Exegetical and Hermeneutical Commentary of Luke 7:10
And they that were sent, returning to the house, found the servant whole that had been sick.
10. found the servant whole ] Rather, convalescent, a medical word which is found also in Luk 15:27 (and in a metaphorical sense in Tit 1:13 ; 1Ti 1:10; 1Ti 6:3 ; 2Ti 1:13; 2Ti 4:3).
that had been sick ] These words should probably be omitted.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 10. Found the servant whole] This cure was the effect of the faith, prayer, and humility of the centurion, through which the almighty energy of Jesus Christ was conveyed to the sick man. But these very graces in the centurion were the products of grace. It is God himself who, by the gifts of his mercy, disposes the soul to receive its cure; and nothing can contribute to the reception of his grace but what is the fruit of grace itself. The apostle says, The grace of God that bringeth salvation hath appeared unto all men, Tit 2:11. It should therefore be our concern, not to resist the operations of this grace: for though we cannot endue ourselves with by gracious disposition, yet we can quench the Spirit, by whose agency these are produced in the soul. The centurion had not received the grace of God in vain.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And they that were sent,…. Both the elders of the Jews, and the friends of the centurion:
returning to the house; of the centurion, where his servant lay, and from whence they came:
found the servant whole that had been sick; for he was healed directly, as soon as the centurion had expressed his faith, and Christ had declared that it should be according to it, Mt 8:13.
Fuente: John Gill’s Exposition of the Entire Bible
Whole (). Sound, well. See Lu 5:31.
Fuente: Robertson’s Word Pictures in the New Testament
Whole [] . See on ch. Luk 5:31. The best texts omit that had been sick.
11 – 17. Peculiar to Luke.
Fuente: Vincent’s Word Studies in the New Testament
1) “And they that were sent, returning to the house,” (kai hupostrepsantes eis ton oikon hoi pemphthentes) “And when those who were sent returned into the house or residence,” the friends of the centurion who had been sent to meet Jesus, Luk 7:6.
2) “Found the servant whole that had been sick,” (heuron ton doulon hugiainonta) “They found the servant cured, healed, or made well,” Mat 8:13, by the miraculous power of Jesus, that men might believe that He was the Son of God, Joh 20:30-31.
Fuente: Garner-Howes Baptist Commentary
(10) Found the servant whole.Note St. Lukes characteristic use, as in Luk. 5:31, of a technical term for healthy or convalescent.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And those who were sent, returning to the house, found the servant whole.’
And when those who had been sent returned to the Centurion’s house they discovered that the servant had fully recovered. He was made whole.
Luke here tells the story so as to bring out the acknowledged uncleanness and unworthiness of the Gentiles vividly. It is not blurred over. But the point for his readers to see is that in spite of that uncleanness Jesus was undeterred and acted on the Gentile’s behalf and in response to his plea. His Kingly word is thus seen to be also for Gentiles even at that stage.
Note. In Matthew the centurion is depicted as coming to Jesus himself. This may be because in the end the centurion did come himself because he was so het up over his servant being so close to death, or because the thought of the Prophet defiling Himself appalled him, something which either Luke’s source had not known about, or that Luke wanted to avoid mentioning in order to bring out the barrier of separation between Jesus and the centurion. He also omits Jesus’ meeting with the Syrophoenician woman. He wants the impact of the Gospel coming to the Gentiles to be centred on Acts. (Luke has a way of not drawing attention to things when we would normally expect him to. He speaks through silences). In contrast with Luke, who was writing for Gentile readers, Matthew, who was writing mainly for Jewish Christian readers, wanted to stress how the centurion had humbled himself before a Hebrew prophet by personalising the incident. His view may have been that for a man to approach through his servants who gave his personal words to Jesus was the same as the man himself approaching. Matthew does have a tendency to abbreviate his sources. It is quite normal in historical records for them to say that some famous person did something, when in fact it was done by his servants (compare how I quite naturally said that Titus destroyed the synagogue in Capernaum above).
