Text -- Luke 7:2-50 (NET)

7:2 A centurion there had a slave who was highly regarded, but who was sick and at the point of death. 7:3 When the centurion heard about Jesus, he sent some Jewish elders to him, asking him to come and heal his slave. 7:4 When they came to Jesus, they urged him earnestly, “He is worthy to have you do this for him, 7:5 because he loves our nation, and even built our synagogue.” 7:6 So Jesus went with them. When he was not far from the house, the centurion sent friends to say to him, “Lord, do not trouble yourself, for I am not worthy to have you come under my roof. 7:7 That is why I did not presume to come to you. Instead, say the word, and my servant must be healed. 7:8 For I too am a man set under authority, with soldiers under me. I say to this one, ‘Go,’ and he goes, and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” 7:9 When Jesus heard this, he was amazed at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” 7:10 So when those who had been sent returned to the house, they found the slave well.

Raising a Widow’s Son

7:11 Soon afterward Jesus went to a town called Nain, and his disciples and a large crowd went with him. 7:12 As he approached the town gate, a man who had died was being carried out, the only son of his mother (who was a widow), and a large crowd from the town was with her. 7:13 When the Lord saw her, he had compassion for her and said to her, “Do not weep.” 7:14 Then he came up and touched the bier, and those who carried it stood still. He said, “Young man, I say to you, get up!” 7:15 So the dead man sat up and began to speak, and Jesus gave him back to his mother. 7:16 Fear seized them all, and they began to glorify God, saying, “A great prophet has appeared among us!” and “God has come to help his people!” 7:17 This report about Jesus circulated throughout Judea and all the surrounding country.

Jesus and John the Baptist

7:18 John’s disciples informed him about all these things. So John called two of his disciples 7:19 and sent them to Jesus to ask, “Are you the one who is to come, or should we look for another?” 7:20 When the men came to Jesus, they said, “John the Baptist has sent us to you to ask, ‘Are you the one who is to come, or should we look for another?’” 7:21 At that very time Jesus cured many people of diseases, sicknesses, and evil spirits, and granted sight to many who were blind. 7:22 So he answered answered them, “Go tell John what you have seen and heard: The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have good news proclaimed to them. 7:23 Blessed is anyone who takes no offense at me.” 7:24 When John’s messengers had gone, Jesus began to speak to the crowds about John: “What did you go out into the wilderness to see? A reed shaken by the wind? 7:25 What did you go out to see? A man dressed in fancy clothes? Look, those who wear fancy clothes and live in luxury are in kings’ courts! 7:26 What did you go out to see? A prophet? Yes, I tell you, and more than a prophet. 7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, who will prepare your way before you.’ 7:28 I tell you, among those born of women no one is greater than John. Yet the one who is least in the kingdom of God is greater than he is.” 7:29 (Now all the people who heard this, even the tax collectors, acknowledged God’s justice, because they had been baptized with John’s baptism. 7:30 However, the Pharisees and the experts in religious law rejected God’s purpose for themselves, because they had not been baptized by John.) 7:31 “To what then should I compare the people of this generation, and what are they like? 7:32 They are like children sitting in the marketplace and calling out to one another, ‘We played the flute for you, yet you did not dance; we wailed in mourning, yet you did not weep.’ 7:33 For John the Baptist has come eating no bread and drinking no wine, and you say, ‘He has a demon!’ 7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, a glutton and a drunk, a friend of tax collectors and sinners!’ 7:35 But wisdom is vindicated by all her children.”

