Lucas 7
William Barclay · Citado em PreceptAustin
Lucas 7
Barclay - THE central character is a Roman centurion; and he was no ordinary man. (i) The mere fact that he was a centurion meant he was no ordinary man. A centurion was the equivalent of a regimental sergeant-major; and the centurions were the backbone of the Roman army. Wherever they are spoken of in the New Testament they are spoken of well (cp. Luke 23:47; Acts 10:22; 22:26; 23:17, 23, 24; 24:23; 27:43). Polybius, the historian, describes their qualifications. They must be not so much “seekers after danger as men who can command, steady in action, and reliable; they ought not to be over anxious to rush into the fight; but when hard pressed they must be ready to hold their ground and die at their posts.” The centurion must have been a man amongst men or he would never have held the post which was his. (ii) He had a completely unusual attitude to his slave. He loved this slave and would go to any trouble to save him. In Roman law a slave was defined as a living tool; he had no rights; a master could ill-treat him and even kill him if he chose. A Roman writer on estate management recommends the farmer to examine his implements every year and to throw out those which are old and broken, and to do the same with his slaves. Normally when a slave was past his work he was thrown out to die. The attitude of this centurion to his slave was quite unusual. (iii) He was clearly a deeply religious man. man needs to be more than superficially interested before he will go the length of building a synagogue. It is true that the Romans encouraged religion from the cynical motive that it kept people in order. They regarded it as the opiate of the people. Augustus recommended the building of synagogues for that very reason. As Gibbon said in a famous sentence, “The various modes of religion which prevailed in the Roman world were all considered by the people as equally true; by the philosopher as equally false; and by the magistrate as equally useful.” But this centurion was no administrative cynic; he was a sincerely religious man. (iv) He had an extremely unusual attitude to the Jews. If the Jews despised the gentiles, the gentiles hated the Jews. Antisemitism is not a new thing. The Romans called the Jews a filthy race; they spoke of Judaism as a barbarous superstition; they spoke of the Jewish hatred of mankind; they accused the Jews of worshipping an ass’s head and annually sacrificing a gentile stranger to their God. True, many of the gentiles, weary of the many gods and loose morals of paganism, had accepted the Jewish doctrine of the one God and the austere Jewish ethic. But the whole atmosphere of this story implies a close bond of friendship between this centurion and the Jews. (v) He was a humble man. He knew quite well that a strict Jew was forbidden by the law to enter the house of a gentile (Acts 10:28); just as he was forbidden to allow a gentile into his house or have any communication with him. He would not even come to Jesus himself. He persuaded his Jewish friends to approach him. This man who was accustomed to command had an amazing humility in the presence of true greatness. (vi) He was a man of faith. His faith is based on the soundest argument. He argued from the here and now to the there and then. He argued from his own experience to God. If his authority produced the results it did, how much more must that of Jesus? He came with that perfect confidence which looks up and says, “Lord, I know you can do this.” If only we had a faith like that, for us too the miracle would happen and life become new. (Luke 7) The centurion of Capernaum appears upon the page of the holy Gospel as an example of great faith. Although he did not belong to the people of the Lord, he obtained the Messiah’s witness, which expressed surprise, yes, even admiration: “I have not found so great faith, no, not in Israel.” What besides many other features in him appeals to us, is his heart touching humility, which is always the mark of grace. This humbleness appeared already when he sent the elders of the Jews to Jesus, to ask Him to come and cure his dying servant, just like amongst us only the humble of heart feel the need for the intercession of others, whom they esteem more excellent than themselves. Added to this was that he, once Jesus was not far from his house, sent for the second time some friends to say unto him: “Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof!” The elders of the Jews had declared with a remembrance of the love of the centurion for the people of the Lord: “That he was worthy for whom he should do this,” but he declared himself to be unworthy to receive the Messiah under his roof: “Lord, trouble not thyself!” A great faith reveals itself always in a great humility, in a sense of our own unworthiness, in a awareness of the infinite distance that exists between the Lord’s majesty and the heart of a sinful man. This does not mean that the conviction of our own insignificance must keep us far removed from Christ; but even if we seek with our whole soul and with all our strength His blessing, it shall always take place in the notion that all grace has been forfeited and all mercy has been absolutely unmerited; it shall always take place with the unuttered or expressed thought: “Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof!” Do we sense that distance between this I and this Thou? I, a sinful son of man,—and Thou, the Holiness of God. I, a frail mortal being,—and Thou, the Eternal One. I without glory,—and Thou clothed with majesty and with honour! It shall be well with us, if behind our back the elders of the Jews may confess in truth before God that we love His people and help to build His Kingdom, but