Exegetical and Hermeneutical Commentary of Luke 7:18
And the disciples of John showed him of all these things.
Verse 18. The disciples of John showed him, c.] It is very likely that John’s disciples attended the ministry of our Lord at particular times and this, we may suppose, was a common case among the disciples of different Jewish teachers. Though bigotry existed in its most formidable shape between the Jews and Samaritans, yet we do not find that it had any place between Jews and Jews, though they were of different sects, and attached to different teachers.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
See Poole on “Mat 11:2“, and following verses to Mat 11:6.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And the disciples of John showed him of all these things. The miracles that were wrought by Christ; particularly the healing of the centurion’s servant, and the raising from the dead the widow of Naim’s son, and what fame and reputation Christ got every where by his doctrine, and mighty works. John was now in prison, when these his disciples came and related these things to him; see
Mt 11:2 and they spoke of them, not as commending Christ for them; but as envying, grieving, and complaining, that he carried away all the honour and glory from John their master, for whom they had the greatest regard.
Fuente: John Gill’s Exposition of the Entire Bible
And the disciples of John told him ( ). Literally, and his disciples announced to John. Such news (verse 17) was bound to come to the ears of the Baptist languishing in the dungeon of Machaerus (Lu 3:20). Lu 7:18-35 runs parallel with Mt 11:2-19, a specimen of Q, the non-Marcan portion of Matthew and Luke.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And the disciples of John shewed him,” (kai apengeilan loanne hoi mathetai autou) “And his disciples reported to John (John the Baptist),” who was then in prison, expressly explained to John the Baptist, Mat 11:2; Mat 11:4; Mat 12:3.
2) “Of all these things.” (peri panton touton) “Concerning all these things,” that Jesus had said and done, which caused John to send two disciples back to Jesus for some direct testimony concerning His being the true Messiah, as follows:
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES
Luk. 7:19.The message sent by John the Baptist to Jesus has been the subject of much discussion. Though in form questions, his words are virtually an appeal to Christ to declare Himself and to hasten His kingdom. The fact that John was dissatisfied with the character of the work in which Jesus was engaged and wished to suggest a new departure indicates a defective faith. In view of the words in Luk. 7:23 we can scarcely doubt that some measure of blame attached to the Baptist for failing to appreciate the work of Christ at its true value. Still, this was but a temporary lapse from faith. Johns was not a fickle and wavering character, as Christ Himself here declares (Luk. 7:24). The depression of spirits caused by his imprisonment must be taken into account in extenuation of his doubts and fears. He that should come.I.e. the expected Messiah, a kind of title (cf. Heb. 10:37).
Luk. 7:21.Omit same, which should have been in italics, as there is no word in the original corresponding to it. Plagues.Lit. scourges.
Luk. 7:22.The description given of the works done by Christ is taken from Isa. 61:1; Isa. 35:5-6, with the exception of the detail, the dead are raised. This last had special significance in view of the raising of the widows son from the dead, and was perhaps suggested by that miracle. Christs reply is virtually that He is the Messiah, and is engaged in the work which it had been foretold that the Messiah would do.
Luk. 7:23. Offended.I.e. caused to stumble (see R.V.).
Luk. 7:24.Depreciatory thoughts of the Baptist might have been excited in the minds of those present by the words of Christ, and therefore our Lord proceeds to set the character and work of His forerunner in their true light and to lay stress upon that in them which was great and unique. The question in this verse might be taken to mean, It was not to see some trifling thing, such as the reeds, that you went out into the wilderness. The expression shaken by the wind, however, seems to indicate that the words are metaphoricalthat the stern, unbending character of the Baptist is suggested by contrast with the reeds.
Luk. 7:25. Soft raiment.Contrast with this the Baptists actual dress (Mat. 3:4).
Luk. 7:26. More than a prophet.Namely, an actual, personal herald and forerunner; the angel or messenger of Mal. 3:1, and so the only prophet who had himself been announced by prophecy.
Luk. 7:27. Before Thy face.In Mal. 3:1 it is Jehovah who speaks, and His words are, Behold, I will send My messenger, and he shall prepare the way before Me. Here, as well as in Mat. 11:10 and Mar. 1:2, we have the quotation given us, before Thee, before Thy face. In other words, that which is said by Jehovah of Himself is applied by Christ to Himselfa very striking indication of Christs eternal and co-equal Godhead.
Luk. 7:28. A greater prophet.The best MSS. omit prophet; omitted in R.V. It is probably a gloss explaining and limiting the use of greater, i.e. as a prophet. He that is least.Rather, he that is less, i.e. inferior to John, in gifts and power, yet being in the kingdom is in a higher state. He that holds but a small place in the Christian Church is greater as regards his office than he who prepared the way for its founding. This is said not of the personal merits but of the official position of the two (Speakers Commentary).
Luk. 7:29-30 are evidently a parenthetical description of the impression produced by our Lords words upon those who heard them, and not a continuation of His discourse. This seems to have been understood at a very early time, as we can see from the insertion of the gloss in Luk. 7:31, And the Lord said, which was intended to indicate our Lords resumption of His discourse.
Luk. 7:29. Justified God.I.e. declared their belief in the wisdom of Gods procedure, or acknowledged and commended the purpose of God in calling them to repentance by John.
Luk. 7:30. Rejected.Rather, frustrated, or made of none effect. Against themselves.Rather, for themselves (R.V.), or, with reference to themselves.
Luk. 7:31. And the Lord said.These words are absent from all the best MSS., and are rejected by modern editors. See above. It is possible that they may have got into the text from a Lectionary; but even if this were so, the historical character of Luk. 7:29-30 is sufficiently marked to distinguish them from Christs own words.
Luk. 7:31-35.The general meaning of this passage may be given as follows: Those who pipe are the Jews condemning the asceticism of John, and complaining that he will not respond to their demand of a more lax mode of life. Those who mourn are the same Jews complaining of our Lord as not exhibiting the severity of life befitting a prophet. But in both cases alike wisdom is justified of her children; the foolish children are discontented with both; the children of wisdom acknowledge the Divine wisdom manifest in both, their different modes of life befitting their different missions. The simile is taken from children imitating in games a marriage or a funeral, with the accompaniments of merry or mournful music (Speakers Commentary).
Luk. 7:34. Eating and drinking.A reference to our Lords practice of attending entertainments and feasts, e.g. the marriage at Cana, the feast in the house of Levi, etc. This incident is not identical with that recorded in Mat. 26:6-7; Mar. 14:3, and Joh. 12:3the anointing at Bethany in the house of Simon the Leper. The two occurrences have little in common but the name of the host (Simon) and the anointing. In this case the woman was a sinner, showing her penitence, in the other a pious, loving disciple, preparing Him for burial; here the feet are anointed, there the head; here the objection arose from the womans character, there from the waste; here the host objects, there Judas, while the lessons our Lord deduces are altogether different (Popular Commentary).
MAIN HOMILETICS OF THE PARAGRAPH.Luk. 7:18-35
Johns Doubt of Jesus, and Jesus Praise of John.In the first part of this paragraph we have an account of the faltering faith of the great witness, and of Christs gentle treatment of the waverer; in the second, the witness of Christ to John, exuberant in recognition, notwithstanding his momentary hesitation.
I. Johns doubts.It is quite improbable that this message was sent for the sake of strengthening his disciples faith in Jesus as Messiah, or as a hint to Jesus to declare Himself. The question is Johns. The answer is sent to him; it is he who is to ponder the things which the messenger saw, and to answer his own question thereby. It would have been wiser if commentators, instead of trying to save Johns credit at the cost of straining the narrative, had recognised the psychological truth of the plain story of his wavering conviction, and had learned its lessons of self-distrust. There is only one Man with whom it was always high-water; all others have ebbs and flows in their religious life and in their grasp of truth. John seems to have wondered if after all he had been premature in his recognition of Jesus as Messiah. Perhaps this Jesus was but a precursor, as he himself was, of the Messiah. Evidently he continues firm in the conviction of Christs being sent from God; but he is puzzled by the contrariety between Jesus deeds and his own expectations. He asks, Art Thou He that cometh,a well-known name for the Messiah,or are we to expect another? and it should be noted that the word for another means not merely a second, but a different kind of person, who should present the aspects of the Messiah as revealed in prophecy, and as embodied in Johns own preaching, which Jesus had left unfulfilled. We may well take to heart the lesson of the fluctuations possible to the firmest faith, and pray to be enabled to hold fast that we have. We may learn, too, the danger to right conceptions of Christ, of separating the two elements of mercy and judgment in His character and work. John was wrong in stumbling at the gentleness, just as many to-day, who go to the opposite extreme, are wrong in stumbling at the judicial side of His work. Both halves are needed to make the full-orbed character. Our Lord does not answer Yes or No. To do so might have stilled, but would not have removed, Johns misconception. A more thorough cure is needed. So Christ attacks it in its roots by referring him back for answer to the very deeds which had excited his doubt. He points to prophetic writings which foretell the character of His work. It is as if He had said, Have you forgotten that the very prophets whose words have fed your hopes, and now seem to minister to your doubts, have said this and this about the Messiah? It is not Christs work which is wanting in conformity to the Divine idea; it is Johns conceptions of that idea that need enlarging. A wide principle is taught us here. The very points in Christs work which may occasion difficulty will, when we stand at the right point of view, become evidences of His claims. What were stumbling-blocks become stepping-stones. Further, we are taught here that what Christ does is the best answer to the question who He is. Still He is doing these works among us. We look for no second Christ, but we look for that same Jesus to come the second time to be the Judge of the world of which He is the Saviour. The benediction on him who finds none occasion of stumbling in Christ is at once a beatitude and a warning. It rebukes in the gentlest fashion Johns temper, which found difficulty in even the perfect personality of Jesus, and made that which should have been the sure foundation of his spirit a stone of stumbling. Our Lord knows that there is none occasion of stumbling in Him, and that whoever finds any brings it or makes it. He knows and warns us that all blessedness lies for us in recognising Him for what He isGods sure foundation of our hopes, our peace, our thoughts, our lives.
II. The witness of Christ to John.Such a eulogium at such a time is a wonderful instance of loving forbearance with a true-hearted followers weakness, and of a desire, which, in a man, we should call magnanimous, to shield Johns character from depreciation on account of his message. The world praises a man to his face, and speaks of his faults behind his back. Christ does the opposite. When the messengers were departed, He begins to speak of John
1. He praises Johns great personal character. He recalls the scenes of popular enthusiasm when all Israel streamed out to see and hear him. A small man could not have made such an upheaval. What had given him such attractive power? His heroic firmness, and his manifest indifference to material ease. John was the same man then as they had known him to be.
2. Our Lord next speaks of Johns great office. He was a prophet. The dim recognition that God spoke in his fiery words had drawn the crowds, weary of teachers in whose endless jangle and jargon of casuistry was no inspiration. The voice of a man who gets his message at first hand from God has a ring in it which even dull ears detect as something genuine.
3. Jesus goes on to declare that John is more than a prophet, because He is His messenger before His facethat is, immediately preceding Himself. Nearness to Jesus makes greatness. The closer the relation to Him, the higher the honour.
4. Next we have the limitations of the forerunner and his relative inferiority to the least in the kingdom of heaven. Another standard of greatness is here from that of the world. In Christs eyes greatness is nearness to Him and understanding of Him and His work. Neither natural faculty nor worth is in question, but simply relation to the kingdom and the King. He who had only to preach of Him who should come after him, and had but a partial apprehension of Christ and His work, stood on a lower level than the least who has to look to a Christ who has come and has opened the gates of the kingdom to the humblest believer. The truths which were hid from ages, and but visible as in morning twilight to John are clear as day to us. What a place, then, does Christ claim! Our relation to Him determines greatness. To recognise Him is to be in the kingdom of heaven, Union with Him brings the fulfilment of the ideal of human nature; and this is life, to know and trust Him, the King.Maclaren.
SUGGESTIVE COMMENTS ON Luk. 7:18-35
Luk. 7:18-35. The Messengers of John.The Kings forerunner was in perplexity, because Christ did not set up an earthly kingdom.
I. The message of the servant to the King.
1. When, and why sent?
2. How answered.
II. The testimony of the King to the servant.
1. His character strong, self-denying.
2. His office.
3. His position.
4. His work. These words were a sort of funeral sermon for the Baptist.Spence.
Luk. 7:19. Christ the Great Counsellor.John was in perplexity, and sent to Christ to ask about his doubts. So should we carry our perplexities straight to Jesus. Jesus understands all, and understands us all. Tell Jesus then. Leave all in His hands, that He may manage, unravel, clear it up for us. It is not easy. The taking it to Jesus is easy. Leaving it is the hardest part. But faith not only takes to Jesus, but leaves with Him. Thus only do we find peace.Miller.
Johns Misconception of Christs Work.The Baptist had heard in his prison of the works of Christ, and was perplexed by them, since they were not of the kind he had expected them to be. He had spoken of the Coming One as having a fan in His hand with which to purge His threshing-floor, and of the axe being laid at the root of the tree. Nothing Christ had yet done corresponded with these anticipations and prophecies. His preconceived ideas hindered him from understanding Christs procedure. This is still a most fruitful cause of spiritual ignorance and misconception. Those whose minds are under the influence of prejudice fail to understand the truth, since they seek not so much to be instructed as to justify the beliefs and opinions which they at present hold. John for the time occupied the position of those scribes and Pharisees who approached Christ as critics and not as learners. The question revealed a measure of impatience. It seemed, no doubt, hard to him that his Master should let him lie so long in prison for his fidelityuseless to his Masters cause, and a comparative stranger to His proceedingsafter having been honoured to announce and introduce Him to His work to the people. And since the wonders He wrought seemed only to increase in glory as He advanced, and it could not but be easy for Him who preached deliverance to the captives, and the opening of the prison to them that were bound, to put it into the heart of Herod to set him at liberty, or to effect his liberty in spite of Herod, he at length determines to see if, through a message from the prison by his disciples, he cannot get Jesus to speak out His mind, and at least set his own at rest (Brown).
He that should come, etc.The Jews expected more than one Divine messengerElijah, that prophet (Deu. 18:15), and the Messiah.
Alternations of Mood.These alternations of moods of wonderful elevation and of sudden and deep depression are to be traced in all the men of the Old Testamentraised for a moment above themselves, but not being transformed in spirit, they quickly fall back to their natural level.Godet.
Loss of Faith.The temporary loss of a bright faith. It was natural, but unnecessary. Do not many Christian people get more despairing over the loss of a few pounds, or over a little pain, than John did in his great trials? And yet how unnecessary was Johns doubt. Jesus was indeed the Messiah. Johns active work was now done. So needless, too, is all anxiety of Christian people in their times of darkness. The true way is never to doubt Jesus. Though there are clouds, the sun shines behind them undimmed.Miller.
Luk. 7:21. He cured many of their infirmities.The mistake into which John had fallen was in not seeing that the beneficent works done by Christ were precisely those ascribed to Him by the prophets who foresaw His coming. Cf. Isa. 35:4-6; Isa. 61:1 ff.
Luk. 7:22. Tell John what things ye have seen.The reply to John was a significant narrative of what Jesus had been heard and seen to say and do, and not a bare Yes or No. The legend of Tarquinius Superbus and the messenger from Sextus supplies us with a similar mode of reply. Sextus sent a messenger to his father for further instructions. On his arrival it happened that the king was walking in his garden. To the inquiries of the envoy the king made no reply, but continued striking off the heads of the tallest poppies with his stick, and then bade the messenger relate to his son what he had seen him do. Sextus comprehended his fathers meaning. On false charges he either banished or put to death all the principal men of the city, etc.
Christs Miracles Emblematical.The works of bodily healing, beneficent as they were in themselves, were also emblematical of Christs power to heal the souls of mento give spiritual sight, vigour, cleansing, etc., to those blinded, weakened, and defiled by error and sin. It is therefore appropriate for the spiritual side of His work to be mentioned in connection with these miracles: to the poor the gospel [or good tidings] is preached. There can scarcely be said to be a climax in the works enumerated; but the last of them is that which is specially characteristic of the Messiah (according to Isa. 61:1). That which made this feature in our Lords ministry so remarkable was the contemptuous manner in which the Jewish doctors had been wont to treat the humbler sort of people (cf. Joh. 7:49; Joh. 9:34). By poverty, however, doubtless the same thing is intended in this as in other places in the Gospelnamely, that condition of heart which is usually found to belong to persons endued with a very slender portion of this worlds goods (Burgon).
Luk. 7:23. Blessed is he, etc.Rara felicitas.Bengel.
Christ an Occasion of StumblingThe same prophet to whose predictions Christ had just referred had foretold that some would find occasion of stumbling in Him. And He shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem (Isa. 8:14). Jesus warns both John and those who now hear Him of this danger.
The Difference between the Spirit of the Old Testament and of the New.It is a striking argument for the great difference between the Old and the New Testament that even the greatest of the prophets can, at the beginning, accommodate himself only with difficulty to the Saviours way of working. Among all those lofty and brilliant expectations which had been excited by the prophetic word, the meek, still spirit of the gospel could only gradually break a way for itself. John must continually take secret offence against Jesus before he had become in spirit a disciple of the best Master.Lange.
Luk. 7:24-27. Began to speak unto the people.Jesus replies to the thoughts of the crowd. They might imagine from St. Johns message and the words in which it was delivered that the Baptist wavered in his faith, and that his imprisonment had shaken his constancy. Our Lord, therefore, reminds them of what John was, how he had acted, and how they themselves had behaved to him. What went ye out for to see? Not an inconstant and vacillating man; not a reed shaken by the wind; but a man of inflexible resolution and invincible courage. What went ye out into the wilderness to see? Not a man of effeminate temper; not a sycophant who would flatter any for hope of gain. No; his rigorous fare, his simple garb, the very place in which you found him, refute this notion. If he had been such, he would have been in the court, and not in the desert. But what went ye out for to see? A prophet; yea, I say unto you, and more than a prophet: and He then refers to their own Scripture for the true character and office of John.Wordsworth.
What went ye out to see?There is a climax in the words
(1) a reed,
(2) a man,
(3) a prophet. It was something great and wonderful in the person and mission of John the Baptist that drew the multitudes to him; but it was a spiritual and not a worldly greatness. Worldly greatness does not come into conflict with the opinions of the world, but bows before them: it seeks to dazzle the eye, and to impress the imagination of spectators.
Luk. 7:26. Much more than a prophet.Johns superiority consists in the facts,
(1) that he was himself the subject of prophecy (Mal. 3:1);
(2) that he both saw and pointed out the fulfilment of his predictions;
(3) that he was the porter who opened the door for the Shepherd of the sheep (Joh. 10:3).
Luk. 7:27. I send My messenger.The exceptional greatness of John arose from his connection with Christ, the true source of all spiritual greatness.
Luk. 7:28. Born of women.As distinguished from those who are born of Godborn again of water and of the Spirit (Joh. 1:12-13; Joh. 3:5; Tit. 3:5).
The Old Order and the New.The old order of things and the new are divided from each other by such a deep gulf that he who is least in the latter occupies a higher place than John himself. The most feeble disciple has a more spiritual insight into Divine things than had the forerunner. He enjoys in Jesus the privilege of sonship, while John is still only a servant. The humblest believer is one with that Son whom John announced (Godet). This reflection is not given to depreciate the Baptist, but to explain and excuse his lapse from faith or his being offended in Christ.
Luk. 7:30. Rejected the counsel of God.I.e. rejected for themselves the counsel of God. Men cannot overthrow Gods purpose, but they can defeat it or make it of none effect in their own case.
Unbelief, a Thwarting Gods Purpose.
I. I remark, first, that the sole purpose which God has in view in speaking to us men is our blessing.I need not point out to you that counsel here does not mean advice, but intention. In regard of the manner immediately in hand, Gods purpose or counsel in sending the forerunner was, first of all, to produce in the minds of the people a true consciousness of their own sinfulness and need of cleansing, and so to prepare the way for the coming of the Messiah, who should bring the inward gift which they needed, and so secure their salvation. The intention was, first, to bring to repentance, but that is a preparation for bringing to them full forgiveness and cleansing. Now, by the gospel, which, as I say, thus has one single design in the Divine mind, I mean, what I think the New Testament means, the whole body of truths which underlie and flow from the fact of Christs death, resurrection, and ascension, which are these in brief: mans sin, mans helplessness, the incarnation of the Son of God, the death of Christ as the sacrifice for the worlds sin; faith, as the hand by which we grasp the blessing, and the gift of a Divine Spirit which follows upon our faith, and bestows upon us sonship and likeness to God, purity of life and character, and heaven at last. That, as I take it, is in the barest outline what is meant by the gospel of Jesus Christ. God meant His word to save your soul. Has it done so? It is a question that any man can answer if he will be honest with himself. We shall never understand the universality of Christianity until we have appreciated the individuality of its message to each of us. God does not lose thee in the crowd: do not thou lose thyself in it, nor fail to apprehend that thou art personally meant by its broadest declarations. Then, further, God is verily seeking to accomplish this purpose even now, by my lips, in so far as I am true to my Master and my message.
