Words Of Truth

Luke Chapter Seven

Luke 7:1 “Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.”

• Matthew records: “And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: For he taught them as one having authority, and not as the scribes” (Matthew 7:28-29).
• Jesus had already visited Capernaum (Luke 4:31).
• He taught there after the miraculous feeding of about five thousand (John 6:59).
• Later we will find that Capernaum was not a receptive city (Luke 10:13-15).

• In Matthew’s account there is one event given before the account regarding the centurions’s servant (Matthew 8:1-4).
• A centurion was: “the captain of one hundred men: — centurion. An officer in the Roman army” (Strong’s # 1543).
• We see various favorable encounters with centurions in the first century (Matthew 27:54, Acts 10:1-48, Acts 22:25-29, Acts 27:1; Acts 27:43, and Acts 28:16).
• A servant could be one voluntarily or not (see: Strong’s # 1401). Even if a slave, a master should treat the slave fairly (Ephesians 6:5-9 and Colossians 4:1).

• There is an account of a Syrian captain named Naaman that had heard of the power of God through his wife’s maid (II Kings 5:1-14).
• The fame of Jesus was spreading (Luke 4:14).
• Approaching the elders of the Jews occurred because they had authority (cf. Matthew 15:2). Authority that went back to the time the Law of Moses was delivered (Numbers 11:16-17 and Deuteronomy 27:1). However, they were not using that authority in a godly manner during the days of Jesus.
• The elders will ultimately betray Jesus (Luke 9:22 and Luke 22:66-71).
• The reputation of the Lord was spread even among the Gentiles (Isaiah 42:1-8; cf. Luke 1:26-32).

• The elders made a case to Jesus. This centurion had treated the Jews well and had even built them a synagogue [here meaning a building, not just an assembly of Jews]. Some worldly leaders did favorably intreat the children of Israel (I Kings 5:1-18, I Kings 9:26-27, Ezra 1:1-3, Ezra 6:1-12, Nehemiah 2:1-8, Esther 8:1-10:3, etc.).
• Often the word “synagogue” can refer to an assembly. The synagogue here is obviously a physical structure. A place for Jews to assemble. A synagogue was: “an assemblage of persons; specially, a Jewish “synagogue” (the meeting or the place); by analogy, a Christian church: — assembly, congregation, synagogue…” (Strong’s # 4864).
• The English word appears once in the O.T. (Psalms 74:8). Most often, that Hebrew term [Strong’s # 4150] was translated “congregation” (150 times; i.e. Exodus 27:21, Exodus 31:7, II Chronicles 1:3, etc.).
• The Greek word “συναγωγή” (Strong’s # 4864) in the N.T. is most often [55 times] translated synagogue. Also translated “congregation” (Acts 13:43) and “assembly” (James 2:2).
• Isn’t it interesting that the elders could reason the love of this man for them by what he did for them, but missed it when it came to Jesus (Mark 8:31 and I John 3:16)?

• As Jesus went with the elders and came near to the house of the centurion, a message was sent to Jesus not to come into the house for the centurion felt unworthy of the presence of our Lord. This humility was like what we saw in John the Baptizer (Luke 3:16).
• We should note however that Jesus did not view going into someone’s house to do His work a matter of worthiness (Mark 2:13-17).
• On another note, some “virtue signal” with their statements of “unworthiness” and the like. We are supposed to act in a manner worthy of the relationship we have in Christ (Ephesians 4:1, Colossians 1:10, I Thessalonians 2:12, and II Timothy 2:19-21).
• Think about the process of worthy and unworthy as it relates to sin (Luke 15:10-32).

• Not only did he not feel Jesus should enter his house, but he didn’t even feel he could be in the presence of Jesus. Remember Peter behaved like that too at first (Luke 5:8-11).
• Consider: Proverbs 15:33, Proverbs 29:23, Isaiah 57:15, and James 4:6-10 
• He requested Jesus to just say in a word and believed that would heal his servant. He somewhat knew what power there was in the words spoken by the Lord (Psalms 33:4-9 and Hebrews 11:3).

• This man had authority over men (i.e. Acts 10:7), but did not expect Jesus to fall in order like He was one of His servants. Does this imply he had an understanding of the authority of Jesus (Acts 10:36)?