if we whisper while begging the Lord’s mercy: “Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof!” To such small ones the Lord reaches His hand, into such humble ones He enters, and upon such meek ones He bestows His blessing. He enters under their roof, into their house, at their table, yes, even into their heart! (The Loins Girded) Luke 7:7 for this reason I did not even consider myself worthy to come to You, but just say the word, and my servant will be healed. KJV Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed. but Lk 4:36; 5:13; Exodus 15:26; Deuteronomy 32:39; 1 Samuel 2:6; Ps 33:9; 107:20; Mark 1:27 Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:1-10 An Effective Servant - Steven Cole Luke 7:2-9 The Man Who Amazed Jesus, Part 2 - John MacArthur THE CONCRETE CONFIDENCE OF THE CENTURION IN CHRIST'S POWER For this reason - What reason? What is he explaining? He is explaining why he sent friends to Jesus instead of personally going himself. I did not even consider myself worthy (axioo) to come to You, but just say the word, and my servant (pais) will be healed (iaomai)- This centurion's faith is as they say "off the charts!" As
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Barclay - Note the proof that Jesus offered. He pointed at the facts. The sick and the suffering and the humble poor were experiencing the power and hearing the word of the Good News. Here is a point which is seldom realized—this is not the answer John expected. If Jesus was God’s anointed one, John would have expected him to say, “My armies are massing. Caesarea, the headquarters of the Roman government, is about to fall. The sinners are being obliterated. And judgment has begun.” He would have expected Jesus to say, “The wrath of God is on the march.” but Jesus said, “The mercy of God is here.” Let us remember that where pain is soothed and sorrow turned to joy, where suffering and death are vanquished, there is the kingdom of God. Jesus’s answer was, “Go back and tell John that the love of God is here.” (Luke 7) Ryle on Go and report to John what you have seen and heard - We should mark in these verses, the peculiar answer which the disciples of John received from our Lord. We are told that “in the same hour He cured many of their infirmities and plagues.” And then, “He said unto them, Go your way, and tell John what things ye have seen and heard.” He makes no formal declaration that he is the Messiah that was to come. He simply supplies the messengers with facts to repeat to their master, and sends them away. He knew well how John the Baptist would employ these facts. He would say to his disciples, “Behold in him who worked these miracles, the prophet greater than Moses.—This is he whom you must hear and follow, when I am dead.—This is indeed the Christ.” (Luke 7) THOUGHT -
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Barclay observes - IN this passage, as in the one immediately preceding, once again Luke the doctor speaks. In Lk 7:10 the word we translated completely cured is the technical medical term for sound in wind and limb. In Lk 7:15 the word used for sitting up is the technical term for a patient sitting up in bed. (Luke 7) Good health (5198) (hugiaino verb from noun hugies = whole, healthy; English = hygiene, hygienic = making sick folk whole; figuratively right or accurate) means to be in good health, to be healthy and wholesome, referring to literal, physical health as in (Luke 7:10) Gilbrant - In classical Greek hugiaino means “to be physically or mentally healthy or sound.” The idea of “soundness” extended into other realms as well. For example, in a figurative sense “soundness” could refer to being “sound” in political or religious matters (Liddell-Scott). Hugiainō frequently occurs in the opening and closing of personal letters. As a closure it virtually means “good-bye” (Moulton-Milligan). The numerous occurrences of hugiainō in the Septuagint provide an interesting picture. First, of the 12 canonical appearances, all except 1 are replacements for the Hebrew word shālôm (often “Peace!” or “Well-being!” as a greeting) Second, virtually all of the instances of hugiainō occur in a form of greeting or salutation in the canonical material (e.g., Jacob’s inquiry of Laban’s health [Genesis 29:6]; cf. 37:14; 43:27f.; cf. Jethro’s wishing Moses “well” [Exodus 4:18]; 1 Samuel 25:6 [LXX 1 Kings 25:6]). The idea includes not only a wish for good physical health, it also includes a wish for general well-being (as conveyed by the Hebrew shālôm; e.g., Proverbs 13:13; Daniel 10:19). The understanding of hugiainō in the New Testament is a curious mixture of literal and figurative. When Jesus insisted that “those who are well (hoi hugianontes) have no need of a physician” (RSV), Luke was obviously using it in the literal sense within the metaphor but in the figurative sense overall (Luke 5:31). Its use is literal in Luke 7:10 and 15:27 (of the prodigal who returns “safe and sound”). In 3 John (verse 2) hugiainō occurs in the greeting of the letter (a typical prayer-wish for the recipient’s good health). When we reach the Pastoral Epistles, however, hugiainō acquires a figurative sense which reflects the dire circumstances confronting the Pauline churches. Here Paul cautioned against those who falsely teach things contrary to “sound doctrine.” This sound doctrine—the gospel of Jesus Christ—was under attack by the “sick” teachings of the false teachers (cf. 2 Timothy 2:17 which describes the doctrine of false teachers that spreads “like gangrene”; see also 1 Timothy 1:10; 6:3; 2 Timothy 1:13; 4:3; Titus 1:9, 13; 2:1, 2). Thus in the Pastoral Epistles hugiainō especially refers to the “soundness” of the gospel in contrast to the false doctrines taught by others. (On