Luke 7:1-10
HEALING OF THE CENTURION’S SERVANT... [ Continue Reading ]
HEALING OF THE CENTURION’S SERVANT... [ Continue Reading ]
ἘΠΕΙΔΉ, ABC. This seems to be the best reading, for D has καὶ ἐγένετο ὅτε, and K, ἐπειδὴ δέ. 1. ἘΠΕΙΔΉ. Where. This is the best reading. Luke 11:6 is the only place where it occurs (undisputedly) in the Gospels. Elsewhere it is only used once or twice in the Acts and by St Paul. ἘΠΛΉΡΩΣΕΝ. ‘Quum a... [ Continue Reading ]
ἙΚΑΤΟΝΤΆΡΧΟΥ ΔΈ ΤΙΝΟΣ ΔΟΥ͂ΛΟΣ. Literally ‘_slave_.’ The word used by St Matthew (παῖς) might mean son, but is clearly also used for servant (like the Latin _puer_). A centurion is a _captain_; under him is a sergeant (δεκάδαρχος), and above him a colonel (χιλίαρχος), and general (ἡγεμών). Jos. _B. J... [ Continue Reading ]
ἈΚΟΎΣΑΣ ΠΕΡῚ ἸΗΣΟΥ͂. ‘Having heard about Jesus.’ ΠΡΕΣΒΥΤΈΡΟΥΣ. ‘Elders’ (_Zekânim_), with no article. These ‘elders’ were doubtless some of the ten functionaries, whom the Jews also called _parnasim_, ‘shepherds.’ Their functions were not in any respect sacerdotal, and they were of lower rank than... [ Continue Reading ]
ΠΑΡΈΞΗΙ, אABCDE &c. ‘thou should’st do.’ Rec[144] παρέξει (3rd pers. sing.). [144] Rec. The Textus Receptus. 4. ΣΠΟΥΔΑΊΩΣ. ‘Instantly,’ i.e. urgently, as in the phrase “continuing _instant_ in prayer.” ΠΑΡΈΞΗΙ. See critical note. As the παρέξει of the Rec[157] can only be a 3rd pers. singular, it... [ Continue Reading ]
ἈΓΑΠΑ͂Ι ΓᾺΡ ΤῸ ἜΘΝΟΣ ἩΜΩ͂Ν. A most unusual thing for a Gentile to do. It shews that the centurion was a Gentile,—probably a proselyte of the gate (though the term was invented later), i.e. one of those who embraced Judaism on the whole, but without becoming a ‘proselyte of righteousness’ by acceptin... [ Continue Reading ]
ἜΠΕΜΨΕΝ … ΦΊΛΟΥΣ. These ‘friends’ were perhaps brother-officers, not Jews. Here the narrative of St Luke is much more detailed, and therefore probably more exact, than that of St Matthew, who represents the conversation as taking place between our Lord and the centurion himself. we see from St Luke... [ Continue Reading ]
ΕἸΠῈ ΛΌΓΩΙ. The centurion had clearly heard how Jesus, by His mere _fiat_, had healed the son of the ‘courtier’ at Capernaum (John 4:46-54). The attempt to make these two miracles identical is most arbitrary and untenable. Ὁ ΠΑΙ͂Σ ΜΟΥ. The centurion here uses the more tender word, παῖς, ‘son.’ ἸΑΘ... [ Continue Reading ]
ΚΑῚ ΓᾺΡ ἘΓΏ. ‘For indeed I.’ This assigns the reason why he made the request. He was but a subordinate himself, “under authority” of his chiliarch and other officers, and yet he had soldiers under him as well as a servant, who at a word executed his orders. He inferred that Jesus, who had the power... [ Continue Reading ]
ἘΘΑΎΜΑΣΕΝ ΑΥ̓ΤΌΝ. The only other place where the astonishment of Jesus is recorded mentions His astonishment at _unbelief_. Mark 6:6. ΟΥ̓ΔῈ ἘΝ ΤΩ͂Ι ἸΣΡΑῊΛ ΤΟΣΑΎΤΗΝ ΠΊΣΤΙΝ ΕΥ̓͂ΡΟΝ. ‘Not even in Israel found I so great faith.’ These words are preserved with similar exactness in St Matthew. “He had fou... [ Continue Reading ]