Jesus’ Anointing

7:36 Now one of the Pharisees asked Jesus to have dinner with him, so he went into the Pharisee’s house and took his place at the table. 7:37 Then when a woman of that town, who was a sinner, learned that Jesus was dining at the Pharisee’s house, she brought an alabaster jar of perfumed oil. 7:38 As she stood behind him at his feet, weeping, she began to wet his feet with her tears. She wiped them with her hair, kissed them, and anointed them with the perfumed oil. 7:39 Now when the Pharisee who had invited him saw this, he said to himself, “If this man were a prophet, he would know who and what kind of woman this is who is touching him, that she is a sinner.” 7:40 So Jesus answered him, “Simon, I have something to say to you.” He replied, “Say it, Teacher.” 7:41 “A certain creditor had two debtors; one owed him five hundred silver coins, and the other fifty. 7:42 When they could not pay, he canceled the debts of both. Now which of them will love him more?” 7:43 Simon answered, “I suppose the one who had the bigger debt canceled.” Jesus said to him, “You have judged rightly.” 7:44 Then, turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair. 7:45 You gave me no kiss of greeting, but from the time I entered she has not stopped kissing my feet. 7:46 You did not anoint my head with oil, but she has anointed my feet with perfumed oil. 7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; but the one who is forgiven little loves little.” 7:48 Then Jesus said to her, “Your sins are forgiven.” 7:49 But those who were at the table with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He said to the woman, “Your faith has saved you; go in peace.”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Luk 7:2

Centurion’ s servant ( Hekatontarchou tinos doulos ).

Slave of a certain centurion (Latin word centurio , commander of a century or hundred). Mar 15:39, Mar 15:44 has the Latin word in Greek letters, kenturiōn . The centurion commanded a company which varied from fifty to a hundred. Each cohort had six centuries. Each legion had ten cohorts or bands (Act 10:1). The centurions mentioned in the N.T. all seem to be fine men as Polybius states that the best men in the army had this position. See also Luk 23:47. The Greek has two forms of the word, both from hekaton , hundred, and archō , to rule, and they appear to be used interchangeably. So we have hekatontarchos ; here, the form is -archos , and hekatontarchēs , the form is -archēs in Luk 7:6. The manuscripts differ about it in almost every instance. The -archos form is accepted by Westcott and Hort only in the nominative save the genitive singular here in Luk 7:2 and the accusative singular in Act 22:25. See like variation between them in Mat 8:5, Mat 8:8 (-archos ) and Mat 8:13 (archēi ). So also -archon (Act 22:25) and -archēs (Act 22:26).

Robertson: Luk 7:2

Dear to him ( autōi entimos ).

Held in honour, prized, precious, dear (Luk 14:8; 1Pe 2:4; Phi 2:29), common Greek word. Even though a slave he was dear to him.

Robertson: Luk 7:2

Was sick ( kakōs echōn ).

Having it bad. Common idiom. See note on Mat 4:24; Mat 8:16; Mar 2:17; Luk 5:31, etc. Mat 8:6 notes that the slave was a paralytic.

Robertson: Luk 7:2

And at the point of death ( ēmellen teleutāin ).

Imperfect active of mellō (note double augment ē ) which is used either with the present infinitive as here, the aorist (Rev 3:16), or even the future because of the future idea in mellō (Act 11:28; Act 24:15). He was about to die.

Robertson: Luk 7:3

Sent unto him elders of the Jews ( apesteilen pros auton presbouterous tōn Ioudaiōn ).

Mat 8:5 says "the centurion came unto him."For discussion of this famous case of apparent discrepancy see note on Mat 8:7. One possible solution is that Luke tells the story as it happened with the details, whereas Matthew simply presents a summary statement without the details. What one does through another he does himself.

Robertson: Luk 7:3

Asking him ( erōtōn auton ).

Present active participle, masculine singular nominative, of the verb erōtaō common for asking a question as in the old Greek (Luk 22:68). But more frequently in the N.T. the verb has the idea of making a request as here. This is not a Hebraism or an Aramaism, but is a common meaning of the verb in the papyri (Deissmann, Light from the Ancient East , p. 168). It is to be noted here that Luke represents the centurion himself as "asking"through the elders of the Jews (leading citizens). In Mat 8:6 the verb is parakalōn (beseeching).

Robertson: Luk 7:3

That he would come and save ( hopōs elthōn diasōsēi ).

