The Gospel of Luke ~ Chapter 7:11-27 ~ In Love & Compassion, Jesus Raises the Dead ~ John the Baptist’s Doubt & Jesus’ Encouragement

Vol. 18, No. 37 – October 6, 2019

The Gospel of Luke10 6 19 - Luke 7 vs 11-27 - In Love and Compassion, Jesus Raises the Dead - John the Baptist's doubt and Jesus' encouragement
Chapter 6

III. The Ministry of the Son of Man to Men, Luke 4:14-9:50.

D. Activities of His Ministry, Luke 7:1-9:50.

2. Ministry in death, Luke 7:11-17.

Jesus raises a widow’s adult son. This scene is only recorded in Luke’s Gospel that was written to Gentiles, and specifically Theophilus. This episode depicts what Jesus would do for all believers; raise us from the dead. It also speaks to our relationship with God as “adult sons,” through our adoption, cf. Rom 8:15, 23; 9:4; Gal 4:5; Eph 1:5.

Rom 8:15, “For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, “Abba! Father!””

Rom 8:23, “And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body.”

Rom 9:4, “Who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises.”

Gal 4:5, So that He might redeem those who were under the Law, that we might receive the adoption as sons.”

Eph 1:5, “He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will.”

Vs. 11

Luke 7:11, “Soon afterwards He went to a city called Nain; and His disciples were going along with Him, accompanied by a large crowd.”

This scene takes place in a city built on the side of Mt. Moreh in the Galilee region names NAIN that means, “lovely or a delight.” It was located about 25 miles southwest of Capernaum.

“This town is mentioned in Scripture only in connection with the visit of Jesus and the miracle of raising the widow’s son from the dead (Luke 7:11). The name persists to this day, and in the form of Nein clings to a small village on the northwestern slope of Jebel ed-Duhy (“Hill of Moreh”), the mountain which, since the Middle Ages, has been known as Little Hermon.” (The International Standard Bible Encyclopedia).

Here we see both the disciples, MATHETES, of Jesus and great crowds, MEGAS OCHLOS followed. There were many witnesses to this miracle of raising the dead. Just as there were many witnesses to Christ’s resurrection, as there will be upon the resurrection and Rapture of the Church.

Vs. 12

Luke 7:12, “Now as He approached the gate of the city, a dead man was being carried out, the only son of his mother, and she was a widow; and a sizeable crowd from the city was with her.”

This is a picture of utter despair, as they carried out this widow’s dead son to be buried. This city is said to not have been surrounded by a wall, most likely because it was on the mountain Moreh. They did not have a “gate,” PULE, as such, but did have an entrance into the city. It reminds us that the way to Jesus, and therefore resurrection to eternal life is through the narrow gate, Mat 7:13-14; cf. Luke 13:24.

Luke 13:24, “Strive to enter through the narrow door; for many, I tell you, will seek to enter and will not be able.”

As Jesus was approaching, “a dead man was being carried out,” that uses the Hapaxlegomena of Imperfect, Passive, Indicative of the Verb EKKOMIZO for, “carried out,” and the Perfect, Active Participle of the Verb THNESKO, θνῄσκω that means “die” or here “dead.” This was presumably to bury him.

He was an “only son,” MONOGENES HUIOS, just as Jesus was. This reminds us that Jesus, God’s only son, John 1:14, 18; 3:16, 18; 1 John 4:9, was carried outside the gates of Jerusalem for His death, Heb 13:12.

Heb 13:12, “Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate.”

We also see that many more witnesses of Jesus’ miracle were there as a “sizeable crowd from the city was with her,” HIKANOS OCHLOS HO POLIS SUN AUTE

Vs. 13

Luke 7:13, “When the Lord saw her, He felt compassion for her, and said to her, ‘Do not weep’.”

Seeing the widow grieving, our “Lord,” HO KURIOS, had “compassion for her,” SPLANCHNIZOMAI, σπλαγχνίζομαι in the Aorist, Passive, Indicative, that means, “have compassion, feel sympathy, have mercy.” Its root SPLANCHNON means, “inner parts, or internal organs” that were especially seen as the source of the emotions including pity and mercy.

This is a demonstration of His love for this widowed woman and the people in general as noted in Mat 9:36, cf. Mat 14:14; 15:32; 20:34; Mark 1:41; 6:34; 8:2; cf. Luke 10:33; 15:20.

