15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=7.7.9-7.7.25|AUTODETECT|” Gideon needs courage in order to fight the Midianites. So, at God s direction, late in the day he and his servant sneak into the border of the enemy s camp. By the light of the campfires they are able to see. What they see is frightening: hostile forces like locusts for multitude. But at that very moment Gideon hears a Midianite telling his dream to a comrade, the dream about the cake of barley-bread that tumbled into the camp, struck it, and overturned it. The dreamer s comrade interprets this as proof positive that Midian is about to be defeated by Gideon. Thus encouraged, Gideon and his three hundred triumph gloriously 7 1 -1 9 0 “tw://bible.?id=7.7.9-7.7.25|AUTODETECT|” Judg. 7:9 25) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=8.2.3|AUTODETECT|” Ruth, the Moabitess, starts out one morning for a field to gather some of the leavings of the harvest. And she happened to come to the part of the field belonging to Boaz. That was exactly the right man & her future husband, although at the moment she did not know it 7 1 -1 9 0 “tw://bible.?id=8.2.3|AUTODETECT|” Ruth 2:3) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=24.38.7|AUTODETECT|” Jeremiah is cast into a cistern, where he is beginning to sink into the mire. Is there no one to rescue him? When the need is highest, God is nighest. The prophet is rescued by an Ethiopian, who arrives just in time 7 1 -1 9 0 “tw://bible.?id=24.38.7|AUTODETECT|” Jer. 38:7) 1 1 -1 9 0 “tw://bible.?id=24.39.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.39.1|AUTODETECT|” 39:1) 1 1 -1 9 0 0 ff.).) 1 1 2 8 0 “tw://bible.?id=44.23.12-44.23.24|AUTODETECT|” And it just so happens that when the Jews are very sure that their enemy, Paul, will not be able to escape them, so sure that more than forty of them even bind themselves with an oath not to eat or drink until they have murdered their enemy, Paul s nephew hears about the plot, and Uncle Paul is rescued 7 1 -1 9 0 “tw://bible.?id=44.23.12-44.23.24|AUTODETECT|” Acts 23:12 24) 1 1 -1 9 0 0 ). Was the intervention of the eavesdropper (?) the hand of God, or mere coincidence ?) 1 2 2 8 0 0 One day a minister, needing some time for relaxation after a heavy day s work, parks his car and strolls into a railroad depot. At that time travel by rail was still rather brisk. It is interesting to watch the trains come in, stop, unload their passengers, reload, and leave again. So it is also on this day. One of the many new arrivals, having entered the depot, looks around quizzically. Everyone in the huge crowd is a stranger to him.

Suddenly he heads for the minister. Why just for him? I m looking for a Mr. A. [he mentions the name], but I have lost his address. Could you perhaps help me find it? The minister answers, Come along with me and step into my car.

I ll be glad to take you to our good friend, that wonderful lay home missionary, whose work is being sponsored by two neighboring churches. I am the pastor of one of those churches. I will let the reader guess who that minister was.) So here also, at the very moment when the funeral procession is going out the city gate, Jesus is about to enter.) 1 1 2 8 0 “tw://bible.?id=42.10.31|AUTODETECT|” Are these strange concurrences actually mere coincidences ? From a human point of view they are, for man did not so plan them. And even Scripture at times uses phraseology that is thoroughly human; for example, By chance a priest was going by that road 7 1 -1 9 0 “tw://bible.?id=42.10.31|AUTODETECT|” Luke 10:31) 1 1 -1 9 0 0 ). Nevertheless, from the divine point of view all these remarkable coincidences must be regarded as having been included in God s plan, and in such a manner that man s responsibility is never canceled.) 1 1 2 8 0 “tw://bible.?id=19.31.15|AUTODETECT|” The fact that these coincidences were indeed included in God s eternal, wise, all-comprehensive, immutable, efficacious plan is clearly taught in Scripture 7 1 -1 9 0 “tw://bible.?id=19.31.15|AUTODETECT|” Ps. 31:15) 1 1 -1 9 0 “tw://bible.?id=19.33.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.33.11|AUTODETECT|” 33:11) 1 1 -1 9 0 “tw://bible.?id=19.39.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.39.4|AUTODETECT|” 39:4) 1 1 -1 9 0 “tw://bible.?id=19.39.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.39.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=19.119.89-19.119.91|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.119.89-19.119.91|AUTODETECT|” 119:89 91) 1 1 -1 9 0 “tw://bible.?id=19.139.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.139.16|AUTODETECT|” 139:16) 1 1 -1 9 0 “tw://bible.?id=20.16.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.16.4|AUTODETECT|” Prov. 16:4) 1 1 -1 9 0 “tw://bible.?id=20.16.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=20.16.33|AUTODETECT|” 33) 1 1 -1 9 0 “tw://bible.?id=20.19.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.19.21|AUTODETECT|” 19:21) 1 1 -1 9 0 “tw://bible.?id=27.4.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.4.34|AUTODETECT|” Dan. 4:34) 1 1 -1 9 0 “tw://bible.?id=27.4.35|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.4.35|AUTODETECT|” 35) 1 1 -1 9 0 “tw://bible.?id=42.22.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.22|AUTODETECT|” Luke 22:22) 1 1 -1 9 0 “tw://bible.?id=44.2.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.23|AUTODETECT|” Acts 2:23) 1 1 -1 9 0 “tw://bible.?id=44.4.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.27|AUTODETECT|” 4:27) 1 1 -1 9 0 “tw://bible.?id=44.4.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.4.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=44.17.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.17.26|AUTODETECT|” 17:26) 1 1 -1 9 0 “tw://bible.?id=45.8.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.28|AUTODETECT|” Rom. 8:28) 1 1 -1 9 0 “tw://bible.?id=49.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.4|AUTODETECT|” Eph. 1:4) 1 1 -1 9 0 “tw://bible.?id=49.1.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.1.11|AUTODETECT|” 11) 1 1 -1 9 0 0 ). What a comfort!) 1 4 2 8 0 0 Ere into being I was brought) Thine eye did see, and in thy thought) My life in all its perfect plan) Was ordered ere my days began.) 1 1 2 8 0 “tw://bible.?id=19.139.16|AUTODETECT|” Versification of ) 7 1 -1 9 0 “tw://bible.?id=19.139.16|AUTODETECT|” Ps. 139:16) 1 1 -1 9 0 0 . The poetic lines are part of No. 289 of the Psalter Hymnal, Centennial Edition, of the Christian Reformed Church, Grand Rapids, Mich., 1959.) 1 3 2 8 0 0 B. The Widow) The dead person who was being carried out was his mother s only son, and that woman was a widow. In this connection note also Luke s reference to another only son (9:38), and to an only daughter (8:42).) With the death of this only son the woman s final source of support and protection is gone and the hope of perpetuating the family line has vanished. Is this death, after the earlier death of her husband, also a severe trial for her faith in a God who loves and cares? Though the text does not indicate this, we must at least consider this possibility. Her condition is indeed tragic.) 1 1 2 8 0 “tw://bible.?id=42.20.47|AUTODETECT|” It is true that both Old and New Testament place special stress on everyone s obligation to show kindness to widows and to help them in their distress. See N.T.C. on I and II Timothy and Titus, pp. 167, 168. But is it not possible that the constant repetition of this admonition shows that widows were sometimes being neglected? See on ) 7 1 -1 9 0 “tw://bible.?id=42.20.47|AUTODETECT|” Luke 20:47) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=43.11.19|AUTODETECT|” On the other hand, we must not lose sight of the fact that the very mention of a sizable crowd shows that this widow s distress was being shared, namely, by those who knew her best . Cf. ) 7 1 -1 9 0 “tw://bible.?id=43.11.19|AUTODETECT|” John 11:19) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 But our attention should not be too exclusively fixed on this widow and this only son. Instead, it should be concentrated on God s only son. When he steps into the picture, can the death of an earthly only son any longer be considered hopeless?) C. Jesus) 13 15. When the Lord saw her, his heart went out to her and he said, Weep no more.) 1 1 2 8 0 “tw://bible.?id=41.11.3|AUTODETECT|” Note the title the Lord. That Luke recognized Jesus as Lord is clear also from earlier passages (5:8, 12; 7:6). But there the evangelist introduces other people who address Jesus as Lord. In 6:46 he quotes Jesus, who in turn quotes others who call him Lord, Lord. And in 6:5 Lord of the sabbath is Christ s self-designation. The present passage (7:13) is the first in which the evangelist himself uses the term the Lord to describe Jesus. He does this also in 7:19; 10:1, 39, 41, etc. As to Mark s use of the term see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=41.11.3|AUTODETECT|” Mark 11:3) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 In all probability there was a special reason why Luke, in this particular context, called Jesus Lord, namely, that in the present instance the Savior revealed himself as Lord and Master even over death!) First Jesus addressed the widow, who in all probability headed the funeral procession. His heart went out to her. This may well be one of the best translations of the original. It was adopted by Phillips, N.E.B., N.I.V. Another equally excellent rendering is, His heart was moved with pity for her (Williams). See the note on 7:13 on page 390 for more on this.) Jesus was deeply touched by this woman s sorrow.