ἈΣΘΕΝΟΥ͂ΝΤΑ is added by ACD &c., but omitted in אBL, Copt., &c. La[145] Ti[146] W.H[147] [145] La. Lachmann. [146] Ti. Tischendorf. [147] W.H. Westcott and Hort. 10. ὙΓΙΑΊΝΟΝΤΑ. A medical word which is found also in Luke 15:27 (and in a metaphorical sense in Titus 1:13; 1 Timothy 1:10; 1 Timothy 6... [ Continue Reading ]
ἘΝ ΤΗ͂Ι ἙΞΗ͂Σ, ‘the next day,’ אCD, La[148] Ti[149] But in this phrase St Luke seems to omit ἐν (Acts 21:1; Acts 25:17, &c.; comp. Luke 9:37). AB read ἐν τῷ ἑξῆς, ‘afterwards’. [148] La. Lachmann. [149] Ti. Tischendorf. ἹΚΑΝΟΊ. AC, La[150] Ti[151] Omitted by אBDFL, W.H[152] [150] La. Lachmann. [1... [ Continue Reading ]
THE RAISING OF THE SON OF THE WIDOW OF NAIN... [ Continue Reading ]
ἬΓΓΙΣΕΝ ΤΗ͂Ι ΠΎΛΗΙ. All ordinary Jewish funerals are extramural. Nain is approached by a narrow rocky path, and it must have been at this spot that the two processions met. They were perhaps going to bury the dead youth in one of the rock-hewn sepulchres which are still visible on the hill side. The... [ Continue Reading ]
Ὁ ΚΎΡΙΟΣ. “The Lord” is far more frequent as a title of Jesus in St Luke (Luke 10:1; Luke 11:39; Luke 12:42; Luke 17:5-6; Luke 19:8; Luke 22:61) than in the other Evangelists except St John. The fact is a sign of the spread of Christian faith. Even though St Luke’s Gospel may not have been published... [ Continue Reading ]
ΤΗ͂Σ ΣΌΡΟΥ. ‘The coffin.’ Here again, as in the case of the leper (Luke 5:12), our Lord sacrificed the mere Levitical ceremonialism, with its rules about uncleanness, to a higher law. Jewish coffins were open, so that the form of the dead was visible. ΣΟῚ ΛΈΓΩ. ‘To _thee_ (dead though thou art) I s... [ Continue Reading ]
ἜΔΩΚΕΝ. ‘He _gave_ him.’ It was a gift from the grave. The A. V[158] (_delivered_) misses the force of this tender word. [158] A. V. Authorised Version.... [ Continue Reading ]
ἨΓΈΡΘΗ. אABCL. ἐξηγέρθη, D. Rec[153] ἐγήγερται. [153] Rec. The Textus Receptus. 16. ΠΡΟΦΉΤΗΣ ΜΈΓΑΣ. The expectation of the return of Elijah, Jeremiah, or “one of the Prophets” was at that time widely spread. See on Luke 9:8; Luke 9:19. ἘΠΕΣΚΈΨΑΤΟ. Compare Luke 1:68; Luke 1:78; John 3:2.... [ Continue Reading ]
Ὁ ΛΌΓΟΣ ΟὟΤΟΣ. _This account or story_, rather than _rumour_. ἘΝ ὍΛΗΙ ΤΗ͂Ι ἸΟΥΔΑΊΑΙ. The notion that St Luke supposed Nain to be in Judaea is quite groundless. He means that the story of the incident at Nain spread even into Judaea.... [ Continue Reading ]
THE MESSAGE FROM THE BAPTIST... [ Continue Reading ]
Ὁ ἸΩΆΝΝΗΣ. The Baptist was now in prison (Matthew 11:2-6), but was not precluded from intercourse with his friends. ΠΡῸΣ ΤῸΝ ΚΎΡΙΟΝ. The reading of B and some other uncials. St Luke and St John use this title frequently to describe Jesus. The other two Synoptists do not; perhaps because to Jewish e... [ Continue Reading ]
Ὁ ΒΑΠΤΙΣΤΉΣ. ‘The Baptist.’... [ Continue Reading ]
ΜΑΣΤΊΓΩΝ. ‘_Scourges_.’ It is used here only by St Luke of diseases, and elsewhere only by St Mark (Mark 3:10; Mark 5:29; Mark 5:34). ΚΑῚ ΤΥΦΛΟΙ͂Σ ΠΟΛΛΟΙ͂Σ ἘΧΑΡΊΣΑΤΟ ΒΛΈΠΕΙΝ. ‘And to many blind He granted the boon of seeing. The καὶ indicates the greatness of the miracle, and the ἐχαρίσατο (which B... [ Continue Reading ]