In our verse, we see the compassionate character of our Lord most clearly illustrated. God in Christ, is moved with compassion and pity to act on behalf of a lost and dying world. At the heart of this compassion is His great love for all mankind, John 3:16, where He gave His only Son.

This led our Lord to “say to her, ‘Do not weep’,” ME KLAIO, κλαίω, “weep, mourn, lament, cry, or show emotion.” “Don’t cry” is really not comforting if you cannot change the situation. Death is a situation that ordinary human beings cannot change.

Death seems so final when it comes to our puny power. But, to our Lord God, it was not a problem at all.

This also tells us that Jesus is not merely Lord over the living. He is also Lord over the dead! He has authority to reverse the power of death and to give life again. Raising this man from the dead is another proof and precursor of what Jesus will do in the end. He Himself will be raised from the dead for our justification, and in the end, He will raise all men; the righteous to heaven and the wicked to hell.

Saying “do not weep,” also reminds us of the beatitude in Luke 6:21b, “Blessed are you who weep now, for you shall laugh,” cf. Luke 8:52. It also reminds us that in the eternal state for the believer there will be “no more tears,” Rev 21:4.

Rev 21:4, “And He will wipe away every tear from their eyes; and there will no longer be any death; there will no longer be any mourning, or crying, or pain; the first things have passed away.”

Vs. 14

Luke 7:14, “And He came up and touched the coffin; and the bearers came to a halt. And He said, ‘Young man, I say to you, arise!’”

Unlike He did for healing the faithful Centurion’s servant, here Jesus “touched,” HPATO, “the coffin,” SOROS, “funeral couch, bier, or coffin,” (only used here in the NT), to raise this young man, as He touched the leper for healing in Luke 5:13.

The bearers,” uses the Present, Active, Participle of BASTAZO βαστάζω, “pick up, lift up, or sustain,” that reminds us of Jesus in Mat 8:17, “This was to fulfill what was spoken through Isaiah the prophet: ‘He Himself took our infirmities and carried away our diseases (sin)’,” that quotes Isa 53:4, and John 19:17, “They took Jesus, therefore, and He went out, bearing His own cross, to the place called the Place of a Skull, which is called in Hebrew, Golgotha.”

Jesus then “said,” EIPON, to the “young man,” NEANISKOS, “arise,” which is the Aorist, Passive, Imperative of the Verb EGEIRO, ἐγείρω that means, “raise, be raised, rise, appear, wake up, or arouse!” We have noted this word in Luke 1:69; 5:23-24; 6:8, regarding our Lord, the paralytic and the man with the withered hand. In active fulfillment of His mission as God’s Appointed, Luke 4:16-31; 7:22ff., Jesus demonstrated His power and authority over death.

As we have noted, EGEIRO is a word used for “resurrection,” as is here and extensively throughout the NT for both Jesus’ resurrection and ours, cf. Rom 4:24-25; 1 Cor 15:4-52; Eph 5:14. Having noted this word previously in the Gospel of Luke, especially in Jesus’ healings of infirmaries that were analogies for His power in resurrection, here we actually see Him resurrecting a young man, which foreshadows the resurrection of all believers upon His Second Coming, cf. Luke 3:8; 5:23-24; 6:8. This is possible because the Father has provided His only Son for our salvation, Luke 1:69.

Luke 1:69, “And has raised up a horn of salvation for us in the house of David His servant.”

We will see our Lord raise a young girl in Luke 8:54, as he does for Lazarus in John 11:1-43; John 12. All of these resurrections precursor our Lord’s resurrection and ours. Yet technically, this scene, the young girl, and Lazarus’ are considered resuscitations, because this man and the others, as those raised during our Lord’s death upon the Cross, Mat 27:52-53, will physically die again. Biblically, “resurrection” is the raising of the dead to eternal life never to die again.

Vs. 15

Luke 7:15, “The dead man sat up and began to speak. And Jesus gave him back to his mother.”

The dead man,” uses the Noun NEKROS that means, “dead or lifeless.”

Sat up” is the Verb ANAKATHIZO, ἀνακαθίζω that is only used here and in Acts 9:40 when Peter raised a girl who had died in Joppa. Therefore, both usages refer to the action of someone who was raised from the dead.

Began to speak,” ARCHO LALEO is given as proof that this young man had truly been raised from the dead. The old expression “dead men don’t talk” obviously did not apply on this occasion. The man started speaking.

Then, in the compassion of our Lord, he “gave him back to his mother.” This also reminds us of when Jesus was being crucified and gave His widowed mother a son, John the Apostle, to take care of her after Jesus’ death, John 19:27, “Then He said to the disciple, ‘Behold, your mother!’ From that hour the disciple took her into his own household.”

