Zephaniah 3:14–20
Philippians 4:4–7
Luke 7:18–28 (29–35)
The Coming of Jesus enables us to rejoice
Lord Jesus Christ, we implore You to hear our prayers and to lighten the darkness of our hearts by Your gracious visitation; for You live and reign with the Father and the Holy Spirit, one God, now and forever.
The Third Sunday in Advent has traditionally been called by the Latin word, ‘Gaudete,’ meaning “Rejoice!” For as you are called to repentance, so also are you urged to rejoice in the coming of the Lord Jesus Christ. By His own Cross, He has accomplished salvation for you; “He has cleared away your enemies,” “taken away the judgments against you,” and has come to reign in your midst. Indeed, He rejoices over you with gladness and song! (Zephaniah 3:15–17). Therefore, even from prison St. Paul encourages us to “rejoice in the Lord always,” knowing that the peace of God will guard and keep us in Christ Jesus” (Philippians 4:4, 7).
We find an example and encouragement in the case of John the Baptist. As he languishes in prison, he calls upon Jesus and is strengthened by the Word of the Gospel that he receives. The same good news is preached to you, by which all things are made new and even “the dead are raised up” (Luke 7:22). Do not be offended by the cross, therefore, but let your life be one of prayer and thanksgiving (Luke 7:23; Philippians 4:6).
From Rev. Dr. Daniel J. Brege
Sadly, when many Christians fail to fathom the symbolism frequently found in the final book of the Bible, they give up in understanding this book and then they totally disregard whatever it clearly conveys. This Advent season, consider some of the powerful and clear Advent messages in the book of Revelation. Some such messages may be nestled in a pocket of symbolism, but the messages themselves are clear as crystal.
Of Christ’s first coming, consider the Christmas story in Revelation 12:5: “And she gave birth to a son, a male child, who is to rule all the nations with a rod of iron.” The “she” in this section has been understood to be the church (Old and New Testament) who is “the mother of us all” (Gal. 4:26; Rev. 21:2ff). How appropriate that the Virgin Mary should be seen as the representative of Christ’s Spirit-filled, Christ-issuing Church.
Of Christ’s coming with the purpose of saving us by His blood, the Revelation gets right to the point in the first chapter: “To Him who loves us and released us from our sins by His blood, and made us to be a kingdom, priests to His God and Father; to Him be the glory and the dominion forever and ever. Amen.” (Rev. 1:5b,6). Yes, the Son of God came to die, to shed His blood for us, that we may be His priests.
The Savior then comes to us and cleanses us in our Baptism: “These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb.” (Rev. 7:14). Luther wrote: “What makes baptism so precious, so holy and essential is the mingling and the union of the water with the blood of Christ.” (from a sermon on 1 John 5) Indeed Christ has come to you and cleansed you and your “robe” with His holy precious blood!
An angel communicated to John in Revelation 20:9 the meal-related coming of Jesus: “Blessed are those who are invited to the marriage supper of the Lamb.” Indeed we join in that marriage meal now, and it is of the Lamb, a partaking of the Lamb’s very body and blood. We will then gather around the festive marriage board into eternity, for the Lamb has come, is coming and will come that we may feast with Him.
As a final Advent thought, The Revelation to Saint John begins and concludes with a consideration of the final coming of Christ. Revelation 1:7 quotes Daniel’s prophetic vision, “Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him…” And the Revelation literally concludes with the Advent affirmations of Jesus and His people: “’Yes, I am coming quickly.’ Amen. Come, Lord Jesus. The grace of the Lord Jesus be with all. Amen.”
John the Baptist has sent us to you, saying, ‘Are you the one who is to come, or shall we look for another?’ (Luke 7:20)
The Christ of the Old Testament, the Savior promised to fallen man, was given many titles and names in the numerous prophecies penned by God’s prophets. One name/title that was in the minds and on the lips of God’s people at the time of John the Baptist was The Coming One, also translated He Who Comes.[1] In Sunday’s Gospel, John the Baptist directs his disciples to question Jesus using this “technical” title: ‘Are you the one who is to come [Coming One], or shall we look for another?’ It is obviously appropriate that during the season of Advent—a season set apart to recognize the past, present and future coming of Jesus—we consider this important appellation of The Coming One.