Yet, it must have sounded strange to all the listeners that at an occasion that generally called for weeping, so that mourners were even hired, Jesus told the one person who had more reason to weep than did anyone else, Weep no more, or, as the original can also be rendered, Cease weeping. It would seem to be a sensible command only if the One who spoke these words would remove the cause of the widow s tears. But who can remove death?) 1 1 2 8 0 “tw://bible.?id=43.11.33|AUTODETECT|” What was very clear, however, was this comforting fact, namely, that the heart of Jesus went out to this widow in her deep distress. Did Jesus sympathy resemble human sympathy in general? Was his compassion like ours? That there is and was indeed a resemblance is clear from such passages as ) 7 1 -1 9 0 “tw://bible.?id=43.11.33|AUTODETECT|” John 11:33) 1 1 -1 9 0 “tw://bible.?id=43.11.35|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.11.35|AUTODETECT|” 35) 1 1 -1 9 0 “tw://bible.?id=58.4.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.4.15|AUTODETECT|” Heb. 4:15) 1 1 -1 9 0 0 . But is it not rather the difference or contrast that stands out? Note the following items:) 1 2 2 8 0 0 a. Among sinful men sympathy is often faked, not genuine. Think of the people who take special pleasure in making lengthy visits to the sick, thinking, Now he (she) is my captive. He (she) will have to listen to all the details of my recent operation. On the other hand, when Jesus sympathized, he really meant it. His compassion was genuine and deep. He was concerned about the sick, the sorrowing, the bereaved. So concerned that of him it is written:) He has taken our infirmities upon himself) 1 1 2 8 0 “tw://bible.?id=23.53.4|AUTODETECT|” And carried our diseases. 7 1 -1 9 0 “tw://bible.?id=23.53.4|AUTODETECT|” Isa. 53:4) 1 1 -1 9 0 “tw://bible.?id=40.8.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.8.17|AUTODETECT|” Matt. 8:17) 1 1 -1 9 0 0 )) 1 2 2 8 0 0 b. Merely human sympathy is often helpless. The compassion shown by our Lord really helped. It was effective. In the present instance this is made very clear:) Then he came forward and touched the stretcher, and the men who were carrying it came to a halt. And he said, Young man, I say to you, get up! Then the dead man sat up and began to talk, and Jesus gave him back to his mother.) 1 1 2 8 0 “tw://bible.?id=40.8.6|AUTODETECT|” No one asked the Lord to do anything. He acted on his own initiative. What was there to ask? The man was dead, was he not? In connection with fever (4:38), leprosy (5:12), and paralysis 7 1 -1 9 0 “tw://bible.?id=40.8.6|AUTODETECT|” Matt. 8:6) 1 1 -1 9 0 “tw://bible.?id=42.8.49|AUTODETECT|” ) there was always a glimmer of hope, some reason to ask for help, but surely not when death had entered. It is not surprising, therefore, that no one asked Jesus to restore to the mourning widow what she had lost. The case was regarded as absolutely hopeless. One is reminded of ) 7 1 -1 9 0 “tw://bible.?id=42.8.49|AUTODETECT|” Luke 8:49) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=66.1.18|AUTODETECT|” And yet, for the Lord of life and death, the One who holds the keys of Death and Hades 7 1 -1 9 0 “tw://bible.?id=66.1.18|AUTODETECT|” Rev. 1:18) 1 1 -1 9 0 “tw://bible.?id=42.8.50|AUTODETECT|” ), the situation even now was not hopeless. Cf. ) 7 1 -1 9 0 “tw://bible.?id=42.8.50|AUTODETECT|” Luke 8:50) 1 1 -1 9 0 “tw://bible.?id=4.19.11-4.19.22|AUTODETECT|” . So Jesus touched the stretcher on which the enshrouded corpse was lying. But on the basis of ) 7 1 -1 9 0 “tw://bible.?id=4.19.11-4.19.22|AUTODETECT|” Num. 19:11 22) 1 1 -1 9 0 0 (see especially verse 16) could it not be argued that touching a dead body or even the stretcher was defiling?) 1 1 2 8 0 “tw://bible.?id=56.1.15|AUTODETECT|” However, to the pure all things are pure 7 1 -1 9 0 “tw://bible.?id=56.1.15|AUTODETECT|” Titus 1:15) 1 1 -1 9 0 0 ). The One who was able to eat and drink with tax-collectors and sinners without becoming contaminated would not suffer pollution either by touching this frame. On the contrary, instead of becoming defiled he was now in the process of conquering death and defilement!) 1 1 2 8 0 “tw://bible.?id=42.8.54|AUTODETECT|” The pallbearers took the hint and stood still. Jesus then said, Young man, I say to you, get up. In two other cases recorded in the Gospels the Lord also spoke to the dead 7 1 -1 9 0 “tw://bible.?id=42.8.54|AUTODETECT|” Luke 8:54) 1 1 -1 9 0 “tw://bible.?id=43.11.43|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.43|AUTODETECT|” John 11:43) 1 1 -1 9 0 “tw://bible.?id=19.33.6|AUTODETECT|” ). Cf. ) 7 1 -1 9 0 “tw://bible.?id=19.33.6|AUTODETECT|” Ps. 33:6) 1 1 -1 9 0 0 . Can we not assume that the very moment the Lord began to address the dead they revived? In a manner too mysterious for us to understand, his word of power spelled victory over death. In the present case the young man who had been dead sat up and began to talk, showing that he was really and fully alive.) 1 1 2 8 0 “tw://bible.?id=40.27.52|AUTODETECT|” The three restorations to life ascribed to Jesus that of the widow s son, the ruler s daughter, and Lazarus are unique. Nothing exactly similar had ever happened before or was going to happen during the period of Christ s earthly ministry. 7 1 -1 9 0 “tw://bible.?id=40.27.52|AUTODETECT|” Matt. 27:52) 1 1 -1 9 0 “tw://bible.?id=40.27.53|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.27.53|AUTODETECT|” 53) 1 1 -1 9 0 0 was different. See N.T.C. on Matthew, pp. 975, 976.) To be sure there are other revivification stories for example, by Apollonius, by Joseph Smith, etc. but the circumstances surrounding these miracles (?) render further discussion superfluous.) 1 1 2 8 0 “tw://bible.?id=12.13.20|AUTODETECT|” Different, though not in every respect, are also the resurrection accounts found in the Old Testament. 7 1 -1 9 0 “tw://bible.?id=12.13.20|AUTODETECT|” II Kings 13:20) 1 1 -1 9 0 “tw://bible.?id=12.13.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=12.13.21|AUTODETECT|” 21) 1 1 -1 9 0 0 involves no living prophet, it does not engage our interest here.)) 1 1 2 8 0 0 In some respects the five resurrections two in the old dispensation, three in the new are similar:) 1 1 2 8 0 “tw://bible.?id=11.17.22|AUTODETECT|” a. God was the Author of all. See ) 7 1 -1 9 0 “tw://bible.?id=11.17.22|AUTODETECT|” I Kings 17:22) 1 1 -1 9 0 “tw://bible.?id=12.4.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.4.33|AUTODETECT|” II Kings 4:33) 1 1 -1 9 0 “tw://bible.?id=42.8.50|AUTODETECT|” ; implied also in ) 7 1 -1 9 0 “tw://bible.?id=42.8.50|AUTODETECT|” Luke 8:50) 1 1 -1 9 0 “tw://bible.?id=43.11.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.40|AUTODETECT|” John 11:40) 1 1 -1 9 0 “tw://bible.?id=43.11.41|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.11.41|AUTODETECT|” 41) 1 1 -1 9 0 “tw://bible.?id=42.7.16|AUTODETECT|” ; and acknowledged here in ) 7 1 -1 9 0 “tw://bible.?id=42.7.16|AUTODETECT|” Luke 7:16) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=43.11.1|AUTODETECT|” b. In every case the bringing back to life of the individual is associated with the restoration of family ties. In the old dispensation the children who were raised from the dead are given back to their mothers. In the new, the command to give the ruler s daughter something to eat was probably directed to her parents; Lazarus is restored to loving fellowship with his sisters 7 1 -1 9 0 “tw://bible.?id=43.11.1|AUTODETECT|” John 11:1) 1 1 -1 9 0 “tw://bible.?id=42.7.15|AUTODETECT|” with 12:1, 2); and in our present account we read the beautiful words, And Jesus gave him back to his mother 7 1 -1 9 0 “tw://bible.?id=42.7.15|AUTODETECT|” Luke 7:15) 1 1 -1 9 0 “tw://bible.?id=11.17.23|AUTODETECT|” ). With this compare the almost exactly similar words of ) 7 1 -1 9 0 “tw://bible.?id=11.17.23|AUTODETECT|” I Kings 17:23) 1 1 -1 9 0 “tw://bible.?id=12.4.36|AUTODETECT|” ; and see also ) 7 1 -1 9 0 “tw://bible.?id=12.4.36|AUTODETECT|” II Kings 4:36) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=20.23.26|AUTODETECT|” In other words, God loves the family. He is let it be borne in mind always the God of the covenant, that is, of Abraham and his seed, not merely of Abraham. He wants the family to be a closely-knit unit. The children belong to him; they are his children, for he has a special claim on them. In his great love he tells them, My son (daughter) give me your heart 7 1 -1 9 0 “tw://bible.?id=20.23.26|AUTODETECT|” Prov. 23:26) 1 1 -1 9 0 0 ). The answer of each should be:) 1 10 2 8 0 0 Take my life and let it be) Consecrated, Lord, to thee.) Take my moments and my days;) Let them flow in endless praise.) Take my love; my God, I pour) At thy feet its treasure store.) Take myself, and I will be) Ever, only, all for thee.) Stanzas from a hymn by) Frances R. Havergal.) 1 1 2 8 0 “tw://bible.?id=1.17.7|AUTODETECT|” For more on the biblical doctrine of the covenant of grace see ) 7 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” Gen. 17:7) 1 1 -1 9 0 “tw://bible.?id=1.18.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.18.19|AUTODETECT|” 18:19) 1 1 -1 9 0 “tw://bible.?id=5.6.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.6.7|AUTODETECT|” Deut. 6:7) 1 1 -1 9 0 “tw://bible.?id=6.24.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=6.24.15|AUTODETECT|” Josh. 24:15) 1 1 -1 9 0 “tw://bible.?id=19.78.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.78.4|AUTODETECT|” Ps. 78:4) 1 1 -1 9 0 “tw://bible.?id=19.103.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.103.17|AUTODETECT|” 103:17) 1 1 -1 9 0 “tw://bible.?id=19.105.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.105.8|AUTODETECT|” 105:8) 1 1 -1 9 0 “tw://bible.?id=26.16.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.16.21|AUTODETECT|” Ezek. 16:21) 1 1 -1 9 0 “tw://bible.?id=44.2.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.38|AUTODETECT|” Acts 2:38) 1 1 -1 9 0 “tw://bible.?id=44.2.39|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.2.39|AUTODETECT|” 39) 1 1 -1 9 0 “tw://bible.?id=46.7.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.7.14|AUTODETECT|” I Cor. 7:14) 1 1 -1 9 0 0 . See also the author s book, The Covenant of Grace, Grand Rapids, 1932. And read What Jesus Did for the Family, N.T.C. on Mark, p. 385.) 1 1 2 8 0 “tw://bible.?id=11.17.20-11.17.22|AUTODETECT|” But in one important respect what happened here at Nain and also what occurred in connection with the other two persons whom Jesus raised from the dead is in sharp contrast with the resurrections recorded in the Old Testament. Note the agonizing struggle of Elijah before the child s soul returns to its body: He cried to the Lord & and he stretched himself upon the child three times & and cried to the Lord 7 1 -1 9 0 “tw://bible.?id=11.17.20-11.17.22|AUTODETECT|” I Kings 17:20 22) 1 1 -1 9 0 “tw://bible.?id=12.4.32-12.4.35|AUTODETECT|” ). More strenuous still and perhaps even longer is Elisha s struggle 7 1 -1 9 0 “tw://bible.?id=12.4.32-12.4.35|AUTODETECT|” II Kings 4:32 35) 1 1 -1 9 0 “tw://bible.?id=42.7.14|AUTODETECT|” ). Compare all this with ) 7 1 -1 9 0 “tw://bible.?id=42.7.14|AUTODETECT|” Luke 7:14) 1 1 -1 9 0 “tw://bible.?id=42.7.15|AUTODETECT|” b, ) 7 1 -1 9 0 “tw://bible.?id=42.7.15|AUTODETECT|” 15) 1 1 -1 9 0 0 a, And Jesus said, Young man, I say to you, get up. Then the dead man sat up, etc. There is no preliminary protracted conflict, no arduous wrestling. There is simply the word of majesty, and the young man is alive and talking! Reason: Jesus is God. Nothing less! His victory over death is immediate and complete.) 1 4 2 8 0 0 D. The Crowd) 16, 17. Fear took hold of them all, and they glorified God, saying, A great prophet has appeared among us, and God has come to look after his people. And this report about Jesus spread throughout the country of the Jews and the surrounding region.) Those who witnessed this miracle were awestruck. They recognized that God alone can raise the dead. So they properly ascribed glory to God.) All this is understandable. Imagine that we ourselves should see a corpse suddenly come to life, get up, and start to talk. What would be our reaction? At first astonishment would probably prevent us from saying anything. Next, realizing that we had just now witnessed one of God s mighty doings, would we not exclaim, How great thou art ?) 1 1 2 8 0 “tw://bible.?id=8.1.6|AUTODETECT|” The spectators saw more than God s power. They also bore testimony to his loving concern. They even understood that, by bringing this young man back to life so that he could be reunited with his mother, God was revealing his deep concern, his gracious help, to his people in general. Note their expression, God has come to look after his people. Cf. ) 7 1 -1 9 0 “tw://bible.?id=8.1.6|AUTODETECT|” Ruth 1:6) 1 1 -1 9 0 “tw://bible.?id=9.2.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.2.21|AUTODETECT|” I Sam. 2:21) 1 1 -1 9 0 “tw://bible.?id=42.1.68|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.1.68|AUTODETECT|” Luke 1:68) 1 1 -1 9 0 “tw://bible.?id=42.1.78|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.1.78|AUTODETECT|” 78) 1 1 -1 9 0 “tw://bible.?id=59.1.27|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=59.1.27|AUTODETECT|” James 1:27) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=5.18.15|AUTODETECT|” As to their attitude toward Jesus, here we must be careful. The people were convinced that it was through Jesus that God had performed this unforgettable deed. By declaring, A great prophet has appeared among us, they showed that, in their estimation, Jesus had acted as God s agent and representative. And is it not true that Jesus was, is, and ever will be God s Great Prophet? See ) 7 1 -1 9 0 “tw://bible.?id=5.18.15|AUTODETECT|” Deut. 18:15) 1 1 -1 9 0 “tw://bible.?id=42.24.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.24.19|AUTODETECT|” Luke 24:19) 1 1 -1 9 0 “tw://bible.?id=44.3.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.3.22|AUTODETECT|” Acts 3:22) 1 1 -1 9 0 “tw://bible.?id=44.3.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.3.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=44.7.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.37|AUTODETECT|” 7:37) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.16.13|AUTODETECT|” Nevertheless, in the light of other passages such as ) 7 1 -1 9 0 “tw://bible.?id=40.16.13|AUTODETECT|” Matt. 16:13) 1 1 -1 9 0 “tw://bible.?id=40.16.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.16.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=41.8.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.8.28|AUTODETECT|” Mark 8:28) 1 1 -1 9 0 “tw://bible.?id=42.9.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.18|AUTODETECT|” Luke 9:18) 1 1 -1 9 0 “tw://bible.?id=42.9.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.9.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=23.53.4|AUTODETECT|” it becomes clear that these crowds failed to see the true greatness of this Prophet. The very manner and degree in which this great deed surpassed in splendor all that had ever happened before, as has been shown, should have opened their eyes to the fact that standing in their midst was not just one of the old prophets risen from the dead, not even merely a great prophet, but the one and only Son of God himself, the long promised Messiah. But this they did not understand or acknowledge. They underestimated the majesty of Jesus. Cf. ) 7 1 -1 9 0 “tw://bible.?id=23.53.4|AUTODETECT|” Isa. 53:4) 1 1 -1 9 0 “tw://bible.?id=23.53.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.53.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=42.9.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.45|AUTODETECT|” Luke 9:45) 1 1 -1 9 0 “tw://bible.?id=42.18.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.34|AUTODETECT|” 18:34) 1 1 -1 9 0 “tw://bible.?id=43.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.1.11|AUTODETECT|” John 1:11) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 But Jesus performed his marvelous deeds of power and compassion not because of the recognition he received, but in spite of the fact that he failed to receive what was his due. This enhances his greatness. It causes his glory to shine forth even more brilliantly.) Nevertheless, even in the estimation of those who failed to accord him the full measure of honor he should have received from them, so striking had been the miracle that they began to spread the news. Result: without newspaper, radio, or TV the report concerning the miracle, and concerning him, circulated throughout the country of the Jews and the adjacent regions.) It is still circulating. It is performing its mission in the hearts and lives of all who take these inspired accounts seriously. It strengthens their faith and draws them closer to their Savior: a Prophet infinitely greater than any before him, a Highpriest exuding genuine and effective compassion, and a King who triumphs even over death. To him be the glory forever!��282��) ) 1 1 2 8 0 “tw://bible.?id=42.7.11-42.7.17|AUTODETECT|” Practical Lessons Derived from ) 7 1 -1 9 0 “tw://bible.?id=42.7.11-42.7.17|AUTODETECT|” Luke 7:11 17) 1 1 2 8 0 0 Verse 13) 1 1 2 8 0 “tw://bible.?id=54.5.9|AUTODETECT|” His heart went out to her. There are various ways of showing kindness to widows, one of them being assigning to those who are physically able and mentally alert an important kingdom task. See N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=54.5.9|AUTODETECT|” I Tim. 5:9) 1 1 -1 9 0 “tw://bible.?id=54.5.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.5.10|AUTODETECT|” 10) 1 1 -1 9 0 0 .) 1 8 2 8 0 0 Verses 13, 15) His heart went out to her.& He gave him back to his mother. What deep compassion!) Verse 13) Weep no more. Thus Jesus promoted an atmosphere of calm. What infinite wisdom!) Verse 14) He & touched the stretcher, thus ordering the procession to stop. And he said, Young man & get up, thus commanding Death to surrender its prey. What limitless authority!) Verse 15) Then the dead man sat up.& Christ s word of command immediately restores the young man to life. What amazing power!) 1 1 2 8 0 “tw://bible.?id=18.19.23-18.19.27|AUTODETECT|” Deep compassion, infinite wisdom, limitless authority, amazing power! Hallelujah, what a Savior! On the Day of Resurrection it is he who will welcome his own. See ) 7 1 -1 9 0 “tw://bible.?id=18.19.23-18.19.27|AUTODETECT|” Job 19:23 27) 1 1 -1 9 0 “tw://bible.?id=43.14.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.14.19|AUTODETECT|” John 14:19) 1 1 -1 9 0 “tw://bible.?id=46.15.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.20|AUTODETECT|” I Cor. 15:20) 1 1 -1 9 0 “tw://bible.?id=50.3.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.20|AUTODETECT|” Phil. 3:20) 1 1 -1 9 0 “tw://bible.?id=50.3.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.3.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=42.23.43|AUTODETECT|” . For by far the most of them the Welcome Home! will be experienced even earlier, namely, at the moment of death. See ) 7 1 -1 9 0 “tw://bible.?id=42.23.43|AUTODETECT|” Luke 23:43) 1 1 -1 9 0 “tw://bible.?id=44.7.59|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.59|AUTODETECT|” Acts 7:59) 1 1 -1 9 0 “tw://bible.?id=47.5.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.8|AUTODETECT|” II Cor. 5:8) 1 1 -1 9 0 “tw://bible.?id=50.1.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.23|AUTODETECT|” Phil. 1:23) 1 1 -1 9 0 0 .) 1 7 2 8 0 0 ) Notes on Greek Words, Phrases, and Constructions in 7:11 17) Verse 11) � �� ���**, supply ����� (according to what is probably the best text); literally, in the following time period ; hence, soon afterward. Even if the reading � �� ��� (supply !����) should be correct, the difference in meaning would be small.) Verse 12) ����������, third per. s. imperf. indicat. pass. of �������, to carry out.) ��������, nom. s. perfect active participle of ������, to die.) 1 1 2 8 0 “tw://bible.?id=43.3.16|AUTODETECT|” ��������� = ����� and �����; hence, only son born (to his mother); hence only. In connection with Jesus cf. ) 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=43.3.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.3.18|AUTODETECT|” 18) 1 1 -1 9 0 0 , only begotten son (A.V.).) 1 8 2 8 0 0 Verse 13) �����������, third per. s. aor. indicat. pass. of �������������. See also N.T.C. on Philippians, p. 58, footnote 39. The heart of Jesus went out to the sorrowing widow.) Verse 14) %����, third per. s. aor. indicat. middle of ���, to touch, fasten. Cf. aptitude, adapt.) �����, a portable frame on which a corpse is placed. The many attempts to find a suitable modern English equivalent have produced the following results:) a. coffin. However, archaeologists maintain that coffins were unknown at least unusual in ancient Israel. ) b. open coffin.