This incident recalls Elijah’s raising of the widow’s son in Zarephath, 1 Kings 17:10; cf. Luke 4:26. In both cases, the widow was met at the gate of a city, 1 Kings 17:10, the son was resuscitated, 1 Kings 17:22, and the son was presented back alive to the mother 1 Kings 17:23. This is one reason for the praise of our Lord in the next verse.

Vs. 16

Luke 7:16, “Fear gripped them all, and they began glorifying God, saying, ‘A great prophet has arisen among us!’ and, ‘God has visited His people!’”

Like the Centurion, there is no mention of the widow’s response, but we do see the response of the people. “Fear gripped them all,” uses PHOBOS, φόβος that means, “fear, terror, alarm, reverence, or respect.” The latter is the application here, reverence and respect, because “they began glorifying God,” DOXAZO THEOS. This is similar to what we have seen in Luke 2:13, 20; 5:26. Their glorification of God included two proclamations, both are Messianic, even if they did not realize it:

1) “A great prophet has arisen among us!’ This reads, MEGAS

PROPHETES EGEIRO EN HEMEIS. This praise is in remembrance of the great prophet Elijah. Jesus was like him, but even greater. Expectation of the return of one of the prophets was at that time widely spread, cf. Luke 9:8, 19. Seeing this miracle of raising the dead was evidence that a great prophet like Elijah has come again. They may even have viewed this as the fulfillment of God’s promise to send them The Prophet in Deut 18:15-18. Seeing Jesus as a prophet, cf. Luke 4:23–24; 7:39; 9:8, 19; 13:33; 22:64; 24:19; Acts 3:22; 7:37.

Acts 3:22, “Moses said, ‘The Lord God will raise up for you a prophet like me from your brethren; to Him you shall give heed to everything He says to you’.”

2) “God has visited His people,” uses, THEOS EPISKEPTOMAI ATUOS HO LAOS, cf. Luke 1:68, 78. This is a common OT expression describing God’s actions on behalf of His people, Ex 4:31; Ruth 1:6; Psa 106:4; cf. Luke 19:44; Acts 15:14. It recognizes that Jesus was the Son of God. It also refers to the long absence of the miraculous powers God had exercised through the prophets. None had raised the dead since the days of Elisha. Therefore, with Jesus raising the dead, God was with the people once again.

Luke 1:68, “Blessed be the Lord God of Israel, for He has visited us and accomplished redemption for His people.”

Luke 19:44, “And they will level you to the ground and your children within you, and they will not leave in you one stone upon another, because you did not recognize the time of your visitation.”

In the raising of this young man, such a positive response by the people suggests recognition by the people that Jesus was the Messiah, in contrast to the religious leaders of that day. Therefore, this miracle was an implicit validation of Jesus as the Messiah. Later in vs. 22, when asked by John’s disciples whether or not He was the “Coming One,” Jesus replied, “The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the gospel is preached to the poor.” These “signs” confirmed the Messianic identity of Jesus, and, as we have seen, miracles could provide a basis for faith, cf. Luke 5:8.

Vs. 17

Luke 7:17, “This report concerning Him went out all over Judea and in all the surrounding district.”

Luke once again speaks to the impact of Jesus’ coming and work, as he tells of the “chatter” amongst the people after Jesus performs this miracle. In both the region of Galilee, (PERICHOROS), and all of Israel, (PAS IOUDAIA), they were “talking / reporting,” LOGOS, about Him, the various miracles He had done, and His teachings, cf. Luke 4:37; 5:15, 26.

III. The Ministry of the Son of Man to Men, Luke 4:14-9:50.

D. Activities of His Ministry, Luke 7:1-9:50.

3. Ministry in doubt, Luke 7:18-35.

This section makes even clearer the Messianic identity of Jesus. At this time, John the Baptist was in prison Luke 3:20, and sent some of his disciples to ask Jesus specifically about His identity. This scene is paralleled in Mat 11:2-19 and can be broken down into three sections:

  1. John’s doubting inquiry of Jesus and Jesus’ encouragement, vs. 18-23.
  2. Jesus’ teaching of John the Baptist’s faith and place inside the Plan of God, vs. 24-29.
  3. Jesus’ rebuke of the unbelieving Pharisees, vs. 30-35.