this word as well as other terminology see Malherbe, “Medical Imagery in the Pastoral Epistles,” pp.19–35.) (Complete Biblical Library) Hugiaino - 12v in NT - good health(2), safe and sound(1), sound(8), well(1). Lk. 5:31; Lk. 7:10; Lk. 15:27; 1 Tim. 1:10; 1 Tim. 6:3; 2 Tim. 1:13; 2 Tim. 4:3; Tit. 1:9; Tit. 1:13; Tit. 2:1; Tit. 2:2; 3 Jn. 1:2 James Smith - A SOLDIER'S FAITH. Luke 7:1-10. "Dim as the borrow'd beams of moon and stars To lonely, weary, wandering travellers Is reason to the soul. And as those nightly tapers disappear, When day's bright lord ascends our hemisphere, So pale grows reason at religion's sight, So dies, and so dissolves in supernatural light." —Dryden. "Faith is a courier swift and sure who will carry us to the absent." All things are possible to him that believeth. In this Roman centurion we see a thoroughly practical man in ethical and spiritual warfare. His matter-of-fact manner in dealing with the Lord Jesus Christ is like a refreshing breeze from the mountains of Lebanon. Is his servant sick? He does not talk about his pity; he sends at once for the physician (v. 3). Does he love the Jewish nation? Then it is not in word but in deed "he builds them a synagogue" (v. 5). He does not speak of his faith, but he shows it in a way that makes the Lord Himself marvel at its simplicity and greatness (vv. 8, 9). How beautifully simple is his holy logic! "Say the word, and my servant shall be healed, for I also am a man under authority, and I say, Go, and he goeth." Soldier-like he believes that the Great Commander has but to speak and it shall be done. Such a compliment from a Gentile army captain could not pass without special mention. He said, "I have not found so great faith, no, not in Israel." Lord, increase our faith. This incident is full of Gospel to us. Observe— I. The Servant's Need. He was in a condition of— 1. UTTER HELPLESSNESS. "He was sick" (v. 2). Although a bondslave, he may have been surrounded with many mercies and favours, but he was unable to help himself. A picture of every one under the spirit-sickening power of sin. The helplessly sick have no thought of earning anything by their works. This hope has died away. 2. GREAT MISERY. "He was grievously tormented" (Matt. 8:6). One may be helpless and yet unconscious of it, but this servant was in sore distress. When a man is deeply convicted of his guilt and utter inability to help himself he will be grievously tormented. But such timely torment is infinitely better than the fatal insensibility that will inevitably result in the eternal scourge of remorse. Fools make a mock of sin. 3. IMMEDIATE DANGER. "He was ready to die" (v. 2). He was just at the point of dying. His disease had brought him to the very brink of eternity, and all the wisdom and power of man were vain and impotent to deliver. The danger of perishing at any moment should add to the torments of every unsaved one. II. The Centurion's Petition. He made intercession for his devoted servant "when he heard of Jesus," clearly implying that he had believed what he did hear. Faith cometh by hearing. The manner of those elders who came to Jesus with his request shows the character of the centurion's prayer. It was— 1. EARNEST. "He sent unto Jesus, beseeching Him" (v. 3). Real anxiety and heart-felt sympathy are the parents of earnestness. When Peter's wife's mother was sick they kept continually telling Jesus of her (Mark 1:30). His servant was dear unto him, so love warmed up his prayer. All coldness and formality in prayer means heartlessness on the part of the petitioner. Where there is love for those "ready to die" there will be earnest beseeching on their behalf. 2. HUMBLE. "I am not worthy," said he, while the Lord was on the way to his house (v. 6). The elders said, "He is worthy, for he loveth our nation, and hath built us a synagogue." But this good man did not believe that his good works could merit such worthiness as having the Son of God beneath his roof. Nothing we can do will make us worthy of having Christ dwelling in us. This humility of spirit, like the self-unconsciousness of a little child, is the very breath of Heaven, and is refreshing to the soul of Jesus. In the sight of God unworthiness felt is worthiness shown. When Saul was little in his own sight the Lord exalted him (1 Sam. 15:17). 3. BELIEVING. "Say in a word, and my servant shall be healed" (v. 7). Faith has always to do with the Word of God, and is satisfied with that, knowing that He is faithful who promises. His Word cannot fail. How many are serving the Lord in sorrowful bondage, looking for signs and feelings instead of acting confidently on His Word. The Lord has already spoken many words that exactly suit our case, and they are as valid for us now as they were of old. "The words that I speak unto you are spirit and life" (John 6:63). Come believing. III. The Saviour's Response. It was— 1. PROMPT. "Then Jesus went with them" (v. 6). The grace and truth that comes with Jesus Christ never comes too late. The prayer made urgent through intense love will speedily find a response in the love of God. "In due time Christ died for the ungodly;" how will He not also in due time answer the cry of faith? 2. ENCOURAGING. "I have not found so great faith, no, not in Israel" (v. 9). These faith-honouring words were spoken to the people that followed Him. He marvels at his faith, but He does not rebuke him for expecting too much. He is marvellously pleased with great faith. Without faith it is impossible to please Him. "O ye of little faith, wherefore do ye doubt?" Why have we not the faith of God in His own Son? (Mark 11:22, margin). 