This introduces us to the modern funeral parlor, where friends of the departed meet mourning relatives and view the body. This obviously cannot be the meaning here.) c. litter. This is technically correct. However, to many moderns is not a litter simply a number of puppies or of kittens born at the same time? Is the term litter in the sense of stretcher, a meaning it certainly also has, still sufficiently familiar?) 1 1 2 8 0 “tw://bible.?id=42.7.14|AUTODETECT|” d. hearse. Does this suggest a horse-drawn funeral carriage ? (At the time of our story the automobile had not yet been invented.) To be sure, the term has other meanings also, but would not the one just given be the first to suggest itself? But the portable frame of ) 7 1 -1 9 0 “tw://bible.?id=42.7.14|AUTODETECT|” Luke 7:14) 1 1 -1 9 0 0 was moved by men, not by horses.) 1 3 2 8 0 0 e. bier. This would be my second choice. It has been adopted by most translators and commentators. In its favor is the fact that the word has a wide meaning, indicating a frame of any kind on which either a corpse or a coffin is placed. It can therefore be considered technically correct. Nevertheless, as Williams implies (see the footnote in his translation), bier can hardly be considered an up-to-date English equivalent.

Some even call it archaic. ) f. stretcher. When the object to which reference is made in 7:14 is described as a frame consisting of two long poles connected crosswise by hands on which the corpse is laid ; and a stretcher is defined as a frame, generally light, used for carrying injured, sick, or dead persons, the conclusion would seem to be justified that stretcher may well be the best rendering. It is my first choice. It should be borne in mind, however, that the portable frame of 7:14 may have been somewhat heavier in construction: perhaps a flat board equipped with staves and poles.) A & striking peculiarity is that the dead person was not buried in a coffin. On the contrary, when the corpse had been shrouded it was carried out on a stretcher. That the reference is not to a coffin is clearly evident from the resurrection at Nain.

The Savior touched the stretcher, and at his word the dead man sat up and began to talk. (A. Sizoo, De Antieke Wereld en Het Nieuwe Testament, Kampen, 1948, p. 48. The Dutch word for which I selected, and the dictionary allows, the English equivalent stretcher, can also be rendered bier. )) 1 1 2 8 0 “tw://bible.?id=42.7.14|AUTODETECT|” See also M. M., p. 581; and J. Reiling and J. L. Swellengrebel, A Translator s Handbook on the Gospel of Luke, Leiden, 1971, p. 300. Little, if any, help can be derived from Josephus, Antiquities XVII.197, since the bier on which the body of King Herod the Great was borne to Herodeion had a cover of purple over it, and differed therefore from the simple and obviously open stretcher to which reference is made here in ) 7 1 -1 9 0 “tw://bible.?id=42.7.14|AUTODETECT|” Luke 7:14) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=41.14.13|AUTODETECT|” ����������� nom. pl. masc. pres. active participle of �������. The verb ������� occurs more than twenty-five times in the New Testament. It is especially common in the Gospels and in Acts. It is used in connection with carrying a water-jar 7 1 -1 9 0 “tw://bible.?id=41.14.13|AUTODETECT|” Mark 14:13) 1 1 -1 9 0 “tw://bible.?id=42.22.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.10|AUTODETECT|” Luke 22:10) 1 1 -1 9 0 “tw://bible.?id=42.7.14|AUTODETECT|” ), a stretcher 7 1 -1 9 0 “tw://bible.?id=42.7.14|AUTODETECT|” Luke 7:14) 1 1 -1 9 0 “tw://bible.?id=43.10.31|AUTODETECT|” ), stones 7 1 -1 9 0 “tw://bible.?id=43.10.31|AUTODETECT|” John 10:31) 1 1 -1 9 0 “tw://bible.?id=43.12.6|AUTODETECT|” ), money 7 1 -1 9 0 “tw://bible.?id=43.12.6|AUTODETECT|” John 12:6) 1 1 -1 9 0 “tw://bible.?id=43.20.15|AUTODETECT|” ), a corpse 7 1 -1 9 0 “tw://bible.?id=43.20.15|AUTODETECT|” John 20:15) 1 1 -1 9 0 “tw://bible.?id=44.15.10|AUTODETECT|” ), a yoke 7 1 -1 9 0 “tw://bible.?id=44.15.10|AUTODETECT|” Acts 15:10) 1 1 -1 9 0 “tw://bible.?id=44.21.35|AUTODETECT|” ), a man: Paul 7 1 -1 9 0 “tw://bible.?id=44.21.35|AUTODETECT|” Acts 21:35) 1 1 -1 9 0 “tw://bible.?id=66.17.7|AUTODETECT|” ), and a woman 7 1 -1 9 0 “tw://bible.?id=66.17.7|AUTODETECT|” Rev. 17:7) 1 1 -1 9 0 “tw://bible.?id=48.6.2|AUTODETECT|” ). In ) 7 1 -1 9 0 “tw://bible.?id=48.6.2|AUTODETECT|” Gal. 6:2) 1 1 -1 9 0 “tw://bible.?id=45.15.1|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=45.15.1|AUTODETECT|” Rom. 15:1) 1 1 -1 9 0 “tw://bible.?id=48.5.10|AUTODETECT|” ) it can best be taken in the figurative sense of carrying each other s burdens, lightening each other s loads of difficulty and grief. For a slightly different metaphorical sense see ) 7 1 -1 9 0 “tw://bible.?id=48.5.10|AUTODETECT|” Gal. 5:10) 1 1 -1 9 0 “tw://bible.?id=66.2.2|AUTODETECT|” (bear one s judgment, pay the penalty). We should not allow the exceptional sense which the word has in ) 7 1 -1 9 0 “tw://bible.?id=66.2.2|AUTODETECT|” Rev. 2:2) 1 1 -1 9 0 0 (tolerate, put up with) to determine the meaning elsewhere.) 1 11 2 8 0 0 �������, sec. per. aor. imperative passive (intransitive) of �����, to arouse; hence here arise!, get up! In verse 16 note third per. s. aor. passive of the same basic verb. The form there used means has appeared. ) Verse 16) For ��������� see the note on 1:68 and on 1:78 on page 131. God has visited his people is perhaps a little too weak. Better is, God has come to look after his people, meaning: has shown his concern for [or: interest in] them, has come to help (or rescue) them. Cf. Dutch (Nieuwe Vertaling), God heeft naar zijn volk omgezien. ) Verse 17) For 8������ see the note on 4:44 on page 275.) ) 7:18 35 The Doubt of John the Baptist) and) The Manner in Which Jesus Dealt with It) The Parable of) Children Sitting in the Market Places) 1 1 2 8 0 “tw://bible.?id=40.11.2-40.11.19|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.11.2-40.11.19|AUTODETECT|” Matt. 11:2 19) 1 17 2 8 0 0 18 John s disciples told him all these things. Summoning two of his disciples, 19 he sent them to the Lord, to ask, Are you the Coming One, or must we look for someone else? ) 20 When the men came to Jesus, they said. John the Baptist sent us to you to ask, Are you the Coming One, or must we look for someone else? ) 21 Now at that very time Jesus cured many people of diseases, sicknesses, and evil spirits, and on many blind persons he graciously bestowed sight. 22 So he gave this answer to the messengers, Go back and report to John the things you have seen and heard: (the) blind��283�� are gaining their sight, (the) cripples are walking, (the) lepers are being cleansed, and (the) deaf are hearing, (the) dead are being raised, (the) poor are having good news preached to them. 23 And blessed is he who is not repelled by me. ) 24 When John s messengers had left, Jesus began to say to the crowd concerning John:) What is it you went out into the wilderness to took at? A reed swinging in the wind? 25 But what did you go out to see? A man dressed in soft garments? Surely those who are gorgeously appareled and live in luxury are (to be found) in royal palaces. 26 But what did you go out to see?

A prophet? Yes, I tell you, even more than a prophet. 27 This is the one of whom it is written:) Behold, I send my messenger before thy face,) Who shall prepare thy way before thee. ) 28 I tell you, Among those born of women there is no one greater than John; yet he who is least in the kingdom of God is greater than he. 29 Now all the people, even the tax-collectors, when they listened (to him), vindicated God s righteous requirements by submitting to John s baptism.��284�� 30 But the Pharisees and the law-experts rejected God s concerning them by refusing to be baptized by John.) 31 To what, therefore, shall I compare the people of this generation, and what are they like? 32 They are like children sitting in the market places and calling out to one another:) We played the flute for you, and you did not dance;) We sang dirges, and you did not weep. ) 33 For John the Baptist has come, neither eating bread nor drinking wine, and you say, He has a demon. 34 The Son of man has come, eating and drinking, and you say, Look, a glutton and a drinker, a friend of tax-collectors and sinners. 35 Yet wisdom is vindicated by all her children. ) ) A. John s Doubt) 18 20. John s disciples told him all these things. Summoning two of his disciples, he sent them to the Lord, to ask, Are you the Coming One, or must we look for someone else?) When the men came to Jesus, they said, John the Baptist sent us to you to ask, Are you the Coming One, or must we look for someone else?) In the preceding paragraph Luke has related the story of the raising of the widow s son. In the present paragraph he quotes the words of Jesus, Dead people are being raised.

The connection is therefore clear. The news concerning the great miracle at Nain had spread far and wide, also reaching the prison where the Baptist was being kept. Result: the latter s question.) 1 1 2 8 0 “tw://bible.?id=42.3.19|AUTODETECT|” According to ) 7 1 -1 9 0 “tw://bible.?id=42.3.19|AUTODETECT|” Luke 3:19) 1 1 -1 9 0 “tw://bible.?id=42.3.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.3.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=41.6.25-41.6.28|AUTODETECT|” see explanation of these verses John the Baptist had been taken into custody by King Herod Antipas. He had been locked up in the gloomy fortress of Machaerus, modern Khirbet Muk�wer, located about eight kilometers east of the Dead Sea and twenty-four kilometers south of its northern tip. The prison was part of one of the Herodian palaces,��285�� which explains the possibility of the action recorded in ) 7 1 -1 9 0 “tw://bible.?id=41.6.25-41.6.28|AUTODETECT|” Mark 6:25 28) 1 1 -1 9 0 “tw://bible.?id=40.3.11|AUTODETECT|” . Though his imprisonment must have been a very grim ordeal, John was allowed to receive visitors, including his own disciples. From these he had learned about the activities of Jesus, the very One about whom the Baptist had said so many wonderful things 7 1 -1 9 0 “tw://bible.?id=40.3.11|AUTODETECT|” Matt. 3:11) 1 1 -1 9 0 “tw://bible.?id=42.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.3.16|AUTODETECT|” Luke 3:16) 1 1 -1 9 0 “tw://bible.?id=43.1.15-43.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.1.15-43.1.18|AUTODETECT|” John 1:15 18) 1 1 -1 9 0 “tw://bible.?id=43.1.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.1.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=43.1.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.1.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=43.1.29-43.1.36|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.1.29-43.1.36|AUTODETECT|” 29 36) 1 1 -1 9 0 “tw://bible.?id=43.3.28-43.3.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.28-43.3.30|AUTODETECT|” 3:28 30) 1 1 -1 9 0 “tw://bible.?id=43.10.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.10.41|AUTODETECT|” 10:41) 1 1 -1 9 0 “tw://bible.?id=44.18.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.18.25|AUTODETECT|” Acts 18:25) 1 1 -1 9 0 “tw://bible.?id=44.19.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.19.4|AUTODETECT|” 19:4) 1 1 -1 9 0 “tw://bible.?id=40.3.7|AUTODETECT|” ). So, the imprisoned herald may have been wondering, If Jesus is that powerful, why does he not do something about my incarceration? But especially: as John saw it, the gracious words that fell from the lips of the Savior and the miracles of mercy he performed did not harmonize with the manner in which he, the Baptist, had pictured him before the public. He had presented him as One who had come to punish and destroy 7 1 -1 9 0 “tw://bible.?id=40.3.7|AUTODETECT|” Matt. 3:7) 1 1 -1 9 0 “tw://bible.?id=40.3.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.3.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=42.3.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.3.7|AUTODETECT|” Luke 3:7) 1 1 -1 9 0 “tw://bible.?id=42.3.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.3.9|AUTODETECT|” 9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.1.76|AUTODETECT|” John s word had been true and inspired, the very word of God 7 1 -1 9 0 “tw://bible.?id=42.1.76|AUTODETECT|” Luke 1:76) 1 1 -1 9 0 “tw://bible.?id=42.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.3.2|AUTODETECT|” 3:2) 1 1 -1 9 0 0 ). What Christ s herald missed, however, was this: he failed to discern that this prophecy of doom would go into fulfilment not now but at Christ s second coming. He had not seen the present and the future in true perspective.) 1 11 2 8 0 0 John made a very wise decision when, instead of keeping his difficulty regarding Jesus to himself, or talking it over with others but not with the right person, he took it to Jesus. Owing to the fact that the Baptist was himself in prison, so that he was unable to go and see Jesus in person, he sent word by two of his (the Baptist s) disciples.) This does not mean, however, that the interpretation according to which it was not John himself who doubted but only his disciples who did, and that John now sends these men to Jesus so that the Savior may solve their problem, is correct. It is definitely incorrect. Why otherwise would Jesus have said, Go and report to John (verse 22)? There is no question about it: It was John himself who had a problem. It was he who wondered whether or not Jesus was the Coming One. ��286��) Due, perhaps, to the importance of the matter, the arrival of the two disciples is reported as is also John s question, in its exact original form.) B.

The Manner in Which Jesus Dealt with It) 1. His message to John) 21 23. Now at that very time Jesus cured many people of diseases, sicknesses, and evil spirits, and on many blind persons he graciously bestowed sight. So he gave this answer to the messengers, Go back and report to John the things you have seen and heard: (the) blind are gaining their sight, (the) cripples are walking, (the) lepers are being cleansed, and (the) deaf are hearing, (the) dead are being raised, (the) poor are having good news preached to them.) The emissaries of John the Baptist arrived exactly at the right time, just when Jesus was demonstrating his healing love and power. Note the word many: Jesus cured many people & on many blind people he graciously bestowed sight. This was, accordingly, another season of multiple healings.

Cf. 4:40, 41; 6:17 19.) First, mention is made of diseases or illnesses, a term indicating any unhealthy condition of body or mind. This is followed by sicknesses, literally scourges, with emphasis on the painful nature of these afflictions. As to the expulsion of evil spirits (cf. 4:33, 34) see N.T.C. on Matthew, pp. 436 438; on Mark, pp. 64, 65. The blind come in for special mention. We see, therefore, that all three classes were the objects of Christ s compassion and were affected by his healing power: the sick, the demon-possessed, and the handicapped, the latter here represented by the blind.) Again and again the Gospels make mention of blind people. In Luke see 4:18; 6:39; 14:13, 21; 18:35 43.

There must have been many thus afflicted. These were days when knowledge of the causes of blindness was about at the zero level, when the importance of sanitary conditions was not as yet appreciated, and when preventive measures had not as yet been discovered. All this indicates how great a Savior was, and is, Jesus. Just how he cured all diseases, sicknesses, etc., we do not know. It cannot be explained in terms of physical science. We joyfully accept it by faith.) So John s emissaries are told to go back and tell John what they themselves have witnessed (seen and heard): blind (people) are gaining their sight, cripples are walking, etc.

The very omission of the article causes all the emphasis to rest on the tragic condition of these people.) Dead (people) are raised echoes what happened at Nain. This surely is the climax; here the sentence must end, for there can be no greater work than that of raising the dead. So we might reason. But the inspired evangelist, who is reporting Christ s words, knows better. Raising the dead is not the climax. There is something even greater, namely, the poor are having good news preached to them.