1. John’s doubting inquiry of Jesus and Jesus’ encouragement, vs. 18-23.

Vs. 18-20        
Luke 7:18-20 “The disciples of John reported to him about all these things. 19Summoning two of his disciples, John sent them to the Lord, saying, ‘Are You the Expected One, or do we look for someone else?’ 20And when the men had come to Him, they said, ‘John the Baptist has sent us to You, saying, ‘Are You the Expected One, or do we look for someone else?’””

Here, we see John the Baptist was perplexed. We see that he was having a moment of doubt, even though he was a spiritual giant. This is understandable, as we all go through periods of doubt in our faith, especially when we are in dire situations. John was locked up in prison, possibly thinking he was not having an impact for God, especially compared to his prior ministry. He was not seeing this as his decrease, while Jesus had to increase, John 3:30, and therefore was doubting God’s great plan of salvation including his and Jesus’ part. Like Elijah, John became frustrated when things did not go the way he thought they should. Perhaps John also had the preconceived notion that the Messiah would set things right immediately and overthrow the Roman government and turn Israel to righteousness. Yet, this was not happening and John wanted to know whether Jesus was truly the promised One or not. Likewise, although Elijah dared to stand up to the prophets of Baal on Mount Carmel, he fled in doubt and despair from the wicked Queen Jezebel when she threatened his life, 1 Kings 18:20-40; 19:1-18. Therefore, John presents to Jesus an uncharacteristic question to sooth his moment of doubt and despair.

“Expected One,” is the Present, Middle/Passive Deponent, Participle in the Nominative case of the verb ERCHOMAI that means, “Come, appear, or go,” and is used here as a title for Jesus. It is used as a title here where the expression “the Coming One” was commonly used as a Messianic title, Mat 11:3; Heb 10:37. It also often referred to prophetic events, conveying either the thought of imminency or certainty, 1 Thes 1:10.

Heb 10:37, “For yet in a very little while, he who is coming will come, and will not delay.” Cf. Hab 2:3; Rev 22:17, 20.

“Do we look for someone else?” uses the Present, Active, Indicative of

PROSDOKAO, προσδοκάω that means, “wait for, look for, anticipate, or expect.” This seems like a shocking question, especially since John the Baptist was our Lord’s cousin, and when Baptizing Jesus stated, “Behold the Lamb of God who takes away the sin of the world,” in John 1:29, 36. But, when we think of John imprisoned and his despair because of his plight, we can see that even a spiritual giant can have times of doubt. Therefore, he needed the reassurance that Jesus, his own cousin, was indeed that Messiah, just as we do from time to time.

Vs. 21

Luke 7:21, “At that very time He cured many people of diseases and afflictions and evil spirits; and He gave sight to many who were blind.”

To answer John’s and his disciples’ question, Jesus did not answer with a simple “yes’ or “no.” Neither did He send John’s disciples back with a multitude of high-sounding theological or philosophical arguments. Instead He gives proof or signs that He is the Messiah through loving compassionate actions by “curing many people of diseases and afflictions and evil spirits; and He gave sight to many who were blind.” Jesus’ four loving compassionate actions, (the number of material things), spoke louder than any words could ever do.

This verse combines the words we have seen thus far in Luke’s Gospel about Jesus’ ministry including, “curing or healing,” THERPEUO, “diseases, illnesses, or sickness,” NOSOS, Luke 4:40; 6:18, “evil spirits,” PONEROS PNEUMA, Luke 4:33, 36; 6:18, and “granting sight to the blind,” CHARIZOMAI BLEPO TUPHOLOS, Luke 4:18.

Afflictions,” is a new word, the Noun MASTIX that means here, “torment or suffering,” that originally meant, “horsewhip,” and was also used for, “scourging, lashing, or whipping.” The application here, as in Mark 3:10; 5:29, 34, is of various kinds of illnesses.

Jesus’ ministry was to help people find release from their desperate condition, i.e., sin. God’s mercy was being shown to the sick, afflicted, oppressed, and sightless. As such, the Messiah was bringing God’s mercy to the fore, not His judgment.

Therefore, John’s question and Jesus’ response show the contrast in the two cousins; their natures and their ministries. John was rugged; he preached judgment. He called for radical repentance and told the people God’s wrath was about to visit them. Jesus was compassionate, longsuffering, and loving. He preached the kingdom of God and told the people God’s mercy was already here. Yet, they both were used inside God the Father’s great plan of salvation, and both sought to bring the people to believe in Jesus for salvation, John 20:31.

John 20:31, “But these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name.”