Hina is the more common final or sub-final (as here) conjunction, but hopōs still occurs. Diasōsēi is effective aorist active subjunctive, to bring safe through as in a storm (Act 28:1, Act 28:4). Common word.

Robertson: Luk 7:4

Besought ( parekaloun ).

Imperfect active, began and kept on beseeching. This is the same verb used by Matthew in Mat 8:5 of the centurion himself.

Robertson: Luk 7:4

Earnestly ( spoudaiōs ).

From spoudē haste. So eagerly, earnestly, zealously, for time was short.

Robertson: Luk 7:4

That thou shouldst do this for him ( hōi parexēi touto ).

Second future middle singular of parechō . Old and common verb, furnish on thy part. Hōi is relative in dative case almost with notion of contemplated result (Robertson, Grammar , p. 961).

Robertson: Luk 7:5

For ( gar ).

This clause gives the reason why the elders of the Jews consider him "worthy"(axios , drawing down the scale, axis , ago ). He was hardly a proselyte, but was a Roman who had shown his love for the Jews.

Robertson: Luk 7:5

Himself ( autos ).

All by himself and at his own expense.

Robertson: Luk 7:5

Us ( hēmin ).

Dative case, for us.

Robertson: Luk 7:5

@@It is held by some archaeologists that the black basalt ruins in Tell Hum are the remains of the very synagogue (tēn sunagōgēn ). Literally, the synagogue , the one which we have, the one for us.

Robertson: Luk 7:6

Went with them ( eporeueto sun autois ).

Imperfect indicative middle. He started to go along with them.

Robertson: Luk 7:6

Now ( ēdē ).

Already like Latin jam . In 1Co 4:8 nun ēdē like jam nunc .

Robertson: Luk 7:6

Sent friends ( epempsen philous ).

This second embassy also, wanting in Matthew’ s narrative. He "puts the message of both into the mouth of the centurion himself"(Plummer). Note saying (legōn ), present active singular participle, followed by direct quotation from the centurion himself.

Robertson: Luk 7:6

Trouble not thyself ( Mē skullou ).

Present middle (direct use) imperative of skullō , old verb originally meaning to skin, to mangle, and then in later Greek to vex, trouble, annoy. Frequent in the papyri in this latter sense.

Robertson: Luk 7:6

For I am not worthy that ( ou gar hikanos eimi hina ).

The same word hikanos , not axios , as in Mat 8:8, which see, from hikō , hikanō , to fit, to reach, be adequate for. Hina in both places as common in late Greek.

Robertson: Luk 7:6

@@See note on Mar 2:4 for "roof"(stegēn , covering).

Robertson: Luk 7:7

Wherefore neither thought I myself worthy to come unto thee ( dio oude emauton ēxiōsa pros se elthein ).

Not in Matthew because he represents the centurion as coming to Jesus.

Robertson: Luk 7:7

Speak the word ( eipe logōi ).

As in Mat 8:8. Second aorist active imperative with instrumental case, speak with a word.

Robertson: Luk 7:7

My servant shall be healed ( iathētō ho pais mou ).

Imperative first aorist passive, let be healed. Pais literally means "boy,"an affectionate term for the "slave,"doulos (Luk 7:2), who was "dear"to him.

Robertson: Luk 7:8

"Set" ( tassomenos ).

Genuine here, though doubtful in Mat 8:9 where see note on this vivid and characteristic speech of the centurion.

Robertson: Luk 7:9

Turned ( strapheis ).

Second aorist passive participle of strephō , to turn. Common verb. A vivid touch not in Matthew’ s account. In both Matthew and Luke Jesus marvels at the great faith of this Roman centurion beyond that among the Jews. As a military man he had learned how to receive orders and to execute them and hence to expect obedience to his commands, He recognized Jesus as Master over disease with power to compel obedience.

Robertson: Luk 7:10

Whole ( hugiainonta ).

Sound, well. See note on Luk 5:31.

Robertson: Luk 7:11

Soon afterwards ( en toi hexēs ).