Ἃ ΕἼΔΕΤΕ. Our Lord wished His answer to be the announcement of facts, not the explanation of difficulties. His enumeration of the miracles involves an obvious reference to Isaiah 29:18; Isaiah 35:4-6; Isaiah 60:1-3 (see Luke 4:17-19), which would be instantly caught by one so familiar with the langu... [ Continue Reading ]
ΣΚΑΝΔΑΛΙΣΘΗ͂Ι. ‘_Caused to stumble_.’ For instances of the stumbling-block which some made for themselves of incidents in our Lord’s career, see Matthew 13:55-57; Matthew 22:42; John 6:60; John 6:66; and compare Isaiah 8:14-15; 1 Corinthians 1:23; 1 Corinthians 2:14; 1 Pete [ Continue Reading ]
ἈΠΕΛΘΌΝΤΩΝ. We notice here the exquisite tenderness of our Lord. He would not suffer the multitudes who had heard the question of John to cherish one depreciatory thought of the Baptist; and yet he suffers the messengers to depart, lest, while hearing the grand eulogy of their Master, they should be... [ Continue Reading ]
ἌΝΘΡΩΠΟΝ ἘΝ ΜΑΛΑΚΟΙ͂Σ ἹΜΑΤΊΟΙΣ ἨΜΦΙΕΣΜΈΝΟΝ. A contrast to the camel’s hair mantle and leathern girdle of the Baptist; Matthew 3:4. ΟἹ ἘΝ ἹΜΑΤΙΣΜΩ͂Ι ἘΝΔΌΞΩΙ ΚΑῚ ΤΡΥΦΗ͂Ι. St Luke’s classical dislike to repetition makes him substitute ἱμ. ἐνδ. for ἐν μαλακοῖς ἱματίοις (Matthew 11:8). ‘They are in glor... [ Continue Reading ]
ΠΡΟΦΉΤΗΝ. “All accounted John as a prophet,” Matthew 21:26. ΠΕΡΙΣΣΌΤΕΡΟΝ ΠΡΟΦΉΤΟΥ. Namely, an actual personal herald and forerunner; the Angel or Messenger of Malachi, Luke 3:1, and so the only Prophet who had himself been announced by Prophecy. περισσότερον = πλέον.... [ Continue Reading ]
ἸΔΟΎ, ἈΠΟΣΤΈΛΛΩ Κ.Τ.Λ. Compare Luke 1:76; Mark 1:2. In the parallel passage of St Matthew our Lord adds that the Baptist is the promised Elias, Matthew 11:11; Matthew 11:14; Matthew 17:10-13; Luke 1:17 (Malachi 4:5). The quotation is from Malachi 3:1, “Behold, I will send My messenger, and he shall... [ Continue Reading ]
ΠΡΟΦΉΤΗΣ, omitted by אBL, La[154] W.H[155] [154] La. Lachmann. [155] W.H. Westcott and Hort. 28. ΜΕΊΖΩΝ. ‘He was the lamp, kindled and burning,’ John 5:35. “Major Prophetâ quia finis Prophetarum,” S. Ambr. He closed the former Aeon and announced the new, Matthew 11:11-12. Our Lord is alluding to h... [ Continue Reading ]
ἘΔΙΚΑΊΩΣΑΝ ΤῸΝ ΘΕΌΝ. They bore witness that God was just; see Luke 7:35. Comp. Psalms 51:4, “that Thou mightest be justified when Thou speakest, and be clear when Thou art judged,” and Romans 3:26. St Luke has already made prominent mention of the publicans at the baptism of John, Luke 3:12.... [ Continue Reading ]
ἨΘΈΤΗΣΑΝ ΕἸΣ ἙΑΥΤΟΎΣ. ‘Nullified (Galatians 2:21; Proverbs 1:24) the purpose of God, to their own ruin,’ or better, ‘with reference to themselves.’ The “purpose of God” (Acts 20:27) had been their salvation (1 Timothy 2:4). They could not nullify this purpose towards others, but they did so as far a... [ Continue Reading ]
