And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him. The outcome reveals a sharp division: "adversaries" (ἀντικείμενοι, antikeimenoi, those who oppose or stand against) experienced shame (κατῃσχύνοντο, katēschynonto, were put to shame, humiliated), while "the people" (πᾶς ὁ ὄχλος, pas ho ochlos, all the crowd) "rejoiced" (ἔχαιρεν, echairen) over the "glorious things" (ἐνδόξοις, endoxois, magnificent, splendid deeds).
The adversaries' shame resulted not from repentance but from public defeat—Jesus' irrefutable logic exposed their hypocrisy before the crowd. The imperfect tense "were being put to shame" suggests ongoing humiliation as His argument sank in. True shame should lead to repentance (2 Corinthians 7:10), but often religious pride hardens hearts even after public exposure. Luke's Gospel repeatedly shows religious leaders' opposition hardening despite overwhelming evidence of Jesus' authority.
The crowd's joy (continuous imperfect tense: "kept rejoicing") demonstrates that common people recognized God's work even when religious experts rejected it. The "glorious things" (plural) indicates Jesus performed multiple miracles, not just this healing. The people's rejoicing fulfills prophecy: Isaiah 35:5-6 promised that when Messiah comes, the blind see, deaf hear, lame leap, and mute sing. Despite leadership opposition, ordinary people witnessed the kingdom breaking in and celebrated.
Historical Context
The division between religious leaders and common people is a recurring theme in Luke's Gospel. The "adversaries" represent the scribes, Pharisees, and religious establishment who saw Jesus as threatening their authority and interpretive tradition. The "people" or "crowds" often responded positively to Jesus' teaching and miracles (Luke 5:26, 7:16, 19:48), though many would eventually turn against Him under leadership pressure. This verse foreshadows the tragic pattern: despite irrefutable evidence of Jesus' divine authority and compassion, religious leaders' opposition would ultimately lead to crucifixion.
Questions for Reflection
What distinguishes the shame of being publicly refuted from the godly shame that leads to repentance?
Why were common people often more receptive to Jesus than religious leaders, and what does this teach about spiritual receptivity?
How should believers respond when God's work is evident but religious authorities oppose it?
Related Resources
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Analysis & Commentary
And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him. The outcome reveals a sharp division: "adversaries" (ἀντικείμενοι, antikeimenoi, those who oppose or stand against) experienced shame (κατῃσχύνοντο, katēschynonto, were put to shame, humiliated), while "the people" (πᾶς ὁ ὄχλος, pas ho ochlos, all the crowd) "rejoiced" (ἔχαιρεν, echairen) over the "glorious things" (ἐνδόξοις, endoxois, magnificent, splendid deeds).
The adversaries' shame resulted not from repentance but from public defeat—Jesus' irrefutable logic exposed their hypocrisy before the crowd. The imperfect tense "were being put to shame" suggests ongoing humiliation as His argument sank in. True shame should lead to repentance (2 Corinthians 7:10), but often religious pride hardens hearts even after public exposure. Luke's Gospel repeatedly shows religious leaders' opposition hardening despite overwhelming evidence of Jesus' authority.
The crowd's joy (continuous imperfect tense: "kept rejoicing") demonstrates that common people recognized God's work even when religious experts rejected it. The "glorious things" (plural) indicates Jesus performed multiple miracles, not just this healing. The people's rejoicing fulfills prophecy: Isaiah 35:5-6 promised that when Messiah comes, the blind see, deaf hear, lame leap, and mute sing. Despite leadership opposition, ordinary people witnessed the kingdom breaking in and celebrated.