According to this reading supply chronōi , time. Other MSS. read tēi hexēs (supply hēmerāi , day). Hexēs occurs in Luke and Acts in the N.T. though old adverb of time.

Robertson: Luk 7:11

That ( Hoti ).

Not in the Greek, the two verbs egeneto and eporeuthē having no connective (asyndeton).

Robertson: Luk 7:11

Went with him ( suneporeuonto autōi ).

Imperfect middle picturing the procession of disciples and the crowd with Jesus. Nain is not mentioned elsewhere in the N.T. There is today a hamlet about two miles west of Endor on the north slope of Little Hermon. There is a burying-place still in use. Robinson and Stanley think that the very road on which the crowd with Jesus met the funeral procession can be identified.

Robertson: Luk 7:12

Behold ( kai idou ).

The kai introduces the apodosis of the temporal sentence and has to be left out in translations. It is a common idiom in Luke, kai idou .

Robertson: Luk 7:12

There was carried out ( exekomizeto ).

Imperfect passive indicative. Common verb in late Greek for carrying out a body for burial, though here only in the N.T. (ekkomizō ). Rock tombs outside of the village exist there today.

Robertson: Luk 7:12

One that was dead ( tethnēkōs ).

Perfect active participle of thnēskō , to die.

Robertson: Luk 7:12

The only son of his mother ( monogenēs huios tēi mētri autoū ).

Only begotten son to his mother (dative case). The compound adjective monogenēs (monos and genos ) is common in the old Greek and occurs in the N.T. about Jesus (Joh 3:16, Joh 3:18). The "death of a widow’ s only son was the greatest misfortune conceivable"(Easton).

Robertson: Luk 7:12

And she was a widow ( kai autē ēn chēra ).

This word chēra gives the finishing touch to the pathos of the situation. The word is from chēros , bereft. The mourning of a widow for an only son is the extremity of grief (Plummer).

Robertson: Luk 7:12

Much people ( ochlos hikanos ).

Considerable crowd as often with this adjective hikanos . Some were hired mourners, but the size of the crowd showed the real sympathy of the town for her.

Robertson: Luk 7:13

The Lord saw her ( idōn autēn ho kurios ).

The Lord of Life confronts death (Plummer) and Luke may use Kurios here purposely.

Robertson: Luk 7:13

Had compassion ( esplagchthē ).

First aorist (ingressive) passive indicative of splagchnizomai . Often love and pity are mentioned as the motives for Christ’ s miracles (Mat 14:14; Mat 15:32, etc.). It is confined to the Synoptics in the N.T. and about Christ save in the parables by Christ.

Robertson: Luk 7:13

Weep not ( mē klaie ).

Present imperative in a prohibition. Cease weeping.

Robertson: Luk 7:14

Touched the bier ( hēpsato tou sorou ).

An urn for the bones or ashes of the dead in Homer, then the coffin (Gen 5:26), then the funeral couch or bier as here. Only here in the N.T. Jesus touched the bier to make the bearers stop, which they did ( stood still , estēsan ), second aorist active indicative of histēmi .

Robertson: Luk 7:15

Sat up ( anekathisen ).

First aorist active indicative. The verb in the N.T. only here and Act 9:40. Medical writers often used it of the sick sitting up in bed (Hobart, Med. Lang. of St. Luke , p. 11). It is objected that the symmetry of these cases (daughter of Jairus raised from the death-bed, this widow’ s son raised from the bier, Lazarus raised from the tomb) is suspicious, but no one Gospel gives all three (Plummer).

Robertson: Luk 7:15

Gave him to his mother ( edōken auton tēi mētri autou ).

Tender way of putting it. "For he had already ceased to belong to his mother"(Bengel). So in Luk 9:42.

Robertson: Luk 7:16

Fear seized all ( elaben de phobos pantas ).

Aorist active indicative. At once.

Robertson: Luk 7:16

They glorified God ( edoxazon ton theon ).

Imperfect active, inchoative, began and increased.