31. [ΕἾΠΕ ΔῈ Ὁ ΚΎΡΙΟΣ]. These words are almost certainly spurious, being omitted by all the best uncials. ΤΊΝΙ ΟΥ̓͂Ν ὉΜΟΙΏΣΩ …; Our Lord seems more than once to have used this formula to arrest attention for His parables. Mark 4:30.... [ Continue Reading ]
ΠΑΙΔΊΟΙΣ ΤΟΙ͂Σ ἘΝ�. Lit. ‘_little boys, those in the marketplace_.’ Our Lord constantly drew His deepest instruction from the commonest phenomena of nature, and the everyday incidents of life. Such a method gave far greater force to the delivery of His Gospel “_to the poor_,” and it was wholly unlik... [ Continue Reading ]
ἘΛΉΛΥΘΕΝ. ‘_Is come_,’ not “_came_” as in the A.V[161], which would require ἦλθεν. [161] A.V. Authorised Version. ΜΉΤΕ ἘΣΘΊΩΝ ἌΡΤΟΝ Κ.Τ.Λ. The subjective negative μήτε is used (not οὔτε) to indicate the thoughts suggested in the minds of the observers, and not the mere fact. See note on Luke 4:35.... [ Continue Reading ]
ἘΣΘΊΩΝ ΚΑῚ ΠΊΝΩΝ. The title explains the reason of our Lord’s practice. He came as the Son of man, and therefore He came to shew that the common life of all men could be lived with perfect holiness, and that seclusion and asceticism were not necessary as universal conditions. ΦΆΓΟΣ ΚΑῚ ΟἸΝΟΠΌΤΗΣ. ‘... [ Continue Reading ]
ΚΑΊ. ‘_And yet._’ καὶ is often thus emphatic. Ἡ ΣΟΦΊΑ. The _personification_ of God’s wisdom was common in the later Jewish literature, as in the Book of Wisdom. It is also found in the Old Testament (Proverbs 1:20; Proverbs 1:9, &c.). ἘΔΙΚΑΙΏΘΗ�. ‘Is justified’ (the aorist being _gnomic_), or ‘was... [ Continue Reading ]
ΤΙΣ … ΤΩ͂Ν ΦΑΡΙΣΑΊΩΝ. This exquisite narrative is peculiar to St Luke, and well illustrates that conception of the universality and free gift of grace which predominates in his Gospel as in St Paul. To identify this Simon with Simon the Leper in Mark 14:3 is quite arbitrary. Simon was one of the com... [ Continue Reading ]
JESUS IN THE HOUSE OF SIMON... [ Continue Reading ]
ἭΤΙΣ ἮΝ ἘΝ ΤΗ͂Ι ΠΌΛΕΙ ἉΜΑΡΤΩΛΌΣ. ‘Who was a sinner in the city.’ No city is named, but if the Christian church is right in identifying this woman with Mary Magdalene, we may assume that the city implied is Magdala, which appears at that time to have been a flourishing place, though now it is only a... [ Continue Reading ]
ὈΠΊΣΩ ΠΑΡᾺ ΤΟῪΣ ΠΌΔΑΣ ΑΥ̓ΤΟΥ͂. This is explained by the arrangement of the _triclinia_. The guests reposed on their elbows at the table, with their unsandalled feet outstretched on the couch. Each guest left his sandals beside the door on entering. Literally the verse is, ‘And standing behind beside... [ Continue Reading ]
ΟὟΤΟΣ. ‘_This person_.’ The word expresses the supercilious scorn which is discernible throughout in the bearing of the speaker. ΤΊΣ ΚΑῚ ΠΟΤΑΠΉ. ‘Who, and what kind of character’—viz. one personally _known_, and of a shameful class. “Who,” because the particular offender was notorious for her beaut... [ Continue Reading ]
ἈΠΟΚΡΙΘΕΊΣ. “He heard the Pharisee thinking.” St Aug. ΣΟΊ. The emphasis is on these words, You have been thinking evil of me: ‘I have something to say _to thee_.’ ΔΙΔΆΣΚΑΛΕ. ‘Teacher,’ or ‘Rabbi.’... [ Continue Reading ]