II. Secondly, this single Divine purpose, or counsel, may be thwarted.They frustrated the counsel of God. Of all the mysteries of this inexplicable world, the deepest of all is, that, given an infinite will and a creature, the creature can thwart the Infinite. Now I said that there was only one thought in the Divine heart when God sent His Son, and that was to save you and me and all of us. But that thought cannot but be frustrated, and made of none effect, as far as the individual is concerned, by unbelief. For there is no way by which any human being can become participant of the spiritual blessings which are included in that great word salvation, except by simple trust in Jesus Christ. How can any man get any good out of a medicine if he locks his teeth and will not take it? How can any truth that I refuse to believe produce any effect upon me? And so I remind you that the thwarting of Gods counsel is the awful prerogative of unbelief. Then note that, in accordance with the context, you do not need to put yourselves to much effort in order to bring to naught Gods gracious intention about you. They thwarted the counsel of God, being not baptized of him. They did not do anything. They simply did nothing. And that was enough. There is no need for violent antagonism to the counsel. Fold your hands in your lap, and the gift will not come into them. Further, the people that are in most danger of frustrating Gods gracious purpose are not men and women steeped to the eyebrows in the stagnant pool of sensuous sin, but the clean, respectable, church-and-chapel-going, sermon-hearing, doctrine-criticising Pharisees.
III. Lastly, this thwarting brings self-inflicted harm.A little skiff of a boat comes athwart the bows of a powerful steamer. What will become of the skiff, do you think? You can thwart Gods purpose about yourself, but the great purpose goes on and on. And who hath hardened himself against Him and prospered? You can thwart the purpose, but it is kicking against the pricks. Consider what you lose when you will have nothing to do with that Divine counsel of salvation! Consider not only what you lose, but what you bring upon yourself, how you bind your sin upon your hearts.Maclaren.
Luk. 7:31-34. Children at Play.The bearing of their contemporaries towards the Baptist and Christ had been childish and petulant. The ascetic life of the first had offended them; the gracious social deportment of Jesus was equally unwelcome. The illustration employed gives point to Christs comparison. The generation which surrounded our Saviour were like ill-humoured children who would neither play at marriage nor funeral. Nothing pleased them. Though a pleasant comparison, it was a sharp rebuke. To be childlike is good: it is evil to be childish. This childish unreason often repeats itself. Put the matter as you will, many will find fault with Christ and Christianity. The gospel is too hard or too easy. Prejudice can always find some objection. Christians also are complained of. They are too unsocial or too social, too gloomy or too happy, too cautious or too bold. Be not disconcerted or discouraged by such criticisms. Bear yourselves as becomes disciples of the criticised Christ.Fraser.
The Humour of the Illustration.As we scrutinise these words the humour of our Lord breaks out like rippling light over the page. Broadly regarded, how delicious is the taking down of the Rabbis and other dignitaries of the synagogue by the likening them to a parcel of little children! It could not fail to be infra dig. to these super-exalted representatives of official Judaism to have their conduct illustrated and reprimanded by the capricious changeableness of children.Grosart.
Luk. 7:31. Whereunto then shall I liken?The double question seems to imply a difficulty in finding an appropriate figure to represent the unbelief and waywardness which found excuses for rejecting two messengers from God whose modes of procedure differed so widely from each other as did those of Jesus and John the Baptist. Conduct so unreasonable and perverse can scarcely find any parallel in the ordinary actions of men: only the folly and peevishness of children can supply an adequate simile for it. You were angry with John because he would not dance to your piping, and with me because I will not weep to your dirge. Yet the children of wisdom, the truly wise, approve all the various methods of Divine wisdom, and profit by them, and press into the kingdom of heaven.
Severity and Graciousness.John the Baptist is regarded as a type of the law, which brought men to Christ, and prepared His way accordingly. There were natures which neither the severity of the law nor the graciousness of the gospel could win over. Yet had Christ (Wisdom) His faithful childrenHis true disciplesunder either dispensation.Burgon.
Remarkable Circumstances in connection with John.A number of very remarkable facts concerning John the Baptist are given in the Gospels, which no inventor of legendary matter would have thought of fabricating.
1. One would have expected the ministry of the Baptist to come to an end when Christ began His; but as a matter of fact both continued for some time the same work of preaching and baptizing.
2. After the declaration of John (Joh. 3:25-36) one would have thought that all his disciples would have immediately attached themselves to Christ; but they kept separate for some time, and only after the death of John seem, as a body, to have joined Christ.
3. It is remarkable that Jesus sent no message to John during His imprisonment, and that this reply to the question put by the Baptist should have contained no personal matter.
4. And even when tidings are brought to Jesus of Johns violent death He utters not a word upon the subject.Brown.
Luk. 7:35. Wisdom is justified of all her children.Our Lords saying grows naturally out of the comparison which He has just made. The children sitting in the worlds market-place suggest to Him another sort of children, the children of Wisdom. Wisdom is represented as a parent; a certain number of human beings are children of Wisdom; and children, as a rule, may be expected to understand their parents, and to do them justice, when the world at large finds fault with them. A child, it may be presumed, is more or less like his parent. He has a sympathy with him, arising out of common character and mental constitution, which enables him to understand what his parent means. He is familiar, from long association and habit, with his parents ways of looking at things. He is in the secret of his parents mind. He can anticipate with confidence where to others all is dark or meaningless. Then, our Lord says, if Wisdom is misunderstood by men at large, there is no such misunderstanding in Wisdoms family circle; there, at least, the dull and ill-natured world is shut out, while bright and loving faces gaze upon the parents countenance with a certainty that all is well. The true children of the eternal Wisdom were not even in those days shocked because John the Baptist came as an ascetic, or because the Son of man came eating and drinking.Liddon.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Butlers Comments
SECTION 3
The Suffering (Luk. 7:18-23)
18 The disciples of John told him of all these things. 19And John, calling to him two of his disciples, sent them to the Lord, saying, Are you he who is to come, or shall we look for another? 20And when the men had come to him, they said, John the Baptist has sent us to you, saying, Are you he who is to come, or shall we look for another? 21In that hour he cured many of diseases and plagues and evil spirits, and on many that were blind he bestowed sight. 22 And he answered them, Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them. 23And blessed is he who takes no offense at me.
Luk. 7:18-20 Confusion: Some of the disciples of John the Baptist reported to the imprisoned John all the great miracles of compassion and the words of encouragement and hope Jesus was teaching during this great Galilean campaign. John the Baptist had been arrested and imprisoned about a year earlier near the middle of Jesus first year of public ministry. Josephus records that John had been incarcerated in Machaerus, a fortress built in 90 B.C. by Alexander Janneus in the desolate wilderness east of the Dead Sea. It was the second most important fortress in Palestine, had been refortified by Herod the Great, and used as a winter residence. John was only about 33 years old when he was put in the dungeon at Machaerus.
John the Baptist had preached emphatically that the Anointed of the Lord, the Messiah, was to come shortly and lay the axe to the root of the tree and hew down every tree that did not produce the fruit of repentance (see comments, Luk. 3:1-38). He had been imprisoned for insisting that Herod Antipas repent of an adulterous marriage to his brothers wife. Matthew says (Mat. 11:2) John was in a place of bonds and fetters (Gr. desmoterion) when he heard of Jesus ministry of compassion. The scriptures indicate Herod had many conversations with John when he was imprisonedperhaps some badgering of John that his predictions of an avenging Messiah were, after all, wasted. So, when John heard that Jesus was healing people instead of judging them, bringing people back to life instead of slaying them, preaching good news of forgiveness instead of the wrath of God, he sent two of his disciples to question Jesus.
Johns problem with Jesus was not whether He was the Messiah or not but whether He was conducting the messianic program as He should, Jesus program was not conforming to the vivid announcements John had made in the wilderness. So John asked, Are you he who is to come, or shall we look for another? While Luke used the Greek word allon for another (which generically means, another of the same kind), Matthew used the word heteron (which means, one of another kind). Johns problem was not doubt, it was impatience. Many of Jesus own disciples were impatient with the way Jesus conducted His messianic program. Hobbs says, It was not a question born out of doubt but of perplexity, He expected the two pictures (judgment and salvation) to be fulfilled simultaneously. Both pictures are true, but they are fulfilled within Gods will and according to His purpose. Foster writes, John was too anxious to see the Messiah coming on the clouds of heaven in flaming fire to bring destruction upon the wicked and to bring succor to the noble. He had not been willing to tarry with the Messianic predictions of humble service, mighty miracles, and sufferings and death for the sins of the world.
Luk. 7:21-23 Clarification: Jesus sent word back through Johns disciples to John clarifying the essential nature of the earthly ministry of the Messiah. Contrary to popular Jewish opinion (apocryphal) the Messiahs ministry was to be one of hope and healing. Hope that the next life would be blessed and free of sin and sickness through the power of faith in Christ to heal both body and soul; this was what the Messiah came to announce. The essence of the Messianic ministry had long ago been prophecied (cf. Isa. 29:18-19; Isa. 35:5-7; Isa. 61:1-3). When John wrote his gospel record (some 60 years after Jesus crucifixion) he reminded his readers, For God sent the Son into the world, not to condemn the world, but that the world might be saved through him (Joh. 3:17). Impatient men have continually cried out for God to judge the world, but God is long-suffering not wishing that any should perish so He is giving the world a message of hope and healing. The time will come, in Gods divine plan, for judgment. Presently, however, it is time for hope and healing. Blessed is the man who imitates the longsuffering of God and does not stumble at Gods patience through the Messianic ministry. Jesus chastened John the Baptist but He did so tenderly. The Greek word skandalizomai means, offended, stumbled, tripped-up, trapped; we get the English word, scandalized, from it. Jesus does not want his ministry to become a stumblingblock to John the Baptist, but John must clearly understand Jesus ministry will be conducted in Gods way and Gods own good time, and He will not alter His ministry to suit Johns human misconception. Suffering humanity continues to cry out, How long, O Lord . . . (cf. Rev. 6:10), and the Lord continues to say, In a little while . . .
Fuente: College Press Bible Study Textbook Series
Appleburys Comments
About John the Baptist
Scripture
Luk. 7:18-35 And the disciples of John told him of all these things. 19 And John called unto him two of his disciples sent them to the Lord, saying, Art thou he that cometh, or look we for another? 20 And when the men were come unto him, they said, John the Baptist hath sent us unto thee, saying, Art thou he that cometh, or look we for another? 21 In that hour he cured many of diseases and plagues and evil spirits; and on many that were blind he bestowed sight. 22 And he answered and said unto them, Go and tell John the things which ye have seen and heard; the blind receive their sight, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good tidings preached to them. 23 And blessed is he, whosoever shall find no occasion of stumbling in me.
24 And when the messengers of John were departed, he began to say unto the multitudes concerning John, What went ye out into the wilderness to behold? a reed shaken with the wind? 25 But what went ye out to see? a man clothed in soft raiment? Behold, they that are gorgeously appareled, and live delicately, are in kings court, 26 But what went ye out to see? a prophet? Yea, I say unto you, and much more than a prophet. 27 This is he of whom it is written,
Behold, I send my messenger before thy face,
Who shall prepare thy way before thee.
28 I say unto you, Among them that are born of women there is none greater than John; yet he that is but little in the kingdom of God is greater than he. 29 And all the people when they heard, and the publicans, justified God, being baptized with the baptism of John. 30 But the Pharisees and the lawyers rejected for themselves the counsel of God, being not baptized of him. 31 Whereunto then shall I liken the men of this generation, and to what are they like? 32 They are like unto children that sit in the market place, and call one to another; who say, We piped unto you, and ye did not dance; we wailed, and ye did not weep. 33 For John the Baptist is come eating no bread nor drinking wine; and ye say, He hath a demon. 34 The Son of man is come eating and drinking; and ye say, Behold, a gluttonous man, and a winebibber, a friend of publicans and sinners? 35 And wisdom is justified of all her children.
Comments
And the disciples of John.Matthew informs us that John was in prison when this incident occurred (Mat. 11:2). Luke had referred to the imprisonment earlier in his account (Luk. 3:20). He also refers briefly to the death of John at the hands of Herod a little later (Luk. 9:7-9).
Art thou he that cometh, or look we for another?There are two views about the reason for asking this question. One suggests that John had become impatient and discouraged as a result of his imprisonment and was actually wondering whether or not Jesus was the Messiah. The otherthis is the view presented hereholds that John sent his disciples to Jesus for their own sakes that their faith might be strengthened and that their loyalty might be centered Him.
This, of course, is a matter of opinion; but it is hard to believe that Johns faith faltered in face of persecution. He had seen the Spirit descend and abide on Jesus. He had heard God say, This is my Son. Was John more likely to forget than Peter and John who refused to obey the order of the Sanhedrin in the face of the threat of death? They had seen the Risen Lord and could not forget what they had heard from Him (Act. 4:19-20). Johns disciples had been loyal to him to the point of jealousy over the popularity of Jesus. Some of them may have been slow to transfer their loyalty to Jesus. See Joh. 3:22-30.
Go tell John the things which ye have seen and heard.This does not necessarily suggest that John was in doubt about the matter; it may suggest that Jesus was presenting visible evidence of His claim to be the Messiah so that Johns disciples could see for themselves. It would relieve Johns anxiety over their loyalty to Jesus to have them tell of the proof of His Messiahship.
What Jesus said corresponds to Isaiahs prophecy about the Messiah which Jesus read in the synagogue in Nazareth at the beginning of His ministry (Luk. 4:16-20). He could have answered the question with a simple yes, but it was better to present the evidence that permitted the disciples to arrive at the answer for themselves. Jesus not only pointed to the miracles as His credentials but also to the fact that the poor had good tidings preached to themthis was the mark of the Messiah.
And blessed is he whosoever shall find no occasion of stumbling in me.Some were ensnared by what they saw in Jesus, largely because He did not come up to their expectations of Messiah. They saw Him at the feasts where publicans and sinners were gathered. They saw Him doing what they called work on the sabbath day. They heard Him reproach both the Pharisees and the lawyers. He rejected the kingly crown they offered to Him, but later was compelled to wear the crown of thorns in shameful mockery of the fact that He is the King of kings and Lord of lords, He was a stumbling block to Jews who sought signs from heaven, but ignored the works that proved Him to be the Christ (1Co. 1:22-25; Joh. 10:31-38).
This was a word of encouragement, perhaps for John, and certainly for his disciples. And it is also for all who examine the evidence and accept Him as the Christ.
he began to say to the multitudes concerning John.The coming of Johns disciples gave Jesus an excellent opportunity to teach the people about true greatness as it was seen in John the Baptist. Was he a reed shaken by the wind, that is, a weakling? Far from it! John was known for his great courage as well as for his humility (Mat. 3:14; Joh. 3:30). Was he a man clothed in soft raiment, that is, one like the pampered sons of the kings of that day? All who had seen him remembered his garments of camels hair and the leather girdle about his waist. No, John was not a man of luxury and ease.
much more than a prophet.John was a prophet as much so as Elijah or any other Old Testament man of God who spoke Gods message to His people under the power of the Holy Spirit. But he was more than a prophet, for he actually presented Messiah to Israel. The others had foretold His coming (Deu. 18:15; Joh. 5:46).
Among them that are born of women there is none greater than John.John was great in dedication to the task God gave him. He was great in humility, gladly serving as the forerunner of the Christ. He was great in courage, boldly denouncing the sin of Herod the tetrarch. He was great in faith, accepting the evidence God gave to prove that Jesus was the Son of God (Joh. 1:29-34).
yet he that is but little in the kingdom of God is greater than he.The contrast is between one born of women and one in the kingdom of God who enters that kingdom by being born of the water and the Spirit (Joh. 3:3-5). The least in the spiritual realm is greater than the greatest of the physical realm. The kingdom of God is spiritual, and those born into that kingdom are the children of God.
justified … rejected.The people who heard the message of John acknowledged that God was right in condemning their sins. The Pharisees and lawyers rejected Gods advice given through John, because they imagined that they were already righteous. Mar. 1:4. Whereunto shall I liken the men of this generation?Jesus likened them to children playing in the market place. They were playing two kinds of games, one the exact opposite of the other. One was the wedding game; the other was like a funeral. We piped unto you and you didnt dancethe wedding. We wailed and you didnt mournthe funeral. These games illustrate the attitude of the Pharisees and others who refused to accept either John or Jesus. Johns message was like the mournful funeral game, and the Pharisees and lawyers refused to be baptized by him. Jesus message was like the festive wedding game, but they called Him a gluttonous man and a winebibber, a friend of publicans and sinners.
a friend of publicans and sinners.The Pharisees sought to label Jesus and thereby discredit Him in the eyes of the people. In reality, He was the Lamb of God who took away the sins of the people.
The label was intended as an insult, but in reality it became a compliment, for He is the Friend of sinners who died to blot out their sins. The Pharisees said He was blaspheming when He said to a sinner, Thy sins are forgiven.
They had implied that He was a sinner. His answer was, They that are whole have no need of a physician, but they that are sick. He did not come to call the righteous, but sinners to repent. Mat. 9:12-13.
And wisdom is justified of all her children.Wisdoms children can see why it was necessary for John to do what he did, and also understand why Jesus ate with publicans and sinners. Folly rejected the counsel of God, refusing to respond to the preaching of either John or Jesus.
Fuente: College Press Bible Study Textbook Series
(18-23) And the disciples of John shewed him.See Notes on Mat. 11:2-6. The fact, mentioned by St. Luke only, that the disciples of John reported these things, suggests some interesting coincidences: (1) It implies that they had been present at our Lords miracles, and had heard His teaching, and we have seen them as present in Mat. 9:14, Mar. 2:18. (2) It shows that though John was in prison, his disciples were allowed free access to him. (3) The fulness of St. Lukes narrative in Luk. 7:21 suggests the thought that St. Luke may have heard what he records from one of those disciples, possibly from Manaen (see Introduction, and Note on Luk. 6:1) the foster-brother of the Tetrarch.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
39. JESUS’S ANSWER TO THE MESSAGE FROM JOHN THE BAPTIST, Luk 7:18-23 .
(See notes on Mat 11:2-19.)
Fuente: Whedon’s Commentary on the Old and New Testaments
John’s Disciples Ask Jesus Questions ( Mat 11:2-19 ) In Luk 7:18-35 we have the story of John the Baptist’s disciples coming to Jesus and asking Him to confirm His Messiahship. John’s ministry had fully decreased and Jesus had reached His fullness in the public ministry. John had been given the revelation of the Messiah as the Lamb of God, but he had not been given the understanding of the fullness of Jesus’ ministry. Thus, John the Baptist is simply asking if these signs and miracles are a part of the ministry of the Messiah; or, is someone else coming after Him. Jesus replies by explaining how God’s Word is received by those who are children of God and of His divine wisdom.
Evaluation of Jesus’ Response to the Disciples of John the Baptist Upon examining Jesus’ response to the disciples of John the Baptist, at first it appears that Jesus gave them an insufficient reply. Jesus worked miracles; then He told the disciples to go tell John that they had seen these miracles. After his disciples departed, Jesus then begins to lift up John before the crowd. It seems that John the Baptist would have benefited more had his disciples taken this same message back to him. John would have heard Jesus magnify his prophetic office, explaining how God has mightily used him, thus, offering words of encouragement. However, these disciples whom John had sent heard none of these encouraging words. Andrew Wommack offers the explanation of how in the hour that these disciples were present (Luk 7:21), Jesus performed all of the miracles listed in Isa 35:5-6 as a way of fulfilling this particular prophecy in Isaiah, plus He added an extra miracle of raising the dead. Andrew believes this would have been a prophecy that John the Baptist was most likely familiar with because John had already quoted from a nearby passage in Isa 40:3, “The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.” Andrew explains how Jesus gave John the Baptist an answer that directed him back to the Holy Scriptures, while Jesus avoided encouraging him emotionally by taking about him after the disciple had left. The principle is that God’s Word must be the basis of our faith and not visual and emotional experiences. [198]
[198] Andrew Wommack, “Effortless Change: Overcoming Doubt,” Andrew Wommack Ministries, Colorado Springs, Colorado [on-line]; accessed 22 March 2012; available from http://www.awmi.net/extra/audio/1018; Internet.