End of note.
The Raising From the Dead of the Widow of Nain’s Son. Jesus’ Kingly Rule Over Death (Luk 7:11-16).
Here we have an unforgettable scene. On the one hand we see a sad and dreary procession coming out of Nain, full of weeping and despair. Hope has gone. All id darkness. On the other we see a joyous and happy crowd seeking to enter it, full of hope and expectancy. All is light. The attention of one was concentrated on the dead body of the one who had been his mother’s only hope, for she was a widow, on the other the concentration was on the Lord of life Who was the hope of Israel. And the two met. The result was inevitable. Death was swept aside and Jesus was revealed as ruling over death and Hades (Rev 1:18). It was a foreview of the resurrection. Part of the reason for the telling of the story here is that it illustrates Jesus’ words to John (Luk 7:22), words of hope pointing to the resurrection.
But there is also another motif lying behind this story brought out by Jesus’ words to the widow, ‘Do not weep.’ A weeping widow was a picture of Israel in its need, ‘A voice is heard in Ramah, lamentation and bitter weeping, Rachel is weeping for her children, she refuses to be comforted for her children, because they are not’ (Jer 31:15, compare Lam 1:1) which can be combined with the promise ‘the reproach of your widowhood you will remember no more’ (Isa 54:4-5). Thus here we see the promise of life made avalable to Israel through the Messiah.
The passage analyses as follows:
a He went to a city called Nain, and His disciples went with Him, and a great crowd (Luk 7:11).
b When he drew near to the gate of the city, behold, there was carried out one who was dead, the only son of his mother, and she was a widow, and many people of the city were with her (Luk 7:12).
c When ‘the Lord’ saw her, he had compassion on her, and said to her, “Do not cry” (Luk 7:13 a).
d He came near and touched the bier: and the bearers stood still (Luk 7:13 b).
c And he said, “Young man, I say to you, Arise” (Luk 7:14).
b He who was dead sat up, and began to speak. And He gave him to his mother (Luk 7:15).
a Fear took hold on all, and they glorified God, saying, “A great prophet is arisen among us,” and, “God has visited his people” (Luk 7:16).
Note that in ‘a’ Jesus approached Nain with His disciples and a great crowd, and in the parallel all are filled with awe and glorify God and declare that God has visited His people. In ‘b’ the dead body is being carried out to be buried, and in the parallel the dead body sits up and begins to speak. In ‘c’ Jesus speaks to the widow, and in the parallel He speaks to the son. In ‘d’ He is seen to be in overall control of the situation.
Fuente: Commentary Series on the Bible by Peter Pett
10 And they that were sent, returning to the house, found the servant whole that had been sick.
Ver. 10. See Mat 8:13 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
10. ] Here Matt. simply states the fact of the healing, [apparently] not knowing of the .
Fuente: Henry Alford’s Greek Testament
to = unto. Greek. eis. App-104.
whole = in good health. A medical word. See note on Luk 5:31. that had been sick. Omitted by L T Tr. [A] W EI R. Thusthe antecedents and consequents, andsubjects of the two miracles differ in important details.
Fuente: Companion Bible Notes, Appendices and Graphics
10.] Here Matt. simply states the fact of the healing, [apparently] not knowing of the .
Fuente: The Greek Testament
Luk 7:10. ) not merely whole and sound (), but using the health and soundness given him [].
Fuente: Gnomon of the New Testament
Mat 8:13, Mat 15:28, Mar 9:23, Joh 4:50-53
Reciprocal: Act 10:38 – who
Fuente: The Treasury of Scripture Knowledge
0
The faith of the centurion was rewarded with the immediate healing of his servant, for the messengers found him well upon their return.
Fuente: Combined Bible Commentary
Luk 7:10. Found the servant whole, or, well. Luke here carries out the detail of his narrative.