Luk 7:18-35 | RWP | e4.org | And the disciples of John told him ( κα απηγγειλαν Ιωανη ο μαθητα αυτου ). Literally, and his disciples announced to John. Such news (verse ) was bound to come to the ears of the Baptist languishing in the dungeon of Machaerus ( ). runs parallel with , a specimen of Q, the non-Marcan portion of Matthew and Luke.

‏ Luke 7:18-35

And the disciples of John told him ( κα απηγγειλαν Ιωανη ο μαθητα αυτου ). 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.

Calling unto him ( προσκαλεσαμενος ). First aorist middle (indirect) participle.

Two ( δυο τινας ). Certain two. Not in Mt 11:2.

Saying ( λεγων ). John saying by the two messengers. The message is given precisely alike in Mt 11:3, which see. In both we have ετερον for "another," either a second or a different kind. In verse 20 Westcott and Hort read αλλον in the text, ετερον in the margin. Προσδοκωμεν, may be present indicative or present subjunctive (deliberative), the same contract form ( αο= ω, αω ω ).

In that hour he cured ( εν εκεινη τη ορα εθεραπευσεν ). This item is not in Matthew. Jesus gave the two disciples of John an example of the direct method. They had heard. Then they saw for themselves.

Diseases ( νοσων ),

plagues ( μαστιγων ),

evil spirits ( πνευματων πονηρων ), all kinds of bodily ills, and he singles out the

blind ( τυφλοις ) to whom in particular he bestowed sight ( εχαριζατο βλεπειν ), gave as a free gift (from χαρις, grace) seeing ( βλεπειν ).

What things ye have seen and heard ( α ειδετε κα ηκουσατε ). In Mt 11:4, present tense "which ye do hear and see." Rest of verse 22, 23 as in Mt 11:4-6, which see for details. Luke mentions no raisings from the dead in verse 21, but the language is mainly general, while here it is specific. Σκανδαλιζομα used here has the double notion of to trip up and to entrap and in the N.T. always means causing to sin.

When the messengers of John were departed ( απελθοντων των αγγελων Ιωανου ). Genitive absolute of aorist active participle. Mt 11:7 has the present middle participle πορευομενων, suggesting that Jesus began his eulogy of John as soon as the messengers (angels, Luke calls them) were on their way. The vivid questions about the people's interest in John are precisely alike in both Matthew and Luke.

Gorgeously apparelled ( εν ιματισμω ενδοξω ). In splendid clothing. Here alone in this sense in the N.T.

And live delicately ( τρυφη ). From θρυπτω to break down, to enervate, an old word for luxurious living. See the verb τρυφαω in Jas 5:5.

In kings' courts ( εν τοις βασιλειοις ). Only here in the N.T. Mt 11:8 has it "in kings' houses." Verses 26, 27 are precisely alike in Mt 11:9, 10, which see for discussion.

A prophet? ( προφητην; ). A real prophet will always get a hearing if he has a message from God. He is a for-speaker, forth-teller ( προ-φητης ). He may or may not be a fore-teller. The main thing is for the prophet to have a message from God which he is willing to tell at whatever cost to himself. The word of God came to John in the wilderness of Judea (Lu 3:2). That made him a prophet. There is a prophetic element in every real preacher of the Gospel. Real prophets become leaders and moulders of men.

There is none ( ουδεις εστιν ). No one exists, this means. Mt 11:11 has ουκ εγηγερτα (hath not arisen). See Matthew for discussion of "but little" and "greater."

Justified God ( εδικαιωσαν τον θεον ). They considered God just or righteous in making these demands of them. Even the publicans did. They submitted to the baptism of John ( βαπτισθεντες το βαπτισμα του Ιωανου. First aorist passive participle with the cognate accusative retained in the passive. Some writers consider verses 29, 30 a comment of Luke in the midst of the eulogy of John by Jesus. This would be a remarkable thing for so long a comment to be interjected. It is perfectly proper as the saying of Jesus.

Rejected for themselves ( ηθετησαν εις εαυτους ). The first aorist active of αθετεω first seen in LXX and Polybius. Occurs in the papyri. These legalistic interpreters of the law refused to admit the need of confession of sin on their part and so set aside the baptism of John. They annulled God's purposes of grace so far as they applied to them.

Being not baptized by him ( μη βαπτισθεντες υπ' αυτου ). First aorist passive participle. Μη is the usual negative of the participle in the Koine.

And to what are they like? ( κα τιν εισιν ομοιοι; ). This second question is not in Mt 11:16. It sharpens the point. The case of τιν is associative instrumental after ομοιο. See discussion of details in Matthew.

And ye did not weep ( κα ουκ εκλαυσατε ). Here Mt 1:17 has "and ye did not mourn (or beat your breast, ουκ εκοψασθε ). They all did it at funerals. These children would not play wedding or funeral.

John the Baptist is come ( εληλυθεν ). Second perfect active indicative where Mt 11:18 has ηλθεν second aorist active indicative. So as to verse 34. Luke alone has "bread" and "wine." Otherwise these verses like Mt 11:18, 19, which see for discussion of details. There are actually critics today who say that Jesus was called the friend of sinners and even of harlots because he loved them and their ways and so deserved the slur cast upon him by his enemies. If men can say that today we need not wonder that the Pharisees and lawyers said it then to justify their own rejection of Jesus.

Of all her children ( απο παντων των τεκνων αυτης ). Here Mt 11:19 has "by her works" ( απο των εργων αυτης ). Aleph has εργων here. The use of "children" personifies wisdom as in Pr 8; 9.