• A centurion with more faith than God’s people (Matthew 22:1-14)?!?!
• This man caused Jesus to marvel! Think about Psalms 147:19-20 and Romans 3:1-2. Yet this centurion had faith those in Israel did not.
• The impressive fact was, this man believed Jesus could heal his servant without even coming near him. As we read earlier, he knew Jesus could just speak the word only (Matthew 8:8).

• Matthew records: “And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour” (Matthew 8:13).
• That does NOT mean faith was required for a miracle to occur (John 10:37-38, Acts 13:7-12, Acts 14:1-4, Acts 28:1-6, and I Corinthians 14:22; cf. Mark 16:15-20).
• The power of a true miracle is amazing. The true miracle worker did not have to be present for the miracle to occur (Acts 19:11-12).
• You would hope the elders would have seen this and been converted. However, though many miracles were done among the Jews, it wasn’t enough to move those who wanted to keep their own ways or please men (John 12:36-43).

• “Much people” following Jesus (Mark 5:21, Mark 5:24, Mark 6:34, Luke 8:4, Luke 9:37, and John 12:9-12).
• Other language such as “multitudes” shows how many were interested in hearing Jesus, seeing miracles, being healed, etc. (Matthew 4:23-25 and Luke 14:25).
• That all sounds exciting, until one comes to realize that “much people” didn’t continue to go with Jesus (John 6:60-71; cf. Matthew 7:13-14 and Luke 13:23-24).

• I wonder how many Jews that witnessed what we are about to read about thought about the the widow of Zarephath and her son (I Kings 17:1-24).
• We see when Lazarus died that the community was supportive as we see here (John 11:19).
• When Jesus sent forth the disciples He instructed them to raise the dead along with preaching (Matthew 10:7-8). Miracles confirmed the messenger was of God (Mark 16:14-20).

• Jesus was certainly compassionate, sympathetic (Matthew 9:35-38, Mark 8:1-10, and Hebrews 4:14-16).
• The instruction for her not to weep was about what He was going to do and not that grief is wrong. Remember, Jesus wept when Lazarus was dead and He knew what He was going to do (John 11:24-44).

• A bier was something like a coffin (Strong’s # 4673).
• The verbal instruction for the dead to rise (Luke 8:49-56 and Acts 9:36-43).

• The Jews had no doubt heard about miracles such as this (i.e. II Kings 4:18-37 and II Kings 13:20-21).
• Remember that there were much people with his mother. This miracle served a greater purpose than just giving a widow her only child (Acts 2:22).
• Remember for those who claim to work miracles like Jesus and the Apostles, “Heal the sick… raise the dead…” (Matthew 10:8).

• Think about why fear came about from this (Matthew 28:1-10, Luke 1:57-66, Acts 2:41-43, and Acts 5:1-11; cf. Exodus 15:11).
• Fear has its place (Psalms 111:10, Proverbs 1:7, Proverbs 9:10, Ecclesiastes 12:13-14, Matthew 10:28, Philippians 2:12, Hebrews 10:26-31, and Hebrews 12:28-29).
• At the same time, fear can be debilitating. The Jews, under the Law of Moses, experienced that. Jesus brought the end of that fear (Hebrews 2:14-18; cf. I John 4:18).
• In this case, this fear caused them to glorify God (Psalms 22:23 and Luke 5:17-26).
• They recognized Jesus as “a great prophet” (cf. Matthew 21:11, John 6:14, and John 7:37-40), which was true (Acts 3:14-26 and Acts 7:37; cf. Deuteronomy 18:15-19).
• Some thought Jesus was a resurrected prophet (Luke 9:18-19).
• He was much more than a prophet as well (Luke 9:20; cf. John 1:1-14, Acts 10:36, Romans 9:1-5, Ephesians 1:19-23, and Colossians 1:12-20).
• God had visited His people (Luke 1:67-69).

• The word translated “rumour” [λόγος] is very broad. Most often, that word is simply translated “word” (over 200 times in the N.T.). The meaning is: “something said (including the thought); by implication, a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension, a computation; specially, (with the article in John) the Divine Expression (i.e. Christ):—account, cause, communication, × concerning, doctrine, fame, × have to do, intent, matter, mouth, preaching, question, reason, + reckon, remove, say(-ing), shew, × speaker, speech, talk, thing, + none of these things move me, tidings, treatise, utterance, word, work” (Strong’s # 3056).
• This passage is of no surprise. The fame of Jesus spread because of the works He did (Matthew 4:24, Matthew 9:18-31, Matthew 14:1, etc.).
• Miracles were to confirm what was spoken (Mark 16:15-20). We know such gifts and works were temporary (I Corinthians 12:3-13:13). Think about something… If in the days of old works like this were talked about far and wide, what would be happening in our days if someone could do these things? Imagine FaceBook, Twitter, etc. Just further evidence, for thinking people, that miraculous works have ceased.