3. EFFECTUAL. "His servant was healed in the selfsame hour" (Matt. 8:13). He sent His Word, and healed him (Psa. 107:20). "As thou hast believed, so be it done unto thee." This "so be it done" is the Amen of Christ to the prayer of faith. Christ Himself is God's Amen to the agonising, trustful cry of humanity (Rev. 3:14). Little faith belittles the Christ of God and narrows up the channel of blessing. Doubting hearts may call Him great, but they trust Him little; they are like the soldiers who cried, "Hail, King!" then put on Him the mock robe Luke 7:11 Soon afterwards He went to a city called Nain; and His disciples were going along with Him, accompanied by a large crowd. KJV And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people. Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:11-17 Christ’s Hope and Power for a Hurting World - Steven Cole Luke 7:11-17 Jesus' Power over Death - John MacArthur The raising of the widow's son (Luke 7:11-17) The setting (Luke 7:11-12) The miracle (Luke 7:13-15) The response (Luke 7:16-17) Nain - 25 Miles SW of Capernaum THE SETTING FOR THE COMPASSION OF CHRIST Only Luke records this miracle. Soon afterwards He went to a city called Nain - When is soon afterwards? An short time after He was in Capernaum and had healed the centurion's son. Now He had traveled about 25 miles southwest to Nain. Nain means "beautiful" but, there was no beauty in Nain that day. Death had invaded the little town of Nain. And yet when Jesus arrives something beautiful happened on this day in this small town. Nain was about six miles southeast of Nazareth. And His disciples (mathetes) were going along with Him, accompanied by a large crowd - Remember that disciples consisted of the 12 apostles and the others who were "learners" and thus were distinguished from the large crowd. And note that disciples in this context was not a statement as to their spiritual condition, regenerate or not. Mattoon entitles this section "A Funny Thing Happened On the Way to the Cemetery."....In this portion of Scripture, we read of a funeral procession that did not end at the grave. No, it was interrupted. In fact, it would have been a mortician's nightmare because what normally was settled, the death of the person, was not settled at all. The funeral was not completed. What was usually final, was not finalized, but started over again. It was a funny thing that happened on the way to the cemetery. What was dead, all of the sudden was alive. This is what happens, however, when Jesus gets involved in impossible, hopeless situations. He resurrects and revives, bringing life to that which is dead or dying. When Jesus comes on the scene, funny things tend to happen.(Treasures from the Scriptures) • Impossibilities are made possible. • Hopelessness is replaced with hope. • Tears are dried by joy. • Problems are replaced with solutions. • Sorrow gives way to serenity. • Emptiness is evicted to the tenant of satisfaction. • The presence of God and His peace plummets the panic that tugs at our heart. • Luke 1:37—For with God nothing shall be impossible. Robertson on were going along with Him - Imperfect middle picturing the procession of disciples and the crowd with Jesus. Life Application Study Bible - This story illustrates salvation. The whole world was dead in sin (Ephesians 2:1), just as the widow's son was dead. Being dead, we could do nothing to help ourselves—we couldn't even ask for help. But God had compassion on us, and he sent Jesus to raise us to life with him (Ephesians 2:4-7). The dead man did not earn his second chance at life, and we cannot earn our new life in Christ. But we can accept God's gift of life, praise God for it, and use our lives to do his will. (Scroll down to page 50 Life Application Study Bible) NAIN [ISBE] NAIN - na'-in (Navi): This town is mentioned in Scripture only in connection with the visit of Jesus and the miracle of raising the widow's son from the dead (Lk 7:11). The name persists to this day, and in the form of Nein clings to a small village on the northwestern slope of Jebel ed-Duchy ("Hill of Moreh"), the mountain which, since the Middle Ages, has been known as Little Hermon. The modern name of the mountain is derived from Neby Duchy whose wely crowns the height above the village. There are many ancient remains, proving that the place was once of considerable size. It was never enclosed by a wall, as some have thought from the mention of "the gate." This was probably the opening between the houses by which the road entered the town. Tristram thought he had found traces of an ancient city wall, but this proved to be incorrect. The ancient town perhaps stood somewhat higher on the hill than the present village. In the rocks to the East are many tombs of antiquity. The site commands a beautiful and extensive view across the plain to Carmel, over the Nazareth hills, and away past Tabor to where the white peak of Hermon glistens in the sun. To the South are the heights of Gilboa and the uplands of Samaria. The village, once prosperous, has fallen on evil days. It is said that the villagers received such good prices for simsum that they cultivated it on a large scale. A sudden drop in the price brought them to ruin, from which, after many years, they have not yet fully recovered. W. Ewing Nain - see Wikipedia. "Nain was a day’s journey from Capernaum and lay between Endor and Shunem, where Elisha, as the old story runs, raised another mother’s son (2 Kings 4:18–37). To this day, ten minutes’ walk from Nain on the road to Endor there is a cemetery of rock tombs in which the dead are laid." (Barclay Luke 7) Nain was on the northern slope of the Hill of Moreh which in turn was on the eastern end of the Jezreel Valley. It was about 6 miles SE of Nazareth. On its south side Hill of Moreh was the town of Shunem where Elisha raised the son of the Shunammite woman (2Ki 4:18-37).