Luk 7:18 And the disciples of John shewed him of all these things.
Luk 7:18
Mat 4:12, “Now when Jesus had heard that John was cast into prison, he departed into Galilee;”
Mar 1:14, “Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,”
Luk 3:19-21, “But Herod the tetrarch, being reproved by him for Herodias his brother Philip’s wife, and for all the evils which Herod had done, Added yet this above all, that he shut up John in prison. Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened,”
Luk 7:19 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?
Luk 7:19
[199] Andrew Wommack, “John the Baptist,” in the series “A Sure Foundation,” [on-line]; accessed on 4 January 2010; available at http://www.awmi.net/podcasts/television/MP3 Audio; Internet.
Luk 7:20 When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another?
Luk 7:20
Luk 7:21 And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight.
Luk 7:22 Luk 7:22
[200] Andrew Wommack, “John the Baptist,” in the series “A Sure Foundation,” [on-line]; accessed on 4 January 2010; available at http://www.awmi.net/podcasts/television/MP3 Audio; Internet.
Isa 29:18, “And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness.”
Isa 35:5-6, “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert.”
In essence, Jesus was responding to John’s question by directing him back to the integrity of God’s Word, the fact that God’s Word will never fail. Jesus wanted John to put his faith in the Holy Scriptures and not in his dire circumstances. In the same way, Jesus responded to the disappointment and doubt of the two on the road to Emmaus by teaching them about the certainty of the fulfillment of God’s Word (Luk 24:13-31).
Luk 7:24 “A reed shaken with the wind” – Comments What did James call such a man?
Jas 1:6, “But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed .”
Also:
Eph 4:14, “That we henceforth be no more children, tossed to and fro , and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;”
Luk 7:24 Comments – John the Baptist was characterized by his uncompromising proclamation of repentance, as well as his zeal and dedication to God. For example, he rebuked King Herod for his iniquities and was beheaded for this uncompromising statement. Jesus uses the illustration of a reed shaken with the wind contrast John’s character with something that continually moves in nature. The gentle breezes from the lakes and rivers continually blow, and keep the reeds never the shores in continual motion. Jesus was asking the people, “Was it his eloquent speech?” The answer is not, because John was uncultured and uncompromising in his speech.
Luk 7:25 But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings’ courts.
Luk 7:25
Luk 7:26 But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet.
Luk 7:26
Luk 7:27 This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
Luk 7:27
Luk 7:28 For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he.
Luk 7:28
Mike Stevens says that success displays our identity. [201] In other words, a rich man is identified with his wealth (Luk 11:8), an athlete is identified with his particular sport, a professional is identified as a doctor, lawyer, etc. The success of John the Baptist’s ministry was displayed by his uncompromising zeal for God, which was displayed by his willingness to rebuke a king, and his willingness to live in poverty in order to live a holy life and preach to the multitudes of Jews. He was appeared as the least wealthy in society, but he sought the Kingdom of Heaven above all else.
[201] Mike Stevens, “Sermon,” Victory City Church, Kampala, Uganda, 5 September 2009.
“but he that is least in the kingdom of God is greater than he” Comments – The Church has been called to a similar role in being the forerunner of Jesus’ Second Coming, and thus, fulfilling Old Testament prophecy. The church’s place with the Father and its work on earth is a position far greater than anyone under the old covenant could stand in. God created the earth and put man on it to walk in dominion and authority. The church has a greater role in the fulfillment of God’s command to take dominion than even John the Baptist.
In addition, the Church has greatness over John the Baptist in that it has been given the use of the name of Jesus, walking in equal authority as the Messiah (Eph 1:22).
Eph 1:22, “And hath put all things under his feet, and gave him to be the head over all things to the church ,”
Note how much authority God gave Jeremiah in Luk 1:9-10 through speaking God’s Word.
Jer 1:9-10, “Then the LORD put forth his hand, and touched my mouth. And the LORD said unto me, Behold, I have put my words in thy mouth. See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant.”
Luk 7:29 Comments When the Jews came to John the Baptist for baptism, it was an act of faith towards God in the coming Messiah. Cleansing of sin comes when one turns from dead works to faith in God. The people and publicans had responded to the message of John the Baptist and were prepared for Jesus’ coming.
Luk 7:30 Comments The Pharisees and lawyers did not prepare their hearts for Jesus’ ministry.
Fuente: Everett’s Study Notes on the Holy Scriptures
The Embassy of John the Baptist. Luk 7:18-35
The question of the Baptist:
v. 18. And the disciples of John showed him all these things.
v. 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?
v. 20. When the men were come unto Him, they said, John Baptist hath sent us unto Thee, saying, Art Thou He that should come, or look we for another?
After John the Baptist had been sure of the identity of Christ, Joh 1:29-34, he had made an earnest effort to get his disciples to follow Jesus. A few left and joined the ranks of the disciples of the Lord. But some refused to give up their allegiance to John. They could not distinguish between essentials and nonessentials; they felt that the austere life of John the Baptist belonged to the substance of a moral life. But many of them hovered about Christ and reported to John what they thought worthwhile. The great miracle of the raising of the young man at Nain made a deep impression upon some of them, and they hastened to the prison of John and gave him a report concerning this last miraculous deed. John now thought the time ripe for a last effort to lead his disciples to Jesus. For that reason he delegated two of them to go to Jesus with the question: Art Thou He that is coming, that should come, the promised Messiah, or must we expect, and prepare for, another? The disciples of John carried out his order very faithfully, repeating the very words of their master.
Fuente: The Popular Commentary on the Bible by Kretzmann
Luk 7:18-35 . See on Mat 11:2-19 . Matthew has for reasons of his own given this history a different and less accurate position , but he has related it more fully, not omitting just at the beginning, as Luke does, the mention of the Baptist’s imprisonment . Luke follows another source.
] such as the healing of the servant and the raising of the young man. [107]
Luk 7:21 . Luke also, the physician, here and elsewhere (comp. Luk 6:17 f., Luk 5:39 ) distinguishes between the naturally sick people and demoniacs. Besides, the whole narrative passage, Luk 7:20-21 , is an addition by Luke in his character of historian.
.] and especially , etc.
] “magnificum verbum,” Bengel. Luk 7:25 . ] not to be referred to clothing, but to be taken generally, luxury .
Luk 7:27 . Mal 3:1 is here, as in Matt. and in Mar 1:2 , quoted in a similarly peculiar form, which differs from the LXX. The citation in this form had already become sanctioned by usage.
Luk 7:28 . ] The reflectiveness of a later period is manifest in the insertion of this word. Matthew is original.
Luk 7:29-30 do not contain an historical notice introduced by Luke by way of comment (Paulus, Bornemann, Schleiermacher, Lachmann, Kstlin, Hilgenfeld, Bleek, following older commentators), for his manner elsewhere is opposed to this view, and the spuriousness of , Luk 7:31 (in Elz.), is decisive; but the words are spoken by Jesus , who alleges the differing! result which the advent of this greatest of the prophets had produced among the people and among the hierarchs. In respect of this, it is to be conceded that the words in their relation to the power, freshness, and rhetorical vividness of what has gone before bear a more historical stamp , and hence might reasonably be regarded as a later interpolation of tradition (Weisse, II. p. 109, makes them an echo of Mat 21:31 f.; comp. de Wette, Holtzmann, and Weiss); Ewald derives them from the Logia , where, however, their original place was, according to him, after Luk 7:27 .
. ] they justified God, i.e. they declared by their act that His will to adopt the baptism of John was right.
. is contemporaneous .
] namely, to become prepared by the baptism of repentance for the approaching kingdom of Messiah. This counsel of God’s will ( , comp. on Eph 1:11 ) they annulled ( .), they abolished, since they frustrated its realization through their disobedience. Beza says pertinently: “ Abrogarunt , nempe quod ad ipsius rei exitum attinet, quo evasit ipsis exitii instrumentum id, quod eos ad resipiscentiam et salutem vocabat.”
] with respect to themselves , a closer limitation of the reference of . [108] Bornemann (comp. Castalio): “ quantum ab ipsis pendebat ” (“ alios enim passi sunt,” etc.). This would be (Soph. Oed. R . 706; Eur. Iph. T. 697, and elsewhere).
Luk 7:31 . . . . .] is related not remotely to Luk 7:29 (Holtzmann), but Jesus means to have the general designation applied (see also Luk 7:34 ) to the hierarchs , Luk 7:30 , not to . Comp. Mat 12:39 ; Mat 16:4 .
.] has the emphasis.
Luk 7:33 . As to the form , as we must write with Tischendorf [Tisch. 8 has ], comp. on Mar 1:6 . The limitations and , which are not found in Matthew, betray themselves to be additions of a later tradition, the former being an echo of Mat 3:4 ; Mar 1:6 .
Luk 7:35 . See on Mat 11:19 , and observe the appropriate reference of the expression . . . to . , Luk 7:29 . Even Theophylact, who is mistaken in his interpretation of Matt. l.c. , expresses in this place the substantially correct view that the divine wisdom which revealed itself in Jesus and the Baptist received its practical justification in the conduct of their followers. [109] Bornemann considers these words as a continuation of the antagonistic saying , and, indeed, as bitterly ironical : “Et (dicitis): probari, spectari solet sapientia, quae Johannis et Christi propria est, in filiis ejus omnibus, i.e. in fructibus ejus omnibus.” It is against this view that, apart from the taking of the aorist in the sense of habitual action (see on Matt. l.c. ), can denote only persons ; that, according to the parallelism with Luk 7:33 , the antagonistic judgment does not go further than ; and that Jesus would scarcely break off his discourse with the quotation of an antagonistic sarcasm instead of delivering with His own judgment a final decision in reference to the contradictory phenomena in question.
] added at the end for emphasis, not by mistake (Holtzmann, Weiss), serves to confirm what is consolatory in the experience declared by . . .
[107] Luke also thus makes the sending of John’s disciples to be occasioned by the works , the doings of Jesus, as Matthew ( ). This in opposition to Wieseler (in the Gtt. Vierteljahrsschr . 1845, p. 197 ff.).
[108] Bengel justly observes: “nam ipsum Dei consilium non potuere tollere.”
[109] Comp. Pressel, Philolog. Miscellen b. d. Evang. Matth . (Schulprogramm), Ulm 1865, p. 3 f., who nevertheless takes in the sense of in (Mat 7:16 and elsewhere), without essential difference of meaning.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
b. The Embassy Of The Baptist (Luk 7:18-35)
(Comp. Mat 11:2-19 in part, Gospel for the 3d Sunday in Advent.)
18And the disciples of John shewed him of all these things. 19And John calling unto him two of his disciples sent them to Jesus [the Lord, V. O.2], saying, Art thou he that should come? or look we for another [are we to look, , prob. subj.]? 20When the men were come unto him, they said, John [the] Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another? 21And in that same hour [or, In that hour3] he cured many of their infirmities and plagues, and 22of evil spirits; and unto many that were blind he gave sight. Then Jesus [And He, V. O.4] answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached. 23And blessed is he, whosoever shall not be offended in me [or, take offence at me]. 24And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind? 25But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately [sumptuously], are in kings courts. 26But what went ye out for to see? A prophet? Yea, I say unto you, and much more 27than a prophet. This is he, of whom it is written, Behold, I send my messenger [angel, 28V. O.] before thy face, which shall prepare thy way before thee [Mal 3:1]. For [om., For, V. O.5] I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he. 29And all the people that heard him, and the publicans, justified God, being baptized [or, having been baptized] with the baptism of John. 30But the Pharisees and [the] lawyers rejected [set at nought] the counsel of God against themselves, being not baptized of [by] him. 31And the Lord said [om., And the Lord said, V. O.6], Whereunto then shall I liken the men of this generation? and to what [whom] are they like? 32They are like unto children sitting in the marketplace, and calling one to another, and saying. We have piped unto you, and ye have not danced; we havemourned to you, and ye have not wept. 33For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil. 34The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners! 35But wisdom is justified of [by] all her children.
EXEGETICAL AND CRITICAL
Luk 7:18. Of all these things.The miracles which the Saviour had performed of late, especially moreover the raising of the young man at Nain, the report of which, Luk 7:17, had resounded so far. Respecting the place in which John lay in prison, see Lange on Mat 11:2. Matthew brings this embassy into another historical connection, but to us it appears that the order of the occurrences in Luke deserves the preference. From both accounts, however, it appears that although the Baptist was deprived of his freedom, yet the intercourse between him and his disciples still continued in some measure.
Luk 7:19. Art Thou.We also cannot possibly assume that John doubted respecting the person of the Lord. With reason has the interpretation as well of the ancient Christian Church as of the reformers, controverted this view as untenable.But as little conceivable is it that he asked this question for the sake of his disciples alone, or that he would in this way even from his prison offer yet a last public homage to the Lord. (Osiander.) It is rather a question not of secret unbelief, but of increasing impatience. Not the Saviours person but His mode of action is to John a riddle. Matters move too slowly for him, especially as he himself is now condemned to involuntary inactivity. In vain does he wait for a speedy and public declaration of the Lord in respect to His Messianic dignity. It annoys him that the Saviour speaks more by deeds than by words, since these deeds, moreover, are not miracles of punishment, like those of the old prophets, but benefits, which perhaps did not so well correspond with the expectation which he had formed to himself of the Lord of the threshing-floor with His fan in His hands (Mat 3:11-12). Perhaps, moreover (Ebrard), it was not pleasing to him that the Saviour hitherto had as yet made no sharply-marked separation among the people, as he himself had begun to do, but let this building fall, while, working formlessly, He journeyed here and there. We do not need, therefore, to assume that it had become doubtful to him, how the revelation of God, made to himself, was to be understood. (Hofman.) But certainly it must, from his point of view, have surprised him, that the Saviour as yet appeared more in a prophetical than in a properly kingly character. So far, but only so far, can we speak of a doubt, a temptation of the faith of the imprisoned Baptist, which will surprise us the less if we consider how completely as yet he stood within the limits of the Old Covenant, whose heroes distinguished themselves more in conflict than in endurance, and whose great reformer, Elijah the Tishbite, whose image he bore, had also known hours of abandonment and anguish of soul in his own experience. (1Ki 19:2-4.) Why should a soul like that of the Baptist have only had its Tabor heights, and not also its Gethsemane depths? And this all becomes the plainer, if we consider that John perhaps in spirit foresaw his end, and, therefore, must have desired the more intensely to see yet before his death the revelation of the kingdom of God, to which his whole life had been devoted. Whoever condemns him, has certainly become acquainted with a life of faith more by description than from personal experience. At the same time he is no less an example worthy of our imitation, that he does not turn himself with his difficulty away from the Lord, but directly to the only one who can solve the riddle for him. As respects the objection, moreover, that he could not in his imprisonment have heard such remarkable reports, comp. Winer on the article Gefngniss, and Act 24:23.
Luk 7:21. In that hour.The disciples of John, according to this, find the Saviour in the midst of His miraculous activity; and this account of Luke, which is far from being a merely explicative addition from his own hand (Ewald), on the contrary explains to us why the Saviour gives to them just this answer taken from His employment at the time. In the account of the sick here healed, it must not be overlooked that Luke also, the physician, distinguishes the demoniacs from naturally sick persons (Meyer), and with peculiar emphasis designates the recovery of the blind as a gracious gift of the Lord ().
Blind.While the Lord points to these tokens of His Messianic dignity (comp. Isa 35:5-6; Isa 61:1), He shows, on the one hand, that the greater publicity wished for by John was already sufficiently attained; on the other, that He was not yet minded to speak otherwise than through these. The Baptists question itself was, moreover, affirmatively answered, for he received in this form the assurance: Jesus is truly the Christ. And so far as he himself, in a spiritual sense, had become poor, the gospel was also announced to him. The question whether here by the is to be understood outwardly or spiritually poor, is to be answered thus, that, as a rule, the latter were mostly to be found among the former, and that, therefore, both meanings are to be here united.
Luk 7:23. And blessed is he.An intimation which was by no means superfluous, either for John, or still less for his disciples, and least of all for later times.Whosoever shall not be offended in Me:rara felicitas, Bengel, comp. 1Pe 2:8.
Luk 7:24. And whenwere departed.In Matthew, . It is as if the Saviour could scarcely wait for the departure of the messengers to remove immediately the unfavorable impression which the question of the Baptist had, perhaps, made upon the people. Not alone to vindicate the honor of John, but also to anticipate further difficulties conceived as to His person and His work, does He direct an explicit address to the people, in which He extols the character of John, but rebukes the wavering disposition of the people. If any one, perchance, thought that John had not remained consistent with himself, the Saviour lets this reproach so far as this fall upon the nation itself, that neither John, nor Himself, had as yet been able to please them. He makes no scruple of recalling to their memory the image of the Baptist in his most brilliant period.
A reed shaken with the wind?The Saviour begins with intimating what John had not been; no reed, no weakling, and the like. The assurance that John had not been by nature a wavering and inconstant man, was at the same time a sure implication that the Baptist, therefore, did not doubt respecting the person of the Saviour, as Chrysostom has already justly remarked in his thirty-seventh homily. This first question is followed by no answer, since each one could give this for himself. Observe further the fine climax in the arrangement of the interrogations, , , .
Luk 7:25. A man.The question is intended to contradict the conjecture, that John had sent to Christ because his imprisonment was burdensome, and he hoped to be free therefrom. An antithesis between his camels-hair garment in the wilderness on the one hand, and the sumptuous clothing of his enemies at the court on the other. In order to seek a weakling, one had to go not to the prison, but to the palace.
Luk 7:26. A prophet?Instead of allowing that John had in any respect lost his claim to this name, the Saviour shows how far he was even exalted above ordinary prophets. He is something greater (Neuter) than all his predecessors, since he could claim to be the herald of the Messiah.
Luk 7:27. This is he.Comp. Mal 3:1. He is, if ye will hear, Elijah who is to come, as Malachi prophesied; and before whom is Elijah to go to prepare the way? Malachi says: Before God the Lord Himself. What does Jesus, therefore, testify of Himself, when He says, John has gone as Elijah before Him? Who hath ears to hear, let him hear! J. Riggenbach.
Luk 7:28. Among those that are born of women.Comp. Mat 11:11. Luke has correctly adjoined the word , which was already presupposed in the of Matthew. Among all the prophets John deserves to be called the greatest, because he was the messenger of whom Malachi has spoken. Respecting the ethical worth of his character, the Saviour does not here speak directly, but yet He would not have bestowed this praise upon His Forerunner, if the latter had only possessed prophetical dignity without high excellence of character. The second part of the declaration is by no means to be explained as a testimony of our Lord in reference to Himself (Fritzsche, a. o.). How can the King of the kingdom of heaven place Himself on an equality with those who are in His kingdom? No, He speaks of the least of His disciples, and this not only so far as they appear as apostles or evangelists, but without any distinction. He thinks of their preminence above the most distinguished men of the Old Covenant, the array of whom closed with John. They had, through the light of the experience of His redeeming power, deeper insight into the nature, the course of development, and the blessings of the kingdom of heaven, than had been the portion of John. If this was true even of those who then believed in Jesus, how much more of us to whom, by the history of the centuries, His greatness has been so much more gloriously revealed.
Luk 7:29. And all the people.It is a question, whether we have here a remark of Luke, meant to give, Luk 7:29-30, his hearers who dwelt out of Palestine a more particular account of the various reception which the baptism of John had found (Bengel, Paulus, Lachmann, Bornemann, Stier), or whether it constitutes a continuation of the discourse of the Saviour. The latter appears to deserve the preference, as the words ., Luk 7:31, are on internal and external grounds suspicious, while, moreover, Luk 7:29-30 contain nothing additional which the Saviour Himself might not have said; and besides, there is no second example of so extended an interpolation of Luke without any indication of it. It is a statement of how differently the preaching and baptism of John had been judged, by which, therefore, the reproach, Luk 7:31; Luk 7:34, is prepared.[Luk 7:29 f. does not contain an intervening comment of Luke, which is opposed by his usage elsewhere, and is disproved by the spuriousness of , Luk 7:31 (b. Elz.), but is the language of Jesus, who states the different results which the appearance of this greatest prophet had had with the people and with the hierarchs. It must, however, be admitted that the words, in comparison with the force, freshness, and oratorical liveliness of the preceding, bear a more historical stamp, and therefore may with reason be regarded as a later intercalation of tradition. Meyer.C. C. S.]
, i.e., not only: They declared in act that His will, that they should receive the baptism of John, was right (Meyer): but they approved the judgment of God, which called them sinners, that needed such a baptism unto repentance.