Vs. 22

Luke 7:22, “And He answered and said to them, ‘Go and report to John what you have seen and heard: the BLIND RECEIVE SIGHT, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the POOR HAVE THE GOSPEL PREACHED TO THEM’.” This is paralleled in Mat 11:5.

Jesus then tells John’s disciples to go and “report,” APANGELLO, back to John all that they “saw,” EIDON and “heard” AKOUO. They learned through the eye gate and the ear gate, and now needed to tell / teach others, (John specifically), about who Jesus was. John knew about the OT prophets, so his disciples’ education included six proofs (the number of man) that are OT allusions specifically to Isa 35:5-7; 26:19; 29:18; 61:1, that would declare the Messiah’s “coming.”

1) The blind received sight, TUPHLOS ANABLEPO, fulfilling Isa 35:5a.

2) The lame walk, CHOLOS PERIPATEO, Isa 35:6a; Luke 5:22.

3) The lepers are cleansed, LEPROS KATHARIZO, Luke 4:27; 5:12-13.

4) The deaf hear, KOPHOS AKOUO, Isa 35:5b; Luke 11:14.

5) The dead are raised, NEKROS EGERIO, Isa 26:19; Luke 7:14-15.

6) The poor have the gospel preached to them, PTOCHOS EUANGELIZO, Luke 3:18; 4:43; 6:20, in fulfillment of Isa 61:1, as Jesus announced in Luke 4:18.

Vs. 23

Luke 7:23, “Blessed is he who does not take offense at Me.”

The Greek uses MAKARIOS for “blessed,” just as in the Beatitudes, Luke 6:20-2, cf. Mat 5:3-11, and in the parallel of Mat 11:6. It means the, “gracious favor of God be upon someone,” that has the result of inner peace and happiness.

This type of gracious favor will also be upon those “who are not ever offended in Me (Jesus),” HOS EIMI ME EAN SKANDALIZO EN EGO. SKANDALIZO is in the Aorist, Passive, Subjunctive for the conditional clause of, “if you are not offended.” It is a third class “if” statement with the negative ME meaning, “if and you are probably not offended.” It leaves the option open for being offended at Jesus, but assumes that they are most likely not offended in Him, meaning they believe in Him as the Messiah, rather than rejecting Him.

SKANDALIZO can mean, “to put a stumbling block in the way, cause to be caught (or) to fall, cause to fall away, be led into sin, offend, anger, or shock.” It is the sense of negatively reacting to Jesus. Cf. Isa 8:14; Rom 9:33; Mark 14:29; Luke 17:2; 1 Cor 1:23; 1 Peter 2:8.

Rom 9:33, “Just as it is written, “Behold, I lay in Zion a stone of stumbling and a rock of offense, and he who believes in Him will not be disappointed.”

Luke 17:2, “It would be better for him if a millstone were hung around his neck and he were thrown into the sea, than that he would cause one of these little ones to stumble.”

Therefore, we see its use in regard to someone’s negative volition towards Jesus. Yet, in our verse, it is accompanied with the negative ME and therefore assumes positive volition towards Jesus that results in God’s grace coming into their life, which causes inner peace, happiness, and joy. Jesus spoke this in general for all, but was giving an encouragement to John the Baptist to stand firm in his faith.

You see, many of the Jews, especially the Pharisees, could not accept Jesus because He was not the mighty, conquering Prince they were expecting. They stumbled or were offended at His humility, lowliness, and compassion toward outcasts, vs. 22. They could not understand His longsuffering, patience, and delay in executing judgment. Even John the Baptist did not fully understand. He had preached that the Messiah would be a Judge, whose coming would mark the time when the ax would be laid to the root of the tree, and when the chaff would be burned with unquenchable fire, Mat 3:10-12. But, Jesus calls those “blessed” who do not stumble. Such stumbling leads to the sin of rejecting God’s good news that the Savior comes in mercy before He comes in judgment. We are truly blessed when we accept His mercy and receive Jesus as our Savior and Deliverer.

2. Jesus’ teaching of John the Baptist’s faith and place inside the Plan of God, vs. 24-29.

Luke 7:24-27, “When the messengers of John had left, He began to speak to the crowds about John, “What did you go out into the wilderness to see? A reed shaken by the wind? 25But what did you go out to see? A man dressed in soft clothing? Those who are splendidly clothed and live in luxury are found in royal palaces! 26But what did you go out to see? A prophet? Yes, I say to you, and one who is more than a prophet. 27This is the one about whom it is written, ‘Behold, I send My messenger ahead of you, who will prepare Your way before You’.””