• There was a time before John was in prison that he heard about the work of Christ being done (John 3:22-4:2). This is not this same time.
• Then there was a time when John heard about the works of Jesus while he was in prison (Matthew 11:2). This is the parallel account of what we are reading now.
• John did not make it out of prison alive (Matthew 14:1-12).

• John knew who Jesus was (Matthew 3:13-17 and John 1:29).
• Remember, John prepared the people for Jesus (Luke 3:1-6).
• There were false deliverers before and false Christs later (Acts 5:36-37 and Matthew 24:23-24). John could have been just confirming the identity of the one he was hearing about (I John 4:1-5) since he was in prison and could not see for himself. False Christs could work wonders (Mark 13:22).
• It is also possible that John did this for his disciples because they were going to have to join the Lord’s work and John’s was temporary (Acts 19:1-7). There was some background separation of the work of John and Jesus among their disciples (Matthew 9:14, Luke 11:1, and John 3:25-26).
• The Jews had long expected the coming of the Lord (Genesis 49:10, Deuteronomy 18:15-19, Isaiah 7:14-16, Isaiah 9:1-7, etc.).

• They did as they were sent to do.
• There was much debate over who Jesus was in those days. That is a lot to consider (John 7:25-43).

• “Cured” means: “1) to serve, do service; 2) to heal, cure, restore to health” (Thayer; Strong’s # 2323). Also translated as “healing” (Matthew 4:23); “healed” (Matthew 4:24); “heal” (Matthew 10:8).
• “Infirmities” means: “disease, infirmity, sickness” (Strong’s #3554). Also translated as “sickness” (Matthew 9:35); “diseases” (Mark 1:34).
• Plagues means: “(through the idea of contact); a whip (literally, the Roman flagellum for criminals; figuratively, a disease): — plague, scourging. A whip, scourge; metaph. a scourge, plaguea calamity, misfortune, esp. sent by God to discipline or punish” (Strong’s # 3148).
• To be cured of an evil spirit (Luke 9:37-42 and Acts 19:13-20).
• Healing the blind (Luke 18:35-43 and John 9:1-41).

• Go tell John (Matthew 11:4-5).
• Here is a good test for supposed “miracle workers” (Matthew 10:8, Mark 16:15-20, and Hebrews 2:1-4).
• The blind see (Matthew 9:27-31).
• The lame walk (Matthew 15:30-31).
• The lepers are cleansed (Matthew 8:1-4 and Luke 17:11-19).
• The deaf hear (Mark 7:31-37).
• The dead are raised (John 11:1-12:9).
• The Gospel is preached to the poor (Luke 6:20).
• In other words, the Messiah is here (Isaiah 61:1-3 and Luke 4:17-18).

• The word translated “offended” [σκανδαλίζω] means: “1) to put a stumbling block or impediment in the way, upon which another may trip and fall, metaphorically to offend; 1a) to entice to sin; 1b) to cause a person to begin to distrust and desert one whom he ought to trust and obey; 1b1) to cause to fall away; 1b2) to be offended in one, i.e. to see in another what I disapprove of and what hinders me from acknowledging his authority; 1b3) to cause one to judge unfavourably or unjustly of another; 1c) since one who stumbles or whose foot gets entangled feels annoyed; 1c1) to cause one displeasure at a thing; 1c2) to make indignant; 1c3) to be displeased, indignant” (Thayer; Strong’s # 4624).
• Consider the following in this study: Matthew 11:6, Matthew 13:20-21, Matthew 13:54-58, Matthew 26:31, John 6:60-66, John 15:20-16:3, Romans 9:32-33, and I Peter 2:7-8.

• John preached and baptized in the wilderness (Matthew 3:1-3 and Mark 1:3-4).
• The term translated “wilderness” means “desert place” (cf. Matthew 14:13-15).
• A reed was: “1) a reed; 2) a staff made of a reed, a reed staff; 3) a measuring reed or rod; 4) a writer’s reed, a pen” (Strong’s # 2563).
• The idea of a reed shaken by the wind would mean something unstable, something moving (i.e. Ephesians 4:14).
• John was an unwavering force (Matthew 3:7-10 and Matthew 14:3-4).
• The past of Israel was that prophets were a show to them (Ezekiel 33:30-33).