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Barclay - When the Lord saw her he was moved to the depths of his heart for her and said to her, “Don’t go on weeping!” He felt compassion -- Judges 10:16; Ps 86:5,15; 103:13; Isaiah 63:9; Jeremiah 31:20; Lamentations 3:32,33; Mark 8:2; John 11:33-35; Hebrews 2:17; 4:15 Weep not Lk 8:52; Jeremiah 31:15,16; John 20:13,15; 1 Corinthians 7:30; 1 Thessalonians 4:13 Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:11-17 Christ’s Hope and Power for a Hurting World - Steven Cole Luke 7:11-17 Jesus' Power over Death - John MacArthur Related Passages: Lamentations 3:22-23 The LORD’S lovingkindnesses indeed never cease, For His compassions never fail. 23 They are new every morning; Great is Your faithfulness. Genesis 19:16 (FIRST USE OF COMPASSION IN BIBLE) But he (LOT) hesitated. So the men (ANGELS) seized his hand and the hand of his wife and the hands of his two daughters, for the compassion of the LORD was upon him; and they brought him out, and put him outside the city. Exodus 33:19 And He said, “I Myself will make all My goodness pass before you, and will proclaim the name of the LORD before you; and I will be gracious to whom I will be gracious, and will show compassion on whom I will show compassion.” Exodus 34:6 Then the LORD passed by in front of him and proclaimed, “The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; Deuteronomy 4:31 “For the LORD your God is a compassionate God; He will not fail you nor destroy you nor forget the covenant with your fathers which He swore to them. Psalm 72:13 He will have compassion on the poor and needy, And the lives of the needy he will save. Psalm 116:5 Gracious is the LORD, and righteous; Yes, our God is compassionate. Matthew 9:36 Seeing the people, He felt compassion for them, because they were distressed and dispirited like sheep without a shepherd. Matthew 14:14 When He went ashore, He saw a large crowd, and felt compassion for them and healed their sick. Matthew 20:34 Moved with compassion, Jesus touched their eyes; and immediately they regained their sight and followed Him. Mark 1:41 Moved with compassion, Jesus stretched out His hand and touched him, and *said to him, “I am willing; be cleansed.” Mark 8:2 “I feel compassion for the people because they have remained with Me now three days and have nothing to eat. THE SUFFICIENCY OF THE SUPERNATURAL COMPASSION OF CHRIST Compassion (English) - a deep sympathy for the sorrows of others, with an urge to alleviate their pain // a deep awareness of the suffering of another accompanied by the wish to relieve it // feeling of distress and pity for the suffering or misfortune of another, often including the desire to alleviate it // a feeling of sorrow or deep tenderness for one who is suffering or experiencing misfortune, literally "a suffering with another," // from com "with, together" + pati "to suffer" Latin compassio is an ecclesiastical loan-translation of Greek sympatheia (see sympathy). Sometimes in Middle English it meant a literal sharing of affliction or suffering with another. When the Lord (kurios) saw her, He felt compassion (splanchnizomai) for her - Observe the sequence - saw...felt...spoke. One may see affliction and pain in others but not feel compassion for them. Fallen flesh is selfish and self-focused. Jesus is focused on others giving us His example to imitate. In addition the word for compassion (splanchnizomai) derives from "bowels" and thus describes feeling deep within a person. We all know that feeling in the pit of our stomach when we on emotional alert. The point is that that Jesus Who is fully man did not just intellectually process the widow's loss and pain, but He felt it deep within His inner being. THOUGHT - That's good news for all of us beloved, for when we are hurting and going through a sorrowful time, He knows what we are experiencing because He has felt it personally and perfectly (being sinless). The writer of Hebrews says "we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin." (Heb 4:15+) Jesus is not an other worldly, stoic Savior, but One Who is in us and Who understands and cares what we are going through. We are not alone! Jesus has great compassion on your pain, and he has the power to bring hope out of any tragedy. -- Life Application Study Bible
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Barclay - In many ways this is the loveliest story in all the gospels. Lk 7:11-17 (i) It tells of the pathos and the poignancy of human life. The funeral procession would be headed by the band of professional mourners with their flutes and their cymbals, uttering in a kind of frenzy their shrill cries of grief. There is all the ageless sorrow of the world in the austere and simple sentence, “He was his mother’s only son and she was a widow.” “Never morning wore to evening But some heart did break.” In Shelley’s Adonais, his lament for Keats, he writes, “As long as skies are blue, and fields are green, Evening must usher night, night urge the morrow, Month follow month with woe, and year wake year to sorrow.” Virgil, the Roman poet, in an immortal phrase spoke about “The tears of things”—sunt lacrimae rerum. In the nature of things we live in a world of broken hearts. (ii) To the pathos of human life, Luke adds the compassion of Christ. Jesus was moved to the depths of his heart. There is no stronger word in the Greek language for sympathy and again and again in the gospel story it is used of Jesus (Matthew 14:14; 15:32; 20:34; Mark 1:41; 8:2). To the ancient world this must have been a staggering thing. The noblest faith in antiquity was Stoicism. The Stoics believed that the primary characteristic of God was apathy, incapability of feeling. This was their argument. If someone can make another sad or sorry, glad or joyful, it means that, at least for the moment, he can influence that other person. If he can influence him that means that, at least for the moment, he is greater than he. Now, no one can be greater than God; therefore, no one can influence