Luk 7:30. . It was Gods counsel () that the Jews through the baptism of John should be prepared for the Salvation of the Messianic age. Since now the Pharisees and Scribes held themselves back from this baptism, they frustrated this counsel in relation to themselves ( ), and exhibited themselves, indeed, the bitterest enemies of themselves, as has been in all times the case with the rejectors of the Gospel. The Saviour in this whole remark, just as in Joh 5:33-35, looks back upon the period of Johns activity as one already concluded, and since He is conscious that the opposition against Him, at bottom, springs from no other source than that against John the Baptist, he finds the way prepared of itself for the following parable.
Luk 7:31. Whereunto then shall I.Here the inquiry of perplexity, as in Mar 4:30 that of intimacy with His disciples. The answer is an irrefragable proof with how attentive and tranquil a look He observed daily life even in the plays of the childish world. In children He sees miniature men, in men grown-up children.
Luk 7:32. Like unto children.We must declare against the common explanation, as if the children (the Jews) had so played and spoken among one another, for who should then have been the ones who would not dance when others played, nor weep when others lamented? Yet as little do we believe with Fritzsche, that Jesus and John are here reckoned in with their contemporaries, that the former were to be the speakers, and the latter the addressed. We reverse it rather, and consider Jesus and John indicated (according to Matthew) as , over against whom the people are introduced speaking, and complaining that these friends had always wanted something different from what themselves wanted and did. They had demanded of John cheerfulness, and he had come ; from Jesus they had expected strictness and sadness, and He manifested a mild and joyous spirit. In this view no feature of the comparison is lost, and yet the application is not forced or stiff. Comp. Lange, Life of Christ, ii. p. 761, with whose objections against the explanation of R. Stier we fully agree.
Luk 7:33. Neither eating bread, nor drinking wine.Comp. Luk 1:15. Johns austere mode of life was wholly agreeable to the spirit of his teaching, but displeasing not only to the small court-party, but to all who, pervaded by the leaven of the Sadducees, held unrighteousness dear. They accused him not only of lunacy, but also of actual possession (the Scripture distinguishes the two, Joh 10:20). No wonder, for he would not dance when they piped before him.
Luk 7:34. The Son of Man.Here is this appellation very especially fitting, as it comes at the beginning of a declaration which refers us to the Lords ideal Humanity. He was come eating and drinking, in no way despising the comforts of social life, but temperately enjoying them, even in company with publicans and sinners. But herein had legal self-righteousness found a heavy stone of stumbling. What they had not been able to endure in John, they appeared now to demand in Christ: austere, unbending sternness. And when He did not give ear to this demand, they had ready at once the names of glutton and wine-bibber, friend of publicans and sinners, in which, however, they did not consider that these latter words indicated His highest titles of honor (comp. Luk 15:2). Not only had the disciples of John taken offence at Him (comp. Luk 5:33), but also the Pharisees and all that were accustomed to see through their eyes. The greater part did not receive Him because He had not chosen to weep when they began a gloomy lay of mourning. It would have been a hopeless attempt to labor at the conversion of such a nation, if no exceptions to this sad rule had been found. To these the Saviour refers in the following words. [Notwithstanding that the authors application of the similitude of the complaining children to the Jews is supported by the names of Bleek, De Wette, and Meyer, I cannot see sufficient reason for abandoning the usual interpretation, which reverses the application. It is confessedly the unreasonableness of the Jews in being satisfied neither with Johns mode of life, nor with our Lords, which is the point of comparison. Exactly parallel to this is the unreasonableness charged by the children in the parallel upon their fellows. To say that the complaining children were the unreasonable ones, in expecting their fellows to accommodate themselves to every whim of theirs, appears rather an afterthought, than one suggested naturally by the parable. It is true, the words are, This generation is like unto children, &c.; but, as Bleek admits, passages like Mat 13:24 show that these words do not necessarily mean that the generation itself is like the complainers, but that the relation between this generation and our Lord and John, was like that set forth in the parable. There is certainly weight in Bleeks objection, that this indefiniteness can hardly go so far as to liken the generation addressed to one class of the children, when it was meant to be represented as like the exactly opposite class. But this, it appears to me, does not turn the scale against the evident correspondence between the generation complained of by Christ and the children complained of in the parable.C. C. S.]
Luk 7:35. But wisdom.See different views in Lange ad loc. Perhaps we meet here with a proverb not unknown to the contemporaries of our Lord; at least this declaration has a gnome-like character. Wisdom can here be no other than the Divine Wisdom which had been revealed by John and Jesus, and in Jesus was personally manifested: her children are those who are not only born of her, but also related to her, in that they possess a wise heart; and the justification of wisdom takes place where she is acquitted of accusations of this kind, and acknowledged in her true character. Such a justification was to be expected from her children alone, but also from all her children. We are not to understand this saving as a complaint, but as an antithesis of the preceding; an encouragement at the same time for the disciples of Jesus, when they should afterwards experience something similar to that which He and John had experienced.
DOCTRINAL AND ETHICAL
1. It is a striking argument for the great difference between the Old and the New Testament, that even the greatest of the prophets can, at the beginning, accommodate himself only with difficulty to the Saviours way of working. Among all those lofty and brilliant expectations which had been excited by the prophetic word, the meek, still spirit of the Gospel could only gradually break a way for itself. John must continually take secret offence against Jesus, before he had become in spirit a disciple of the best Master. Thus this whole history is a continuous proof of the truth of the saying, Mat 18:1 : It must needs be that offences come, and as here, the have served the purpose of hastening the revelation of the glory of the Lord, and the coming of His kingdom.
2. Here also, as in Joh 5:36, the Saviour adduces His as arguments for the certainty of His heavenly mission,a new proof of the agreement between the Synoptical and the Johannean Christ, but at the same time also a troublesome sign for every one who still with the apostles of unbelief demands: tez-moi ces miracles de votre Evangile. The Saviour did not perform the miracles that they might become stones of stumbling; on the other hand, they are intended to be means of advancement on the way of faith, and now as ever His answer to every one who secretly takes offence, but turns himself with his doubts to Him that they may be solved, and has remained receptive for rational persuasion, is: The blind see, &c. But whoever cannot, by the spiritual workings of Christianity in man and in mankind, be convinced of the fact that something superhuman is working concealed therein, for such an one all abstract grounds of proof are fruitless. From this follows, moreover, that only those who in person belong to the and spiritually healed by Jesus, will possess a persuasion of faith which can be shaken by nothing subsequent. This is the true demonstration of the Spirit and of power, which constitutes the crown of all Apologetics. But precisely because the Saviour knows this, and foresees how much it costs flesh and blood to remove out of the way all offences taken at Him and His work, He pronounces all blessed who raise themselves to such a height. Another Macarism faith may perhaps subjoin: Blessed he who, when he might take offence, turns himself to Jesus for healing!
3. In an exalted tone and, moreover, with perfect justice, does the Saviour praise His imprisoned Forerunner. The whole life of John is a continuous commentary on that which is here said in a few words; and it impresses, therefore, its seal on the correctness of this description of his character. Not less, moreover, does a praise bestowed on such an occasion redound to the honor of the Saviour Himself. In the first place, we admire here His deep wisdom, which takes pains to obliterate in the best manner a perverted impression; and then quite as much the holy severity with which He, without respect of persons, censures the faults of His contemporaries. While the Saviour avoids making a direct declaration of His Messianic dignity, He places it indirectly in a clear light, inasmuch as He points as well to His distinction from, as also to His exaltation above, the position and spirit of the Baptist. And as the people, after what had just taken place, were, perhaps, already disposed to look down upon the prophet of the wilderness with contempt, He constrains them rather to throw a searching and shaming look into their own hearts.
4. The least in the kingdom of heaven is greater. One of the most admirable testimonies respecting the inestimable preminence of the sincere disciples of the Saviour; but at the same time also a witness of Christ to Himself that may not be slightly esteemed. What a consciousness must He bear within Him who exalts His least disciple above the greatest of the prophets, and yet can declare: I am meek and lowly of heart (Mat 11:29).
5. The diverse behavior of the publicans and Pharisees, in relation to the baptism of John, gives a convincing proof that self-righteousness sets a far greater obstacle to the coming of the kingdom of God in the heart, than the unrighteousness of the most deeply-sunken sinners. Comp. Mat 21:31-32.
6. The reception on the part of their changeable contemporaries which fell to the lot of John and Jesus, recurs in all manner of forms as well in the history of the Theocracy under Israel, as in that of the Christian Church. This manifestation repeats itself continually where men judge after the flesh, where men judge the truth according to a previously settled system, instead of unconditionally subjecting themselves with their system to the wisdom of God; where, in a word, the natural man bears dominion. Only of the spiritual man does the apostles word hold good, 1Co 2:15. Each time the man wills otherwise than God, or he wills that willed by God at another time, in another way, and in another measure. The only infallible touch-stone, therefore, as to whether we already belong to the or not, lies simply in the relation in which we stand to Gods word and testimony. The truth of God is recognized with such assurance by the children of wisdom, because, even when it is in conflict with their natural feelings, it finds the deepest echo in the sanctuary of the heart and conscience. The children of wisdom are essentially identical with the (Luk 10:21), to whom the things of God have been revealed.
7. The crown of all the of the Lord, and at the same time the means whereby these are continually propagated in the spiritual sphere, is the preaching of the Gospel to the poor, which is, moreover, the highest signature for the divinity of the Gospel. Comp. 1Co 1:26; 1Co 1:31.
HOMILETICAL AND PRACTICAL
The fame of the Saviour finds its way to a solitary prison: 1. How John stands here with reference to Jesus: a. with a secret displeasure, b. with a question implying desire; 2. Jesus with reference to John: a. with a satisfying answer, b. an earnest warning, c. an emphatic commendation.Doubts must bring us the quicker to Christ.Doubt dies only in the immediate neighborhood of Him through whom it was raised.Art thou He that should come? This question is answered, a. with the No of unbelief, b. the Yea of faith, c. the Hallelujah of thankfulness.The great Advent question: a. its high significance, b. its satisfactory answer.The miracles of the Saviour in the natural and moral world, His best credentials.Christ yet continues to perform what He did in this hour.Christs healings of the blind.Christs raisings of the dead.The preaching of the Gospel to the poor: 1. A clear credential for the Saviour, 2. an inestimable benefit for the world, 3. an infinitely exalted, yet holy commission for the Christian.How poverty is related to Christ, and Christ to poverty.The blessedness of those who are not offended in Christ: 1. An unusual, 2. a rich, 3. an obtainable blessedness.The holy love and the holy earnestness of the Saviour over against honest doubters.The flexible reed and the inflexible character of John.One needs not go to the shore of Jordan to see shaken reeds.The prophets in camels hair, the courtiers in sumptuous clothing.The morally free man in bonds, and the slave of the world in freedom.John a. equal to, b. exalted above, the prophets of the Old Testament.The heralds function of John the Baptist: 1. In its origin, 2. its significance, 3. its abiding value.The greatness and the littleness of John the Baptist: 1. His higher position above other prophets. No prophet was a. enlightened with clearer light, b. privileged with a more excellent commission, c. crowned with a higher honor, d. adorned with a purer virtue than John 2. his littleness, as compared with the genuine disciple of the Saviour. The true Christian is, on his part, a. enlightened with clearer light, b. privileged with a more exalted commission, c. crowned with a higher honor (Joh 15:15), d. called to purer virtue than John.The word of the Saviour concerning the greatness or littleness of John the Baptist: a. humbling for those that stand below him, b. encouraging for those that stand beside him, c. cheering for those who really stand above him.The reception of the Baptist with Pharisees and publicans: 1. Very diverse, 2. fully explicable, 3. now as then of important consequences.John and Jesus found and find the same friends and the same foes.Knowledge that God is in the right is the beginning of conversion.Enmity against the truth is at the same time enmity against ones own soul.The world of children the image of the world of men.The alternation of frolicsome joy and complaints is after the manner of children, great and small.The servant of the Truth never called to dispose himself according to the changing humors of his contemporaries.How far is it permitted, or not permitted, the preacher of the Word to take account of the demands which others make of him?Now, as ever, strict seriousness is condemned by the world as lunacy.The Son of Man is come eating and drinking.The temperate enjoyment of life approved and consecrated by the word and the Spirit of the Lord.Christ the Friend of publicans and sinners: 1. A vile calumny, 2. a holy truth, 3. an exalted eulogy, 4. a joyful message, 5. an example worthy of imitation.The Lord Himself a proof of the truth of His word, Luk 6:26.The justification of Wisdom by her children: 1. Necessary, 2. certain, 3. satisfactory.As long as there are children of Wisdom, that which is foolish has nothing to fear before God, 1Co 1:25.
Starke:It is something beautiful and pleasant when teachers and hearers stand in good accord, and diligently edify one another.Quesnel:A Christian can draw profit even from novel tidings, if he applies them to his own edification and that of others.Majus:Learn to answer rightly the most weighty inquiry of all, who the true Saviour of the world is, and thou shalt be well enlightened.According to Christs example we should rather prove with deeds that we are Christians, than with words.Canstein:It is something great when one can fearlessly appeal to truth and deed. 2Co 1:12.Majus:Those that walk after Christ find many hindrances and offences in their way, but these must be taken out of the way and overcome, Isa 57:14.Osiander:Steadfastness in all good is the most excellent ornament of a servant and child of God.Brentius:Careless and rough people are oftentimes easier to be persuaded by the word of truth, than presumptuous hypocrites and reputed wise men.Whoever despises the counsel of God which is meant for his souls health, will experience Gods counsel against him with harm and pain.Hedinger:God can manage it so as to please no one: to say nothing then of a frail man with censorious fault-finders.Gods former servants have been ever calumniated, how then should His present ones fare better?The world cleaves to its wonted way, and calls evil good and good evil (Isa 5:20); wonder not thereat.Osiander:The teacher is not to be born that can please all men.Majus:Independent wisdom calls all fools to herself, and will make all wise, but few hear her and follow her.Heubner:Whoever does not find in Christ his salvation may wait therefor in vain.Only one coming will overpass all our expectations, the coming of Christ.Christianity is founded upon history, upon facts.Christianity a religion of the poor.Guyon (on Luk 7:28):John is the type of the condition of penitence. Whoever has truly pressed into the sanctuary, into the kingdom of grace, whoever has arrived at the full enjoyment of grace, is greater, more blessed than he that remains still in penitence.Luther (Luk 7:32-34):If one preaches the Gospel, it amounts to nothing; if he preaches the Law, it amounts to nothing again: he can neither make the people really joyous, nor really sorry.
The Pericope (Luk 7:18-27, comp. Mat 11:2-10). The double testimony which Jesus renders before the people: 1. The testimony concerning Himself, Luk 7:18-23; Luke 2. respecting John the Baptist, Luk 7:24-27.Couard:John , 1. As to his faith; 2. as to his walk; 3. as to his works.Ph. D. Burk:When Jesus will hold up before a soul its wretchedness out of Him. He tells it of the blessedness of those that abide in Him. Contraria contrariis curantur.Thym:The question of the Baptist. We take: 1. The question for testing: a. from whom it proceeds, b. how it arose, c. what it aims at. 2. The answer from experience: a. who gives it, b. to what it refers, c. what prize it proposes to us. 3. The testimony in truth: a. by whom it is given, b. what it sets forth, c. what aim it has.Hpfner:The glory of Jesus who came into the world in a servants form.Florey:What the Saviour requires of those who will prepare His way in the hearts of men.
Footnotes:
[2]Luk 7:19.Rec.: . [With A., Sin., 13 other uncials; . . , with B., L., R., .C. C. S.]
[3]Luk 7:21.For Rec.: , Tischendorf, Tregelles, and Alford read: , as Meyer says, on insufficient authority and insufficient internal evidence. They are supported by B., L. Cod. Sin. has .C. C. S.]
[4]Luk 7:22.Rec.: . [Om., , Tischendorf, Tregelles, Alford; in Lachmann, bracketed; om., B., D., ., Cod. Sin.C. C. S.]
[5]Luk 7:28.Rec.: . [Om. , B. Cod. Sin., L., X., . read . Tischendorf reads , and remarks: nisi conjunctio adscripta fuisset, vix tam varie legeretur.C. C. S.]
[6]Luk 7:31.The words at the beginning of the 31st verse: , are in all probability spurious, and have been introduced from some evangelistarium, which might the more easily make a new address begin here, as Luk 7:29-30 did not appear to contain a saying of the Lord Himself, but an interposed observation of the evangelist, which, however, is not to be assumed. See below. [Om., Cod. Sin.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
(18) 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? (20) When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another? (21) And in the same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight. (22) Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached. (23) And blessed is he, whosoever shall not be offended in me. (24) And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind? (25) But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings’ courts. (26) But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet. (27) This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. (28) For I say unto you, Among those that are born of women, there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he. (29) And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. (30) But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptised of him. (31) And the Lord said, Whereunto then shall I liken the men of this generation! and to what are they like? (32) They are like unto children sitting in the market-place, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept. (33) For John the Baptist came neither eating bread, nor drinking wine: and ye say, He hath a devil. (34) The Son of man is come eating and drinking; and ye say, Behold, a gluttonous man and a wine bibber, a friend of publicans and sinners! (35) But wisdom is justified of all her children.
We have already noticed this message of John to the Lord Jesus, together with Christ’s answer; and his testimony concerning John. Mat 11:1 , etc. I refer the Reader therefore to the observations there offered.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
18 And the disciples of John shewed him of all these things.
Ver. 18. And the disciples of John ] Having a zeal for their master, but not according to knowledge, seeMat 11:2Mat 11:2 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
18 35. ] MESSAGE OF ENQUIRY FROM THE BAPTIST: OUR LORD’S ANSWER, AND DISCOURSE TO THE MULTITUDES THEREON. Mat 11:2-19 . The incident there holds a different place, coming after the sending out of the Twelve in ch. 10; but neither there nor here is it marked by any definite note of time. here may extend very wide: so may in Matt. On the common parts, see notes on Matt., where I have discussed at length the probable reason of the enquiry.
Fuente: Henry Alford’s Greek Testament
Luk 7:18-35 . The Baptist’s message (Mat 11:2-19 ).
Fuente: The Expositors Greek Testament by Robertson
Luk 7:18 . : John’s disciples report to him. Lk. assumes that his readers will remember what he has stated in Luk 3:20 , and does not repeat it. But the reporting of the disciples tacitly implies that the master is dependent on them for information, i.e. , is in prison. : the works of Jesus as in Mt., but refers specially to the two last reported (centurion’s servant, widow’s son).
Fuente: The Expositors Greek Testament by Robertson
Luke
JOHN’S DOUBTS AND CHRIST’S PRAISE
Luk 7:18 – Luk 7:28
We take three stages in this passage-the pathetic message from the prisoner, Christ’s double answer to it, and His grand eulogium on John.
I. The message from the prisoner.
Probably his disciples went farther in doubting than he did, but his message was the expression of his own hesitations, as is suggested by the answer being directed to him, not to the disciples. It may have also been meant to stir Jesus, if He were indeed Messiah, to ‘take to Himself His great power.’ But the most natural explanation of it is that John’s faith was wavering. The tempest made the good ship stagger. But reeling faith stretched out a hand to Jesus, and sought to steady itself thereby. We shall not come to much harm if we carry our doubts as to Him to be cleared by Himself. John’s gloomy prison thoughts may teach us how much our faith may be affected by externals and by changing tempers of mind, and how lenient, therefore, should be our judgments of many whose trust may falter when a strain comes. It may also teach us not to write bitter things against ourselves because of the ups and downs of our religious experience, but yet to seek to resist the impression that circumstances make on it, and to aim at keeping up an equable temperature, both in the summer of prosperity and the winter of sorrow.
II. The twofold answer.
III. Christ’s eulogium on John.
The scale employed to determine greatness in this saying is position in regard to the kingdom, and while John is highest of those who historically were without it, because historically he was nearest to it, the least in it is greater than the greatest without. The spiritual standing of John and the devout men before him is not in question; it is their position towards the manifestation of the kingdom in time that is in view. We rejoice to believe that John and many a saint from early days were subjects of the King, and have been ‘saved into His everlasting kingdom.’ But Jesus would have us think greatly of the privilege of living in the light of His coming, and of being permitted by faith to enter His kingdom. The lowliest believer knows more, and possesses a fuller life born of the Spirit, than the greatest born of woman, who has not received that new birth from above.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
NASB (UPDATED) TEXT: Luk 7:18-23
18The disciples of John reported to him about all these things. 19Summoning two of his disciples, John sent them to the Lord, saying, “Are You the Expected One, or do we look for someone else?” 20When the men came to Him, they said, “John the Baptist has sent us to You, to ask, ‘Are You the Expected One, or do we look for someone else?'” 21At that very time He cured many people of diseases and afflictions and evil spirits; and He gave sight to many who were blind. 22And He answered and said to them, “Go and report to John what you have seen and heard: the blind receive sight, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the poor have the gospel preached to them. 23Blessed is he who does not take offense at Me.”