• Among Jesus’ questions, He asked if they went out to see a man clothed in “soft” raiment. The term translated “soft” [μαλακός] means: “1) soft, soft to the touch; 2) metaphorically in a bad sense; 2a) effeminate; 2a1) of a catamite; 2a2) of a boy kept for homosexual relations with a man; 2a3) of a male who submits his body to unnatural lewdness; 2a4) of a male prostitute” (Thayer; Strong’s # 3120). Being effeminate was/is wrong (I Corinthians 6:9-11). By the way, it is the same Greek term translated effeminate in the aforementioned reference.
• John was not dressed in such a fashion (Mark 1:6).
• Those gorgeously dressed are in king’s courts (Esther 8:15).
• Attire can certainly deliver a message (Proverbs 7:10).
• Interestingly, the term “delicately” [τρυφή] means: “(to break up or [figuratively] enfeeble, especially the mind and body by indulgence); effeminacy, that is, luxury or debauchery: - delicately, riot” (Strong’s # 5172). “Softness, effeminate, luxurious living” (Thayer).
• So, we can know that Jesus was basically saying John was no sissy. He was a man (cf. I Corinthians 16:13).
• On top of that, John wasn’t dressing to “look religious” in how he dressed either (Matthew 3:4; cf. Matthew 23:1-12 and Luke 20:45-47).

• The question of “what went ye out for to see” continues. It is a question that requires the examination of self, which all should do (Psalms 119:59, Lamentations 3:40, Haggai 1:5, Haggai 1:7, II Corinthians 13:5, and Galatians 6:4).
• John was a prophet (Luke 1:67-76).
• The people generally considered John a prophet (Mark 11:27-33).
• Jesus says much more, for John’s role was greater than a typical prophet (Mark 1:1-8 and Luke 16:16).

• John was great in the sight of the Lord (Matthew 11:9-15 and Luke 1:10-15).
• However, the least in the kingdom is greater than John (Hebrews 11:39-12:3).
• Kingdom citizenship as it relates to us, after Jesus died (Colossians 1:12-22).
• As kingdom citizens, Christians; the redeemed; our relationship with the Lord exceeds that of those in the past (I Corinthians 6:20; 7:23, II Corinthians 6:14-7:1, Galatians 3:18-4:6, Philippians 3:3-20, and I John 3:1-3).
• The language of “least in the kingdom” is not intended to teach a positional importance of saints. The fact is, in Christ, the least are actually exalted (Matthew 20:20-28). This principle is in place to keep some from being exalted and division occurring as a result (I Corinthians 12:14-27).

• Think about their obedience to the teaching of John justifying God (Psalms 138:2, Micah 7:20, John 3:22-33, and Romans 3:3-4).
• This will later be a teaching point made by Jesus (Matthew 21:23-32).
• Regarding their rejecting the counsel of God against themselves, Paul and Barnabas will later say a similar thing to Jews who rejected the truth (Acts 13:26-46).

• Note the words “liken” and “like” (to compare, indicative of a simile).
• Our Lord’s assessment of that generation was not good (Matthew 12:34-45, Matthew 16:1-4, Matthew 17:14-21, and Matthew 23:33-36).
• The first public, recorded teaching done after Jesus ascended into Heaven reveals something about that generation as well (Acts 2:40).
• Think about the words to the Galatians (Galatians 1:3-4).

• The imagery of a child here can be confusing if we pass over it quickly. The term translated “children” has multiple meanings. The Greek term [παιδίον] is defined as: “1) a young child, a little boy, a little girl; 1a) infants; 1b) children, little ones; 1c) an infant; 1c1) of a (male) child just recently born; 1d) of a more advanced child; of a mature child; 1e) metaphorically children (like children) in intellect” (Thayer; Strong’s # 3813). Ex. I Corinthians 14:20
• The marketplace was a place where people sometimes gathered (Matthew 20:3, Acts 16:19, and Acts 17:17). A place where some wanted to stand out (Mark 12:38 and Luke 20:46).
• What we will see in the passages to come is that John didn’t join them socially while Jesus did. Jesus attempted to be part of the societal norms without becoming a sinner (cf. I Corinthians 9:18-27).