Robertson: Luk 7:17

This report ( ho logos houtos ).

That God had raised up a great prophet who had shown his call by raising the dead.

Robertson: Luk 7:18

And the disciples of John told him ( kai apēggeilan Iōanēi hoi mathētai autou ).

Literally, and his disciples announced to John. Such news (Luk 7:17) was bound to come to the ears of the Baptist languishing in the dungeon of Machaerus (Luk 3:20). Luke 7:18-35 runs parallel with Matthew 11:2-19, a specimen of Q, the non-Marcan portion of Matthew and Luke.

Robertson: Luk 7:19

Calling unto him ( proskalesamenos ).

First aorist middle (indirect) participle.

Robertson: Luk 7:19

Two ( duo tinas ).

Certain two. Not in Mat 11:2.

Robertson: Luk 7:19

Saying ( legōn ).

John saying by the two messengers. The message is given precisely alike in Mat 11:3, which see note. In both we have heteron for "another,"either a second or a different kind. In Luk 7:20 Westcott and Hort read allon in the text, heteron in the margin. Prosdokōmen , may be present indicative or present subjunctive (deliberative), the same contract form (ao = ō , aō ō ).

Robertson: Luk 7:21

In that hour he cured ( en ekeinēi tēi horāi etherapeusen ).

This item is not in Matthew. Jesus gave the two disciples of John an example of the direct method. They had heard. Then they saw for themselves.

Robertson: Luk 7:21

Diseases ( nosōn )

, plagues (mastigōn ), evil spirits (pneumatōn ponērōn ), all kinds of bodily ills, and he singles out the blind (tuphlois ) to whom in particular he bestowed sight (echarizato blepein ), gave as a free gift (from charis , grace) seeing (blepein ).

Robertson: Luk 7:22

What things ye have seen and heard ( ha eidete kai ēkousate ).

In Mat 11:4, present tense "which ye do hear and see."Rest of Luk 7:22, Luk 7:23 as in Mat 11:4-6, which see notes for details. Luke mentions no raisings from the dead in Luk 7:21, but the language is mainly general, while here it is specific. Skandalizomai used here has the double notion of to trip up and to entrap and in the N.T. always means causing to sin.

Robertson: Luk 7:24

When the messengers of John were departed ( apelthontōn tōn aggelōn Iōanou ).

Genitive absolute of aorist active participle. Mat 11:7 has the present middle participle poreuomenōn , suggesting that Jesus began his eulogy of John as soon as the messengers (angels, Luke calls them) were on their way. The vivid questions about the people’ s interest in John are precisely alike in both Matthew and Luke.

Robertson: Luk 7:25

Gorgeously apparelled ( en himatismōi endoxōi ).

In splendid clothing. Here alone in this sense in the N.T.

Robertson: Luk 7:25

And live delicately ( truphēi ).

From thruptō to break down, to enervate, an old word for luxurious living. See the verb truphaō in Jam 5:5.

Robertson: Luk 7:25

In kings’ courts ( en tois basileiois ).

Only here in the N.T. Mat 11:8 has it "in kings’ houses."Luk 7:26, Luk 7:27 are precisely alike in Mat 11:9, Mat 11:10. See note on Mat 11:9 for discussion.

Robertson: Luk 7:26

A prophet? ( prophētēṉ ).

A real prophet will always get a hearing if he has a message from God. He is a for-speaker, forth-teller (pro - phētēs ). He may or may not be a fore-teller. The main thing is for the prophet to have a message from God which he is willing to tell at whatever cost to himself. The word of God came to John in the wilderness of Judea (Luk 3:2). That made him a prophet. There is a prophetic element in every real preacher of the Gospel. Real prophets become leaders and moulders of men.

Robertson: Luk 7:28

There is none ( oudeis estin ).

No one exists, this means. Mat 11:11 has ouk egēgertai (hath not arisen). See note on Mat 11:11 for discussion of "but little"and "greater."

Robertson: Luk 7:29

Justified God ( edikaiōsan ton theon ).