God; therefore, in the nature of things, God must be incapable of feeling. Here men were presented with the amazing conception of one who was the Son of God being moved to the depths of his being. “In ev’ry pang that rends the heart. The Man of sorrows has a part.” For many that is the most precious thing about the God and Father of our Lord Jesus Christ. (iii) To the compassion of Jesus, Luke adds the power of Jesus. He went up and touched the bier. It was not a coffin, for coffins were not used in the east. Very often long wicker-work baskets were used for carrying the body to the grave. It was a dramatic moment. As one great commentator says, “Jesus claimed as his own what death had seized as his prey.” It may well be that here we have a miracle of diagnosis; that Jesus with those keen eyes of his saw that the lad was in a cataleptic trance and saved him from being buried alive, as so many were in Palestine. It does not matter; the fact remains that Jesus claimed for life a lad who had been marked for death. Jesus is not only the Lord of life; he is the Lord of death who himself triumphed over the grave and who has promised that, because he lives, we shall live also (John 14:19). (Luke 7) Luke 7:18 The disciples of John reported to him about all these things. KJV And the disciples of John shewed him of all these things. BGT Καὶ ἀπήγγειλαν Ἰωάννῃ οἱ μαθηταὶ αὐτοῦ περὶ πάντων τούτων. καὶ προσκαλεσάμενος δύο τινὰς τῶν μαθητῶν αὐτοῦ ὁ Ἰωάννης NET John's disciples informed him about all these things. CSB Then John's disciples told him about all these things. ESV The disciples of John reported all these things to him. And John, NIV John's disciples told him about all these things. Calling two of them, NLT 8 The disciples of John the Baptist told John about everything Jesus was doing. So John called for two of his disciples, NRS The disciples of John reported all these things to him. So John summoned two of his disciples Matthew 11:2-6; John 3:26 Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:18-35 Dealing With Doubt - Steven Cole Luke 7:18-20 Why the Believer Doubts, Part 1 - John MacArthur Related Passage: Matthew 11:2-6+ Now when John, while imprisoned, heard of the works of Christ, he sent word by his disciples 3 and said to Him, “Are You the Expected One, or shall we look for someone else?” 4 Jesus answered and said to them, “Go and report to John what you hear and see: 5the BLIND RECEIVE SIGHT and the lame walk, the lepers are cleansed and the deaf hear, the dead are raised up, and the POOR HAVE THE GOSPEL PREACHED TO THEM. 6 “And blessed is he who does not take offense at Me.” The disciples of John reported to him about all these things - All what things? Miraculous works even including raising the dead! One would have thought that raising the dead would have been proof enough that Jesus was God, but that would not prove to be the case. The explanation of John the Baptist (Luke 7:18-35) John's inquiry (Luke 7:18-20) Jesus' reply (Luke 7:21-23) Jesus' message of John (Luke 7:24-28) The varied response (Luke 7:29-30) Jesus' characterization of Israel (Luke 7:31-35) The disciples (mathetes) of John reported to him about all these things - Where was John? Luke does not tell us here but he alluded to John's imprisonment in Lk 3:20. And Matthew 11:2 tells us John was imprisoned, and in fact Luke 7:18–35 is parallel to Mt 11:2–19. The phrase reported to him indicates that John's disciples must have kept him updated on Jesus ministry and the response of the Jews to His ministry. Where was John imprisoned? While the NT does not specifically tell us the extra-biblical evidence is that he was in a dungeon at Machaerus Machaerus in Wikipedia - The fortress Machaerus was originally built by the Hasmonean king, Alexander Jannaeus (104 BC-78 BC) in about the year 90 BC,[6] serving an important strategic position. Its high, rocky vantage point was difficult to access, and invasions from the east could be easily spotted from there. It was also in line of sight of other Hasmonean (and later Herodian) citadels, so other fortresses could be signaled if trouble appeared on the horizon.[7] Nevertheless, it was destroyed by Pompey's general Gabinius in 57 BC,[8] but later rebuilt by Herod the Great in 30 BC to be used as a military base to safeguard his territories east of the Jordan. Upon the death of Herod the Great, the fortress was passed to his son, Herod Antipas, who ruled from 4 BC until 39 AD. It was during this time, at the beginning of the first century AD, that John the Baptist was imprisoned and beheaded at Machaerus.[9] Josephus - The Antiquities of the Jews 18.5.2 “Now, when [many] others came in crowds about him [Antipas], for they were greatly moved [or pleased] by hearing his [John’s] words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion (for they seemed ready to do anything he should advise), thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it should be too late. Accordingly he was sent a prisoner, out of Herod’s suspicious temper, to Macherus, the castle I before mentioned, and was there put to death.” Luke 7:19 Summoning two of his disciples, John sent them to the Lord, saying, "Are You the Expected One, or do we look for someone else?" BGT Καὶ ἀπήγγειλαν Ἰωάννῃ οἱ μαθηταὶ αὐτοῦ περὶ πάντων τούτων. καὶ προσκαλεσάμενος δύο τινὰς τῶν μαθητῶν αὐτοῦ ὁ Ἰωάννης 19 ἔπεμψεν πρὸς τὸν κύριον λέγων· σὺ εἶ ὁ ἐρχόμενος ἢ ἄλλον προσδοκῶμεν; KJV And the disciples of John shewed him of all these things. 