Luk 7:18 “The disciples of John reported to him about all these things” The parallel is in Mat 11:2-19.
Luk 7:19 “Are You the Expected One, or do we look for someone else” There have been several theories trying to explain John’s confusion about Jesus.
1. He said this only to convince his own disciples (John Calvin, cf. Joh 1:29-42).
2. John, the outdoors man, trapped in a cell, was getting nervous.
3. John was impatient for Jesus to act.
4. Jesus was not acting in the expected pattern of eschatological judgment (cf. Mat 3:12; Luk 3:13).
Luk 7:21 The opening clause is a summary of Jesus’ ministry to the crowds. His actions clearly revealed who He was, if they could only recognize its prophetic fulfillment.
“gave sight to many who were blind” This is the most common recorded healing with definite Messianic implications (cf. Isa 35:5-6; Isa 61:1). It is surely a sign of the spiritual blindness which had infected Judaism (cf. John 9).
Luk 7:22 “Go and report to John” “Go” is an aorist passive (deponent) participle used in an imperative sense; “Report” is an aorist active imperative.
This is a good example that grammar must be related to context. These are not commands, but a way of directing John’s representatives. They came to do this very thing”report to John.” As words have meaning only in context, so too, grammatical constructions.
The rest of Luk 7:22 is a combination of several OT quotes which link up with Jesus’ activities recorded in Luk 7:21. The first two partial quotes are from Isa 61:1 (or possibly Isa 29:18-19; Isa 32:3-4; Isa 35:5-6; Isa 42:7; Isa 42:16). This is from the section of Isaiah that deals with the new age (chapters 56-66).
“the lepers are cleansed” Leprosy and barrenness were diseases that Jews thought showed God’s displeasure.
“the dead are raised up” There are only three accounts of resuscitation in the NT, but apparently there were actually many more.
There are three terms which describe God’s dealing with humans relating to physical life:
1. Translated. Enoch (cf. Genesis 5), like Elijah (cf. 2 Kings), was taken to heaven without physical death.
2. Resuscitation. Humans are restored to physical life, but will die again.
3. Resurrection. Jesus is the first to have a physical body of the new age. This is the promise of eternal life, a new body prepared for life with God (cf. 1 Corinthians 15).
“the poor have the gospel preached to them” This was the unique element that pointed to the nature of Jesus’ mission. God graciously included those whom Jewish society neglected. This is a hint of God’s inclusion of the Gentiles.
Luk 7:23 “Blessed is he who does not take offense at Me” Jesus was warning John about his presuppositions concerning the Messiah. This is a good word to us also. Judaism missed its own Messiah because of their preconceived images of Him.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
shewed him = brought word. This became the occasion of John’s second mission. If the Lord could raise the dead, why was he languishing in prison?
Fuente: Companion Bible Notes, Appendices and Graphics
18-35.] MESSAGE OF ENQUIRY FROM THE BAPTIST: OUR LORDS ANSWER, AND DISCOURSE TO THE MULTITUDES THEREON. Mat 11:2-19. The incident there holds a different place, coming after the sending out of the Twelve in ch. 10;-but neither there nor here is it marked by any definite note of time. here may extend very wide: so may in Matt. On the common parts, see notes on Matt., where I have discussed at length the probable reason of the enquiry.
Fuente: The Greek Testament
Luk 7:18. And the disciples of John shewed him of all these things.
John was in prison, and, possibly, troubled in spirit.
Luk 7:19. 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?
Did John doubt, then? Perhaps not. It may be that he saw that his disciples doubted, and that he wished their fears to be removed. 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, though he was the man who never was to die. 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?
Luk 7:20-22. When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come, or look we for another? And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight. Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard;
Our old proverb says that actions speak louder than words, so an answer in his actions would be more eloquent with these inquirers than even an answer in our Lords own words. He bade them look at the evidences of his Messiahship which he gave them by his miraculous cures, and then he said to them, Go your way, and tell John what things ye have seen and heard. It would be well if our lives were such that, if any enquired what we were, we should only have to say that they might judge us by what they had seen and heard in our common everyday life and conversation.
Luk 7:22-23. How that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached. And blessed is he, whosoever shall not be offended in me.
According to our Lords testimony, the preaching of the gospel to the poor is as great a proof of his Messiahship as the raising of the dead. Then how highly it ought to be prized by them, and how glad should they be who have the gospel now preached freely in their hearing!
Luk 7:24. And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind?
The wind on the banks of the Jordan, where there are plenty of reeds growing; did you see a man who would bow before every breath of popular favor or popular wrath? Was John the Baptist such a man as that? No, certainly not.
Luk 7:25. But what went ye out for to see? A man clothed in soft raiment Behold, they which are gorgeously appareled, and live delicately, are in kings courts.
They do not preach repentance. As is their clothing, so is their doctrine. They try to show a royal road to heaven a smooth and easy path. But was John the Baptist a preacher of that kind? No, that he was not.
Luk 7:26-28. But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet. This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he.
Passing into the dispensation of clearer light, he who is least among the believers of the gospel of Jesus is, in some respects, greater than this man, who could only preach repentance, and point to a coming Saviour.
Luk 7:29-32. And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. And the Lord said, Whereunto then shall I liken the men of this generation and to what are they like?
They are like unto children sitting in the marketplace, at play; the playing of children is often according to the manners and customs of grown up people.
Luk 7:32. And calling one to another, and saying, we have piped unto you, and ye have not danced;
You would not play a merry game when we asked you to do so.
Luk 7:32. We have mourned to you, and ye have not wept.
You would not play either at funerals or weddings.
Luk 7:33. For John the Baptist came neither eating bread nor drinking wine; and ye say, he hath a devil.
He came among you as an ascetic, denying himself, not only the luxuries of life, but even the common comforts that others enjoyed, and ye say, He hath a devil.
Luk 7:34. The Son of man is come eating and drinking;
He does not pretend to be an ascetic, he comes, on the contrary, to show that neither meat nor drink can save a man. What do you say, then, of this Son of man?
Luk 7:34-35. And ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners! But wisdom is justified of all her children.
Though the world contemns all wisdoms children, whichever way they go, and is not pleased with their manners, whatever manners they possess, yet, in the long run, when the wisdom of God shall be all unfolded, it will be seen that the roughness of John and the gentleness and lovingkindness of Jesus were both right in their proper place. If fish are not caught in the gospel fishery, it may sometimes be the fishermans fault, but more often, it is the fault of the fish themselves. Here we have two very different kinds of fishermen, yet neither of them attracts all, though each of them draws some.
Luk 7:36-37. And one of the Pharisees desired him that he would eat with him. And he went into the Pharisees house, and sat down to meat. And, behold,
For it is a wonder of grace: Behold,
Luk 7:37. A woman in the city, which was a sinner,
A sinner by profession, a public and notorious sinner,
Luk 7:37-44. When she knew that Jesus sat at meat in the Pharisees house, brought an alabaster box; of ointment, and stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner. And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on. There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged. And he turned to the woman, and said unto Simon seest thou this woman? I entered into thine house, thou gavest me no water for my feet:
Though it was only a common act of courtesy, such as should always be shown to a guest, thou didst neglect that;
Luk 7:44. But she hath washed my feet with tears, and wiped them with the hair of her head.
She has given my feet no common washing, for she has washed them with her tears. You would only have brought me a linen napkin, but she hath wiped them with the hairs of her head.
Luk 7:45. Thou gavest me no kiss,
Which was usually given as a greeting to guests at that time. Simon had not given to Jesus the honour which was due to him, which would have been to kiss his forehead.
Luk 7:45. But this woman since the time I came in hath not ceased to kiss my feet.
Every word is emphatic to show how far she had gone beyond Simon, who thought himself so much better than she was.
Luk 7:46. My head with oil thou didst not anoint:
Another usual Eastern custom with guests whom the host intended to honour.
Luk 7:46. But this woman hath anointed my feet with ointment.
Anointed them, not with ordinary olive oil, but with precious costly ointment.
Luk 7:47. Wherefore I say unto thee, her sins, which are many, are forgiven; for she loved much:
You know that her sins were many, and I tell you that they have been forgiven, and you can see, by her actions, that she loves much.
Luk 7:47-48. But to whom little is forgiven, the same loveth little. And he said unto her, Thy sins are forgiven.
What music that sentence Thy sins are forgiven, must have been to her! Ah! says one, I also should like to hear that sentence. Beyond everything else in the whole world would I desire to hear Jesus say to me, Thy sins are forgiven. Then put yourself in the place that this woman occupied.
When Joab clung to the horns of the altar, he had to die there, but this woman had fled to the feet of Jesus, and she did not die there; nor shall you, but at those blessed feet, weeping for sin, and trusting the great Sin-bearer, you shall receive assurance of pardon: Thy sins are forgiven.
Luk 7:49-50. And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? and he said to the woman, Thy faith hath saved thee; go in peace.
He did not want this young convert, this beginner in the Christian life to hear the bickerings and controversies of these coarse spirits, so he said to her, Go in peace; and, dear soul, if you have begun to find out that, even in the Christian Church there are many opinions concerning many things, do not trouble yourself about those things. This is enough for thee: Thy faith hath saved thee; go in peace. There may be some who are called to contend for this or that point of the faith; but, as for thee, poor child, if,
with thy broken heart, thou hast found the Saviour, and if thou lovest him with an inward, warm, and hearty love, do not spoil that love by getting into a controversial spirit: Thy faith hath saved thee; go in peace.
Fuente: Spurgeon’s Verse Expositions of the Bible
[18. , and the disciples of John announced) viz. when the works of Christ, then raising the dead, had reached their climax. Comp. Joh 5:21.-V. g.]
Fuente: Gnomon of the New Testament
Luk 7:18-35
13. JESUS COMMENDING JOHN THE BAPTIST
Luk 7:18-35
18 And the disciples of John told him-A parallel of this is found in Mat 11:2-19. The whole country was in excitement over Jesus; the report of his wonderful works had reached the ears of both his enemies and his friends. The disciples of John the Baptist learned of the increased fame of Jesus from the reports that went out. John had been cast in prison; we do not know just how long he had been in prison, but his disciples found a way of telling John while he was in prison at Machaerus about the works and fame of this new prophet who seemed to outstrip John himself.
19 And John calling unto him two of his disciples-John was at this time in prison, but his disciples seemed to have had free access to him; so far as Luke’s account is concerned we would not know that John was in prison; we learn this from Matthew. John was probably seventy miles away from the place where Jesus was preaching and in prison. We do not know what his purpose was in sending two of his disciples to Jesus some think that John was in doubt; others think that he sent his disciples to Jesus that they might be strengthened in their faith. John had designated Jesus to his disciples as the Lamb of God that taketh away the sin of the world (Joh 1:29.) It matters not whether John sent these disciples to relieve his own doubts or those of his disciples; the fact remains that he sent two of them to ask Jesus: “Art thou he that cometh, or look we for another?”
20 And when the men were come unto him,-Since John was in prison at Machaerus, fifteen miles southeast from the northern extremity of the Dead Sea, and about seventy miles from the cities on the Sea of Galilee, it would take these two disciples of John several days to bring the message from John to Jesus. They were faithful to the trust imposed upon them, and came directly to Jesus and reported that they were messengers from John the Baptist and that John had propounded the question. The question was: “Art thou the coming one, the Messiah, or should we look for another?” The Greek implies by another, one of a different kind. The point in John’s mind seems to have been-it is time for the Messiah.
21 In that hour he cured many of diseases-In the presence of these two disciples that John had sent Jesus “cured many of diseases and plagues and evil spirits.” The disciples of John witnessed all of these miracles. Jesus cured diseases of ordinary kind, such as plagues and scourges, which meant diseases that were believed to be sent as special punishments from God. He cast out evil spirits and restored sight to many that were blind. Luke, as a physician, carefully divides the diseased into three classes, and distinguishes each of these from the blind. The three classes are “diseases and plagues and evil spirits.”
22, 23 And he answered and said unto them,-Jesus gave a very emphatic answer to the messengers of John; they were to report to John what they had seen and heard. There was no mustering of military forces; no gathering of armies; no training of men for carnal war; no preparation for breaking down the towers of the Herods of that day and releasing his prisoners at the point of his conquering sword; no amassing of wealth to finance any great movement. But there was every demonstration of tender sympathy with human woes and of miraculous power, stooping low to touch the blind, the lame, the leper, the deaf, and the dead. The only detailed account of raising the dead in the ministry of Jesus up to this time is that of the widow’s son and, possibly, according to a few historians, of Jairus’ daughter; but we do not know how many cases of raising the dead there were that are mentioned. We know that many miracles were performed by Jesus of which we have no detailed account. (Joh 21:25.) As great as these things were, the greatest spiritual miracle, which is the climax of this list of marvelous works and of evidence, was the poor “have good tidings preached to them.”
24, 25 And when the messengers of John were departed,- Jesus began his eulogy of John so soon as the messengers of John left. He began by asking some vivid questions about the interest of the people in John. Matthew records the same questions (Mat 11:7-8). Jesus’ testimony concerning John is one of those tender, earnest, and exquisitely beautiful utterances of our Lord that sparkles like diamonds in the twilight. This testimony is reserved until after John’s messengers have gone that it may not seem to be words of compliment so common in speeches of flattery. John’s work was done chiefly in the wilderness of Judea; hence the people went out there to hear him. Jesus asked them if they went out to see “a reed shaken with the wind?” The “reed” was a tall, slender plant, easily shaken about by the wind; it grew in abundance along the Jordan where John baptized. John was no slender, trifling character blown about by every new doctrine; he was no delicate, spiritual character, merely amusing himself by turning himself into a preacher; he was more like the sturdy oak which cannot be moved so easily.
But what went ye out to see?-This is another one of those questions which Jesus asked about John; it helped to drive home the answer that Jesus gave to it. John was no man clothed in soft raiment; he was clothed in a garment of rough “camel’s hair, and a leathern girdle about his loins.” (Mat 3:4.) He was not clothed in fine raiment, neither did he seek any “soft, easy” places, but his work was done in the wilderness. He did not live in luxury and was not dressed in gorgeous apparel. Luke adds “in kings’ courts” John did not live in idle ease in the palace of kings. His work and manner of dress belonged to the sturdy yeomanry of the wilderness, and those who came out of the cities to hear him.
26, 27 But what went ye out to see? a prophet?-If the people did not go out to see a person living in luxury and dressed in fine apparel, that is, an effeminate person, then what did they expect to find? Anticipating their reply he asks: “A prophet?” A “prophet” was not only one who foretold future events, but also one who was divinely commissioned as a religious teacher, or who would instruct men as to the will of God. John was more than an ordinary prophet; he had a message far different from that of any prophet; he had a work far different from the work that any prophet had done. All the people accepted John as a prophet (Luk 20:6), but Jesus ranked John far higher than a prophet. John was the special messenger (Mal 3:1) to get the people ready for the coming of Christ; therefore he was much more than a prophet; he was the great forerunner of the Messiah. Jesus here points John out as the one who fulfilled the prophecy uttered by Malachi. The word “prophet” in the original means to “speak before, in front of, in behalf of, or for another.”
28 I say unto you, Among them that are born-Jesus here means to say that there is none greater than John the Baptist; none enjoyed the distinction that he enjoyed; his relative position to the Messiah placed him far above everyone else who had lived on the earth. This does not mean that John excelled all others in piety and purity of character; it only means that the position John held and his relation to Jesus as the Messiah placed him out of the class of all others. Jesus adds, “Yet he that is but little in the kingdom of God is greater than he.”
29 And all the people when they heard,-Matthew does not record this verse; Luke throws in a brief allusion to the effect of these teachings on his hearers. Many think that verses 29 and 20 belong to the language of Jesus; others think that Luke adds these verses to the speech of Jesus. They do not seem to belong to the discourse of Jesus; their whole diction and form are historical. However, they show the success of John’s ministry. The people who heard and the publicans “justified God” by being baptized with the baptism of John. In the strictest sense no one can make God more just than he is, since he is infinitely just; it means that the people perceived, confessed, and declared God’s justice in all of his acts among men. These had been prepared to make this confession as they had been baptized of John, and must have openly confessed their sins.
30 But the Pharisees and the lawyers-There were two classes, Pharisees and lawyers, not included among the first two classes mentioned above, the people and the publicans, who did not join in praising God, but “rejected for themselves the counsel of God, being not baptized of him.” These Pharisees and lawyers thwarted the good purpose of God toward them by refusing to submit to John’s baptism. They did not confess their sins, and hence were not baptized by John. They annulled God’s purposes of grace so far as they applied to them. Had they submitted to John’s baptism they would have received God’s blessings, because they would have been carrying out God’s purpose with them. “Pharisees” were a sect of religionists who were strict conformists to the traditions of the fathers; “lawyers” were those who were well informed in the traditions of the fathers and the law of Moses; both classes were teachers of the people. They set the example of disobedience to God.
31-35 Whereunto then shall I liken the men-Here again Jesus asks some pointed questions to stimulate an interest in what he is about to say; he does this to make his answers the more emphatic. He answered his own questions by saying that they were “like unto children that sit in the marketplace, and call one to another.” His illustration here was familiar to the people. The market place was open like our modern city squares, where people trade, hear the news, and the children have their games and sports. The Jews at this time were as foolish and perverse and hard to please as a lot of children at play, calling one to another in the market place, “We piped unto you, and ye did not dance”; that is, they played on the pipe as at a wedding, but they would not respond. The children were imitating a marriage procession or feast in their play, but some of them refused to respond. Jesus changed the figure;the children first imitated the glad wedding march, but some of them would not play; then they went to the extreme and imiated a funeral procession, and some would not play that either; they were contrary and would not respond to either play. Jesus says that these Jews were like these children playing in the market place.
For John the Baptist is come-Jesus made his own application the point of his illustrations was the unreasonableness common to children and to childish men. John the Baptist came among them with very abstemious habits-his food not bread, but locusts and wild honey; his drink not wine, but probably cold water. They could not bear that, for they said, “He hath a demon”; that is, no man would live as he lived if he were not possessed with a demon. “The Son of man” came “eating and drinking” like the most of men, but this did not suit them any better; they railed at him and said: “Behold, a gluttonous man, and a winebibber, a friend of publicans and sinners!” Neither mode of life would satisfy them; they were sulky, sour, and as unreasonable as a group of disagreeable children.
Fuente: Old and New Testaments Restoration Commentary
Chapter 39
The Concern Of A Condemned Man
It is a terribly sad thing to see families divided. It is even sadder to see men and women who are brethren in Christ divided. With families, I suppose, divisions may be, in some circumstances, unavoidable, perhaps even justifiable. But there is absolutely no justification for strife, jealousy, and division among saved sinners. Yet, it is often the sad, shameful fact that men and women who are one in Christ are divided in this world.
There were some of whom Paul spoke when he was in prison at Rome, who, though they were his brethren, thought he was a fake, sought to add affliction to his bonds and were obviously motivated by envy and strife (Php 1:12-18). The church at Corinth was in a horrible state of strife and division when Paul wrote 1 Corinthians. In fact, the first three chapters of that book are taken up with the matter. Yet, they were brethren.
The same thing was true, even during the days of our Lords earthly ministry. Our Lords disciples were once divided about the matter of who would be greatest among them in heaven. And there was a sad, but obvious, jealousy between the disciples of John the Baptist and the disciples of our Lord.
We see this in the opening words of the passage before us. Our Lord had performed remarkable miracles; and his fame was immediate. In Luk 7:16 we read, There came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and that God hath visited his people. Then, in Luk 7:18 we read, And the disciples of John showed him all these things. Johns disciples were concerned that their beloved leader was losing fame and influence. They were a little put out by the increased fame of Jesus of Nazareth. But John the Baptist was a truly magnanimous man, faithful in all things to the glory of Christ and the souls of men. He is held before us here in his very last recorded act on this earth as an example for us to follow.
A Faithful Watchman
And the disciples of John showed him of all these things. 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? When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another? (Luk 7:18-20).
The message John sent to the Lord Jesus was not an indication of doubt or unbelief on his part. This is the man who had throughout his adult life pointed sinners to Christ and proclaimed him as the Lamb of God, that One whose shoes he was not worthy to untie, the man who was and is the eternal God. He was not now in doubt about those things. He had been taught of God.