• Before John was even born, it was foretold that he would be as Jesus is saying (Luke 1:15-16).
• This should not have been an unfamiliar thing to the children of Israel (Numbers 6:1-8).
• Does this infer that drinking of wine, in alcoholic form, was otherwise acceptable to God and that John was just an outlier? NO, (Proverbs 20:1, Proverbs 21:17, Proverbs 23:20-21, Proverbs 23:29-35, Proverbs 31:4-5, Isaiah 5:11-13, Isaiah 5:22, Isaiah 28:7-8, Hosea 4:11, Matthew 26:41, Luke 21:33-34, Romans 13:13, I Corinthians 6:9-10, Ephesians 5:17-18, I Thessalonians 5:7-8, Titus 2:1-6, I Peter 4:1-5, and I Peter 5:8)!
• Because John did not join in their games, they charged Him as having a devil. This seemed to be a common charge when the Jews disliked someone (Matthew 10:24-25, Matthew 12:22-24, John 7:14-20, John 8:48-53, and John 10:14-20).

• Jesus was not anti-social (Luke 5:27-31, Luke 10:38-42, Luke 11:37-38, Luke 14:1, Luke 19:1-10, John 2:1-2, and John 12:1-2).
• That doesn’t mean that His focus was on eating and drinking (John 4:27-35).
• As a result of Jesus embracing social activities, they made charges against Him (Luke 15:1-2).
• Under the Law of Christ, the faithful are at liberty to attend social feasts and such the like (I Corinthians 10:23-33).
• The ones we are not permitted to eat with are those whom are in need of or have been disciplined lawfully (I Corinthians 5:1-13 and II Thessalonians 3:6-15).
• Again, as stated in the notes on vs. 33, this does not infer Jesus drank alcohol. The fact is, to put Him forth in that light, as He is our sinless example to follow (I Peter 2:21-22), would make Him as sinner (Habakkuk 2:15).
• Does Jesus being called a “winebibber” mean He was a drinker of alcoholic wine? No. No more than the accusation that He cast out demons by Beelzebub was true (Luke 11:14-15).
• Luke does not need to clarify about the drinking of alcohol. Remember, he is writing to Theophilus who had already been taught the truth (Luke 1:1-4).

• Jesus is being a bit sarcastic here. Those whom Jesus is rebuking didn’t get it (Psalms 92:5-6).
• Their contradiction between how they looked at Jesus vs. John shows their lack of wisdom through their hypocrisy (Psalms 35:11-16).
• Wisdom being personified takes us back to Proverbs (Proverbs 8:1-9:12).
• Those who follow wisdom, through wise actions, show wisdom to be just (Proverbs 10:31) especially in contrast to fools (Proverbs 3:35 and Proverbs 14:1).
• Wisdom is shown by her children (Proverbs 10:8, Proverbs 12:15, Proverbs 15:2, James 3:13-18, etc.).
• It is obvious in this context that Jesus is saying they were not wise as we can see by the disobedience of the many (Matthew 7:24-27). That is fitting (Proverbs 23:9).

• As we have studied in the book of Luke, Jesus would go and eat with sinners in efforts to teach them (Luke 5:27-32).
• We will see this again in Luke’s record (Luke 15:1-32 and Luke 19:1-10).
• Jesus view of the Pharisees was clear (Matthew 5:20, Matthew 23:15, Luke 11:39-40, Luke 11:44, and Luke 12:1).
• The Pharisees sat and waited for Jesus to do something, including eating with sinners (Mark 2:16), to make accusations against Him (Luke 6:7 and Luke 11:53-54).
• However, not all Pharisees were lost causes (John 3:1, John 7:50-51, John 7:38-42, and Philippians 3:4-7).

• There is another, similar, account of a situation like this. However, it was NOT this account (Matthew 26:7-13, Mark 14:1-9, and John 12:1-8).
• Think about the attitude of this woman (Psalms 34:18, Psalms 51:17, Isaiah 57:15, Isaiah 66:1-2, and II Corinthians 7:10-11).

• Even though he invited Jesus into his house, think about his internal thought here. People sometimes take a step that looks like faith, but… (Matthew 14:23-33, Matthew 28:17, and John 7:40-52).
• The internal thoughts (Mark 2:1-12 and Luke 24:36-39).
• Jesus knew what people were thinking (Matthew 9:4, Matthew 12:25, John 2:24-25, and Revelation 2:23).
• Some acknowledged that (John 16:25-31).
• Yes, she was a sinner. She is coming to Jesus with a mindset of humility and service. Good (I Timothy 1:15 and Hebrews 11:6)! Jesus will explain further as we go on why this woman coming to Him was good.