That is the greatest work of all.) 1 1 2 8 0 “tw://bible.?id=40.11.2|AUTODETECT|” All these things must be reported to John, so that his doubts may vanish. In which sense was this answer reassuring? Is it not true that John already knew all this 7 1 -1 9 0 “tw://bible.?id=40.11.2|AUTODETECT|” Matt. 11:2) 1 1 -1 9 0 “tw://bible.?id=23.35.5|AUTODETECT|” ), and that the very fact that he knew it had contributed substantially to his doubt? True indeed, but the wording was new & Or was it? It was new in the sense that friends who had been reporting Christ s activities to John had not used this type of formulation. On the other hand, the message as phrased by Jesus had a familiar ring. It must have reminded John of certain prophetic predictions, namely, ) 7 1 -1 9 0 “tw://bible.?id=23.35.5|AUTODETECT|” Isa. 35:5) 1 1 -1 9 0 “tw://bible.?id=23.35.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.35.6|AUTODETECT|” 6) 1 1 -1 9 0 0 and 61:1: Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the crippled [or: lame] man leap as a hart, and the tongue of the dumb shall sing for joy.& The spirit of the Lord Jehovah is upon me, because Jehovah has anointed me to preach good news to the poor [or: meek]. It is as if Jesus were tenderly saying to John, Do you remember these prophecies? This, too, was predicted concerning Messiah. And all this is being fulfilled today, namely, in me. ) 1 2 2 8 0 0 In connection with these prophetic words and their fulfilment in Jesus two additional facts should be noted: (a) Isaiah had referred both to miracles and preaching; Christ s message to John also contains a reference to both; and (b) the fulfilment in Christ was even better than the prediction, for in the latter not a word had even been whispered with reference to cleansing the leper and raising the dead.) The message addressed to John ends with the words: And blessed is he who is not repelled by me. How very gentle this rebuke. Jesus does not scold John for having asked, Are you the Coming One, or must we look for someone else? Instead, he reminds his wavering follower that a special blessing awaits him who does not fall into this trap but continues by God s grace to trust. For more on the word repelled see the note on verse 23 on page 403.) 1 1 2 8 0 “tw://bible.?id=39.3.1|AUTODETECT|” The Lord treats John as tenderly as he did the man born blind, the woman caught in adultery, Peter, Thomas, etc. In view of the fact that Jesus immediately proceeds to praise John publicly and to rebuke those who were finding fault both with this herald and with the One to whom he bore witness (verses 24 35), and also in view of such passages as ) 7 1 -1 9 0 “tw://bible.?id=39.3.1|AUTODETECT|” Mal. 3:1) 1 1 -1 9 0 “tw://bible.?id=39.4.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=39.4.5|AUTODETECT|” 4:5) 1 1 -1 9 0 “tw://bible.?id=39.4.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=39.4.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=42.1.15-42.1.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.1.15-42.1.17|AUTODETECT|” Luke 1:15 17) 1 1 -1 9 0 “tw://bible.?id=42.1.76|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.1.76|AUTODETECT|” 76) 1 1 -1 9 0 “tw://bible.?id=42.1.80|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.1.80|AUTODETECT|” 80) 1 1 -1 9 0 “tw://bible.?id=50.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.6|AUTODETECT|” Phil. 1:6) 1 1 -1 9 0 0 , it must be considered certain that the message of Jesus had the desired effect on John. But it is the wisdom and tenderness of Jesus that stand out in this message of reassurance addressed to John.) 1 1 2 8 0 0 2. His message to the people) 1 1 2 8 0 “tw://bible.?id=40.11.7|AUTODETECT|” The tender love of Jesus is also shown in his defense of John, upholding his honor before the crowd. By now John s messengers have left, at least are going away 7 1 -1 9 0 “tw://bible.?id=40.11.7|AUTODETECT|” Matt. 11:7) 1 1 -1 9 0 0 ). Then Jesus asks the crowd a series of questions concerning their relation to John in former days, as compared to now. These questions have been correctly described as quasi-satirical (F. W. Danker, op. cit., p. 97).) 1 2 2 8 0 0 24 27. When John s messengers had left, Jesus began to say to the crowd concerning John:) What is it you went out into the wilderness to look at? A reed swaying in the wind? Here Jesus corrects the erroneous conclusion which some of the people were apt to draw with respect to John because of the question in which he had revealed his doubt concerning the very One whom he had formerly pointed out as the Messiah. The conclusion against which, by implication, Jesus warns is that the Baptist is a fickle, vacillating person. In the paragraph, taken as a whole, the Master is saying that it is wrong to condemn a person on the basis of one deviation from the straight course.) 1 1 2 8 0 “tw://bible.*?id=40.3.4|AUTODETECT|” In order to form a true opinion about a man his entire life, past as well as present, must be taken into consideration. In the case of John that past had been glorious. The crowd should reflect on the tremendous impact the Baptist had made on them during his earlier appearance in the wilderness of Jordan. What was it, says Jesus as it were, that made you travel all the way from Galilee to the Judean wilderness? Was it perhaps to look at a man who resembled a reed swaying in [literally: being swayed by] the wind on the banks of the Jordan? Of course, that could not have been the reason.

The person about whom everybody had been talking was like a sturdy oak, not like a trembling reed. Jesus takes for granted that the answer to the question voiced in verse 24 is Indeed not. We definitely did not go out into the wilderness to look at a reed swaying in the wind. So he continues: But what did you go out to see? A man dressed in soft garments? Again the answer is a firm negative, as Jesus makes clear by continuing, Surely those who are gorgeously appareled and live in luxury are (to be found) in royal palaces.

As to John s actual garments see ) 7 1 -1 9 0 “tw://bible.?id=40.3.4|AUTODETECT|” Matt. 3:4) 1 1 -1 9 0 0 . Those who wear soft garments are the people without backbone, sycophants who readily kowtow to those in authority and are rewarded with a high office in the king s palace, a position that enables them to be gorgeously appareled and to live luxuriously in harmony with the high station in life to which they have attained.) 1 1 2 8 0 “tw://bible.?id=42.3.7|AUTODETECT|” The people whom Jesus here addresses know very well that John is a totally different individual. Instead of flattering the king he had even rebuked him. So now, instead of enjoying gay palace life he was locked up in a horrid dungeon. Moreover, at the time when the Baptist was still free and preaching in the wilderness the people, by and large, had not even thought of finding fault with his stern message and rustic appearance. At that time John had been a popular hero 7 1 -1 9 0 “tw://bible.?id=42.3.7|AUTODETECT|” Luke 3:7) 1 1 -1 9 0 “tw://bible.?id=42.3.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.3.15|AUTODETECT|” 15) 1 1 -1 9 0 0 ). No doubt even afterward many continued to hold him in high esteem (20:6). Yet opinions were beginning to change. What many formerly praised in John, his ascetic manner of life and unsparing warnings, they had now begun to criticize. It is for this reason that Jesus here takes them to task. Continued: But what did you go out to see? A prophet? The Lord answers his own question, and in doing so gives a true appraisal of John: Yes, I tell you, even more than a prophet; meaning, Yes, you went out to see a prophet, and I assure you that he is even more than a prophet. ) 1 3 2 8 0 0 More than a prophet for John not only prophesied (see, for example, 3:9, 16, 17), but was himself also an object of prophecy. He was himself the predicted forerunner of the Messiah. Therefore Jesus continues: This is the one of whom it is written:) Behold, I send my messenger before thy face,) Who shall prepare thy way before thee.) 1 1 2 8 0 “tw://bible.?id=39.3.1|AUTODETECT|” That ) 7 1 -1 9 0 “tw://bible.?id=39.3.1|AUTODETECT|” Mal. 3:1) 1 1 -1 9 0 “tw://bible.?id=39.4.5|AUTODETECT|” refers indeed to John the Baptist as Messiah s herald is clear from the fact that this way-preparer is evidently Elijah the prophet of ) 7 1 -1 9 0 “tw://bible.?id=39.4.5|AUTODETECT|” Mal. 4:5) 1 1 -1 9 0 “tw://bible.?id=40.11.14|AUTODETECT|” , who, in turn, is John the Baptist, according to Christ s own words as recorded in ) 7 1 -1 9 0 “tw://bible.?id=40.11.14|AUTODETECT|” Matt. 11:14) 1 1 -1 9 0 “tw://bible.?id=39.3.1|AUTODETECT|” . We are justified in saying, therefore, that this is Christ s own interpretation of ) 7 1 -1 9 0 “tw://bible.?id=39.3.1|AUTODETECT|” Mal. 3:1) 1 1 -1 9 0 “tw://bible.?id=39.3.1|AUTODETECT|” . Thus interpreted, the meaning, in brief, of ) 7 1 -1 9 0 “tw://bible.?id=39.3.1|AUTODETECT|” Mal. 3:1) 1 1 -1 9 0 0 must be:) 1 1 2 8 0 “tw://bible.?id=39.4.6|AUTODETECT|” Take note, I, Jehovah, send my messenger, John the Baptist, to be the forerunner of thee, the Messiah. The forerunner s task is to prepare everything especially the hearts of the people [) 7 1 -1 9 0 “tw://bible.?id=39.4.6|AUTODETECT|” Mal. 4:6) 1 1 -1 9 0 “tw://bible.?id=39.3.1|AUTODETECT|” ] for thy coming. The meaning is to pave the way for Messiah s first coming, but in view of the fact that the first coming and the second coming are as it were two stages whereby God comes to his people in Immanuel, therefore also the way for his second coming. When applied in the latter sense the appellation my messenger attains a broader meaning, from which neither John the Baptist nor Christ s apostles nor their successors throughout the new dispensation can be excluded. Though it is true that the immediate context of ) 7 1 -1 9 0 “tw://bible.?id=39.3.1|AUTODETECT|” Mal. 3:1) 1 1 -1 9 0 0 reaches forward to the final judgment (see especially verses 2 and 3), Luke very legitimately applies the prophecy especially to the first phase of the coming, or, to put it more simply, to the first coming.) 1 2 2 8 0 0 It was in a marvelous manner that John the Baptist had fulfilled his task as herald. Hence Jesus is able to continue as follows: 28. I tell you, Among those born of women there is no one greater than John.) As already indicated, John was greater because he was not only a prophet but one whose arrival upon the scene of history had been prophesied. It may well be questioned, however, whether this is all that Jesus meant when he made the tremendous statement found here in 7:28, introducing it with the formula, I tell you. Is it not very probable that the Lord was thinking not only of the simple fact that John the Baptist, the herald, arrived in fulfilment of prophecy, but also of the marvelous manner in which this forerunner had fulfilled his task?) 1 1 2 8 0 “tw://bible.?id=43.1.29|AUTODETECT|” He had done exactly what a herald must do. First, he had very clearly announced the arrival of Messiah, directing the people s attention to that Great One: Look, the Lamb of God who is taking away the sin of the world 7 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” John 1:29) 1 1 -1 9 0 “tw://bible.?id=40.3.2|AUTODETECT|” ). Secondly, he had emphasized the necessity of conversion (including repentance) as the only way for the sinner to enter Messiah s kingdom 7 1 -1 9 0 “tw://bible.?id=40.3.2|AUTODETECT|” Matt. 3:2) 1 1 -1 9 0 “tw://bible.?id=42.1.76|AUTODETECT|” and parallels; see also ) 7 1 -1 9 0 “tw://bible.?id=42.1.76|AUTODETECT|” Luke 1:76) 1 1 -1 9 0 “tw://bible.?id=42.1.77|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.1.77|AUTODETECT|” 77) 1 1 -1 9 0 “tw://bible.?id=43.3.30|AUTODETECT|” ). And thirdly, since it is the duty of the herald to recede to the background when the One whom he has introduced has fully arrived upon the scene, so John had resisted the temptation to call attention to himself. Instead, in humility of spirit he had said, He must increase, but I must decrease 7 1 -1 9 0 “tw://bible.?id=43.3.30|AUTODETECT|” John 3:30) 1 1 -1 9 0 “tw://bible.?id=40.8.8|AUTODETECT|” ). Now in view of the fact that Jesus himself, in describing the nature of true greatness, always links it with humility 7 1 -1 9 0 “tw://bible.?id=40.8.8|AUTODETECT|” Matt. 8:8) 1 1 -1 9 0 “tw://bible.?id=40.8.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.8.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=42.7.6|AUTODETECT|” , cf. ) 7 1 -1 9 0 “tw://bible.?id=42.7.6|AUTODETECT|” Luke 7:6) 1 1 -1 9 0 “tw://bible.?id=42.7.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.7.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=40.18.1-40.18.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.18.1-40.18.5|AUTODETECT|” Matt. 18:1 5) 1 1 -1 9 0 “tw://bible.?id=41.9.33-41.9.37|AUTODETECT|” , cf. ) 7 1 -1 9 0 “tw://bible.?id=41.9.33-41.9.37|AUTODETECT|” Mark 9:33 37) 1 1 -1 9 0 “tw://bible.?id=42.9.46-42.9.48|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=42.9.46-42.9.48|AUTODETECT|” Luke 9:46 48) 1 1 -1 9 0 “tw://bible.?id=40.20.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.20.26|AUTODETECT|” Matt. 20:26) 1 1 -1 9 0 “tw://bible.?id=40.20.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.20.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=41.10.43-41.10.45|AUTODETECT|” , cf. ) 7 1 -1 9 0 “tw://bible.?id=41.10.43-41.10.45|AUTODETECT|” Mark 10:43 45) 1 1 -1 9 0 “tw://bible.?id=40.23.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.23.11|AUTODETECT|” Matt. 23:11) 1 1 -1 9 0 “tw://bible.?id=40.15.27|AUTODETECT|” ; and see also ) 7 1 -1 9 0 “tw://bible.?id=40.15.27|AUTODETECT|” Matt. 15:27) 1 1 -1 9 0 “tw://bible.?id=40.15.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.15.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=42.1.15|AUTODETECT|” ), is it not altogether probable that he does this also in the present case? This humility, in turn, must be viewed as a gift which John had received from the Holy Spirit. Thus the word of the angel addressed to Zechariah, He shall be great & and filled with the Holy Spirit from his mother s womb 7 1 -1 9 0 “tw://bible.?id=42.1.15|AUTODETECT|” Luke 1:15) 1 1 -1 9 0 “tw://bible.?id=42.7.28|AUTODETECT|” ), had been and was being fulfilled. Surely, all of this (a) John not only the prophet of the Highest but himself the fulfilment of prophecy, (b) as such one who in a most humble manner fulfilled his task, (c) being filled with the Holy Spirit and this from his mother s womb must be taken into consideration in order to do justice to the full meaning of ) 7 1 -1 9 0 “tw://bible.?id=42.7.28|AUTODETECT|” Luke 7:28) 1 1 -1 9 0 0 . When that is done it will be clear that the statement is not in any sense an exaggeration.) 1 1 2 8 0 0 To this Jesus adds: yet he who is least in the kingdom of God is greater than he. This cannot mean that John, after all, was not a saved man. Perish the very thought! Rather, the statement must be explained in the light of 10:23, 24, Blessed (are) the eyes that see what you are seeing! For I tell you that many prophets and kings wanted to see what you are seeing but did not see it, and to hear what you are hearing but did not hear it. The one least in the kingdom was greater than John in the sense that he was more highly privileged, for the Baptist in his prison was not in such close touch with Jesus as was this least one. And was it not this very circumstance which had also contributed to the herald s confusion with respect to whether or not Jesus was truly the Messiah?) 1 1 2 8 0 “tw://bible.?id=23.35.5|AUTODETECT|” As Luke has indicated (7:20, 21), at the very moment when the messengers sent by John submitted his question to Jesus, the latter was busily engaged in the act of healing and restoring. Is it not true that actually seeing all this happening before one s very eyes would be more likely to ring memory s bell, recalling to mind ) 7 1 -1 9 0 “tw://bible.?id=23.35.5|AUTODETECT|” Isa. 35:5) 1 1 -1 9 0 “tw://bible.?id=23.35.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.35.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=23.61.1|AUTODETECT|” 61:1) 1 1 -1 9 0 0 ff., than would a dismal prison atmosphere, with no opportunity even to see, much less to speak to the One about whom the prisoner was thinking? Yes, in a sense the kingdom had already arrived: the afflicted ones were being delivered from their ills, the dead were being raised up, and the words of life and beauty were proceeding from the heart and lips of the Master. But in his sovereign providence, which no one has a right to question, John was not an immediate participant or even a direct witness. Also, he was not to see Calvary nor to experience Pentecost. However, he was not being forgotten or neglected. The message Jesus sent him (7:22, 23) was sufficient to reassure him.) 1 5 2 8 0 0 It was thus that Jesus defended John in front of people who, as verses 24, 25, 33 clearly indicate, were beginning to find fault with the Baptist. Still thinking of these former days and the preaching of the Baptist, the Master continues:) 29, 30. Now all the people, even the tax-collectors, when they listened (to him), vindicated God s righteous requirements by submitting to John s baptism. But the Pharisees and the law-experts rejected God s purpose concerning them by refusing to be baptized by John.) Probable meaning in the light of the context:) Jesus has shown that John was great indeed (verse 28). As God s voice to the people he had pressed upon them these divine requirements: they must turn from their evil ways and bear good fruit. In other words, they must be converted, must undergo a basic change.