The message John sent to the Master was intended to confirm his disciples in the faith and persuade them to follow Christ, whom he followed. It was to set the hearts of his disciples, those very disciples who seemed fearful that the Lord Jesus might be getting too much attention, on the Saviour.
John knew that he was a condemned man. Herod had thrown him into prison. His life was coming to an end. His opportunities of service in the cause of Christ were now ended. His day of labour was over. The prospects before him were obvious. Yet, even in the prospect of his violent death, John was a faithful man, faithful to his God, faithful to his Saviour, faithful to his charge as Gods prophet and faithful to the souls committed to his trust. This faithful man sent his disciples to the Lord Jesus, that they might see for themselves who he was. This was the concern of his heart, even when he was himself a condemned man.
This was not just Johns concern in the prospect of death. He was not trying, in his last days, to make up for past inconsistencies. Not at all. This was Johns constant concern (Joh 1:19-29; Joh 1:35-37; Joh 3:22-36). It is ever the concern of faithful men to exalt Christ, point sinners to Christ, and urge those under their influence to believe and to follow Christ.
Like Paul after him, John the Baptist sought to unify Gods people, by directing the hearts of those who heard him to Christ himself. With great wisdom and forethought, he sent his disciples directly to the Lord Jesus, asking, Art thou he that should come? Or, look we for another? he was keenly aware of the fact that his disciples might easily be led away by the petty strife that often divides men. He did what he could to head it off before he left his friends. Like his Master, he loved his disciples to the end.
What an instructive example Johns action here gives us. Every pastor, every father, everyone who has influence over another ought to make it their business in life to direct those they influence to Christ. Let it be our hearts concern to set the hearts of those we influence upon the Son of God (Rom 9:1-3; Rom 10:1).
Spare no pains to instruct those trusted to your influence in the things of God. Press them into the Saviours arms. Remind them often of their sins and his sacrifice, of their souls and his salvation, of their guilt and his grace, of their ruin and his redemption! Blessed are those men and women, mothers and fathers, pastors and elders who can on their dying beds look back upon the faces of those they leave behind, and say, Ive warned you of the wrath to come. Ive told you, as best I could, who Christ is. I have not failed to show you the way of life and press you into it.
A Forceful Witness
And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight. Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached (Luk 7:21-22).
What a remarkable answer our Lord gave to these disciples of John. How would he convince them who he is? He offered no historic proof. He gave them no account of what other men had said about him. He simply pointed them to the facts. The works they saw and the doctrine they heard. That which they saw and heard convinced them that Jesus of Nazareth is the Christ promised by Gods prophets (Isa 35:4-6).
Wherever Christ is, the blind are made to see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised up and the poor (spiritually and materially) have the gospel preached to them.
We would be wise to hear the instruction of our Lords example. By what standard are we to judge the ministry of any man, or any church? How are we to witness to men? How are we to convince others of the gospel we believe? Argument, debate and apologetics are useless. Creeds, confessions, and historic positions are meaningless. Just tell others what you have seen and heard, what you have experienced, observed, and learned for yourself (1Jn 1:1-3).
A Frank Warning
And blessed is he, whosoever shall not be offended in me (Luk 7:23). Johns disciples saw standing before them a man, to all outward appearance, as poor, unimpressive and needy as they were. His followers were a rag-tag band of fishermen. The only men of means among them were publicans, men of notorious ill-repute. It seemed incredible that this man could be the Christ, the Son of the living God. Multitudes have gone to hell because they found him an offence (1Co 1:18-31). Will you?
The offence of the cross has not ceased (Gal 5:11). So long as the world stands, Christ and his gospel will be offensive to proud, self-righteous men. It is offensive to mans sense of self-worth to be told that he is a poor, lost, guilty, condemned sinner. It is offensive to our pride to be told that we are utterly helpless, incapable of saving ourselves or even contributing something to our salvation. It is offensive to self-righteous men to be told that they must be justified by the righteousness of another, washed in the blood of a Substitute and saved by free grace alone. It is offensive to our sense of dignity and superiority to be told that we must enter the kingdom of heaven side by side with publicans, harlots and sinners. It is offensive to our sense of personal intelligence to be told that salvation, the knowledge of Christ and of God, comes to men entirely by divine revelation. It is offensive to our sense of self-determination to be told that salvation is by Gods will and not by our own. It is offensive to our rebel hearts to be told that we must bow to the rule and dominion of Christ as our rightful Sovereign, Lord, and King.
Untold thousands have heard the gospel and, being offended by it, have despised it. They would not stoop to enter in at the strait gate. They would not bow to walk in the narrow way. They despised Gods terms of grace. Therefore, they are this hour in hell, tormented by the just wrath of the holy Lord God. They now know the meaning of these words Blessed is he, whosoever shall not be offended in me.
Fuente: Discovering Christ In Selected Books of the Bible
Mat 11:2-6, Joh 3:26
Fuente: The Treasury of Scripture Knowledge
8
John’s disciples reported this deed to him, which would be of special interest to him in view of his preparatory work for Christ.
Fuente: Combined Bible Commentary
THE message which John the Baptist sent to our Lord, in these verses, is peculiarly instructing, when we consider the circumstances under which it was sent. John the Baptist was now a prisoner in the hands of Herod. “He heard in the prison the works of Christ.” (Mat 11:2.) His life was drawing to a close. His opportunities of active usefulness were ended. A long imprisonment, or a violent death, were the only prospects before him. Yet even in these dark days, we see this holy man maintaining his old ground, as a witness to Christ. He is the same man that he was when he cried, “Behold the Lamb of God.” To testify of Christ, was his continual work as a preacher at liberty. to send men to Christ, was one of his last works as a prisoner in chains.
We should mark, in these verses, the wise fore-thought which John exhibited about his disciples, before he left the world. He sent some of them to Jesus, with a message of inquiry,-“Art thou he that should come, or look we for another?” He doubtless calculated that they would receive such an answer as would make an indelible impression on their minds. And he was right. They got an answer in deeds, as well as words,-an answer which probably produced a deeper effect than any arguments which they could have heard from their master’s lips.
We can easily imagine that John the Baptist must have felt much anxiety about the future course of his disciples. He knew their ignorance and weakness in the faith. He knew how natural it was for them to regard the disciples of Jesus with feelings of jealousy and envy. He knew how likely it was that petty party-spirit would creep in among them, and make them keep aloof from Christ when their own master was dead and gone. Against this unhappy state of things he makes provision, as far as possible, while he is yet alive. He sends some of them to Jesus, that they may see for themselves what kind of teacher He is, and not reject Him unseen and unheard. He takes care to supply them with the strongest evidence that our Lord was indeed the Messiah. Like his divine Master, having loved his disciples, he loved them to the end. And now, perceiving that he must soon leave them, he strives to leave them in the best of hands. He does his best to make them acquainted with Christ.
What an instructive lesson we have here for ministers, and parents, and heads of families,-for all, in short, who have anything to do with the souls of others! We should endeavor, like John the Baptist, to provide for the future spiritual welfare of those we leave behind, when we die. We should often remind them that we cannot always be with them. We should often urge them to beware of the broad way, when we are taken from them, and they are left alone in the world. We should spare no pains to make all, who in any way look up to us, acquainted with Christ. Happy are those ministers and parents, whose consciences can testify on their death-beds, that they have told their hearers and children to go to Jesus and follow Him!
We should mark, secondly, 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.”
Our Lord’s reply to John’s disciples, contains a great practical lesson, which we shall do well to remember. It teaches us that the right way to test the value of Churches and ministers, is to examine the works they do for God, and the fruits they bring forth. Would we know whether a Church is true and trust-worthy?-Would we know whether a minister is really called of God, and sound in the faith?-We must apply the old rule of Scripture, “Ye shall know them by their fruits.” As Christ would be known by His works and doctrine, so must true Churches of Christ, and true ministers of Christ. When the dead in sin are not quickened, and the blind are not restored to sight, and the poor have no glad tidings proclaimed to them, we may generally suspect that Christ’s presence is wanting. Where He is, He will be seen and heard. Where He is, there will not only be profession, forms, ceremonies, and a show of religion. There will be actual, visible work in hearts and lives.
We should mark, lastly, in these verses, the solemn warning which our Lord gave to John’s disciples. He knew the danger in which they were. He knew that they were disposed to question His claim to be the Messiah, because of His lowly appearance. They saw no signs of a king about Him, no riches, no royal apparel, no guards, no courtiers, and no crown. They only saw a man, to all appearance poor as any one of themselves, attended by a few fishermen and publicans. Their pride rebelled at the idea of such an one as this being the Christ! It seemed incredible! There must be some mistake! Such thoughts as these, in all probability, passed through their minds. Our Lord read their hearts, and dismissed them with a searching caution. “Blessed,” He said, “is he that is not offended in me.”
The warning is one that is just as needful now as it was when it was delivered. So long as the world stands, Christ and His Gospel will be a stumbling-block to many. To hear that we are all lost and guilty sinners, and cannot save ourselves,-to hear that we must give up our own righteousness, and trust in One who was crucified between two thieves,-to hear that we must be content to enter heaven side by side with publicans and harlots, and to owe all our salvation to free grace,-this is always offensive to the natural man. Our proud hearts do not like it. We are offended.
Let the caution of these verses sink down deeply into our memories. Let us take heed that we are not offended. Let us beware of being stumbled, either by the humbling doctrines of the Gospel, or the holy practice which it enjoins on those who receive it. Secret pride is one of the worst enemies of man. It will prove at last to have been the ruin of thousands of souls. Thousands will be found to have had the offer of salvation, but to have rejected it. They did not like the terms. They would not stoop to “enter in at the strait gate.” They would not humbly come as sinners to the throne of grace. In a word, they were offended. And then will appear the deep meaning in our Lord’s words, “Blessed is he who shall not be offended in me.”
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Notes-
v19.-[John calling unto him…disciples sent them to Jesus.] The reason why John the Baptist sent this message to our Lord, is explained by different commentators in widely different ways. Those who wish to see the subject fully discussed should read what Chemnitius and Barradius say about it.
Some think that John sent this message at a time when his faith was failing. They think that like many other saints in the Bible, he had his moments of weakness, and that his imprisonment, together with the fact that our Lord did nothing to deliver him, had made him begin to doubt whether Jesus was the Messiah. This explanation was maintained by Tertullian, but it is not satisfactory.
Some think that John sent his message not from unbelief, but from a desire to obtain information. He regarded himself as delivered to death, and on the brink of the grave. He desired to know whether he was to announce in the world beyond the grave that the Messiah was coming after him. This explanation seems so absurd that it needs no refutation, and were it not that it is maintained (according to Barradius,) by Jerome, Gregory the Great, and Beda, it would not be worth mentioning.
The most probable explanation is that which I have set forth in the exposition of the passage. John’s message was not sent on his account, but on account of his disciples. It was not sent because his own faith was failing, but because he wished those he was about to leave behind him to believe in Jesus as the Messiah. One argument in favour of this view is the great improbability that one so eminently taught of God as John was, and so singularly clear in his past testimony, would forget his first faith and doubt whether Jesus was the Christ. Another, and far more powerful argument, is the strong language of commendation which our Lord uses about John the Baptist as soon as his messengers had left Him. His expressions are so peculiarly strong, that we might suppose they were specially intended to prevent any slur being thrown on John’s character on account of his message. They look as if our Lord would have all men know that John’s own faith never failed, and that he was the same man at the end of his course that he was at the beginning.
The view now set forth is maintained by Hilary, Augustine, Chrysostom, Theophylact, and the great majority of the best commentators.
[He that should come.] This expression might be rendered more literally, “the coming One.” It seems to have been an expression specially applied to the Messiah. Joh 4:25, and Joh 11:27. Chemnitius says, that the word in Hebrew signifies not merely one who comes to a place, but one who comes to enter upon an office, and occupy a position.
v20.-[John Baptist hath sent us.] It is very difficult to see why our English translators in this place have used the expression “John Baptist,” and not “John the Baptist,” as at Luk 7:28, and Luk 7:33. I can detect nothing in the Greek version, to warrant the omission of the word “the.”
v21.-[Infirmities…plagues…evil spirits.] Let it be noted that evil spirits are here mentioned as an affliction distinct from any bodily ailments. Bishop Pearce remarks, “We may conclude that evil spirits are reckoned by Luke, (who speaks of distempers with more accuracy than the other evangelists,) as things different from any disorders of the body included in the two former words.”
[He gave sight.] There is something very peculiar in the Greek words so translated, which our version can hardly convey. It might be rendered, “he made a present of seeing.”
v22.-[The dead are raised.] The question has often been asked, To whom does our Lord refer, in saying this? We only know of one dead person restored to life by Christ up to the present time. That person was the widow’s son at Nain.
The answer is simply this. It is mere assumption to say that no dead person was raised to life beside those whose cases are described, during the period of our Lord’s earthly ministry. It is unreasonable to suppose that all our Lord’s miracles are recorded in the Gospels. He doubtless did many mighty works, beside those which are there described. See Joh 21:25. Augustine, in his sermon on this miracle, says: “Who knows how many dead the Lord raised visibly? For all the things that He did are not written. John tells us this. So then there were without doubt many others raised.”
[To the poor the Gospel is preached.] That this was a sign of Messiah’s times appears plain from the word’s of Isaiah: “In that day the poor among men shall rejoice in the holy one of Israel.” (Isa 29:19.) Contempt for the poor, as ignorant and despicable, appears to have been very common in the times of the Gospel. (Joh 7:49, Joh 9:34, and Jam 2:5.) Concern and tender interest about the souls of the poor, as souls which would live as long as the souls of rich men, was a distinguishing feature of our Lord’s ministry, and of that of His apostles. It is always an evil sign of the state of a Church when the spiritual wants of the lower orders are neglected, and the rich man’s way to heaven is made smoother than the way of the poor.
Fuente: Ryle’s Expository Thoughts on the Gospels
Luk 7:18. The disciples of John showed him. More definite than Matthew.
All these things. Probably with special reference to the last and greatest miracle at Nain.
Fuente: A Popular Commentary on the New Testament
About the time of our Saviour’s appearing in the world there was a general expectation of a great prince that should come out of Judea, and govern all nations: this prince the Jews called the Messiah, or the Anointed, and waited for his appearance.
Accordingly, when John the Baptist appeared in the quality of an extraordinary prophet, the Jews went to know of him, whether he was the Messiah or not, Joh 1:19 He answered that he was not, but only the harbinger and forerunner of the Messiah; so that it was very evident that it was not for John’s own information that he sent two of his disciples to Christ, to know whether he was the Messiah or not; for John was assured of it himself by a voice from heaven at our Saviour’s baptism, Mat 3:13-17.
But it was for his disciples’ satisfaction that he sent them to Jesus; because John’s disciples were unwilling to acknowledge Christ to be the Messiah, out of a great zeal for the honor of him their master; they were not willing to own any person greater than John their master, lest such an acknowledgment should eclipse and cloud him.
From whence we may note, how the judgments of the best of men are very apt to be biassed and perverted by faction or interest. No doubt John’s disciples were good men, and no doubt their master had often told them, as he did others, that he was not the Messiah; yet they will not believe their own master, when they apprehend him to speak against their own interest; for they knew that they must rise and fall in their reputation and esteem, as their master did: therefore that John’s disciples might receive full satisfaction from Christ, he sends two of his disciples to him to hear his doctrine, and see his miracles; for John perceiving his disciples to be ill-affected towards our Saviour, and hearing them speak with some envy of his miracles, he sent them to him, that being eye-witnesses of what he did, they might be convinced who he was.
Observe next, the way and means which our Saviour takes to convince and satisfy John’s disciples that he was the true Messiah: he appeals to the miracles wrought by himself, and submits those miracles to the judgment and examination of their senses: Go and show John the miracles which you hear and see: the blind receive their sight, the lame walk, the deaf hear.
Christ was all this in a literal and spiritual sense also: he was an eye of understanding to the ignorant, a foot of power to the weak, he opened an ear in deaf hearts to receive the word of life, and the poor receive and embrace the gospel.
Miracles are the highest attestation, and the greatest external confirmation and evidence, that can be given to the truth and divinity of any doctrine. Now our Saviour’s miracles, for their nature, were divine and Godlike; they were healing and beneficial to mankind, freeing men from the greater calamities of human life; for their number, they were many; for the manner of their operation, they were publicly wrought in the sight and view of multitudes of people. To free them from all suspicion of fraud and imposture, he wrought them before his enemies, as well as in the presence of his friend and followers. And this was not done once or twice, or in one place, but at several times, and in several places, wherever he came, and this for a long time, even for three years and a half; so that our blessed Saviour had all the attestation that miracles can give, to evidence himself the true and promised Messiah.
Fuente: Expository Notes with Practical Observations on the New Testament
Luk 7:18. And the disciples of John showed him these things All this while John the Baptist was in prison; Herod having confined him for the freedom which he took in reproving his adulterous commerce with Herodias, his brother Philips wife. But his confinement was not of the closest kind, for his disciples had access to him frequently. In one of those visits they gave him an account of the election of the twelve apostles to preach the gospel, and of Christs miracles, particularly that he had lately raised from the dead Jairuss daughter and the widow of Nains son; as is plain from what Luke says in the following verses, who brings in the history of Johns message immediately after these miracles.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
4. The Deputation from John the Baptist: Luk 7:18-35.
This incident, related only by Matthew (chap. 11) and Luke, and by them differently placed, is in both accounted for in the same manner. The fame of the works of Jesus reached even John. If Luke does not expressly say, as Matthew does, that the forerunner was in prison, it is because, whatever Bleek may say, this position of affairs was sufficiently known from the remark, Luk 3:19-20.
But how should the fame of the miracles of Jesus, of the works of the Christ (Matthew), awaken in his mind the doubt which his question appears to imply? Strauss has maliciously expressed his surprise that no manufacturer of conjectures has as yet proposed to substitute in Matthew: , not having heard, for , having heard. But this apparent contradiction is the very key to the whole incident. Most assuredly John does not doubt whether Jesus is a divine messenger, for he interrogates Him. He does not appear even to deny Him all participation in the Messianic work: John having heard in his prison of the works of the Christ (Matthew). What he cannot understand is just this, that these works of the Christ are not accompanied by the realization of all the rest of the Messianic programme which he had formerly proclaimed himself, and especially by the theocratic judgment. His fan is in His hand…; the axe is already laid at the root of the trees. Jesus in no way recognised it as His duty to become the Messiah-judge whom John had announced in such solemn terms, and whose expected coming had so unsettled the people. On the contrary, He said: I am come not to judge, but to save (Joh 3:17). This contrast between the form of the Messianic work as it was being accomplished by Jesus, and the picture which John had drawn of it himself, leads him to inquire whether the Messianic work was to be divided between two different persons,the one, Jesus, founding the kingdom of God in the heart by His word and by miracles of benevolence; the other commissioned to execute the theocratic judgment, and by acts of power to build up on the earth the national and social edifice of the kingdom of God. This is the real meaning of John’s question: Should we look for [not properly another, but] a different one ( in Matthew, and perhaps in Luke also)? We know in fact that several divine messengers were expected. Might not Jesus be that prophet whom some distinguished from the Christ (Luk 9:19; Joh 1:20-21; Joh 1:25), but whom others identified with Him (Joh 6:14-15)? Doubtless, if this was the thought of the forerunner, it indicated weakness of faith, and Jesus characterizes it as such (is offended in Him, Luk 7:23). But there is nothing improbable in it. Not without reason had John said concerning himself: He that is of the earth speaketh as being of the earth (Joh 3:31); and Jesus, that he was less than the least of believers. Such alternations between wonderful exaltation and deep and sudden depression are characteristic of all the men of the old covenant; lifted for a moment above themselves, but not as yet inwardly renewed, they soon sank back to their natural level. There is no need, therefore, to have recourse to the hypothesis of Chrysostom, accepted by Calvin, Grotius, etc., that John desired to give his disciples an opportunity to convince themselves of the dignity of Jesus, or to suppose, with Hase, that John’s design was to stimulate Jesus, and accelerate the progress of His work. These explanations do not correspond with either the letter or the spirit of the text.
This portion comprises: 1 st, the question of John, and the reply of Jesus, Luk 7:18-23; Luke 2 d, the discourse of Jesus upon the person and ministry of John, Luk 7:24-35.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
XLV.
THE BAPTIST’S INQUIRY AND JESUS’ DISCOURSE
SUGGESTED THEREBY.