ΔΑΝΙΣΤΗ͂Ι ΤΙΝΊ. ‘Money-lender.’ Vulg[165] _foeneratori_, and so Wiclif and Tyndale. The A.V[166] took “_creditor_” from the Rhemish. [165] Vulg. Vulgate. [166] A.V. Authorised Version. ΔΗΝΆΡΙΑ ΠΕΝΤΑΚΌΣΙΑ. A denarius was the day’s wages of a labourer and is usually reckoned at 7½_d._, but really re... [ Continue Reading ]
ΜῊ ἘΧΌΝΤΩΝ ΑΥ̓ΤΩ͂Ν�. Not, as in A. V[167] “when they had _nothing_ to pay,” but ‘when they were unable (_had it not_ in their power) to pay.’ Vulg[168] _non habentibus illis, unde redderent_. The μὴ represents the thought of the creditor. [167] A. V. Authorised Version. [168] Vulg. Vulgate. ἘΧΑΡΊΣ... [ Continue Reading ]
ὙΠΟΛΑΜΒΆΝΩ. ‘I imagine;’ ‘I presume.’ The word has a shade of supercilious irony (comp. Acts 2:15), as though Simon thought the question very trivial, and never dreamt that it could have any bearing on himself. ὈΡΘΩ͂Σ ἜΚΡΙΝΑΣ. There is a touch of grave yet gentle sarcasm in the use of this adverb,... [ Continue Reading ]
ΒΛΈΠΕΙΣ; ‘Dost thou mark?’ Hitherto the Pharisee, in accordance with his customs and traditions, had hardly deigned to throw upon her one disdainful glance. Now Jesus bids him look full upon her to shew him that she had really done the honours of his house. Her love had more than atoned for his cold... [ Continue Reading ]
ΦΊΛΗΜΑ. The ordinary salutation of respect in the East, where the first greeting when two friends meet and wish to do each other honour is to try to kiss each other’s hands. The kiss on the cheek is between equals and may also be given to inferiors. Absalom, to gain favour, kissed every man who came... [ Continue Reading ]
ἘΛΑΊΩΙ ΤῊΝ ΚΕΦΑΛΉΝ ΜΟΥ ΟΥ̓Κ ἬΛΕΙΨΑΣ. This would have been an exceptional mark of honour, though not uncommon. “Let thy head lack no ointment,” Ecclesiastes 9:8; Amos 6:6; Psalms 23:5. Here it is only mentioned to contrast it with the still higher honour of which the sinful woman had thought Him wort... [ Continue Reading ]
ὍΤΙ ἨΓΆΠΗΣΕΝ ΠΟΛΎ. ‘Because.’ No doubt, theologically, faith, not love, is the means of pardon (Luke 7:50); hence, some (with Calvin) interpret the ‘_because’ a posteriori_, and make it mean ‘she is forgiven,’ _as you may conclude from the fact_ that she loved much (so Bengel). It is more than doubt... [ Continue Reading ]
ἈΦΈΩΝΤΑΙ. ‘Have been forgiven.’ See note on Luke 5:20. The _is forgiven_ of the previous verse is in the present, ‘_is being forgiven_.’ Both in the Old and New Testaments the readiness of God to forgive the deepest and most numerous sins is dwelt upon (Isaiah 1:18; Isaiah 55:7), and also the _absol... [ Continue Reading ]
ἬΡΞΑΝΤΟ … ΛΈΓΕΙΝ ἘΝ ἙΑΥΤΟΙ͂Σ. His words caused a shock of surprised silence which did not as yet dare to vent itself in open murmurs. ὋΣ ΚΑῚ. The καί expresses their indignant thoughts.... [ Continue Reading ]
ΕἾΠΕΝ ΔῈ ΠΡῸΣ ΤῊΝ ΓΥΝΑΙ͂ΚΑ. The πρὸς implies that He turned from the guests to her. Our Lord would not on this, as on the previous occasion, rebuke them for their thoughts, because the miracle which He had worked was the purely spiritual one of winning back a guilty soul,—a miracle which they could... [ Continue Reading ]