19 And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? or look we for another? NET John's disciples informed him about all these things. So John called two of his disciples 19 and sent them to Jesus to ask, "Are you the one who is to come, or should we look for another?" CSB Then John's disciples told him about all these things. So John summoned two of his disciples 19 and sent them to the Lord, asking, "Are You the One who is to come, or should we look for someone else?" ESV The disciples of John reported all these things to him. And John, 19 calling two of his disciples to him, sent them to the Lord, saying, "Are you the one who is to come, or shall we look for another?" NIV John's disciples told him about all these things. Calling two of them, 19 he sent them to the Lord to ask, "Are you the one who was to come, or should we expect someone else?" NLT The disciples of John the Baptist told John about everything Jesus was doing. So John called for two of his disciples, 19 and he sent them to the Lord to ask him, "Are you the Messiah we've been expecting, or should we keep looking for someone else?" NRS The disciples of John reported all these things to him. So John summoned two of his disciples 19 and sent them to the Lord to ask, "Are you the one who is to come, or are we to wait for another?" two of his disciples Lk 10:1; Josh 2:1; Mk 6:7; Acts 10:7,8; Rev 11:3 Are You the Expected One Ge 3:15; 22:18; 49:10; Deut 18:15-18; Ps 110:1-4; Isa 7:14; 9:6,7; 11:1; Isa 40:10,11; 59:20,21; Jer 23:5,6; Da 9:24-26; Mic 5:2; Hag 2:7; Zech 9:9; Mal 3:1-3; 4:2; Jn 4:25 Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:18-35 Dealing With Doubt - Steven Cole Luke 7:19-20 Are You the Coming One? - John MacArthur Luke 7:18-20 Why the Believer Doubts, Part 1 - John MacArthur Related Passages: Matthew 11:2-3+ (PARALLEL PASSAGE) Now when John (THE BAPTIST), while imprisoned, heard of the works of Christ, he sent word by his disciples and said to Him, “Are You the Expected One, or shall we look for someone else?” Mark 9:24+ Immediately the boy's father cried out and began saying, "I do believe; help my unbelief." Luke 24:11 (APOSTLES DOUBTED BEFORE THE RESURRECTION) But these words appeared to them as nonsense, and they would not believe them. 1 Peter 1:10-11 As to this salvation, the prophets who prophesied of the grace that would come to you made careful searches and inquiries, 11 seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow. ARE YOU THE COMING ONE THE MESSIAH Summoning two of his disciples (mathetes), John sent them to the Lord, saying, "Are You the Expected One ("the one who is to come"), or do we look for someone else?" - The parallel passage in Mt 11:2-3+ is virtually identical, Matthew recording "Now when John (THE BAPTIST), while imprisoned, heard of the works of Christ, he sent word by his disciples and said to Him, “Are You the Expected One, or shall we look for someone else?” The Expected One was a messianic term that referred to the numerous Old Testament prophecies of the Coming Messiah (See below). We need to be careful not to be too hard on the doubt expressed by John the Baptist! If one considers how Jesus' own apostles so frequently expressed doubt and/or little faith (Mt 8:26, Mt 14:31, Mt 16:8) concerning Jesus, it is not a shock that John the Baptist might also express doubt, for he was not even with Jesus when He performed His miracles. What is amazing is that some of the apostles even expressed doubt after the resurrection for "When they saw Him, they worshiped Him; but some (THIS MEANS MORE THAN ONE!) were doubtful." (Mt 28:17) So if the apostles would have doubt after His crucifixion and resurrection, it is not surprising that John might express doubt, which in simple terms is a mental struggle to believe something is true (note). And it is notable that the ones who doubted in the 4 Gospels were always believers (Jn 10:24 was not honest doubt, but true disbelief - doubt is not necessarily synonymous with disbelief)! There is no question that John was a genuine believer in Jesus, for even Jesus following "eulogy" (so to speak) testifies to John's greatness. Expected One ("the one who is to come") was a technical phrase referring to the Messiah and the idea was repeated - Mt 3:11, Mk 1:7, Mk 11:9, Lk 3:16, Lk 13:35; Lk 19:38; Jn 1:27. Doubt - The state of being uncertain about the truth or reliability of something. The etymology of doubt is interesting for it derives from Latin dubitare "to doubt, question, hesitate, waver in opinion" from duo "two" with a sense of "of two minds, undecided between two things." We can be certain that John knew Jesus was Messiah for the apostle John writes “I (JOHN THE BAPTIST) did not recognize Him, but He who sent me to baptize in water said to me, ‘He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit.’" (Jn 1:33+) And then in Mt 3:16-17+ John the Baptist did in fact see and hear the attestation of the other two members of the Trinity -- "After being baptized, Jesus came up immediately from the water; and behold, the heavens were opened, and he saw the Spirit of God descending as a dove and lighting on Him, and behold, a voice out of the heavens said, “This is My beloved Son, in Whom I am well-pleased." So it is clear John knew Jesus was the Messiah, and yet in this section we see he is experiencing some doubts! Gotquestions says that "In John 1:29, John the Baptist declared of Jesus, “Behold, the Lamb of God, who takes away the sin of the world.” John the Baptist also said of Jesus, “The strap of whose sandal I am not worthy to untie” (John 1:27), and, “I need to be baptized by you, and do you come to me?” (Matthew 3:14). It is clear that John the Baptist recognized Jesus to be the Messiah and had faith in Him. GotQuestions has the following suggestion on why John might have begun to experience doubts that Jesus was the Messiah -- "John was likely expecting the Messiah to bring judgment, wrath, and destruction (Luke 3:7–9+). Jesus didn’t seem to fit the bill." Everything John had done in ministry to the point he was arrested was to prepare Israel and the world for the Coming One. John and his followers assumed their Messiah and Savior would come as a mighty ruling King (see John 6:14–15; Luke 19:38) and not a humble servant." Other writers suggest John did not fully comprehend the Messianic plan foretold in the Old Testament, a plan that prophesied there would be two comings of the Messiah, the first for salvation, the second for judgment. Spurgeon on the question of whether John had doubts - It is possible, however, that he did himself have doubts. It