They considered God just or righteous in making these demands of them. Even the publicans did. They submitted to the baptism of John (baptisthentes to baptisma tou Iōanou . First aorist passive participle with the cognate accusative retained in the passive. Some writers consider Luk 7:29, Luk 7:30 a comment of Luke in the midst of the eulogy of John by Jesus. This would be a remarkable thing for so long a comment to be interjected. It is perfectly proper as the saying of Jesus.

Robertson: Luk 7:30

Rejected for themselves ( ēthetēsan eis heautous ).

The first aorist active of atheteō first seen in lxx and Polybius. Occurs in the papyri. These legalistic interpreters of the law refused to admit the need of confession of sin on their part and so set aside the baptism of John. They annulled God’ s purposes of grace so far as they applied to them.

Robertson: Luk 7:30

Being not baptized by him ( mē baptisthentes hup' autou ).

First aorist passive participle. Mē is the usual negative of the participle in the Koiné .

Robertson: Luk 7:31

And to what are they like? ( kai tini eisin homoioi̱ ).

This second question is not in Mat 11:16. It sharpens the point. The case of tini is associative instrumental after homoioi . See note on details in Mat 11:17.

Robertson: Luk 7:32

And ye did not weep ( kai ouk eklausate ).

Here Mat 1:17 has "and ye did not mourn (or beat your breast, ouk ekopsasthe ). They all did it at funerals. These children would not play wedding or funeral.

Robertson: Luk 7:33

John the Baptist is come ( elēluthen ).

Second perfect active indicative where Mat 11:18 has ēlthen second aorist active indicative. So as to Luk 7:34. Luke alone has "bread"and "wine."Otherwise these verses like Mat 11:18, Mat 11:19. See note on Mat 11:19 for discussion of details. There are actually critics today who say that Jesus was called the friend of sinners and even of harlots because he loved them and their ways and so deserved the slur cast upon him by his enemies. If men can say that today we need not wonder that the Pharisees and lawyers said it then to justify their own rejection of Jesus.

Robertson: Luk 7:35

Of all her children ( apo pantōn tōn teknōn autēs ).

Here Mat 11:19 has "by her works"(apo tōn ergōn autēs ). Aleph has ergōn here. The use of "children"personifies wisdom as in Proverbs 8; 9.

Robertson: Luk 7:36

That he would eat with him ( hina phagēi met' autou ).

Second aorist active subjunctive. The use of hina after erōtaō (see also Luk 16:27) is on the border between the pure object clause and the indirect question (Robertson, Grammar , p. 1046) and the pure final clause. Luke has two other instances of Pharisees who invited Jesus to meals (Luk 11:37; Luk 14:1) and he alone gives them. This is the Gospel of Hospitality (Ragg). Jesus would dine with a Pharisee or with a publican (Luk 5:29; Mar 2:15; Mat 9:10) and even invited himself to be the guest of Zaccheus (Luk 9:5). This Pharisee was not as hostile as the leaders in Jerusalem. It is not necessary to think this Pharisee had any sinister motive in his invitation though he was not overly friendly (Plummer).

Robertson: Luk 7:37

A woman which was in the city, a sinner ( gunē hētis en tēi polei hamartōlos ).

Probably in Capernaum. The use of hētis means "Who was of such a character as to be"(cf. Luk 8:3) and so more than merely the relative hē , who, that is, "who was a sinner in the city,"a woman of the town, in other words, and known to be such. Hamartōlos , from hamartanō , to sin, means devoted to sin and uses the same form for feminine and masculine. It is false and unjust to Mary Magdalene, introduced as a new character in Luk 8:2, to identify this woman with her. Luke would have no motive in concealing her name here and the life of a courtesan would be incompatible with the sevenfold possession of demons. Still worse is it to identify this courtesan not only with Mary Magdalene, but also with Mary of Bethany simply because it is a Simon who gives there a feast to Jesus when Mary of Bethany does a beautiful deed somewhat like this one here (Mar 14:3-9; Mat 26:6-13; Joh 12:2-8). Certainly Luke knew full well the real character of Mary of Bethany (Luk 10:38-42) so beautifully pictured by him. But a falsehood, once started, seems to have more lives than the cat’ s proverbial nine. The very name Magdalene has come to mean a repentant courtesan. But we can at least refuse to countenance such a slander on Mary Magdalene and on Mary of Bethany. This sinful woman had undoubtedly repented and changed her life and wished to show her gratitude to Jesus who had rescued her. Her bad reputation as a harlot clung to her and made her an unwelcome visitor in the Pharisee’ s house.