It appears that along with the titles Christ and Son of God, The Coming One also ranks high on the list as a title for Jesus. For instance at the occasion of the raising of Lazarus Jesus set forth the lofty description of His salvation: I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never die [Jn 11:25,26]. He then asked Lazarus’ sister Martha, Do you believe this? She answered, Yes, Lord; I believe that you are the Christ, the Son of God, who is coming into the world [v 27]. Martha’s last description of her faith confesses Jesus as the Coming One.
A similar confession was made by the multitudes who received the miraculously multiplied fish and bread: This is indeed the Prophet who is to come into the world [Jn 6:14]. Quite literally the Greek wording here describes Jesus as the Coming One into the world.
As a final example, consider the cry of God’s people when Jesus rode into Jerusalem on Palm Sunday: Hosanna to the Son of David! Blessed is he who comes in the name of the Lord [Mt 21:9]. Literally the Greek says, Blessed [be] the Coming One in the name of the Lord. This is the identical wording of Jesus when He lamented over Jerusalem: For I tell you, you will not see me again, until you say, ‘Blessed is he who comes in the name of the Lord [Mt 23:39]…literally, Blessed [be] the Coming One in the name of the Lord. This will be a foundational confession of those who “see” Jesus to be Christ and Savior, that He is the Coming One, in the name of the Lord. This is a foundational confession of every Christian.
Whence did this title arise? It especially arose from the great liturgical confession of the Jews, Psalm 118. This Psalm was the climactic Psalm of the Egyptian Hallel (Psalms 113-118) which was chanted at least 19 times in a given year. At the slaying of the Passover lambs, emphasis was placed on Psalm 118:25,26: Save us, we pray, O LORD! O LORD, we pray, give us success! Blessed is he who comes in the name of the LORD! We bless you from the house of the LORD. These verses were especially important and memorable to the laity, as in the temple at the Passover sacrifice they were privileged to join with the Levites in chanting these verses. Observe a key phrase in these verses, Blessed is he who comes in the name of the Lord. The Jews at the time of Jesus recognized the Christ in these verses, and He was here directly linked to the slaying of the Passover Lamb. Jesus is truly the Coming One in the name of the Lord; He is the long-awaited promised One, and He came into the world to be our Passover Lamb, causing death to pass over by His death and resurrection. Blessed is the Coming One!
[1] The Greek is ὁ ἐρχόμενος. This is the consistent Greek wording in every text referenced in this writing. Sometimes the pronoun (“He” or “The One”) is separated from “coming” by a few words of description. A couple of other biblical references not cited in this essay are Matt. 3:11; Heb. 10:5-9. The Hebrews 10 reference also shows that Psalm 40:6-8 was likewise a prophecy of the Christ, wherein He is described as the Coming One. Hebrews 10 also segways into a discussion of the Lord’s Supper, when liturgically God’s people also cry out, “Blessed is he that comes in the name of the Lord.” The Coming One truly comes in His sacred meal!
Luke 7:18–28
Messengers from John the Baptist
Luke 7:18
Καὶ ἀπήγγειλαν Ἰωάννῃ οἱ μαθηταὶ αὐτοῦ περὶ πάντων τούτων. καὶ προσκαλεσάμενος δύο τινὰς τῶν μαθητῶν αὐτοῦ ὁ Ἰωάννης
The disciples of John reported all these things to him. And John,
Luke 7:19
ἔπεμψεν πρὸς τὸν [a]κύριον λέγων· Σὺ εἶ ὁ ἐρχόμενος ἢ [b]ἄλλον προσδοκῶμεν;
calling two of his disciples to him, sent them to the Lord, saying, “Are you the one who is to come, or shall we look for another?”
Vv.18-19 is John doubting or doing what he has always been doing? The question invokes Jesus' response. His entire ministry is pointing to Jesus...these two receive confirmation. Or are John's disciples doubting themselves? The same outcome occurs regardless. If doubting why? Is it a theology of the cross or glory.
These two, are they the same as in John 1, Andrew?
But clearly someone is struggling trying to understand the ministry/ identity of Jesus...does he come in wrath or mercy? "The one coming into the world"(v. 19) is technical term for the Messiah.