Repentance and faith are needed.) Now in those former days all the people probably hyperbole for ever so many common people from everywhere including even tax-collectors, having listened to John s preaching, acknowledged these divine requirements as being just . They showed this by turning to God and submitting to baptism.) 1 1 2 8 0 “tw://bible.?id=23.1.18-23.1.20|AUTODETECT|” Such a reaction was, of course, in line with God s saving purpose. See ) 7 1 -1 9 0 “tw://bible.?id=23.1.18-23.1.20|AUTODETECT|” Isa. 1:18 20) 1 1 -1 9 0 “tw://bible.?id=23.45.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.45.22|AUTODETECT|” 45:22) 1 1 -1 9 0 “tw://bible.?id=23.55.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.55.1|AUTODETECT|” 55:1) 1 1 -1 9 0 “tw://bible.?id=23.55.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.55.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=23.55.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.55.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=24.26.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.26.13|AUTODETECT|” Jer. 26:13) 1 1 -1 9 0 “tw://bible.?id=30.5.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.5.15|AUTODETECT|” Amos 5:15) 1 1 -1 9 0 “tw://bible.?id=44.2.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.37|AUTODETECT|” Acts 2:37) 1 1 -1 9 0 “tw://bible.?id=44.2.38|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.2.38|AUTODETECT|” 38) 1 1 -1 9 0 “tw://bible.?id=44.3.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.3.19|AUTODETECT|” 3:19) 1 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” II Cor. 5:20) 1 1 -1 9 0 “tw://bible.?id=61.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.3.9|AUTODETECT|” II Peter 3:9) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.3.7|AUTODETECT|” But the Pharisees and the law-experts for details see above, on 5:17 though at first also standing in awe of John, some Pharisees even coming to his baptism 7 1 -1 9 0 “tw://bible.?id=40.3.7|AUTODETECT|” Matt. 3:7) 1 1 -1 9 0 0 ), in large numbers rejected God s saving purpose as far as they were concerned. Many common people, following their leaders, now also rejected what they had formerly accepted. Verse 31, To what, therefore, shall I compare the [i.e., these fickle, changeable] people? follows naturally.) 1 3 2 8 0 0 There are those, however, who regard verses 29, 30 as a parenthesis inserted by Luke. Objections:) a. Nowhere else do we find such a Lucan parenthesis in the midst of a dominical discourse.) b. If verses 29, 30 are a Lucan parenthesis, then the words of Jesus found in verse 28, Among those born of women there is no one greater than John, etc., would be followed by, To what, therefore, shall I compare the people & ? An awkward connection.) 1 1 2 8 0 “tw://bible.?id=42.7.29|AUTODETECT|” c. What is perhaps the strongest argument against the, Lucan parenthesis view is this: a thought similar to ) 7 1 -1 9 0 “tw://bible.?id=42.7.29|AUTODETECT|” Luke 7:29) 1 1 -1 9 0 “tw://bible.?id=42.7.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.7.30|AUTODETECT|” 30) 1 1 -1 9 0 “tw://bible.?id=40.21.31|AUTODETECT|” is found in ) 7 1 -1 9 0 “tw://bible.?id=40.21.31|AUTODETECT|” Matt. 21:31) 1 1 -1 9 0 “tw://bible.?id=40.21.32|AUTODETECT|” b, ) 7 1 -1 9 0 “tw://bible.?id=40.21.32|AUTODETECT|” 32) 1 1 -1 9 0 0 see N.T.C. on Matthew, pp. 779, 780 and is clearly ascribed to Jesus! No Lucan parenthesis, therefore.) 1 5 2 8 0 0 3. His message to the people (continued): The Parable of Children Sitting in the Market Places) 31 35. To what, therefore, shall I compare the people of this generation, and what are they like? They are like children sitting in the market places and calling out to one another:) We played the flute for you, and you did not dance;) We sang dirges, and you did not weep.) For John the Baptist has come, neither eating bread nor drinking wine, and you say, He has a demon. The Son of man has come, eating and drinking, and you say, Look, a glutton and a drinker, a friend of tax-collectors and sinners.��287��) 1 1 2 8 0 “tw://bible.?id=23.40.18|AUTODETECT|” Note the majestic introduction, To what, therefore & and what are they like? which reminds one of ) 7 1 -1 9 0 “tw://bible.?id=23.40.18|AUTODETECT|” Isaiah 40:18) 1 1 -1 9 0 “tw://bible.?id=23.40.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.40.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=23.46.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.46.5|AUTODETECT|” 46:5) 1 1 -1 9 0 0 . On the lips of Jesus this kind of style, used when introducing a very serious subject, is certainly most appropriate.) 1 1 2 8 0 “tw://bible.?id=40.18.1-40.18.5|AUTODETECT|” It is clear that by means of this parable Jesus is accusing these critics of being childish. There is a difference between being childlike and being childish. The Lord recommends the first 7 1 -1 9 0 “tw://bible.?id=40.18.1-40.18.5|AUTODETECT|” Matt. 18:1 5) 1 1 -1 9 0 “tw://bible.?id=40.9.23|AUTODETECT|” and parallel passages). He condemns the second. The picture he draws is that of children who on those days when no business is being transacted in the market gather in its ample spaces in order to play games. Today, however, nothing seems to succeed. Some children begin to play the flute, as an accompaniment not to mourning 7 1 -1 9 0 “tw://bible.?id=40.9.23|AUTODETECT|” Matt. 9:23) 1 1 -1 9 0 “tw://bible.?id=66.18.22|AUTODETECT|” ) but to merriment 7 1 -1 9 0 “tw://bible.?id=66.18.22|AUTODETECT|” Rev. 18:22) 1 1 -1 9 0 0 ). They want to play wedding. Others object. So the players put their flutes away and start to lament pitifully and/or moan a dirge, as they have heard their elders and the professional mourners do. That idea, too, does not go across. In a spirit of desperation they then scold their playmates for being so uncooperative, a complaint which the others return.) 1 3 2 8 0 0 We can easily imagine something of this nature happening today. Let s play wedding, says one child. Others chime in. Let Mary be the bride, Ruth the maid of honor. I ll be the groom. Bert can be the best man, Peter the father of the bride, Jack will do very nicely for the preacher.

Yes, let s do that, say some of the others, and they start whistling a wedding march. But many voices scream back in disgust, Not that silly stuff. That s not for us. Then let s play funeral, says the boy who had been the first to suggest playing wedding, and he adds, I ll be the funeral director, the pallbearers are John, Bert, Peter, and Larry. Mike can be the corpse. Dolefully the speaker and some others begin to intone a funeral hymn.

But their groaning is drowned out by loud protests: Cut it out. We want none of this sad stuff. So a petty quarrel develops, in which those who had suggested the games are shouting to their playmates, You re never satisfied. You don t want to play wedding and you don t want to play funeral. What do you want to play? The accused hurl back similar charges.��288�� All are unhappy, disgruntled, sulky.

Weddings are too silly, too glad; funerals, too gloomy, too sad. Not only are the children peevish and quarrelsome, they are also fickle, inconsistent: what they used to get all excited about they now look down upon.) Jesus, then, is saying, That is the way you critics are behaving. You are being childish. You are frivolous and are acting irresponsibly, inconsistently. You are never satisfied. You used to be filled with enthusiasm about John; at least, you stood in awe of him and did not find fault with his austerity and call to repentance.

But now you say, He is too harsh and unsociable; his message is too severe. Why, he must be possessed. But you are also turning against me, the Son of man.��289�� You are pointing the finger at me and saying, Though he demands self-denial in others, he himself is a glutton and a drinker, a friend of tax-collectors and sinners. He is too sociable. ) Jesus points out that in the end such thoroughly unfair and bitter criticism and intolerance will get nowhere. The victory is on the side of truth. He says, Yet wisdom is vindicated by all her children.

The wisdom of John the Baptist, when he insisted on conversion, and of Jesus, when he held out the hope of salvation even to those with whom many in Israel would have nothing to do, was shown to have been fully justified by what it accomplished in the hearts and lives of all her children ; that is, all those who allowed themselves to be guided by that wisdom.) 1 1 2 8 0 “tw://bible.*?id=46.1.30|AUTODETECT|”

John and Jesus each had his distinct mission to perform. Each carried out his assignment. By Jesus, who himself in person was and is wisdom from God 7 1 -1 9 0 “tw://bible.*?id=46.1.30|AUTODETECT|”

I Cor. 1:30) 1 1 -1 9 0 0

), this assignment was carried out flawlessly; by John, by and large superbly. Wisdom s children, then, are all those who were wise enough to take to heart the message of John and of Jesus.) 1 1 2 8 0 “tw://bible.*?id=43.1.29|AUTODETECT|”

Between John and Jesus there was this similarity: both proclaimed the gospel. Even John s message was certainly not without hope 7 1 -1 9 0 “tw://bible.*?id=43.1.29|AUTODETECT|”

John 1:29) 1 1 -1 9 0 “tw://bible.*?id=42.3.16|AUTODETECT|”

). Even when his emphasis was on repentance, his exhortation was hope-inspiring. See ) 7 1 -1 9 0 “tw://bible.*?id=42.3.16|AUTODETECT|”

Luke 3:16) 1 1 -1 9 0 “tw://bible.*?id=42.3.18|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=42.3.18|AUTODETECT|”

18) 1 1 -1 9 0 0

. Yet between John and Jesus there was also a contrast, not only the one pointed out here (7:33, 34), but also this, namely, that while John proclaimed the good news, Jesus not only proclaimed it but came into this world that there might be good news to proclaim!) 1 2 2 8 0 0

Today we know that to a considerable degree wisdom s vindication has already arrived. For example, has not the designation that was originally intended as a disparaging nickname, friend of tax-collectors and sinners, become one of the Savior s most hope-imparting and soul-stirring titles? Is this title not being justified by thousands upon thousands of lives that have taken it to heart and acted upon it? And will not the full and final vindication arrive on the day of the consummation of all things, and ever afterward?��290��) ) 1 1 2 8 0 “tw://bible.*?id=42.7.18-42.7.35|AUTODETECT|”

Practical Lessons Derived from ) 7 1 -1 9 0 “tw://bible.*?id=42.7.18-42.7.35|AUTODETECT|”

Luke 7:18 35) 1 1 2 8 0 0

Verse 19) 1 1 2 8 0 “tw://bible.*?id=43.6.67|AUTODETECT|”

Or must we look for someone else? Substitutes for Jesus: (a) the Jews still have no one. (b) Some substitute this or that earthly ruler (e.g., F. D. Roosevelt is my God, exclaimed a man many years ago). Others substitute themselves. Cf. W. E. Henley s Invictus . But when his child, a beloved daughter, died, he found no comfort. Simon Peter had the true solution 7 1 -1 9 0 “tw://bible.*?id=43.6.67|AUTODETECT|”

John 6:67) 1 1 -1 9 0 “tw://bible.*?id=43.6.68|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=43.6.68|AUTODETECT|”

68) 1 1 -1 9 0 0

).) 1 1 2 8 0 0

Verse 26) 1 1 2 8 0 “tw://bible.*?id=42.7.6|AUTODETECT|”

A prophet & even more than a prophet. Among the many admirable traits possessed by the Baptist two that stand out are his humility reminding us of the centurion mentioned in ) 7 1 -1 9 0 “tw://bible.*?id=42.7.6|AUTODETECT|”

Luke 7:6) 1 1 -1 9 0 “tw://bible.*?id=10.12.7|AUTODETECT|”

and his courage, comparable to that of Nathan 7 1 -1 9 0 “tw://bible.*?id=10.12.7|AUTODETECT|”

II Sam. 12:7) 1 1 -1 9 0 “tw://bible.*?id=11.18.18|AUTODETECT|”

), Elijah 7 1 -1 9 0 “tw://bible.*?id=11.18.18|AUTODETECT|”

I Kings 18:18) 1 1 -1 9 0 “tw://bible.*?id=40.11.12|AUTODETECT|”

), and Amos (Amos, ch. 4; 7:14 17). For the lesson see N.T.C. on ) 7 1 -1 9 0 “tw://bible.*?id=40.11.12|AUTODETECT|”

Matt. 11:12) 1 1 -1 9 0 0

, pp. 488 490.) 1 1 2 8 0 0

Verse 35) 1 1 2 8 0 “tw://bible.*?id=46.1.30|AUTODETECT|”

Wisdom is vindicated by all her children, where Matthew (11:19) has by her works [or deeds]. A conflict? Not at all. Wisdom is vindicated by what it does to people who by grace possess and exercise it. Thus Matthew and Luke are reconciled. For the lesson see ) 7 1 -1 9 0 “tw://bible.*?id=46.1.30|AUTODETECT|”

I Cor. 1:30) 1 1 -1 9 0 “tw://bible.*?id=59.3.17|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=59.3.17|AUTODETECT|”

James 3:17) 1 1 -1 9 0 “tw://bible.*?id=18.28.28|AUTODETECT|”

. The manifestation of true wisdom in the lives of human individuals brings peace and joy to their own hearts, is a blessing to others, and glorifies God. See ) 7 1 -1 9 0 “tw://bible.*?id=18.28.28|AUTODETECT|”