In regard to the faith of John the Baptist, Jesus uses five examples, (the number of grace), for what they saw in John out in the wilderness, i.e., John’s place of ministry:

Vs. 24

a. A reed shaken by the wind? The answer to this question is a resounding No! Reeds in marshes bend easily with the wind; they do not stand tall and upright. Yet, John stood tall and firm having Godly convictions and would not bow to outside pressure. That was why he was in prison. He spoke with power and authority and the anointing of the Holy Spirit. He was not the James 1:6-8, kind; tossed here and there by the wind (false doctrines), double-minded and unstable.

Vs. 25

b. A man dressed in soft clothing? Those who are splendidly clothed and live in luxury are found in royal palaces!

“dressed in soft clothing,” uses AMPHIENNUMI MALAKOS HIMATION and refers to fine or soft fabric that the well-off would be able

to buy and wear. The answer to this question is also a resounding No! Because, John was neither rich nor dressed in fine clothing in the worldly sense, and actually dressed in camel hair clothing that was rough, rigid, and inexpensive, cf. Mat 3:4. He was not a worldly self-indulgent man. He faithfully denied himself to better fulfill his ministry. A secondary meaning of MALAKOS is “effeminate,” cf. 1 Cor 6:9.

“Splendidly clothed,” uses the Adjective ENDOXOS that means, “honored, highly esteemed, splendid, or glorious.” This was clothing made for the elite of the day.

“Live in luxury,” uses the Verb HUPARCHO with the noun TRUPHE that means, “self-indulgence, luxury, reveling, enjoyment, delight, softness, or delicateness.” It too is a word that can relate to the “effeminate,” or even the fastidious person who is overly difficult to please, or the conceited, insolent, and scornful individual who wallows in luxury and detests other people. Yet, John was a rugged man of the wilderness, vs. 24, not one gorgeously attired or living as those found in kings’ courts.

Vs. 26

c. A prophet? The answer to this question is a resounding Yes! But not just any old PROPHET, John was a prophet who faithfully spoke the message God gave him. He continually functioned inside the Plan of God, and was a great part of God’s plan for salvation, as the forerunner to the Messiah.

d. One who is more than a prophet.

But he was more than a prophet, because he was also the subject of prophecy. Other prophets would only say the Messiah was going to come. John had the privilege of saying, “The Messiah is here!” Up to that time, no human ever was given a higher honor than John the Baptist.

Vs. 27

e. The one about whom it is written, ‘Behold, I send My messenger ahead of you, who will prepare Your way before You.’ Here, Jesus quotes Malachi 3:1, which is also noted in Mat 11:10; Mark 1:2. He said that that particular prophecy was fulfilled in John the Baptist. This had also been confirmed by prophecy to John’s father, Zechariah, Luke 1:76. John would “prepare (KATASKEUAZŌ κατασκευάζω, “prepare thoroughly, make ready, build, furnish, or equip”), your way before you,” That prophecy also affirmed the deity of Jesus as both Lord and Messiah. Therefore, this messenger (John the Baptist) prepared the way for the Messiah. As such, Jesus used this to confirm that John announced the coming of Jesus, and therefore Jesus must be God’s chosen Messiah, “The Expected One.” By reminding John of his own ministry, it would convince him that Jesus was the Messiah, answering his question. Therefore, he need not feel frustrated in prison. He had finished the work God sent him to do.

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If you would like more information on this subject, you may watch/listen to lesson:

#19-102 & 19-103 & 19-104

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A PERSONAL NOTE FOR YOU

If you have never accepted Jesus Christ as your Lord and Savior, I am here to tell you that Jesus loves you. He loves you so much that He gave His life for you. God the Father also loves you. He loves you so much that He gave His only Son for you by sending Him to the Cross. At the Cross Jesus died in your place. Taking upon Himself all of your sins and all of my sins. He was judged for our sins and paid the price for our sins. Therefore, our sins will never be held against us.

Right where you are, you now have the opportunity to make the greatest decision in your life. To accept the free gift of salvation and eternal life by truly believing that Jesus Christ died for your sins and was raised on the third day as the proof of the promise of eternal life.

So right now, you can pause and reflect on what Christ has done for you and say to the Father:

“Yes Father, I believe that Your Son, Jesus Christ,
died on the cross for the forgiveness of my sins.”

If you have done that, I welcome you to the eternal Family of God!

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