Luke 7:20
παραγενόμενοι δὲ πρὸς αὐτὸν οἱ ἄνδρες εἶπαν· Ἰωάννης ὁ βαπτιστὴς [c]ἀπέστειλεν ἡμᾶς πρὸς σὲ λέγων· Σὺ εἶ ὁ ἐρχόμενος ἢ ἄλλον προσδοκῶμεν;
And when the men had come to him, they said, “John the Baptist has sent us to you, saying, ‘Are you the one who is to come, or shall we look for another?’”
The overarching question; “are you the Christ?”
1. Who in the scriptures doesn't struggle with the cross? John who is in chains, not set free, but in prison. What does bound/set free mean? In his misery he needs to hear the gospel.
2. The message of the cross - this is your cross highlighted in John, the disciples, the sufferer is content, those closest to him suffer, struggle, question.
Luke 7:21
ἐν [d]ἐκείνῃ τῇ ὥρᾳ ἐθεράπευσεν πολλοὺς ἀπὸ νόσων καὶ μαστίγων καὶ πνευμάτων πονηρῶν, καὶ τυφλοῖς πολλοῖς [e]ἐχαρίσατο βλέπειν.
In that hour he healed many people of diseases and plagues and evil spirits, and on many who were blind he bestowed sight.
- He healed many of many afflictions right after the question. They report back what they have seen/heard.
1. They question
2. The confirmation
Those only looking for a miracle are asking with the wrong intentions...they need what they see and hear.
Luke 7:22
καὶ [f]ἀποκριθεὶς εἶπεν αὐτοῖς· Πορευθέντες ἀπαγγείλατε Ἰωάννῃ ἃ εἴδετε καὶ ἠκούσατε· [g]τυφλοὶ ἀναβλέπουσιν, χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται, [h]κωφοὶ ἀκούουσιν, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται·
And he answered them, “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers[a] are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them.
-Leprosy was a term for several skin diseases; see Leviticus 13
- answering he said, relay back to John what you have heard/seen...the poor have the good news preached...there's the good news.
Luke 7:23
καὶ μακάριός ἐστιν ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί.
And blessed is the one who is not offended by me.”
- blessed is whoever is not scandalized on behalf of Jesus. The scandal is the cross. (do not forget the cross of the Christian life)
Luke 7:24
Ἀπελθόντων δὲ τῶν ἀγγέλων Ἰωάννου ἤρξατο λέγειν [i]πρὸς τοὺς ὄχλους περὶ Ἰωάννου· Τί [j]ἐξήλθατε εἰς τὴν ἔρημον θεάσασθαι; κάλαμον ὑπὸ ἀνέμου σαλευόμενον;
When John's messengers had gone, Jesus[b] began to speak to the crowds concerning John: “What did you go out into the wilderness to see? A reed shaken by the wind?
- Concerning John - one not shaken
Luke 7:25
ἀλλὰ τί [k]ἐξήλθατε ἰδεῖν; ἄνθρωπον ἐν μαλακοῖς ἱματίοις ἠμφιεσμένον; ἰδοὺ οἱ ἐν ἱματισμῷ ἐνδόξῳ καὶ τρυφῇ ὑπάρχοντες ἐν τοῖς βασιλείοις εἰσίν.
What then did you go out to see? A man dressed in soft clothing? Behold, those who are dressed in splendid clothing and live in luxury are in kings' courts.
Luke 7:26
ἀλλὰ τί [l]ἐξήλθατε ἰδεῖν; προφήτην; ναί, λέγω ὑμῖν, καὶ περισσότερον προφήτου.
What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet.
Luke 7:27
οὗτός ἐστιν περὶ οὗ γέγραπται· [m]Ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου.
This is he of whom it is written, “‘Behold, I send my messenger before your face, who will prepare your way before you.’
Luke 7:28
λέγω ὑμῖν, μείζων ἐν γεννητοῖς γυναικῶν [o]Ἰωάννου οὐδείς ἐστιν· ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τοῦ θεοῦ μείζων αὐτοῦ ἐστιν.
I tell you, among those born of women none is greater than John. Yet the one who is least in the kingdom of God is greater than he.”
Sources:
ESV® Text Edition: 2016. Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
The Greek New Testament: SBL Edition. Copyright © 2010 by Society of Biblical Literature and Logos Bible Software
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