Job 28:28) 1 1 -1 9 0 “tw://bible.*?id=20.3.13|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=20.3.13|AUTODETECT|”

Prov. 3:13) 1 1 -1 9 0 “tw://bible.*?id=20.19.8|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=20.19.8|AUTODETECT|”

19:8) 1 1 -1 9 0 0

.) 1 16 2 8 0 0

Longfellow had the right idea:) Lives of great men all remind us) We can make our lives sublime,) And departing leave behind us) Footprints on the sands of time.) A Psalm of Life) ) Notes on Greek Words, Phrases, and Constructions in 7:18 35) Verses 18 and 22) ���������, third per. pl. aor. indicat. of ��������. Cf. sec. per. pl. aor. active imperat. of same verb, in verse 22; to tell. See also the note on 8:20 on page 437.) Verse 19) �����������, first per. pl. pres. indicat. of ���������, to look forward to, look for, expect.) Verse 20) For ������������� (to come) see the note on 7:4 on page 380.) Verse 21) ����������, third per. s. aor. indicat. act. of ��������, to heal. See also the note on 4:23 on page 261.) 1 1 2 8 0 “tw://bible.*?id=44.22.24|AUTODETECT|”

A ����� is a disease, illness. Some see a connection between ����� and ������, corpse, but this cannot be proved. A ������ is basically a whip, scourge 7 1 -1 9 0 “tw://bible.*?id=44.22.24|AUTODETECT|”

Acts 22:24) 1 1 -1 9 0 “tw://bible.*?id=58.11.36|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=58.11.36|AUTODETECT|”

Heb. 11:36) 1 1 -1 9 0 0

, scourging); then a sickness, calamity.) 1 1 2 8 0 0

Verse 23) 1 1 2 8 0 “tw://bible.*?id=40.18.7|AUTODETECT|”

�����������, third per. s., aor. passive subjunct. of ����������. The ��������� is the bait-stick in a trap or snare. It is the crooked stick that springs the trap; hence, snare, temptation to sin, enticement 7 1 -1 9 0 “tw://bible.*?id=40.18.7|AUTODETECT|”

Matt. 18:7) 1 1 -1 9 0 “tw://bible.*?id=42.17.1|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.17.1|AUTODETECT|”

Luke 17:1) 1 1 -1 9 0 “tw://bible.*?id=13.1.23|AUTODETECT|”

); also, object of revulsion, the stumbling-block of the cross 7 1 -1 9 0 “tw://bible.*?id=13.1.23|AUTODETECT|”

I Col. 1:23) 1 1 -1 9 0 “tw://bible.*?id=48.5.11|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=48.5.11|AUTODETECT|”

Gal. 5:11) 1 1 -1 9 0 “tw://bible.*?id=40.5.29|AUTODETECT|”

). Similarly the verb basically means to ensnare, lure into sin, lead astray 7 1 -1 9 0 “tw://bible.*?id=40.5.29|AUTODETECT|”

Matt. 5:29) 1 1 -1 9 0 “tw://bible.*?id=40.18.6|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=40.18.6|AUTODETECT|”

18:6) 1 1 -1 9 0 “tw://bible.*?id=40.11.6|AUTODETECT|”

; etc.). In the passive it may mean to be repelled by 7 1 -1 9 0 “tw://bible.*?id=40.11.6|AUTODETECT|”

Matt. 11:6) 1 1 -1 9 0 “tw://bible.*?id=41.6.3|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=41.6.3|AUTODETECT|”

Mark 6:3) 1 1 -1 9 0 “tw://bible.*?id=42.7.23|AUTODETECT|”

; and here in ) 7 1 -1 9 0 “tw://bible.*?id=42.7.23|AUTODETECT|”

Luke 7:23) 1 1 -1 9 0 0

).) 1 4 2 8 0 0

Verse 24) ���������, aor. middle infinitive of �������, to look at, see. Cf. theater. See the note on 5:27 on page 306.) Verse 25) �������, soft. Cf. mellow, mild.) 1 1 2 8 0 “tw://bible.*?id=61.2.13|AUTODETECT|”

For ����� (here dat.) see also ) 7 1 -1 9 0 “tw://bible.*?id=61.2.13|AUTODETECT|”

II Peter 2:13) 1 1 -1 9 0 0

softness, indulgence, luxury, splendor. Cf. the root ���, to rub; hence, by rubbing to render soft.) 1 1 2 8 0 0 Verse 28) 1 1 2 8 0 “tw://bible.?id=46.13.13|AUTODETECT|” ����������. Note that the comparative (ending in -�����) is replacing the superlative. Cf. ) 7 1 -1 9 0 “tw://bible.?id=46.13.13|AUTODETECT|” I Cor. 13:13) 1 1 -1 9 0 0 where a different kind of comparative replaces the superlative. See also the note on 7:42 on page 412.) 1 2 2 8 0 0 Verses 29, 35) ���������, third per. pl. aor. indicat. active of �������, here in the sense of to vindicate, to acknowledge (God s) righteousness or righteous requirement(s). Note third per. aor. indicat. passive of the same verb in verse 35; there gnomic aorist, expressing what is usual.) 1 1 2 8 0 “tw://bible.?id=6.10.20|AUTODETECT|” Note (by) being baptized with the baptism, thus literally, aor. passive participle with cognate accusative. This type of cognate construction, though certainly not absent from Greek literature, both classical and Koine, is even more frequent in Hebrew. For the Old Testament see ) 7 1 -1 9 0 “tw://bible.?id=6.10.20|AUTODETECT|” Josh. 10:20) 1 1 -1 9 0 “tw://bible.?id=9.4.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.4.5|AUTODETECT|” I Sam. 4:5) 1 1 -1 9 0 “tw://bible.?id=11.1.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.1.40|AUTODETECT|” I Kings 1:40) 1 1 -1 9 0 “tw://bible.?id=16.12.43|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=16.12.43|AUTODETECT|” Neh. 12:43) 1 1 -1 9 0 “tw://bible.?id=23.66.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.66.10|AUTODETECT|” Isa. 66:10) 1 1 -1 9 0 “tw://bible.?id=36.3.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=36.3.17|AUTODETECT|” Zeph. 3:17) 1 1 -1 9 0 “tw://bible.?id=40.2.10|AUTODETECT|” , to mention but a few examples. In the Greek of the New Testament see ) 7 1 -1 9 0 “tw://bible.?id=40.2.10|AUTODETECT|” Matt. 2:10) 1 1 -1 9 0 “tw://bible.?id=42.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.2.8|AUTODETECT|” Luke 2:8) 1 1 -1 9 0 “tw://bible.?id=43.7.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.7.24|AUTODETECT|” John 7:24) 1 1 -1 9 0 “tw://bible.?id=51.2.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.19|AUTODETECT|” Col. 2:19) 1 1 -1 9 0 “tw://bible.?id=54.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.18|AUTODETECT|” I Tim. 1:18) 1 1 -1 9 0 “tw://bible.?id=54.6.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.6.12|AUTODETECT|” 6:12) 1 1 -1 9 0 “tw://bible.?id=60.3.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.3.14|AUTODETECT|” I Peter 3:14) 1 1 -1 9 0 “tw://bible.?id=62.5.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.5.16|AUTODETECT|” I John 5:16) 1 1 -1 9 0 “tw://bible.?id=66.17.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.17.6|AUTODETECT|” Rev. 17:6) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Verse 30) 1 1 2 8 0 “tw://bible.?id=41.6.26|AUTODETECT|” �������, third per. pl. aor. indicat. of �����, to set aside, reject. See also 10:16; cf. ) 7 1 -1 9 0 “tw://bible.?id=41.6.26|AUTODETECT|” Mark 6:26) 1 1 -1 9 0 “tw://bible.?id=41.7.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.7.9|AUTODETECT|” 7:9) 1 1 -1 9 0 “tw://bible.?id=43.12.48|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.48|AUTODETECT|” John 12:48) 1 1 -1 9 0 “tw://bible.?id=46.1.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.1.19|AUTODETECT|” I Cor. 1:19) 1 1 -1 9 0 “tw://bible.?id=48.2.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.2.21|AUTODETECT|” Gal. 2:21) 1 1 -1 9 0 0 , etc.) 1 5 2 8 0 0 �0� ������, for themselves.) Verse 32) For the verb ��������� see the note on 6:13 on page 333. Here (in 7:32) dat. pl. masc. present participle.) �P�������, first per. pl. aor. indicat. of �P���; cf. �P���, a flute; also �, �T�, to blow. An �P�� is an open-air place, court, sheepfold, etc. For more on this noun see the note on 22:55 on page 1000.) `��������, sec. per. pl. act. indicat. of @�������, to dance. Cf. orchestra.) 1 1 2 8 0 “tw://bible.?id=40.11.17|AUTODETECT|” ����������, same construction as �P�������. The verb ������ means: to sing dirges, to mourn, lament. See also 23:27; ) 7 1 -1 9 0 “tw://bible.?id=40.11.17|AUTODETECT|” Matt. 11:17) 1 1 -1 9 0 “tw://bible.?id=43.16.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.16.20|AUTODETECT|” John 16:20) 1 1 -1 9 0 0 . Cf. drone, threnody.) 1 16 2 8 0 0 Verses 33, 34) �������, in both verses, third per. s. 2nd perf. indicat. act. of ������.) Verse 35) See above, under verses 29, 35.) ) 7:36 50 Jesus Anointed by a Penitent WomanThe Parable of The Two Debtors) 36 Now one of the Pharisees invited Jesus to eat with him. So he entered the Pharisee s house and reclined at table.��291�� 37 And look, there was a woman in town who was a sinner. When she learned that Jesus was having dinner in the Pharisee s house, she brought an alabaster jar of perfume, 38 and, continually weeping, took her stand behind his feet. She began to make his feet wet with her tears, and kept on wiping them with the hair of her head, kissing his feet, and anointing them with the perfume.) 39 Now when the Pharisee who had invited him saw this, he said to himself, If this man were a prophet, he would know who and what kind of person this woman is who is touching him, that she is a sinner. ) 40 Answering, Jesus said to him, Simon, I must tell you something. He said, Go ahead, Teacher. ) 41 Two men were in debt to a certain moneylender. One owed (him) five hundred denarii, the other fifty. 42 Since they were unable to pay back what they owed, the moneylender graciously canceled the debt for both.

Now, which of the two will love him most? ) 43 Simon replied, I take it that it was the one for whom he canceled most. ) 44 Jesus answered, You have judged correctly. Then, turning toward the woman, Jesus said to Simon, Do you see this woman? I entered your house. Water for my feet you did not provide. She, however, with her tears made my feet wet, and with her hair wiped them. 45 A kiss you did not give me, but she, from the moment I came in, has not stopped fervently kissing my feet. 46 With (ordinary) oil you did not anoint (even) my head, but she with perfume anointed my feet! 47 Therefore I tell you, her sins, many though they be, are forgiven, for she loved much; but the person to whom little is forgiven loves little. ) 48 Then he said to her, Forgiven are your sins. ) 49 Those reclining at table with him began to say within themselves, Who is this who even forgives sins? ) 50 So, Jesus said to the woman, Your faith has saved you. Go in peace. ) ) 1 1 2 8 0 “tw://bible.?id=42.7.36-42.7.50|AUTODETECT|” Must the woman of this story be identified with Mary of Bethany? In other words, does ) 7 1 -1 9 0 “tw://bible.?id=42.7.36-42.7.50|AUTODETECT|” Luke 7:36 50) 1 1 -1 9 0 “tw://bible.?id=40.26.6-40.26.13|AUTODETECT|” have a parallel in ) 7 1 -1 9 0 “tw://bible.?id=40.26.6-40.26.13|AUTODETECT|” Matt. 26:6 13) 1 1 -1 9 0 “tw://bible.?id=41.14.3-41.14.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.3-41.14.9|AUTODETECT|” Mark 14:3 9) 1 1 -1 9 0 “tw://bible.?id=43.12.1-43.12.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.1-43.12.8|AUTODETECT|” John 12:1 8) 1 1 -1 9 0 “tw://bible.?id=42.8.2|AUTODETECT|” ? The answer is No. For details see N.T.C. on John, Vol. II, pp. 174, 175. Neither is there any reason whatever for identifying her with Mary Magdalene. See on ) 7 1 -1 9 0 “tw://bible.?id=42.8.2|AUTODETECT|” Luke 8:2) 1 1 -1 9 0 0 .) 1 9 2 8 0 0 A. In the house of Simon the Pharisee Jesus is anointed by a Penitent Woman) 36. Now one of the Pharisees invited Jesus to eat with him. So he entered the Pharisee s house and reclined at table.) Place and time are not indicated. Nevertheless, there is a connection with the preceding. In verse 30 Luke, quoting the words of Jesus, focused our attention upon self-righteous Pharisees, and in verse 34 on people of bad reputation, sinners.

An example of each is given in the present account.) One day a Pharisee, named Simon (verse 40) not to be confused with Simon Peter nor with Simon the Zealot, with Simon the father of Judas Iscariot, with Simon of Cyrene, with Simon the tanner, nor even with Simon the leper invited Jesus for dinner. Why did he extend this invitation? We are not told. Verses 44 46 clearly indicate, however, that he did not do so out of love or even high regard for Jesus. He may have been motivated by curiosity. Having heard that many people were calling the Master a great prophet (7:16), he may have invited Jesus in order to see whether there was any substance to this fame the so-called prophet was acquiring.

Even the possibility that he wanted to have an opportunity to find a basis for formulating a charge against Jesus cannot be entirely excluded. Cf. 6:7.) Jesus accepts the invitation and enters the Pharisee s house. So broad is his sympathy that he eats not only with the tax-collector Levi (5:29) but also with the Pharisee Simon, and with other Pharisees when they invite him (11:37; 14:1). On and reclined at table see the next passage:) 37, 38. And look, there was a woman in town who was a sinner. When she learned that Jesus was having dinner in the Pharisee s house, she brought an alabaster jar of perfume, and, continually weeping, took her stand behind his feet.

She began to make his feet wet with her tears, and kept on wiping them with the hair of her head, kissing his feet, and anointing them with the perfume.) The exclamatory phrase, And look, indicates that Luke wishes to call our special attention to the strange incident that now occurred. In this particular town there happened to be a certain well-known woman of bad reputation. To say that she was probably a harlot is being unfair to her. A woman could be a sinner without being a harlot. Besides, it is clear from the present account that whatever she had been she was no longer. She must have heard the words of Jesus.

And these words, spoken on previous occasions, must have been applied savingly to her. Also, even now there was present in her heart the beginning of a consciousness of having been divinely pardoned. Otherwise how can we explain the fact that, having learned that Jesus was in the house of the Pharisee, she not only came to this house but brought an alabaster jar of perfume? Such an alabaster jar was a vase of white (or perhaps delicately tinted) fine-grained gypsum. It had a long neck. To pour out its contents this neck had to be broken.

It is clear that she felt the need of bringing an offering of thanksgiving to him who had been instrumental in changing her life.) That she was permitted to enter this home at all is, in a way, not so strange. It was not at all unusual for uninvited persons to enter a home in which a dinner was being given. They would generally seat themselves along the wall, observe everything that was happening and even engage some of the invited guests in conversation.��292�� Nevertheless, that this particular woman, widely known as a sinner, had the courage to enter the home of a strict Pharisee, that was something else again. The only way we can explain it is by assuming that the urge within her to express gratitude to Jesus was so irresistible that nothing could stop her from doing what she wanted to do.) Overwhelmed with genuine sorrow for her past sinful life, the woman stands at Jesus feet. We assume, with the majority of translators and commentators, that those who partook of this meal were reclining on low couches arranged around a table. Each person, facing the table, would be lying slantwise, with his feet stretched out backward.