Robertson: Luk 7:37

When she knew ( epignousa ).

Second aorist active participle from epiginōskō , to know fully, to recognize. She came in by a curious custom of the time that allowed strangers to enter a house uninvited at a feast, especially beggars seeking a gift. This woman was an intruder whereas Mary of Bethany was an invited guest. "Many came in and took their places on the side seats, uninvited and yet unchallenged. They spoke to those at table on business or the news of the day, and our host spoke freely to them"(Trench in his Parables , describing a dinner at a Consul’ s house at Damietta).

Robertson: Luk 7:37

He was sitting at meat ( katakeitai ).

Literally, he is reclining (present tense retained in indirect discourse in Greek).

Robertson: Luk 7:37

An alabaster cruse of ointment ( alabastron murou ).

See note on Mat 26:7 for discussion of alabastron and murou .

Robertson: Luk 7:38

Standing behind at his feet ( stāsa opisō para tous podas autou ).

Second aorist active participle from histēmi and intransitive, first aorist estēsa being transitive. The guest removed his sandals before the meal and he reclined on the left side with the feet outward. She was standing beside (para ) his feet weeping (klaiousa ). She was drawn irresistibly by gratitude to Jesus and is overcome with emotion before she can use the ointment; her tears (tois dakrusin , instrumental case of dakru ) take the place of the ointment.

Robertson: Luk 7:38

Wiped them with the hair of her head ( tais thrixin tēs kephalēs autēs exemassen ).

Inchoative imperfect of an old verb ekmassō , to rub out or off, began to wipe off, an act of impulse evidently and of embarrassment. "Among the Jews it was a shameful thing for a woman to let down her hair in public; but she makes this sacrifice"(Plummer). So Mary of Bethany wiped the feet of Jesus with her hair (Joh 12:3) with a similar sacrifice out of her great love for Jesus. This fact is relied on by some to prove that Mary of Bethany had been a woman of bad character, surely an utter failure to recognize Mary’ s motive and act.

Robertson: Luk 7:38

Kissed ( katephilei ).

Imperfect active of kataphileō , to kiss repeatedly (force of kata ), and accented by the tense of continued action here. The word in the N.T. occurs here, of the prodigal’ s father (Luk 15:20), of the kiss of Judas (Mar 14:45; Mat 26:49), of the Ephesians esian elders (Act 20:37). "Kissing the feet was a common mark of deep reverence, especially to leading rabbis"(Plummer).

Robertson: Luk 7:38

Anointed them with the ointment ( ēleiphen tōi murōi ).

Imperfect active again of aleiphō , a very common verb. Chriō has a more religious sense. The anointing came after the burst of emotional excitement.

Robertson: Luk 7:39

This man ( houtos ).

Contemptuous, this fellow.

Robertson: Luk 7:39

If he were a (the) prophet ( ei ēn [ho ] prophētēs ).

Condition of the second class, determined as unfulfilled. The Pharisee assumes that Jesus is not a prophet (or the prophet, reading of B, that he claims to be). A Greek condition puts the thing from the standpoint of the speaker or writer. It does not deal with the actual facts, but only with the statement about the facts.

Robertson: Luk 7:39

Would have perceived ( eginōsken an ).

