Luke 7:20

Luk 7:20. Ἄνδρες, men) John had disciples of a more advanced age: Jesus had those who were youths.

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

Luk 7:20 . On their arrival the men are made to repeat the question.

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

(20) He that should come.—Literally, as in St. Matthew, He that cometh, or, the coming One.

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

29. John Baptist] Rather, The Baptist.

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 in that same hour,.... Or at that same time, for a precise hour is not intended: one exemplar reads, "in that day", in which these men came to Christ,

he, Jesus, as the Persic version expresses it,

cured many of their infirmities; bodily weaknesses and disorders: and plagues; which were inflicted on them as scourges and corrections for sin, very severe diseases, as epilepsies, leprosies, palsies, &c. and of evil spirits; or devils, which he dispossessed and commanded out of the bodies of men; though sometimes evil spirits, with the Jews, signify some kinds of bodily diseases: as when it is said (i).

"whoever puts out a lamp because he is afraid of Gentiles, or of thieves, or of , "an evil spirit", or because of a sick man that is asleep, he is free.''

Upon which Maimonides observes,

"an evil spirit they call all kinds of diseases, which, in the Arabic language, go by the name of "melancholy"; for it is one kind of the diseases mentioned, which makes a sick man to fly, and separate himself from mankind, as if he was afraid of the light, or of coming into the company of men:''

and unto many that were blind he gave sight; freely, as an act of grace and kindness, as the word signifies, without any merit, or motive, in them.

(i) Misn. Sabbat, c. 2. sect. 5. Vid Maimon. Hilchot Gerushin, c. 2. sect. 14.

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

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?

Ver. 20. {See Trapp on "Mat 11:3"}

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.

The men; (Greek: oi andres) viz. the two disciples sent by John the Baptist, who delivered their master’s message; but, before Jesus Christ undertook to reply to their question, he performed on the spot various kinds of miracles.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

20. ὁ βαπτιστής. ‘The Baptist.’

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.

Vers. 20-23. The Reply.

As Matthew does not mention the miracles which were wrought, according to Luke, in the presence of John’s messengers, criticism has suspected the latter of having invented this scene himself. This conclusion is logical if it be admitted that he makes use of Matthew, or of the same document as Matthew. But by what right are such charges preferred against a historian whose narrative indicates at every step the excellence of his own information, or of the sources upon which he drew? Do we not see Matthew continually abridging his historical outline, in order to give the fullest possible report of the words of Jesus? In the present case, do not the words: “Go, tell John what ye do see and hear,” imply the historical fact which Matthew omits? It is precisely because the word implied the fact, that this evangelist thought he might content himself with the former. The demonstrative force of Jesus’ reply appears not only from the miracles, but still more from the connection between these facts and the signs of the Messiah, as foretold in the Old Testament (Isa 35:4-5; Isa 61:1 et seq.). Jesus does not mention the cure of demoniacs, because, perhaps, no mention is made of them in the O. T. Neander and Schweitzer take the words: the dead are raised up, in a figurative sense. Keim thinks that the evangelists have taken all these miracles in the literal sense, but that Jesus understood them in the spiritual sense: the people, blinded by the Pharisees, gain knowledge; the publicans (the lepers) are cleansed from their defilement, etc. The works of the Christ should be understood in the same spiritual sense (his instructions and missionary efforts). But the spiritual fruits of the ministry of Jesus are not facts which fall under the cognizance of the senses. “What ye do see and hear” can only denote bodily cures and resurrections, which they either witness or have related.

The preaching of the gospel is intentionally placed at the end; it is the characteristic feature of the Messianic work, as it was being accomplished by Jesus, in opposition to the idea which John had formed of it. Jesus, at the same time, thereby reminds His forerunnner of Isa 61:1. These words form the transition to the warning of the 23d verse: “Blessed is he who shall not be offended in me,” who shall not ask for any other proof than those of my Messianic dignity; who shall not, in the humble, gentle, and merciful progress of my work, despise the true characteristics of the promised Christ! Isaiah had said of the Messiah (Luk 8:14-15): “He shall be for a stone of stumbling; and many among them shall stumble and fall.” It is this solemn warning of which Jesus reminds both John and his disciples, as well as the people who witnessed the scene; σκανδαλίζεσθαι: to hurt oneself by stumbling.

To what a height Jesus here soars above the greatest representative of the past! But, at the same time, what sincerity is manifested by the sacred authors, who do not fear to exhibit in the clearest light the infirmities of their most illustrious heroes!

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.