He would be leaning on his left arm, in order to keep his right hand free to handle the food. It is therefore understandable that the woman was standing behind him, that is, at his extended feet.��293��) 1 1 2 8 0 “tw://bible.?id=40.26.7|AUTODETECT|” To anoint Jesus with perfume she has come today; note: with perfume, costly and fragrant 7 1 -1 9 0 “tw://bible.?id=40.26.7|AUTODETECT|” Matt. 26:7) 1 1 -1 9 0 “tw://bible.?id=40.26.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.26.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=41.14.3-41.14.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.3-41.14.5|AUTODETECT|” Mark 14:3 5) 1 1 -1 9 0 “tw://bible.?id=43.11.2-43.11.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.2-43.11.5|AUTODETECT|” John 11:2 5) 1 1 -1 9 0 0 ), not just with ordinary olive oil (see verse 46). Nothing is too good for Jesus! But as she stands there, she hesitates. In fact, she is overcome by emotion. Overwhelming sorrow for past sin is mingled with profound gratitude for the present sense of forgiveness. Her heart is filled to overflowing with love and reverence for the One who has opened her eyes and has brought about a radical change in her life.

Result: she bursts into tears. This heart water (Luther) drops down on the feet of Jesus. Impulsively she does what in those days no woman was supposed to do in public: she loosens her tresses. Then, bending down with her hair thus let down, she, while continually weeping, keeps on wiping Jesus feet, kissing them, and from the already broken jar pouring perfume upon them.) 1 16 2 8 0 0 B. He is criticized by Simon) 39. Now when the Pharisee who had invited him saw this, he said to himself, If this man were a prophet, he would know who and what kind of person this woman is who is touching him, that she is a sinner.) Simon, a typical Pharisee, is deeply offended by what this woman is doing. Even more, his sense of propriety is wounded by the fact that Jesus tolerates such behavior on her part. Has Simon been wondering whether Jesus is really a prophet? If so, he wonders no longer.

He is convinced that had Jesus been a prophet he would immediately have discerned the character of this base intruder, this sinner. See explanation of 6:32 34; 7:34. He would have pushed away this infamous wretch.) Self-righteous Simon did not understand or did not want to believe that Jesus associated with sinners in order that they might be converted and saved. Cf. 5:31, 32; 15:1, 2; 18:14.) C. By means of the parable of The Two Debtors Jesus makes his self-defense. He reassures the woman) 40 42.

Answering, Jesus said to him, Simon, I must tell you something. He said, Go ahead, Teacher. Two men were in debt to a certain moneylender. One owed him five hundred denarii, the other fifty. Since they were unable to pay back what they owed, the moneylender graciously canceled the debt for both. Now, which of the two will love him most?) In verses 40 48 Jesus exposes Simon s errors.

He proves that:) 1. he knows this woman, her past history and her present condition;) 2. he even knows what Simon has been saying to himself;) 3. he is, accordingly, a prophet; in fact a discerner of hearts and minds;) 4. he is nothing less than the divine Savior, clothed with authority to forgive sins.) When Jesus says to Simon, I must tell you something, the host is curious to know what that could be. So he answers, Go ahead, Teacher. The parable of The Two Debtors follows. It requires very little in the way of explanation. Briefly the meaning is:) Once upon a time two men were in debt to a moneylender. One debtor owed him an amount equal to what a common laborer earns during a period of five hundred days (excluding sabbaths); the other, an amount for which such a laborer would have to work fifty days.

However, neither was able to pay. Then what did the moneylender do? Instead of having these two deadbeats thrown in jail, he very generously canceled the debt for both.& Probably looking straight at Simon, Jesus asks him, Now which of these two debtors will reveal greatest love toward the moneylender? ) 43. Simon replied, I take it that it was the one for whom he canceled most.) In the spirit of indifference, real or feigned, Simon, ill at ease and wondering what Jesus is trying to prove, answers, I take it [or I suppose, I presume] that it was the one with the larger, now canceled debt. ) 44 47. Jesus answered, You have judged correctly. Then, turning toward the woman, Jesus said to Simon, Do you see this woman?

I entered your house. Water for my feet you did not provide. She, however, with her tears made my feet wet, and with her hair wiped them. A kiss you did not give me, but she, from the moment I came in, has not stopped fervently kissing my feet. With (ordinary) oil you did not anoint (even) my head, but she with perfume anointed my feet! Therefore I tell you, her sins, many though they be, are forgiven, for she loved much; but the person to whom little is forgiven loves little.��294��) 1 1 2 8 0 “tw://bible.?id=1.18.4|AUTODETECT|” In his great patience Jesus limits his comment (on Simon s reply) to the statement that the Pharisee has judged correctly. Then, very dramatically, the Master directs Simon s attention to this woman. Does Simon see her? Has he at all understood the significance of her actions? I entered your house, Jesus continues, not even adding, as he might have, at your own invitation. Next, the Master exposes before everybody the shabby treatment he had received from his host. The latter had omitted all the customary evidences of hospitality, all the amenities to which, as everyone knew, an honored and invited guest was entitled. Simon had not provided water to wash Jesus feet 7 1 -1 9 0 “tw://bible.?id=1.18.4|AUTODETECT|” Gen. 18:4) 1 1 -1 9 0 “tw://bible.?id=7.19.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=7.19.21|AUTODETECT|” Judg. 19:21) 1 1 -1 9 0 “tw://bible.?id=1.29.13|AUTODETECT|” ), had not welcomed him by means of a kiss 7 1 -1 9 0 “tw://bible.?id=1.29.13|AUTODETECT|” Gen. 29:13) 1 1 -1 9 0 “tw://bible.?id=1.45.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.45.15|AUTODETECT|” 45:15) 1 1 -1 9 0 “tw://bible.?id=2.18.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.18.7|AUTODETECT|” Exod. 18:7) 1 1 -1 9 0 “tw://bible.?id=19.23.5|AUTODETECT|” ), and had not anointed his guest s head, not even with cheap olive oil 7 1 -1 9 0 “tw://bible.?id=19.23.5|AUTODETECT|” Ps. 23:5) 1 1 -1 9 0 “tw://bible.?id=19.141.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.141.5|AUTODETECT|” 141:5) 1 1 -1 9 0 0 ). The reception had been cold, patronizing, discourteous.) 1 16 2 8 0 0 The Master shows that in all three respects he had received the very opposite treatment from the penitent woman. Instead of water for Jesus feet, this woman had provided tears, indicative of repentance. Instead of a kiss upon the cheek, she had planted ever so many fervent kisses on the feet, symbols of humble gratitude. And instead of cheap olive oil for the head, she had poured precious and fragrant perfume on the feet!) Jesus adds, Therefore I tell you, her sins, many though they be, are forgiven, etc. To bring out the full emphasis of the original the rendering would have to be expanded somewhat as follows: Therefore I tell you, forgiven are her sins, many though they be. They are forgiven, as is clear from the fact that she, conscious of this forgiveness, has shown that she loves me so intensely.

It is the person who is forgiven little who shows little love. What Jesus teaches is that the outpouring of love results from the sense of having been forgiven.) In other words, what he does is this: he turns the roles around. Simon regarded himself as righteous, forgiven (if he even felt the need of any forgiveness), and looked upon the woman as a sinner, unforgiven. Jesus shows that it is Simon who by his lack of love proves that he has not been forgiven this inference mercifully attenuated to has been forgiven little while the woman can rejoice in the freedom from guilt she has received as a gift of God s grace.) Love for Jesus hence, for God is, and must ever be, the result of forgiveness:) Nothing to pay! yes, nothing to pay!) Jesus has cleared all the debt away,) Blotted it out with his bleeding hand!) Free and forgiven and loved you stand.) Hear the voice of Jesus say,) Verily thou hast nothing to pay!) Paid is the debt, and the debtor free!) Now I ask thee, Lovest thou me?) Frances Ridley Havergal,) lines from Nothing to Pay! ) 48 50. Then he said to her, Forgiven are your sins. Those reclining at table with him began to say within themselves, Who is this who even forgives sins?) So, Jesus said to the woman, Your faith has saved you, Go in peace.) 1 1 2 8 0 “tw://bible.?id=45.5.1|AUTODETECT|” What the woman already knew in principle is now reaffirmed. In view of her past life in sin she probably needed this reassurance, so that what she already sensed to be true hence, her great outpouring of love might become even more firmly established in her heart, namely, that once for all and completely her sins had been and were now blotted out. And such forgiveness never stands alone. It is ever pardon plus. God, in Christ, embraces this penitent woman with the arms of his protecting and adopting love. Cf. ) 7 1 -1 9 0 “tw://bible.?id=45.5.1|AUTODETECT|” Rom. 5:1) 1 1 -1 9 0 0 . And for the entire statement see what was said in connection with 5:20.) 1 2 2 8 0 0 This statement of Jesus provoked resentment within the hearts of those who were reclining at table with him, probably mostly Pharisees. They said within themselves, Who is this who even forgives sins? It must not be overlooked that when Jesus publicly declared, Forgiven are your sins, he said this not only for the sake of the woman herself, that she might be doubly assured, but also for the sake of the other guests, that they might no longer regard her as a sinner. Having heard Jesus make this declaration of absolution, they, however, are not satisfied. The scene of 5:21 is here being virtually repeated. Hence, see on that passage.) Jesus, however, ignores what is happening inside these self-righteous hearts.

He does not ignore the woman, however. It is to her, as he dismisses her, that he addresses his marvelously comforting remark, Your faith has saved you. Go in peace. ) 1 1 2 8 0 “tw://bible.*?id=43.3.3-43.3.8|AUTODETECT|”

On the essence of faith see N.T.C. on Mark, pp. 458, 459. Briefly stated, this faith, ever the gift of God s grace 7 1 -1 9 0 “tw://bible.*?id=43.3.3-43.3.8|AUTODETECT|”

John 3:3 8) 1 1 -1 9 0 “tw://bible.*?id=49.2.8|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=49.2.8|AUTODETECT|”

Eph. 2:8) 1 1 -1 9 0 “tw://bible.*?id=40.9.22|AUTODETECT|”

), is the woman s humble trust in Jesus, her act of committing herself entirely to him. For the expression, Your faith has saved you, see also ) 7 1 -1 9 0 “tw://bible.*?id=40.9.22|AUTODETECT|”

Matt. 9:22) 1 1 -1 9 0 “tw://bible.*?id=41.5.34|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=41.5.34|AUTODETECT|”

Mark 5:34) 1 1 -1 9 0 “tw://bible.*?id=41.10.52|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=41.10.52|AUTODETECT|”

10:52) 1 1 -1 9 0 “tw://bible.*?id=42.8.48|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.8.48|AUTODETECT|”

Luke 8:48) 1 1 -1 9 0 “tw://bible.*?id=42.17.19|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.17.19|AUTODETECT|”

17:19) 1 1 -1 9 0 “tw://bible.*?id=42.18.42|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.18.42|AUTODETECT|”

18:42) 1 1 -1 9 0 “tw://bible.*?id=40.9.29|AUTODETECT|”

. Is it not marvelous that Jesus, in addressing this woman, says nothing about his own power and love, the root cause of her present state of salvation, but makes mention of that which apart from him she would neither have possessed nor have been able to exercise? That our Lord attached great value to faith appears also from such other Lucan passages as 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32; as well as from many a passage in the other Gospels 7 1 -1 9 0 “tw://bible.*?id=40.9.29|AUTODETECT|”

Matt. 9:29) 1 1 -1 9 0 “tw://bible.*?id=40.14.31|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=40.14.31|AUTODETECT|”

14:31) 1 1 -1 9 0 “tw://bible.*?id=40.15.28|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=40.15.28|AUTODETECT|”

15:28) 1 1 -1 9 0 “tw://bible.*?id=41.2.5|AUTODETECT|”

, etc.; ) 7 1 -1 9 0 “tw://bible.*?id=41.2.5|AUTODETECT|”

Mark 2:5) 1 1 -1 9 0 “tw://bible.*?id=41.4.40|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=41.4.40|AUTODETECT|”

4:40) 1 1 -1 9 0 “tw://bible.*?id=43.3.16|AUTODETECT|”

, etc.; ) 7 1 -1 9 0 “tw://bible.*?id=43.3.16|AUTODETECT|”

John 3:16) 1 1 -1 9 0 0

, etc.).) 1 1 2 8 0 “tw://bible.*?id=66.4.3|AUTODETECT|”

Go in peace, says Jesus, as he dismisses her. Certainly nothing less than what is implied in the Hebrew Shalom, prosperity for both soul and body, can be meant here. This peace is the smile of God reflected in the heart of the redeemed sinner, a shelter in the storm, a hiding-place in the cleft of the rock and under his wings. It is the rainbow around the throne whence issue flashes of lightning, rumblings, and peals of thunder 7 1 -1 9 0 “tw://bible.*?id=66.4.3|AUTODETECT|”

Rev. 4:3) 1 1 -1 9 0 “tw://bible.*?id=66.4.5|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=66.4.5|AUTODETECT|”

5) 1 1 -1 9 0 0

).��295��) 1 1 2 8 0 0

) 1 1 2 8 0 “tw://bible.*?id=42.7.36-42.7.50|AUTODETECT|”

Practical Lessons Derived from ) 7 1 -1 9 0 “tw://bible.*?id=42.7.36-42.7.50|AUTODETECT|”

Luke 7:36 50) 1 3 2 8 0 0

Verse 36) So he entered the Pharisee s house and reclined at table. Though Jesus knew that the Pharisees, as a group, were unfriendly to him, he did not shun them. See also 11:37; 14:1. This is a lesson for us all.) Verse 39) 1 1 2 8 0 “tw://bible.*?id=42.13.34|AUTODETECT|”

If this man were a prophet, he would know & that she is a sinner. Simon did not really know (understand) Jesus. As a result he did not really know this woman, neither did he know himself. For this lack of knowledge there was no excuse 7 1 -1 9 0 “tw://bible.*?id=42.13.34|AUTODETECT|”

Luke 13:34) 1 1 -1 9 0 “tw://bible.*?id=45.1.28|AUTODETECT|”

) 7 1 -1 9 0 “tw://bible.*?id=45.1.28|AUTODETECT|” Rom. 1:28) 1 1 -1 9 0 0 ).) 1 15 2 8 0 0 Verses 44 46) Water for my feet you did not provide.& A kiss you did not give me, etc. The practice of Christianity does not exclude social graces (hospitality, kindness, etc.). Though this is not directly taught here, it is certainly implied. Professing believers can at times be very rude.) Verse 47) Her sins, many though they be, are forgiven, for she loved much, meaning, as is clear from the fact that she was very generous in showing how much she loved me. If she had not loved me so much, she would not have done what she did just now. Forgiven, she loved.