(Galilee.)
aMATT. XI. 2-30; cLUKE VII. 18-35.
c18 And the disciples of John told him of all these things. a2 Now when John had heard in the prison the works of Christ, he sent by his disciples c19 And John calling unto him two of his disciples sent them unto the Lord [John had been cast into prison about December, A.D. 27, and it was now after the Passover, possibly in May or June, A.D. 28. Herod Antipas had cast John into prison because John had reproved him for taking his brother’s wife. According to Josephus, the place of John’s imprisonment and death was the castle of Machrus (or Makor), east of the Dead Sea (Ant. xviii.; v. 1, 2). It was built by Herod the Great, and was not very far from that part of the Jordan in which John had baptized, so that it is probable that Herod resided in this castle when he went to hear John preach. We learn elsewhere that Herod felt kindly towards John, and this fact, coupled with the statement that John called two of his disciples to him, suggests that John must have been held as an honored prisoner with liberties like those accorded Paul at Csarea– Act 24:23], a3 and said unto him, {csaying,} Art thou he that cometh, or look we for another? [The prophets spoke of the Messiah as the coming one, and John himself had done likewise– Mat 3:11.] 20 And when the men were come unto him, they said, John the Baptist hath sent us unto thee, saying, Art thou he that cometh, or look we for another? [This passage has been a puzzle to expositors from the very earliest times. Being unable to understand how the Baptist, being an inspired prophet and favored with visions of the supernatural, [278] could give way to skeptical doubts, they have exhausted their inventive genius to explain what John meant by his question. Among these many explanations the best is that given by Alford, viz.: that John wished to get Jesus to publicly declare himself for the sake of quieting all rumors concerning him, his fault being kindred to that of Jesus’ mother when she tried to hasten Jesus’ hour at the wedding of Cana ( Joh 2:4). But the plain, unmistakable inference of the text is that John’s faith wavered. The Bible does not represent the saints as free from imperfection. It does not say that inspiration is omniscience, or that visions and miracles remove doubts. It took two miracles to persuade Gideon; Moses harbored distrust ( Exo 3:11-13, Exo 4:1-17.), and was guilty of unbelief ( Num 20:12); Elijah despaired of God’s power ( 1Ki 19:4-10); Jeremiah was slow of belief, and in his despondency cursed the day of his birth ( Jer 20:7, Jer 20:14-18). But the most instructive parallel is that of Simon Peter. He witnessed the transfiguration of Jesus, beheld the glory of God, and heard the voice of the Father ( Mat 17:1-6); yet he sank below the Baptist, and denied the Lord with cursing; and no man has ever thought it at all incredible that he should do so. The trial of John’s faith, though not so clearly depicted as that of Peter, was perhaps equally searching. His wild, free life was now curbed by the irksome tedium of confinement. His expectations were not fulfilled. The unfruitful trees had not been cut down, the grain had not been winnowed, nor the chaff burned, nor should he see any visible tendency toward these results. Moreover, he held no communion with the private life of Jesus, and entered not into the sanctuary of his Lord’s thought. We must remember also that his inspiration passed away with the ministry, on account of which it was bestowed, and it was only the man John, and not the prophet, who made the inquiry. The inquiry itself, too, should be noted. It is not, Are you what I declared you to be? but, Being all of that, are you the one who should come, or must we look for another? John no doubt shared with all Jews the idea that Messiah was to set up an earthly kingdom, and seeing in Jesus [279] none of the spirit of such a king, he seems to have questioned whether Jesus was to be the finality, or whether he was to be, like himself, a forerunner, preparing the way for the ultimate Messiah. He did not grasp the thought that Jesus was both Alpha and Omega; that Jesus, the lowly servant of humanity, by service and sacrifice is evermore preparing the way for Jesus the King.] 21 In that hour he cured many of diseases and plagues and evil spirits, and on many that were blind he bestowed sight. 22 And he aJesus answered and said unto them, Go and tell John the things which ye hear and see: {chave seen and heard;} a5 the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have good tidings to them. [John himself, when thus questioned, had answered plainly, saying, “No” ( Joh 1:20, Joh 1:21), and he probably expected a like categorical answer from Jesus. The indirect answer of Jesus, ending with a beatitude, was well calculated to waken in John beneficial thoughtfulness, for it threw his mind back upon the prophecies of God, such as Isa 30:5, Isa 30:6, Isa 42:7, Isa 41:1-3, etc. It may be inferred that Jesus withheld answering the messengers and went on with his works of grace, that these might testify to John more potently than mere words of assertion. Jesus did not work miracles to gratify skeptical curiosity, but he did use them, as here, to strengthen wavering faith ( Mar 9:24, Joh 11:15, Joh 14:11); Jesus sums up his work in the form of a climax, wherein preaching the gospel to the poor stands superior even to the raising of the dead. Attention to the poor has always been a distinctive feature of Christianity. To care for the poor is above miracles. Modern Orientals are not impressed by the miracles of the New Testament as such. The sacred literature of India and China abounds in wonders, and with the people of these lands a miracle is little more than a commonplace. With them Christ’s love for the lowly is above the miracles. “Wonders and miracles might be counterfeited, but a sympathy with the suffering and helpless, so tender, so [280] laborious, so long continued, was not likely to be simulated. Such humanity was unworldly and divine”–Beecher.] 6 And blessed is he, whosoever shall find no occasion of stumbling in me. [The scribes had stumbled and failed to believe in Jesus because he did not fulfill their ideal, or come up to their expectations. Jesus seeks to woo John from a like fate by the sweet persuasion of a beatitude. John must realize that it is better for the subject to fall in with the plans of the all-wise King, as he fulfills the predictions of God the Father, than for the King to turn aside and frustrate the plan of the ages to humor the passing whim of a despondent and finite mind.] c24 And when the messengers of John were departed, {a7 And as these went their way,} che aJesus began to say unto the multitudes concerning John [The commendation of Jesus which follows was not spoken in the presence of John’s messengers. It was best that John should not hear it. We also do our work under the silent heavens and wait for the future plaudit, “Well done, good and faithful servant”], What went ye out into the wilderness to behold? a reed shaken with the wind? 8 But what went ye out to see? ca man clothed in soft raiment? aBehold, they that wear soft raiment cthey that are gorgeously apparelled, and live delicately, are in kings’ courts. {ahouses.} [After the departure of John’s messengers Jesus immediately clears the character of John of unjust suspicion. John, who had testified with such confidence as to the office and character of Jesus, now comes with a question betraying a doubtful mind and wavering faith. Was John then a vacillating man? Was he guilty of that lack of steadfastness which the world looks upon as intolerable in all who it esteems great? Was he blown about by every wind of public opinion like the tall reed (the Arunda donax) which skirts the Jordan, and which stands, bearing its beautiful blossoming top twelve feet high one moment, only to bow it to earth the next, the slender stem yielding submissively to the passing breeze? Was he a voluptuary about to condescend to flatter Herod and retract [281] his reproof, that he might exchange his prison for a palace? Those who had gone to the wilderness to see John had found no such man, and John was still the John of old. One act does not make a character, one doubt does not unmake it. John was no reed, but was rather, as Lange says, “a cedar half uprooted by the storm.”] 9 But wherefore went ye out? {c26 But what went ye out to see?} ato see a prophet? Yea, I say unto you, and much more than a prophet. [The Mat 11:10 shows us that John was a messenger as well as a prophet. Prophets foretold the Messiah, but John was the herald who announce him. John was miraculously born, and was himself the subject of prophecy. Great as was John in popular estimation, that estimation was insufficient.] 10 This is he, of whom it is written, Behold, I send my messenger before thy face, Who shall prepare thy way before thee. [This quotation is taken from Mal 3:1, where it reads “my messenger … before me.” But Mark ( Mar 1:2) concurs with Matthew and Luke in the reading given here. From the change in the words it appears “that Christ is one with God the Father, and that the coming of Christ is the coming of God”–Hammond.] 11 Verily I say unto you, Among them that are born of women there hath not arisen a greater {cthere is none greater} athan John the Baptist: yet he that is but little in the kingdom of heaven {cof God} is greater than he. [We find from this passage that all true greatness arises from association, relation and contact with Jesus Christ. To be Christ’s forerunner is to be above teacher and prophet, Levite and priest, lawgiver and king, and all else that the world estimates as great. If all greatness be thus measured by contact of Christ, how great must Christ be! But the least in the kingdom is greater then John. “This shows: 1. That John was not in the kingdom of God. 2. That, as none greater than John has been born of women, no one had yet entered the kingdom. 3. That, therefore, it had not yet been set up; but as John himself, Jesus, and the Twelve under the first commission, preached, was ‘at hand’. [282] 4. All in the kingdom, even the humble, have a station superior to John’s” (Johnson). Farrar reminds us of the old legal maxim which says, “The least of the greatest is greater than the greatest of the least,” which is as much as to say that the smallest diamond is of more precious substance than the largest flint. The least born of the Holy Spirit ( Joh 1:12, Joh 1:13, Joh 3:5) is greater than the greatest born of women. They are greater in station, privilege and knowledge. The dispensations rise like lofty steps, and the lowest that stand upon the New Testament dispensation are lifted above the tallest who rest upon the dispensation of Moses. This is perhaps prophetically suggested by Zechariah– Zec 12:8.] c29 And all the people [the common peopple, and not the rulers] when they heard, and the publicans, justified God, being baptized with the baptism of John. [They justified or approved the wisdom of God in sending such a prophet as John and establishing such an ordinance as baptism.] 30 But the Pharisees and the lawyers rejected for themselves the counsel of God, being not baptized of him. [The counsel of God was that the nation should be brought to repentance by John, that it might be saved by Jesus; but the Pharisees frustrated this plan so far as they were concerned, by their proud refusal to repent. All who followed their example shared their unhappy success. It is noteworthy that Jesus emphasizes baptism as the test as to whether men justify or reject God’s counsel.] a12 From the days of John the Baptist until now [a period of about three years] the kingdom of heaven suffereth violence, and men of violence take it by force. [Jesus here pictures the kingdom of heaven as a besieged city. The city is shut up, but the enemies which surround it storm its walls and try to force an entrance–an apt illustration which many fail to comprehend. The gates of Christ’s kingdom were not opened until the day of Pentecost ( Act 2:22-36.), but men hearing it was about to be opened sought to enter prematurely, not by the gates which God would open when Simon Peter used the keys ( Mat 16:19), but by such breaches as they themselves sought to make [283] in the walls. Examples of this violence will be seen in the following instances ( Joh 6:15, Mat 20:21, Luk 19:11, Luk 19:36-38, Luk 22:24-30, Act 1:6.) The people were full of preconceived ideas with regard to the kingdom, and each one sought to hasten and enjoy its pleasures as one who impatiently seizes upon a bud and seeks with his fingers to force it to bloom. The context shows that John the Baptist was even then seeking to force the kingdom.] 13 For all the prophets and the law prophesied until John. 14 And if ye are willing receive it, this is Elijah, that is to come. 15 He that hath ears to hear, let him hear. [The Old Testament was the work of a long series of prophets, and this series was closed by John the Baptist. But John differed from all the others in the series; for they prophesied concerning the kingdom, while John turned from their course to preach that the kingdom was at hand, and thereby incidentally brought upon it the assaults of violence. As to John the Baptist being the prophetic Elijah, see Mat 13:24-43. In the Mat 13:24 Jesus says, “The kingdom of heaven is likened unto a man who sowed good seed,” but in the Mat 13:37 he says “He that soweth the good seed is the Son of man,” thus making the kingdom of heaven like the entire parabolic picture, and not the mere subject of its leading verb. Others say that John came mourning and Jesus came piping, and that the Jews were satisfied with neither. This was the older view, and had not expositors been confused by the grammatical difficulties above mentioned, it would never have been questioned. For the context favors it, and the whole trend of Scripture demands it. It was God in his messengers–his prophets and his Son–who came to set the world right. It was these messengers who took the initiative and who demanded the changes. It was the people who sulked and refused to comply with the divine overtures. The whole tenor of Christ’s teaching–the parables of the supper, etc.–represents the Jews as being invited and refusing the invitation. It was John and Jesus who preached repentance, but there was no instance where any called on them to repent. Jerusalem never wept over an intractable Jesus, but Jesus wept over the people of Jerusalem because they “would not.” Jesus and John each besought the people to prepare for the kingdom of God, but the people sneered at one [285] as too strict and at the other as too lenient, and would be won by neither. To justify them in rejecting God’s counsel, they asserted that John’s conduct was demoniacal and that of Jesus was criminal, thus slandering each. But the lives or works of Jesus and John were both directed by the wisdom of God, and all those who were truly wise towards God–children of wisdom (see Act 21:3, Act 27:3), and Tyre became a Christian city, while Tiberias, just south of Capernaum, became the seat of Jewish Talmudism. Sackcloth was a coarse fabric woven of goat’s or camel’s hair, and was worn by those who mourned. It was called sackcloth because, being strong and durable, it was used for making the large sacks in which rough articles were carried on the backs of camels. Such sacks are still so used. Ashes were put upon the head and face as additional symbols of grief. Jesus here uses these symbolic words to indicate that these cities would have repented thoroughly.] 22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. 23 And thou, Capernaum, shalt thou be exalted unto heaven? thou shalt go down unto Hades: for if the mighty works had been done in Sodom which were done in thee, it would have remained until this day. 24 But I say unto you that it shall be more tolerable for the land of Sodom in the day of judgment, than for thee. [Several great truths are taught in this paragraph. We note the following: 1. Every hearer of the gospel is left either much more blessed or much more wretched. 2. That the miracles which Jesus wrought were calculated to lead men to repentance, for they demonstrated his authority to demand that man should repent. 3. That even among those who stand condemned at the judgment there is a difference, and that it shall be more tolerable for some than for others. 4. That God takes account of our opportunities when he comes to measure our guiltiness ( Mat 5:21, Mat 5:22, Mat 10:15, Luk 11:47, Luk 11:48, Joh 9:41, Joh 15:22-24, Rom 2:12). Capernaum was the most favored spot on earth, for Jesus made it his home. He therefore speaks of it figuratively as being exalted to heaven. Hades means the abode of the dead. It stands in figurative contrast to heaven and indicates that Capernaum shall be brought to utter ruin. Though Jesus was not displeased with the walls and houses, but with those who dwelt in them, yet the uncertain sites of these cities are marked only by ruins, and present to the traveler who searches among [287] rank weeds for their weather-worn stones the tokens of God’s displeasure against the people who once dwelt there. In less than thirty years these three cities were destroyed. Sin destroys cities and nations, and permanent temporal prosperity depends upon righteousness. The history of the destruction of Sodom in the time of Abraham is well known. As it was one of ( Num 13:22) the oldest cities of any great importance in Palestine, this reference to its remaining is the more striking, showing that its destruction did not come from the mere operation of natural law, but as a divine punishment meted upon it for its sins–a punishment which might have been avoided by repentance ( Jon 3:10). There is hope for the greatest sinner if Sodom might thus escape.] 25 At that season [while these thoughts of judgment were in his mind] Jesus answered [replying to the thoughts raised by this discouraging situation–this rejection] and said, I thank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding [the selfish and shrewd; the scribes and Pharisees, wise in their own conceit– Joh 9:40, Joh 9:41], and didst reveal them unto babes [the pure and childlike; the apostles and their fellows who were free from prejudice and bigoted prepossession. God hid and revealed solely by his method of presenting the truth in Christ Jesus. The proud despised him, but the humble received him]: 26 yea, Father, for so it was well-pleasing in thy sight. [This is a reiteration of the sentiment just uttered. It means “I thank thee that it pleases thee to do thus.” The Son expresses holy acquiescence and adoring satisfaction in the doings of Him who, as Lord of heaven and earth, had right to dispose of all things as it pleased him.] 27 All things have been delivered unto me of my Father [ Joh 3:35. All things necessary to the full execution of his office as Lord of the kingdom were entrusted to Jesus, but for the present only potentially. The actual investiture of authority did not take place until the glorification of Jesus ( Mat 28:18, Col 1:16-19, Heb 1:8). The authority thus delivered shall be eventually returned [288] again– 1Co 15:28]: and no one knoweth the Son, save the Father; neither doth any know the Father, save the Son, and he to whomsoever the Son willeth to reveal him. [Here again are many important truths taught: 1. While we may have personal knowledge of Jesus, we can not know him completely. His nature is inscrutable. And yet, in direct opposition to our Lord’s explicit assertion, creeds have been formed, defining the metaphysical nature of Christ, and enforcing their distinctions on the subject which Jesus expressly declares that no man understands, as necessary conditions of church membership in this world, and of salvation in the world to come. “It would be difficult to find a more audacious and presumptuous violation of the words of Jesus than the Athanasian Creed, with its thrice repeated curses against those who did not receive its doctrines” (Morison). 2. We can have no correct knowledge of God except through revelation. 3. Jesus begins the revelation of the Father in this world, and completes it in the world to come. 4. By this exclusive claim as to the knowledge of the Father, Jesus asserts his own divinity. 5. Christ’s exalted power comes by reason of his exalted being.] 28 Come unto me, all ye that labor and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. 30 For my yoke is easy, and my burden is light. [The preceding remarks are prefatory to this invitation. The dominion which Jesus exercises, the nature which he possess, and the knowledge which he can impart justify him in inviting men to come to him. The labor and the rest here spoken of are primarily those which affect souls. That is, the labor and the heavy burden which sin imposes, and the rest which follows the forgiveness of that sin. Incidentally, however, physical burdens are also made lighter by coming to Jesus, because the soul is made stronger to bear them. The meekness and lowliness of Jesus lend confidence to those whom he invites that no grievous exactions will be made of them. “Taking the yoke” is a symbolic expression. [289] It means, “Submit to me and become my disciple,” for the yoke is symbolic of the condition of servitude–see Jer 27:11, Jer 27:12, Isa 9:4, Act 15:10, Gal 5:1, 1Ti 6:1.]
[FFG 278-290]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
DID JOHN THE BAPTIST OR HIS DISCIPLES DOUBT THE CHRISTHOOD OF JESUS?
Mat 11:2-6; Luk 7:18-23. We answer the above question unhesitatingly in the negative. Neither John nor his disciples had any doubt about the Christhood of Jesus. Already twenty months have rolled away since he had introduced Him to the people and inaugurated Him into His official Messiahship by baptizing Him at the Jordan, and he had seen the Holy Ghost descend on Him, not only indubitably demonstrating His Christhood, but gloriously qualifying Him to preach the gospel of the kingdom. As the disciples of Jesus had begun with John, and Joanna, the wife of Chuza, the steward of King Herod, lived at Machaerus, where John was in prison, and coming home kept the faithful Baptist well posted in reference to the mighty works of Jesus, the fact of the matter was, that Jesus had not yet openly to the Jews proclaimed His Messiahship, as this was brought out at a later date, up at Caesarea-Philippi, through the confession of Peter; John wanted to draw Him out into an open confession of His Christhood to the multitude, feeling that this would expedite the work.
Luke: His disciples proclaimed to John concerning all these things. And calling certain two of his disciples, John sent them to Jesus, saying, Art Thou He who is to come, or look we for another? And the men, coming to Him, said, John the Baptist sent us to you, saying, Art Thou He who is to come or do we look for another? And at that hour He was healing many of diseases, chronic ailments, and unclean spirits, and was conferring on many blind people the power to see. Jesus responding, said to them, Going, tell John those things which you have seen and heard; that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have the gospel preached unto them, and blessed is he whosoever may not he offended in Me. So you see that Jesus just sent them back to John to tell him what they had seen, aiming this to be the answer to his question. During all these twenty months He has been performing all these mighty works, and at the same time constantly preaching the gospel of the kingdom. You see the solution of the whole problem: He desires the people to be convinced of His Christhood by His mighty works, which none but God can do, preferring that their faith may supervene as a normal result of witnessing His miracles and hearing His profound and glorious truth, rather than it should be founded on His simple affirmations. The time had not yet arrived for the open and public declaration of His Christhood. Another reason consisted in the fact that the Jews all believed that Christ was to be their King, ascending the throne of David; would break the yoke of oppression, and reign over them; thirty years of military despotism, since the Roman proconsulate had superseded the Jewish kingdom, had galled their necks with the yoke of military despotism till they longed to throw it off and again be free. This was evidently a great reason why He did not openly declare His Messiahship; but at the same time filled the whole country with His mighty works, which none but God could do. You must remember that He did, in the beginning, declare His Christhood while preaching in Samaria, as there was no probability of their crowning Him King.
