Luke 7:20-23

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 (Isaiah 35:4-5; Isaiah 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 Isaiah 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 (Luke 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!