Is it true that showing love, in turn, also increases the assurance of having been forgiven?) Verse 50) Your faith has saved you. Go in peace. Does this section (7:36 50) show us how we should deal with fallen ones? With penitents? If so, in which way?) ) Notes on Greek Words, Phrases, and Constructions in 7:36 50) Verse 36) (����, third per, s. imperf. indicat. act. of �����, to ask; here, to invite.) 5�� ����, third per, s. 2nd aor. subjunct. of ����, in a sub-final clause, to eat, to have a meal (with him).) ���������, third per. s. aor. indicat. pass. of ���������*, to recline at table. See also 9:14, 15; 14:8; 24:30.) Verses 37, 38) As shown in the explanation, this 0��� is certainly understandable: what the woman did was indeed remarkable.) Note the three nom. s. fem. aor. participles: ��������, on which see the notes on 1:4 on page 62, and on 1:22 on page 81; ��������, of ������, to bring; and �����, of 5�����, to set, place, etc.

These aorists are followed by the nom. s. fem. present participle ��������, of �����, to weep, cry. Note how the difference between aorist and present can be brought out in the translation.) 1 1 2 8 0 “tw://bible.*?id=41.1.30|AUTODETECT|”

����������, to lie down: (a) because of illness 7 1 -1 9 0 “tw://bible.*?id=41.1.30|AUTODETECT|”

Mark 1:30) 1 1 -1 9 0 “tw://bible.*?id=42.5.25|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.5.25|AUTODETECT|”

Luke 5:25) 1 1 -1 9 0 “tw://bible.*?id=42.7.37|AUTODETECT|”

); (b) in order to eat, as here in ) 7 1 -1 9 0 “tw://bible.*?id=42.7.37|AUTODETECT|”

Luke 7:37) 1 1 -1 9 0 0

; hence, to recline at table, to dine, to eat. Here the present tense is retained in indirect discourse, is having dinner, where we would say, was having dinner. ) 1 1 2 8 0 0

Verses 38, 44 46) 1 1 2 8 0 “tw://bible.*?id=40.7.25|AUTODETECT|”

As to �������, in verse 38, pres. infinit. after $�����, and cf. ������ (verse 44), third per. s. aor. act., these forms are derived from �����, to wet, to cause to rain, send rain, to rain. Cf. �����, rain 7 1 -1 9 0 “tw://bible.*?id=40.7.25|AUTODETECT|”

Matt. 7:25) 1 1 -1 9 0 “tw://bible.*?id=40.7.27|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.7.27|AUTODETECT|”

27) 1 1 -1 9 0 0

Down came the rain ). Cf. brook, embrocation.) 1 1 2 8 0 0 In verse 38 note the imperfects: she kept on drying, kissing, and anointing. In the summarizing statement of verses 44 46 observe the aorists: she made them wet and wiped and did not stop (kissing and anointing).) 1 1 2 8 0 “tw://bible.?id=40.26.49|AUTODETECT|” With respect to ��������� (verse 38) see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=40.26.49|AUTODETECT|” Matt. 26:49) 1 1 -1 9 0 0 , pp. 923, 924; especially footnote 851.) 1 8 2 8 0 0 Verse 39) The statement Jesus is a prophet and therefore knows, etc., is contrary to fact, not actually but in the mind of Simon the Pharisee. That accounts for the second class, or contrary to fact, conditional formulation, If this man were, etc.) Verse 40) The nom. s. masc. aor. participle ��������� here, as often, is not a reply to a question asked by Simon, but a reaction or response to that Pharisee s presupposition that Jesus was not a prophet and that this woman was not a worthy object of attention.) Verse 41) A ������������* (from �����, debt, and @�����, to owe), mentioned also in 16:5, is a debtor. A ���������* is a creditor or moneylender. For the related verb see the note on 6:34 on page 358.) Verses 42, 43) �������� (twice), third per. s. aor. indicat. of ���������, to give graciously, freely; here: to forgive, cancel, remit.) 1 1 2 8 0 “tw://bible.?id=40.18.1|AUTODETECT|” Note that the superlative form of �����, �����, ���� (namely, the form ��������, -�, -��) is being replaced by the comparative form ������, here ������. Cf. ������ in the sense of a superlative in ) 7 1 -1 9 0 “tw://bible.?id=40.18.1|AUTODETECT|” Matt. 18:1) 1 1 -1 9 0 “tw://bible.?id=40.18.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.18.4|AUTODETECT|”

4. 1 1 -1 9 0 “tw://bible.?id=40.23.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.23.11|AUTODETECT|” 23:11) 1 1 -1 9 0 “tw://bible.?id=41.9.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.34|AUTODETECT|” Mark 9:34) 1 1 -1 9 0 “tw://bible.?id=42.9.46|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.46|AUTODETECT|” Luke 9:46) 1 1 -1 9 0 “tw://bible.?id=42.22.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.24|AUTODETECT|” 22:24) 1 1 -1 9 0 “tw://bible.?id=42.22.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.22.26|AUTODETECT|”
5. 1 1 -1 9 0 “tw://bible.?id=46.13.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.13.13|AUTODETECT|” I Cor. 13:13) 1 1 -1 9 0 “tw://bible.?id=61.1.4|AUTODETECT|” . Exception ) 7 1 -1 9 0 “tw://bible.?id=61.1.4|AUTODETECT|” II Peter 1:4) 1 1 -1 9 0 0 , where the superlative form (in the elative sense) is retained. See also above, the note on 7:28 on page 403, and N.T.C. on Matthew, p. 686, footnote 638.) 1 7 2 8 0 0 Verses 44 46) Note forward position for emphasis on the demonstrative pronoun �U�� in each of these three verses. And in the clause preceding each of these �U�� clauses note forward position of the three objects (respectively) water, kiss, oil. For more on verses 44 46 see above, in connection with verses 38, 44 46.) Verses 47 49) �� �����; here ����� is the acc. of �����. It occurs here as a preposition. English has a similar idiom: thanks to this or that often means on account of this or that, and so therefore. ) Note different forms of ����� in these verses: in verses 47 and 48 �������, third per. pl. (Doric) perf. passive indicat.; in verse 47 ������, third per. s. pres. passive indicat.; and in verse 49 ������, third per. s. pres. active indicat.) Summary of Chapter 7) In the closing paragraph of The Sermon on the Mount Jesus had driven home the lesson that true faith implies that one is not only a hearer but also a doer of the word. So now, in the section on The Faith of a Centurion Rewarded by Jesus (7:1 10) Luke exhibits a prize example of such genuine faith.

The centurion had a servant of whom he thought very highly. This servant, however, became very sick, was at the point of death when the help of Jesus was requested. The centurion, who by means of the elders of the Jews made this request, was so humble that he felt unworthy to receive Jesus into his home or even to go out and meet the Savior personally. At the same time he believed that the Master was fully able to heal the boy from a distance. Speak the word and my boy will be cured, he said. And that was exactly what happened.

Not even in Israel have I found such great faith, said Jesus.) 1 1 2 8 0 “tw://bible.?id=42.9.18-42.9.20|AUTODETECT|” The centurion s servant was at the point of death when Jesus healed him. The widow s son (at Nain) had actually died. Jesus brought him back to life (verses 11 17). We are shown: (a) God s all-inclusive plan, which so regulated all the circumstances that Jesus reached Nain s gate just when the funeral procession was leaving; (b) the widow s overwhelming sorrow: first her husband had died, and now her only son; (c) Jesus deep compassion, infinite wisdom, unlimited authority, and amazing power, all of these clearly evident in the manner in which he comforted the widow and gave her son back to her, alive and well; and (d) the crowd s reaction, outwardly favorable , but inwardly not all it should have been. See ) 7 1 -1 9 0 “tw://bible.?id=42.9.18-42.9.20|AUTODETECT|” Luke 9:18 20) 1 1 -1 9 0 “tw://bible.?id=40.16.13-40.16.16|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.16.13-40.16.16|AUTODETECT|” Matt. 16:13 16) 1 1 -1 9 0 0 .) 1 9 2 8 0 0 John the Baptist heard about the words and deeds of Jesus. Though this herald and forerunner had spoken with profound conviction about Jesus, there came a moment when he began to have his doubts (verses 18 35). So he sent two of his disciples to Jesus with the question, Are you the Coming One, or must we look for someone else? Probable reasons for his doubt: (a) He was in a grim and gloomy prison and was not being rescued; (b) The activities of Jesus, reported to the Baptist, did not seem to harmonize with the manner in which John had described the Messiah.) John had pictured impending judgment (the axe already at the root of the trees), but words of grace were falling from Jesus lips, and works of mercy were being performed by him. Yet what John had said was correct, based on prophecy. However, he had not been able to distinguish between the first and the second coming.

So he expected first-coming fulfilments of second-coming predictions. Jesus dealt very kindly with him. He directed his attention to that aspect of Old Testament prophecy promises of healing, deliverance, and restoration which pertained to the first coming, and he reassured him by showing that right now these good tidings were being gloriously fulfilled. At the same time he defended John before the public, speaking with distinct approval of the work he had done as a herald. Not a reed swayed by every gust of wind was John, nor a flatterer. Had he been a flatterer he would right now have been in the king s palace instead of in the king s dungeon.

The people therefore should take to heart John s preaching. They should not be like children in the market place, quickly condemning what they formerly applauded, whether in John or in the Son of man.) Did the common people regard Jesus as a great prophet ? Simon the Pharisee was going to see about that. At least this may have been his motive in inviting Jesus over for dinner (verses 36 50). While Jesus was reclining at table in the Pharisee s house, a woman who had been a great sinner but had repented (in all probability after hearing Jesus), took her stand behind him, made his feet wet with her tears, and continued to wipe them with her hair, to kiss them, and to anoint them with perfume. She did all this because she sensed that she had been forgiven.

In his heart Simon condemned Jesus for permitting this woman, whom he, this self-righteous Pharisee, regarded as still a sinner, to do all this. By means of the parable of The Two Debtors Jesus defended himself and this woman. He then reassured her that her sins were forgiven, and told her, Your faith has saved you. Go in peace. ) ) ) ) ) 277 Or: about to die.) 278 It is true that boy (Greek pais) for slave or servant (doulos) was not itself exceptional terminology. Yet, the present context note the centurion s manifest concern in Matthew, and was very dear to him in Luke shows that the appellation is here used in its most favorable sense, as a term of endearment.) 1 1 2 8 0 “tw://bible.?id=42.7.6|AUTODETECT|” 279 Not only Matthew but also Luke here presents this view. See ) 7 1 -1 9 0 “tw://bible.?id=42.7.6|AUTODETECT|” Luke 7:6) 1 1 -1 9 0 0 in the original; note the present participle singular: ����� .) 1 13 2 8 0 0 280 Notes on Greek words, phrases, and constructions in 7:1 10 begin on this page.) N.T.C. W. Hendriksen, New Testament Commentary) 281 Or: throughout Judea.) N.E.B. New English Bible) N.I.V. New International Version of The New Testament) 282 Notes on Greek words, phrases, and constructions in 7:11 17 begin on page 389.) A.V. Authorized Version (King James)) M.

M. The Vocabulary of the Greek New Testament Illustrated from the Papyri and Other Non-Literary Sources, by James Hope Moulton and George Milligan) 283 Or: blind people & and so also for the other nouns in this series.) 284 Or: acknowledged, by submitting to John s baptism, that God s requirements were right.) 285 Josephus, Jewish War VII.175; cf. Antiquities XVIII.119. See also L. H. Grollenberg, op. cit., Plate 353 on p. 124, and map 34 on p. 116.) 286 Cf.

J. Sickenberger, Das in die Welt Kommende Licht, ThG, 33 (1941), pp. 129 134. See N.T.C. on the Gospel of John, Vol. I, pp. 78, 79.) 287 The slight differences between Matthew s report and Luke s do not touch the essence. Each fully inspired author was allowed to use his own style. If Jesus actually said, To what, therefore, shall I compare the people of this generation, and what are they like?

Matthew reproduces the essence in abbreviated form. So also Luke s and you did not weep, and Matthew s and you did not beat the breast are synonymous. Both activities were usual in connection with funerals. Besides, Jesus may well have used both expressions. Matthew s neither eating nor drinking is more fully stated in Luke s neither eating bread nor drinking wine, which is, of course, what Matthew also had in mind. And so for other slight variations.

None in any way change the essence. Both accounts are fully inspired.) 1 1 2 8 0 “tw://bible.?id=42.7.32|AUTODETECT|” 288 Because of ) 7 1 -1 9 0 “tw://bible.?id=42.7.32|AUTODETECT|” Luke 7:32) 1 1 -1 9 0 0 , which clearly states that the children shouted to one another, I cannot join those commentators who make a kind of allegory of this illustration, and, having divided the children into two groups, the complainers and those complained against, then proceed to identify the former with those who were disappointed with John the Baptist and Jesus; and the latter, with John the Baptist and Jesus. See, for example, Lenski, op. cit., p. 429. I agree with R. V. G. Tasker, The Gospel According to St.

Matthew (Tyndale New Testament Commentaries), Grand Rapids, 1961, p. 116, when he states, It is the general characteristics of children at play to which Jesus directs attention. So also H. N. Ridderbos, Het Evangelie naar Mattheus (Korte Verklaring), Kampen, 1952, p. 22.) 1 5 2 8 0 0 289 On this title see above, on 5:24.) 290 Notes on Greek words, phrases, and constructions in 7:18 35 begin on page 402.) 291 Or: and took his place at the table.) 292 For archaeological aspects of this story (customs at meals, etc.) see especially A. St�ger, op. cit., Vol. I, pp. 142 146; A. Sizoo, De Antieke Wereld, pp. 49, 50; also indices of F. R. Cowell, Everyday Life in Ancient Rome, Edinburgh, 1961; and C. Guignebert, The Jewish World in the Time of Jesus, London, 1939.) 293) 1 1 2 8 0 “tw://bible.?id=7.19.6|AUTODETECT|” Not all agree with this very generally accepted representation. On the basis of such Old Testament passages as ) 7 1 -1 9 0 “tw://bible.?id=7.19.6|AUTODETECT|” Judg. 19:6) 1 1 -1 9 0 “tw://bible.?id=9.20.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.20.5|AUTODETECT|” I Sam. 20:5) 1 1 -1 9 0 “tw://bible.?id=11.13.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.13.20|AUTODETECT|” I Kings 13:20) 1 1 -1 9 0 0 , all of which speak of sitting at table, and of his own observations in The Near East, where he lived and taught for several years, Dr. H. Mulder (Spoorzoeker, pp. 87 91) arrives at the conclusion that just like the other guests so also Jesus sat in kneeled position, his feet extended backward with the underside turned upward. He calls attention to the fact that lying down to eat was a western (Greek and Roman) custom, and he states that this eating style had not been universally adopted in Palestine and the surrounding regions.) 1 3 2 8 0 0 The matter is probably not as important as it may seem, for whether Jesus was reclining or sitting at the table, in either case his feet were in a position that made it possible for the woman to stand behind them.) 294 When for verses 44b 46 one compares most translations with the one here offered, the difference will be apparent. Those readers who, above everything else, go for smooth style, will prefer the usual renderings. There certainly is a place for them. But there also is a place for the translation here presented. It has the advantage of bringing into sharper focus the contrasts and emphases of the original. Though the translation here offered is not exactly the same as any of the following four Robertson, Weymouth, Lenski, Dutch (Nieuwe Vertaling), all of them excellent in many respects it resembles them, resulting from a common aim, as already stated.) 295 Notes on Greek words, phrases, and constructions in 7:36 50 begin on page 411.)