• Remember, Luke is making a record to Theophilus (Luke 1:1-3) of what Jesus did and taught (Acts 1:1).
• Jesus goal was to teach (Matthew 11:1) and to save (Matthew 18:11).
• Calling Jesus “Master” was appropriate (John 13:13).
• It is great that this Pharisee says “say on” (Proverbs 9:9 and Proverbs 18:15) if he will act on it (Luke 11:28 and James 1:18-27).

• We can see the point Jesus is making in men like Paul (Acts 9:1-20, Romans 1:13-15, I Corinthians 15:1-11, Ephesians 3:7-9, and I Timothy 1:12-16).
• In an entirely different context and to teach a different point, Jesus used a similar point (Matthew 18:15-35).
• He showed he can discern. The problem is, can he do so regarding spiritual matters (I Corinthians 2:14)?

• Having the opportunity to wash feet or have one’s feet washed was a given in hospitality (Genesis 18:1-4, Genesis 19:1-2, Judges 19:17-21, and I Timothy 5:10).
• It was definitely a show of service and humility (John 13:1-17).
• Kissing His feet showed something for sure. A general kiss was an apparent custom as well (Romans 16:16, I Corinthians 16:20, II Corinthians 13:12, I Thessalonians 5:26, and I Peter 5:14).
• Oil and ointment (Proverbs 27:9 and Ecclesiastes 9:8).
• Jesus had power on earth to forgive sins (Mark 2:1-12).
• Jesus did not come to call the righteous (Mark 2:13-17).
• For she loved much (Ephesians 6:24).
• When Jesus says she loved much, you have to appreciate that there is much to loving the Lord beyond just an emotion people typically equate to love (John 14:15-24 and I John 5:2-3).
• To whom little is forgiven, the same loveth little (cf. Luke 7:41-43).
• Consider a later lesson Jesus taught (Matthew 21:28-32).

• The word translated “forgiven” [ἀφίημι] is defined as: “(to send; an intensive form of εἶμι eimi (to go)); to send forth, in various applications: - cry, forgive, forsake, lay aside, leave, let (alone, be, go, have), omit, put (send) away, remit, suffer, yield up” (Strong’s # 863). Otherwise translated as “suffer” (Matthew 3:15), “leaveth” (Matthew 4:11), “left” (Matthew 4:20 and John 4:3), “forgive” (Matthew 6:12; Matthew 6:14-15, and Matthew 18:21; Matthew 18:35), “forgave” (Matthew 18:27), etc. Most commonly we see this Greek word translated “leave” (52x), “forgive” (47x), “suffer” (14x).
• Jesus came, in part, to save His people from their sins (Matthew 1:21).
• The Lord gave her this great blessing (cf. Romans 4:7).

• Like we addressed in discussing verses 44-47, Jesus had power on earth to forgive sins (Matthew 9:1-8 and Luke 5:17-26).
• Jesus’ major role was in the giving of forgiveness of sins (Mark 4:10-12, Acts 5:30-31, and Acts 13:38-39).
• To question the authority of Jesus was and is ignorant (Deuteronomy 18:15-19 [cf. Acts 3:19-26], Isaiah 9:1-7 [cf. Matthew 4:12-17], Matthew 17:1-5, Matthew 28:18, John 5:22-27, Ephesians 1:20-23, and I Peter 3:21-22).

• Her faith had saved her. As was said to a blind man (Luke 18:35-43).
• It is impossible to please the Lord without faith (Hebrews 11:6; cf. Mark 1:14-15, Mark 16:15-16, John 3:12-18, John 3:35-36, John 5:24, Acts 8:4-13, Acts 8:26-39, Romans 1:16-17, Galatians 3:26-29, Ephesians 3:8-12, Colossians 1:23, I Timothy 1:5, Hebrews 10:38, I Peter 1:9, I John 5:4, and I John 5:10).
• Her actions showed her faith (James 2:14-26).
• She could go in peace (Psalms 119:165).
• Jesus would not have said that if she had not made a change (Isaiah 57:21 and Galatians 6:15-16).
• There are those who experience peace while being in sin. Those in such a state are those with a false peace (Jeremiah 6:13-16 and Ezekiel 13:9-12).