Luke 7:17

Luk 7:17. Τῇ περιχώρῳ, the region round about) viz. of Galilee, not however excluding the adjacent Gentile regions.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 7:17 . ὁ λόγος οὗτος , this story. Lk. says it went out; it would spread like wildfire far and wide. ἐν ὅλῃ τῇ Ἰουδαίᾳ , in all Judaea. Some (Meyer, Bleek, J. Weiss, Holtzmann) think Judaea means here not the province but the whole of Palestine. But Lk. is looking forward to the next incident (message from John); therefore, while the story would of course spread in all directions, north and south, he lays stress on the southward stream of rumour (carried by the Judaean part of Christ’s audience, Luk 6:17 ) through which it would reach the Baptist at Machaerus. πάσῃ τῇ περιχώρῳ , the district surrounding Judaea, Peraea, i.e. , where John was in prison.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

(17) This rumour of him went forth throughout all Judæa.—Nain itself was in Galilee, and St. Luke apparently names Judæa, as wishing to show how far the fame of the miracle had spread.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. throughout all Judaea] The notion that St Luke therefore supposed Nain to be in Judaea is quite groundless. He means that the story of the incident at Nain spread even into Judaea.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And this rumour of him,.... Or the report of this surprising miracle in raising a dead man to life, that was carrying to his grave,

went forth throughout all Judea, and throughout all the region round about; not only Judea, and the several cities, towns, and villages in it, but all the country round about it, especially Galilee. The Persic version reads, "all countries which are round about Jordan"; see Mat 3:5.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

17 And this rumour of him went forth throughout all Judaea, and throughout all the region round about.

Ver. 17. And this rumour] Here the Sun of righteousness, that hath healing in his wings, shone forth in his strength, and drew all eyes to him.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

17. Rumour—How many times Jesus may have raised the dead we know not; we have record of but three cases. And these three cases form a striking climax. The daughter of Jairus was raised upon her bed; the son of this widow was raised from his bier; and Lazarus was raised from his tomb. Yet this is no contrived climax, but appears spontaneously, from a comparison of three evangelists, each of whom contributes his part without being aware what his fellow-evangelist reports, or conscious of the effect of the whole. Did not a divine inspiration, unrealized by them, comprehend and bring out the composite result?

There is one striking peculiarity in this resurrection-miracle at Nain that no commentator seems to have noticed. Jesus appears to have gone twenty-five miles in a single day with a competent, ικανοι, number of disciples, (to witness it, doubtless,) to perform the deed, so timing his arrival as to meet the corpse at the proper instant. And then, as not a syllable intimates any further doing or staying at Nain, it would seem that his whole object was accomplished. Was it that he beheld in spirit from Capernaum that there was a subject at Nain upon whom, according to the laws of his action, a resurrection could most wisely be wrought? Perhaps he saw that the wonderful work might there be performed with least of turbulent commotion; meeting a spirit of most candid and tender faith, under attestation of a competent body of witnesses, in a spot best adapted to bear the record to future ages.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

17. 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.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

17.] Meyer refers ὁ λόγος οὗτος to the saying just cited: but it seems more natural to interpret it this account, viz. of the miracle. And so in reff. On the construction ἐξῆλθεν ἐν, Meyer cites Thuc. iv. 42, ἐν Λευκαδίᾳ ἀπῄεσαν.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

17. ἐξῆλθεν ὁ λόγος οὗτος ἐν ὅλῃ τῇ Ἰουδαίᾳ περὶ αὐτοῦ. The λόγος is the one just mentioned,—that God had visited His people in sending a mighty Prophet. The statement does not imply that Lk. supposed Nain to be in Judæa. Ἰουδαία here probably means Palestine: see on 4:44 and 23:5. But even if we take it in the narrower sense of Judæa as distinct from Galilee, Samaria, and Peræa, there is no need to attribute to Lk. any geographical inaccuracy. “This saying went forth (from Nain and circulated) in Judæa”; i.e. it reached the headquarters of Christ’s opponents. For περὶ αὐτοῦ comp. 5:15. Syr-Sin. omits ὁ λόγος

This pregnant use of a prep. of rest after a verb of motion is perhaps found only in late Grk., for in Thuc. 4:42, 3 and Xen. Hellen. vii. 5, 10 the readings vary between ἀπῄεσαν and ἀπῆσαν. Comp. 8:7, and see Win. i. 4. a, p. 514; Blass, Gr. p. 127.

καὶ πάσῃ τῇ περιχώρῳ. Note the position of this clause, which is added after περὶ αὐτοῦ with augmented force: “and (what is more) in all the region round about”; i.e. round about Ἰουδαία, not Nain. Comp. Act 14:6. The verse prepares the way for the next incident by showing how the Baptist’s disciples came to hear about “all these things.”

The evidence that Jesus raised the dead is that of all four Gospels and of primitive tradition. The fact seems to have been universally believed in the early Church (Justin, Apol. i. ii, 48; Try. 69; Orig. c. Cels. ii. 48). Quadratus, one of the earliest apologists, who addressed a defence of Christianity to Hadrian a.d. 125, says in the only fragment of it which is extant, “But the works of our Saviour were always present, for they were true; those that were healed and those that were raised from the dead, who were seen not only when they were healed and when they were raised, but were also always present; and not merely while the Saviour was on earth, but also after His departure, they were there for a considerable time, so that some of them lived even to our own times” (Eus. H. E. iv. 3, 2). This does not mean that Quadratus had seen any of them, but that there was abundance of opportunity, long after the event, to inquire into the reality of these miracles. S. Paul uses the same kind of argument respecting the resurrectis on of Christ (1Co 15:5-8). Weiss points out how unsatisfactory are all the attempts to explain the evidence on any other hypothesis than the historical fact that Jesus raised the dead (Leben Jesu, 1. pp. 557-565, Eng. tr. 2:178-186). He concludes thus: “In no other miracle did the grace of God, which appeared in His Messiah, manifest itself so gloriously, by overcoming the consequences of sin and thereby giving a pledge for the highest consummation of salvation.” See Aug. In Joh. Trac. 69:2.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

This rumor. Rev., report : viz., of a great prophet who had vindicated his claims by raising the dead.

18 - 35. Compare Mt 11:2 - 19.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.