is no unusual thing for the bravest hearts to be subject to fits of doubt. Elijah, you remember sat under a juniper tree in the wilderness, “and he requested for himself that he might die,” (1Ki 19:4) though he was the man who never was to die (2Ki 2:11-12)! And John, — the Elijah of the Christian dispensation, though a man of iron, was but a man, so he sent two of his disciples to Jesus, saying, “Art Thou He that should come, or look we for Another?”" Recall John's description of Jesus in Luke 3:15–17 - "Now while the people were in a state of expectation and all were wondering in their hearts about John, as to whether he was the Christ, 16 John answered and said to them all, “As for me, I baptize you with water; but One is coming who is mightier than I, and I am not fit to untie the thong of His sandals; He will baptize you with the Holy Spirit and fire. 17 “His winnowing fork is in His hand to thoroughly clear His threshing floor, and to gather the wheat into His barn; but He will burn up the chaff with unquenchable fire.” So clearly John the Baptist saw Jesus' ministry as one which included judgment ("baptize..with...fire...burn up the chaff with unquenchable fire.") While we cannot be absolutely certain, as several commentators suggest (e.g., John Martin Bible Knowledge Commentary), it is possible that John was expecting Jesus to be a conquering Messiah Who would set up His Kingdom. And yet here John is languishing in prison! If this was John's messianic expectation (as conquering King), one could understand why he might be having some doubt. Notice that regardless of the cause for John's question (presumably arising from doubt) Jesus did not rebuke John for his question, but responded with an answer that He felt John would clearly understand. MacArthur makes the point that "One of the reasons the centurion's faith was so pure and not mingled with doubt was because he did not have the same expectations the Jews had. It was the Jews' expectations that tended to create their doubt. They had a certain expectation for what Jesus should do, would do, and when He did not do it they were fraught with doubt. A Gentile would not have those kinds of expectations, not knowing the Old Testament the same way and not being a part of the Jewish tradition and culture.....And here then we find doubt on the part of John the Baptist, the greatest man who ever lived. Doubt is very real for people who believe. It is reality but it is not an acceptable reality and it needs to be addressed. Moses doubted God. Gideon doubted God. Elijah doubted God. Jeremiah even expressed doubt. The apostles doubted and here John the Baptist doubts. We understand that. Coming face-to-face with doubt is coming face-to-face with ourselves. And that's why this is an important passage because it's going to help us to be able to deal with doubt. (See also MacArthur's answer to the question Are you the Coming One?) The Believer's Study Bible offers 3 considerations for John's doubt - "The Coming One" is a reference to the anticipated Messiah. Some, e.g., Luther, Calvin, and Beza, suggest that John asks this question because his disciples need strengthening; others believe that John's faith is being tested because Jesus does not correspond to his expectation of the Messiah. It is even possible that John is asking if more than one figure is anticipated to fulfill the total messianic expectation, one to be lowly and to suffer and the other to rule and to reign.
Lucas 7
Barclay - The story demonstrates a contrast between two attitudes of mind and heart. (i) Simon was conscious of no need and therefore felt no love, and so received no forgiveness. Simon’s impression of himself was that he was a good man in the sight of men and of God. (ii) The woman was conscious of nothing else than a clamant need, and therefore was overwhelmed with love for him who could supply it, and so received forgiveness. The one thing which shuts a man off from God is self-sufficiency. And the strange thing is that the better a man is the more he feels his sin. Paul could speak of sinners “of whom I am foremost” (1 Timothy 1:15). Francis of Assisi could say, “There is nowhere a more wretched and a more miserable sinner than I.” It is true to say that the greatest of sins is to be conscious of no sin; but a sense of need will open the door to the forgiveness of God, because God is love, and love’s greatest glory is to be needed. (Luke 7) Luke 7:40 And Jesus answered him, "Simon, I have something to say to you." And he replied, "Say it, Teacher." KJV And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on. answering Lk 5:22,31; 6:8; John 16:19,30 Master Lk 18:18; 20:20,21; Ezekiel 33:31; Malachi 1:6; Matthew 7:22; 26:49; John 3:2; 13:13 Luke 7 Resources - Multiple Sermons and Commentaries Luke 7:36-50 How to Love Jesus Fervently - Steven Cole Luke 7:36-50 The Transformed Sinner - John MacArthur And Jesus answered him, "Simon, I have something to say to you." And he replied, "Say it, Teacher." (didaskalos) - Note the verb answered him, but Simon had not said anything. Jesus is answering what Simon had spoken in his mind! In the previous passage the conditional statement signifies the Pharisee (now named Simon) did not consider Jesus to be a prophet. Jesus' words in this verse must have startled him, because it indicates Jesus had in effect "read his mind" in Lk 7:39! Say it is actually a command (aorist imperative). The Pharisee may have called Him Teacher, but he certainly was not a true learner, so there has to be an element of insincerity in this mode of addressing Jesus. Spurgeon on Jesus answered him - Christ often answers people who do not speak audibly, he answers those who only speak in their hearts. So you, who are silently praying, may take comfort. If Jesus answers a Pharisee who speaks in his heart against him, much more readily will he answer his own people when they are speaking in their hearts to him. It was a hopeful sign that Simon used a respectful title in speaking to Christ, and that he was willing to listen.