Fuente: William Godbey’s Commentary on the New Testament
Luk 7:18-35. John the Baptist (Mat 11:1-19*).According to Lk., Johns disciples have access to him, and Jesus is engaged in works of healing in the very hour of the embassy. Luk 7:21 looks as if Lk. were bent on making the answer of Jesus (which may have referred to His moral and spiritual activities) into a definite reference to material signs. In Luk 7:26-28 the text may have been accommodated to Mt.; it has been suggested that we should read. Yea, I say unto you: among them that are born of woman there is no greater [prophet (Syr. Sin.)] than John, yet he that is less [than he (Codex Bez)] is in the Kingdom of God greater than he. Lk. postpones Mat 11:12-14* to Luk 16:16*. Luk 7:29 f. breaks the thread of Jesus speech. It is not unlike Mat 21:31 f., and is perhaps inserted here because of the word justified in Luk 7:35. The people and the tax-collectors declared that Gods will as set out in Johns proclamation of the Kingdom was right, the Pharisees and lawyers rejected it. The former acknowledged the Baptists Divine mission, the latter denied it. Luk 7:31-35 read as in Mt., but note ye for they in Luk 7:33 f.
Fuente: Peake’s Commentary on the Bible
Verse 18
It seems that his disciples had access to him in the prison.
Fuente: Abbott’s Illustrated New Testament
7:18 {3} And the disciples of John shewed him of all these things.
(3) John sends from the prison his unbelieving disciples to be confirmed by Christ himself.
Fuente: Geneva Bible Notes
3. The confusion about Jesus’ identity 7:18-35
It was only natural that these people had questions about who Jesus really was. Was He a prophet? Was He Elijah? Was He another former prophet? Was He "the Prophet" that Moses had predicted (Deu 18:18)? Was He the Messiah? Was He Immanuel, "God with us" (Isa 7:14)? Even John the Baptist began to have questions. On the one hand Jesus was fulfilling prophecy that indicated He was the Messiah. He was preaching righteousness, healing the sick, casting out demons, even raising the dead. However, He was not fulfilling other Messianic prophecies such as freeing the captives (John was one), judging Israel’s enemies, and restoring the Davidic dynasty to power.
Luke included much about the controversy over Jesus’ identity because it authenticates Jesus’ identity and strengthens the confidence of disciples in their Savior. As witnesses of Jesus Christ, Luke’s readers faced many hostile challengers of Jesus’ identity. This section enables disciples to counter these challenges more effectively.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Jesus’ response to John the Baptist’s inquiry 7:18-23 (cf. Matthew 11:2-6)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
"These things" probably means the activities of Jesus that Luke had recorded including the healing of the centurion’s servant and the raising of the widow’s son. John evidently had second thoughts about Jesus because Messiah was to release prisoners (Isa 61:1) and Jesus claimed to fulfill that prophecy. However, He had not released John who was in prison (Mat 11:2; cf. Luk 3:20). Moreover the fact that Jesus was apparently fulfilling the prophecies about Elijah’s coming may have made John wonder if Jesus was the Messiah or Elijah. Luke apparently reported John’s question twice in these verses to stress that this was the issue at stake.
"Disappointment often calls us to a deeper, less self-focused walk with God." [Note: Bock, Luke, p. 215. See also Philip Yancey, Disappointment with God.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Chapter 16
THE MIRACLES OF HEALING.
IT is only natural that our Evangelist should linger with a professional as well as a personal interest over Christs connection with human suffering and disease, and that in recounting the miracles of healing He should be peculiarly at home; the theme would be in such thorough accord with his studies and tastes. It is true he does not refer to these miracles as being a fulfillment of prophecy; it is left for St. Matthew, who weaves his Gospel on the unfinished warp of the Old Testament, to recall the words of Isaiah, how “Himself took our infirmities and bare our diseases”; yet our physician-Evangelist evidently lingers over the pathological side of his Gospel with an intense interest. St. John passes by the miracles of healing in comparative silence, though he stays to give us two cases which are omitted by the Synoptists-that of the noblemans son at Capernaum, and that of the impotent man at Bethesda. But St. Johns Gospel moves in more ethereal spheres, and the touches he chronicles are rather the touches of mind with mind, spirit with spirit, than the physical touches through the coarser medium of the flesh. The Synoptists, however, especially in their earlier chapters, bring the works of Christ into prominence, traveling, too, very much over the same ground, though each introduces some special facts omitted by the rest, while in their record of the same fact each Evangelist throws some additional coloring.
Grouping together the miracles of healing-for our space will not allow a separate treatment of each-our thought is first arrested by the variety of forms in which suffering and disease presented themselves to Jesus, the wideness of the ground, physical and psychical, the miracles of healing cover. Our Evangelist mentions fourteen different cases, not, however, as including the whole, or even the greater part, but rather as being typical, representative cases. They are, as it were, the nearer constellations, localized and named; but again and again in his narrative we find whole groups and clusters lying farther back, making a sort of Milky Way of light, whose thickly clustered worlds baffle all our attempts at enumeration. Such are the “women” of chap. 8. ver. 2 {Luk 8:2}, who had been healed of their infirmities, but whose record is omitted in the Gospel story; and such, too, are those groups of cures mentioned in {Luk 4:40; Luk 5:15; Luk 6:19; Luk 7:21}, when the Divine power seemed to culminate, throwing itself out in a largesse of blessing, fairly raining down its bright gifts of healing like meteoric showers.
Turning now to the typical cases mentioned by St. Luke, they are as follows: the man possessed of an unclean demon; Peters wifes mother, who was sick of a fever; a leper, a paralytic, the man with the withered hand, the servant of the centurion, the demoniac, the woman with an issue, the boy possessed with a demon, the man with a dumb demon, the woman with an infirmity, the man with the dropsy, the ten lepers, and blind Bartimaeus. The list, like so many lines of dark meridians, measures off the entire circumference of the world of suffering, beginning with the withered hand, and going on and down to that “sacrament of death,” leprosy, and to that yet further deep, demoniacal possession. Some diseases were of more recent origin, as the case of fever: others were chronic, of twelve or eighteen years standing, or lifelong, as in the case of the possessed boy. In some a solitary organ was affected, as when the hand had withered, or the tongue was tied by some power of evil, or the eyes had lost their gift of vision. In others the whole person was diseased, as when the fires of the fever shot through the heated veins, or the leprosy was covering the flesh with the white scales of death. But whatever its nature or its stage, the disease was acute, as far as human probabilities went, past all hope of healing. It was no slight attack, but a “great fever” which had stricken down the mother-in-law of Peter, the intensive adjective showing that it had reached its danger point. And where among human means was there hope for a restored vision, when for years the last glimmer of light had faded away, when even the optic nerve was atrophied by the long disuse? And where, among the limited pharmacopoeias of ancient times, or even among the vastly extended lists of modern times, was there a cure for the leper, who carried, burned into his very flesh, his sentence of death? No, it was not the trivial, temporary cases of sickness Jesus took in hand; but He passed into that innermost shrine of the temple of suffering, the shrine that lay in perpetual night, and over whose doorway was the inscription of Dantes “Inferno,” “All hope abandon, ye who enter here!” But when Jesus entered this grim abode He turned its darkness to light, its sighs to songs, bringing hope to despairing ones and leading back into the light of day these captives of Death, as Orpheus is fabled to have brought back to earth the lost Eurydice.
And not only are the cases so varied in their character, and humanly speaking, hopeless in their nature, but they were presented to Jesus in such a diversity of ways. They are none of them arranged for, studied. They could not have formed any plan or routine of mercy, nor were they timed for the purpose of producing spectacular effects. They were nearly all of them impromptu, extemporary, events, coming without His seeking, and coming often as interruptions to His own plans. Now it is in the synagogue, in the pauses of public worship, that Jesus rebukes an unclean devil, or He bids the cripple stretch out his withered hand. Now it is in the city: amid the crowd, or out upon the plain; now It is within the house of a chief Pharisee, in the very midst of an entertainment; while at other times He is walking on the road, when, without even stopping in His journey, He wills the leper clean, or He throws the gift of life and health forward to the centurions servant, whom He has not seen. No times were inopportune to Him, and no places were foreign to the Son of man, where men suffered and pain abode. Jesus refused no request on the ground that the time was not well chosen, and though He did again and again refuse the request of selfish interest or vain ambition, He never once turned a deaf ear to the cry of sorrow or of pain, no matter when or whence it came.
And if we consider His methods of healing we find the same diversity. Perhaps we ought not to use that word, for there was a singular absence of method. There was nothing set, artificial in His way, but an easy freedom, a beautiful naturalness. In one respect, and perhaps in one only, are all similar, and that is in the absence of intermediaries. There was no use of means, no prescription of remedies; for in the seeming exception, the clay with which He anointed the eyes of the blind, and the waters of Siloam which He prescribed, were not remedial in themselves; the washing was rather the test of the mans faith, while the anointing was a sort of “aside,” spoken, not to the man himself, hut to the group of onlookers, preparing them for the fresh manifestation of His power. Generally a word was enough, though we read of His healing “touch,” and twice of the symbolic laying on of hands. And by the way, it is somewhat singular that Jesus made use of the touch at the healing of the leper, when the touch meant ceremonial uncleanness. Why does He not speak the word only as He did afterwards at the healing of the “ten?” And why does He, as it were, go out of His way to put Himself in personal contact with the leper, who was under a ceremonial ban? Was it not to show that a new era had dawned, an era in which uncleanness should be that of the heart, the life, and no longer the outward uncleanness, which any accident of contact might induce? Did not the touching of the leper mean the abrogation of the multiplied bans of the Old Dispensation, just as afterwards a heavenly vision coming to Peter wiped out the dividing-line between clean and unclean meats? And why did not the touch of the leper make Jesus ceremonially unclean? For we do not read that it did, or that He altered His plans one whir because of it. Perhaps we find our answer in the Levitical regulations respecting the leprosy. We read in {Lev 14:28} that at the cleansing of the leper the priest was to dip his right finger in the blood and in the oil, and put it on the ear, and hand, and foot of the person cleansed. The finger of the priest was thus the index or sign of purity, the lifting up of the ban which his leprosy had put around and over him. And when Jesus touched the leper it was the priestly touch; it carried its own cleansing with it, imparting power and purity, instead of contracting the defilement of another.
But if Jesus touched the leper, and permitted the woman of Capernaum to touch Him, or at any rate His garment, He studiously avoided any personal contact with those possessed of devils. He recognized here the presence of evil spirits, the powers of darkness, which have enthralled the weaker human spirit, and for these a word is enough. But how different a word to His other words of healing, when He said to the leper, “I will; be thou clean,” and to Bartimaeus, “Receive thy sight!” Now it is a word sharp, imperative, not spoken to the poor helpless victim, but thrown over and beyond him, to the dark personality, which held a human soul in a vile, degrading bondage. And so while the possessed boy lay writhing and foaming on the ground, Jesus laid no hand upon him; it was not till after He had spoken the mighty word, and the demon had departed from him, that Jesus took him by the hand and lifted him up.
But whether by word or by touch, the miracles were wrought with consummate ease; there were none of those artistic flourishes which mere performers use as a blind to cover their sleight of hand. There was no straining for effect, no apparent effort. Jesus Himself seemed perfectly unconscious that He was doing anything marvelous or even unusual. The words of power fell naturally from His lips, like the falling of leaves from the tree of life, carrying, wheresoever they might go, healing for the nations.
But if the method of the cures is wonderful, the unstudied ease and simple naturalness of the Healer, the completeness of the cures is even more so. In all the multitudes of cases there was no failure. We find the disciples baffled and chagrined, attempting what they cannot perform, as with the possessed boy; but with Jesus failure was an impossible word. Nor did Jesus simply make them better, bringing them into a state of convalescence, and so putting them in the way of getting well. The cure was instant and complete; “immediately” is St. Lukes frequent and favorite word; so much so that she who half an hour ago was stricken down with malignant fever, and apparently at the point of death, now is going about her ordinary duties as if nothing had happened, “ministering” to Peters many guests. Though Nature possesses a great deal of resilient force, her periods of convalescence, when the disease itself is checked, are more or less prolonged, and weeks, or sometimes months, must elapse before the spring-tides of health return, bringing with them a sweet overflow, an exuberance of life. Not so, however, when Jesus was the Healer. At His word, or at the mere beckoning of His finger, the tides of health, which had gone far out in the ebb, suddenly returned in all their spring fullness, lifting high on their wave the bark which through hopeless years had been settling down into its miry grave. Eighteen years of disease had made the woman quite deformed; the contracting muscles had bent the form God made to stand erect, so that she could “in no wise lift herself up”; but when Jesus said, “Woman, thou art loosed from thine infirmity,” and laid His hands upon her, in an instant the tightened muscles relaxed, the bent form regained its earlier grace, for “she was made straight, and glorified God.” One moment, with the Christ in it, was more than eighteen years of disease, and with the most perfect ease it could undo all the eighteen years had done. And this is but a specimen case, for the same completeness characterizes all the cures that Jesus wrought. “They were made whole,” as it reads, no matter what the malady might be; and though disease had loosened all the thousand strings, so that the wonderful harp was reduced to silence, or at best could but strike discordant notes, the hand of Jesus has but to touch it, and in an instant each string recovers its pristine tone, the jarring sounds vanish, and body, “mind and soul according well, awake sweet music as before.”
But though Jesus wrought these many and complete cures, making the healing of the sick a sort of pastime, the interludes in that Divine “Messiah,” still He did not work these miracles indiscriminately, without method or conditions. He freely placed His service at the disposal of others, giving Himself up to one tireless round of mercy; but it is evident there was some selection for these gifts of healing. The healing power was not thrown out randomly, falling on any one it might chance to strike; it flowed out in certain directions only, in ordered channels; it followed certain lines and laws. For instance, these circles of healing were geographically narrow. They followed the personal presence of Jesus, and with one or two exceptions, were never found apart from that presence; so that, many as they were, they would form but a small part of suffering humanity. And even within these circles of His visible presence we are not to suppose that all were healed. Some were taken, and others were left, to a suffering from which only death would release them. Can we discover the law of this election of mercy? We think we may.
(1) In the first place, there must be the need for the Divine intervention. This perhaps goes without saying, and does not seem to mean much, since among those who were left unhealed there were needs just as great as those of the more favored ones. But while the “need” in some cases was not enough to secure the Divine mercy, in other cases it was all that was asked. If the disease was mental or psychical, with reason all bewildered, and the firmaments of Right and Wrong mixed confusedly together, making a chaos of the soul, that was all Jesus required. At other times He waited for the desire to be evoked and the request to be made; but for these cases of lunacy, epilepsy, and demoniacal possession He waived the other conditions, and without waiting for the request, as in the synagogue {Luk 4:34} or on the Gadarene coast, He spoke the word, which brought order to a distracted soul, and which led Reason back to her Jerusalem, to the long-vacant throne.
For others the need itself was not sufficient; there must be the request. Our desire for any blessing is our appraisement of its value, and Jesus dispensed His gifts of healing on the Divine conditions, “Ask, and ye shall receive; seek, and ye shall find.” How the request came, whether from the sufferer himself or through some intercessor, it did not matter; for no request for healing came to Jesus to be disregarded or denied. Nor was it always needful to put the request into words. Prayer is too grand and great a thing for the lips to have a monopoly of it, and the deepest prayers may be put into acts as well as into words, as they are sometimes uttered in inarticulate sighs, and in groans which are too deep for words. And was it not truest prayer, as the multitudes carried their sick and laid them down at the feet of Jesus, even had their voice spoken no solitary word? And was it not truest prayer, as they put themselves, with their bent forms and withered hands right in His way, not able to speak one single word, but throwing across to Him the piteous but hopeful look? The request was thus the expression of their desire, and at the same time the expression of their faith, telling of the trust they reposed in His pity and His power, a trust He was always delighted to see, and to which He always responded, as He Himself said again and again, “thy faith hath saved thee.” Faith then, as now, was the sesame to which all Heavens gates fly open; and as in the case of the paralytic who was borne of four, and let down through the roof, even a vicarious faith prevails with Jesus, as it brings to their friend a double and complete salvation. And so they who sought Jesus as their Healer found Him, and they who believed entered into His rest, this lower rest of a perfect health and perfect life; while they who were indifferent and they who doubted were left behind, crushed by the sorrow that He would have removed, and tortured by pains that His touch would have completely stilled.
And now it remains for us to gather up the light of these miracles, and to focus it on Him who was the central Figure, Jesus, the Divine Healer. And
(1) the miracles of healing speak of the knowledge of Jesus. The question, “What is man?” has been the standing question of the ages, but it is still unanswered, or answered but in part. His complex nature is still a mystery, the eternal riddle of the Sphinx, and Oedipus comes not. Physiology can number and name the bones and muscles, can tell the forms and functions of the different organs; chemistry can resolve the body into its constituent elements, and weigh out their exact proportions; philosophy can map out the departments of the mind; but man remains the great enigma. Biology carries her silken clue right up to the primordial cell; but here she finds a Gordian knot, which her keenest instruments cannot cut, or her keenest wit unravel. Within that complex nature of ours are oceans of mystery which Thought may indeed explore, but which she cannot fathom, paths which the vulture eye of Reason hath not seen, whose voices are the voices of unknown tongues, answering each other through the mist. But how familiar did Jesus seem with all these life-secrets! How intimate with all the life-forces! How versed He was in etiology, knowing without possibility of mistake whence diseases came, and just how they looked! It was no mystery to Him how the hand had shrunk, shriveling into a mass of bones, with no skill in its fingers, and no life in its clogged-up veins, or how the eyes had lost their power of vision. His knowledge of the human frame was an exact and perfect knowledge, reading its innermost secrets, as in a transparency, knowing to a certainty what links had dropped-out of the subtle mechanism, and what had been warped out of place, and knowing well just at what point and to what an extent to apply the healing remedy, which was His own volition. All earth and all heaven were without a covering; to His gaze; and what was this but Omniscience?
(2) Again, the miracles of healing speak of the compassion of Jesus. It was with no reluctance that He wrought these works of mercy; it was His delight. His heart was drawn towards suffering and pain by the magnetism of a Divine sympathy, or rather, we ought to say, towards the sufferers themselves; for suffering-and pain, like sin and woe, were exotics in His.
Fathers garden, the deadly nightshade an enemy had sown. And so we mark a great tenderness-in all His dealings with the afflicted. He does, not apply the caustic of bitter and biting words. Even when, as we may suppose, the suffering is the harvest of earlier sin, as in the case of the paralytic, Jesus speaks no harsh reproaches; He says simply and kindly, “Go in peace, and sin no more.” And do we not find here a reason why these miracles of healing were so frequent in His ministry? Was it not because in His mind Sickness was somehow related to Sin? If miracles were needed to attest the “Divineness of His mission, there was no need of the constant succession of them, no need that they should form a part, and a large part, of the daily task. Sickness is, so to speak, something unnaturally natural: It results from the transgression of some physical law, as Sin is the transgression of some moral law; and He who is mans Savior brings a complete salvation, a redemption for the body” as well as a redemption for the soul. Indeed, the diseases of the body are but the shadows, seen and felt, of the deeper diseases of the soul, and with Jesus the physical healing was but a step to the higher truth and higher experience, that spiritual cleansing, that inner creation of a right spirit, a perfect heart. And so Jesus carried on the two works side by side; they were the two parts of His one and great salvation; and as He loved and pitied the sinner, so He pitied and loved the sufferer; His sympathies all went out to meet him, preparing the way for His healing virtues to follow.
(3) Again, the miracles of healing speak of the power of Jesus. This was seen indirectly when we considered the completeness of the cures, and the wide field they covered, and we need not enlarge upon it now. But what a consciousness of might there was in Jesus! Others, prophets and apostles, have healed the sick, but their power was delegated. It came as in waves of Divine impulse, intermittent and temporary. The power that Jesus wielded was inherent and absolute, deeps which knew neither cessation nor diminution. His will was supreme over all forces. Natures potencies are diffused and isolated, slumbering in herb or metal, flower or leaf, in mountain or sea. But all are inert and useless until man distils them with his subtle alchemies, and then applies them by his slow processes, dissolving the tinctures in the blood, sending on its warm currents the healing virtue, if haply it may reach its goal and accomplish its mission. But all these potencies lay in the hand or in the will of Christ. The forces of life all were marshalled under His bidding. He had but to say to one “Go,” and it went, here or there, or any whither; nor does it go for naught; it accomplishes its high behest, the great Masters will. Nay, the power of Jesus is supreme even in that outlying and dark world of evil spirits. The demons fly at His rebuke; and let Him throw but one healing word across the dark, chaotic soul of one possessed, and in an instant Reason dawns; bright thoughts play on the horizon; the firmaments of Right and Wrong separate to infinite distances; and out of the darkness a Paradise emerges, of beauty and light, where the new son of God resides, and God Himself comes down in the cool and the heat of the days alike. What power is this? Is it not the power of God? Is it not Omnipotence?