Wrong translation, would now perceive or know (which he assumes that Jesus does not do). The protasis is false and the conclusion also. He is wrong in both. The conclusion (apodosis), like the condition, deals here with the present situation and so both use the imperfect indicative (an in the conclusion, a mere device for making it plain that it is not a condition of the first class).

Robertson: Luk 7:39

Who and what manner of woman ( tis kai potapē hē gunē ).

She was notorious in person and character.

Robertson: Luk 7:40

Answering ( apokritheis ).

First aorist passive participle, redundant use with eipen . Jesus answers the thoughts and doubts of Simon and so shows that he knows all about the woman also. Godet notes a tone of Socratic irony here.

Robertson: Luk 7:41

A certain lender ( danistēi tini ).

A lender of money with interest. Here alone in the N.T. though a common word.

Robertson: Luk 7:41

Debtors ( chreophiletai ).

From chreō (debt, obligation) and opheilō , to owe. Only here and Luk 16:5 in the N.T., though common in late Greek writers.

Robertson: Luk 7:41

Owed ( ōpheilen ).

Imperfect active and so unpaid. Five hundred dēnaria and fifty like two hundred and fifty dollars and twenty-five dollars.

Robertson: Luk 7:42

Will love him most ( pleion agapēsei auton ).

Strictly, comparative more , pleion , not superlative pleista , but most suits the English idiom best, even between two. Superlative forms are vanishing before the comparative in the Koiné. This is the point of the parable, the attitude of the two debtors toward the lender who forgave both of them (Plummer).

Robertson: Luk 7:43

I suppose ( hupolambanō ).

Old verb, originally to take up from under, to bear away as on high, to take up in speech (Luk 10:30), to take up in mind or to assume as here and Act 2:15. Here with an air of supercilious indifference (Plummer).

Robertson: Luk 7:43

The most ( to pleion ).

The more.

Robertson: Luk 7:43

Rightly ( orthōs ).

Correctly. Socrates was fond of panu orthōs . The end of the argument.

Robertson: Luk 7:44

Turning ( strapheis ).

Second aorist passive participle.

Robertson: Luk 7:44

Seest thou ( blepeis ).

For the first time Jesus looks at the woman and he asks the Pharisee to look at her. She was behind Jesus. Jesus was an invited guest. The Pharisee had neglected some points of customary hospitality. The contrasts here made have the rhythm of Hebrew poetry. In each contrast the first word is the point of defect in Simon: water (Luk 7:44), kiss (Luk 7:45), oil (Luk 7:46).

Robertson: Luk 7:45

Hath not ceased to kiss ( ou dielipen kataphilousa ).

Supplementary participle.

Robertson: Luk 7:46

With ointment ( murōi ).

Instrumental case. She used the costly ointment even for the feet of Jesus.

Robertson: Luk 7:47

Are forgiven ( apheōntai ).

Doric perfect passive form. See Luk 5:21, Luk 5:23.

Robertson: Luk 7:47

For she loved much ( hoti ēgapēsen polu ).

Illustration or proof, not reason for the forgiveness. Her sins had been already forgiven and remained forgiven.

Robertson: Luk 7:47

But to whom little is forgiven, the same loveth little ( Hōi de oligon aphietai oligon agapāi ).

This explanation proves that the meaning of hoti preceding is proof, not cause.

Robertson: Luk 7:48

Are forgiven ( apheōntai ).

As in Luk 7:47. Remain forgiven, Jesus means, in spite of the slur of the Pharisee.

Robertson: Luk 7:49

Who even forgiveth sins ( hos kai hamartias aphiēsin ).

Present indicative active of same verb, aphiēmi . Once before the Pharisees considered Jesus guilty of blasphemy in claiming the power to forgive sins (Luk 5:21). Jesus read their inmost thoughts as he always does.

Vincent: Luk 7:2

Centurion ( ἑκατοντάρχου )

From ἕκατον , a hundred, and ἄρχω , to command. Commander of a hundred men. Mark uses κεντυρίων , a Graecized form of the Latin word centurio. A centuria was originally a division consisting of a hundred things of a kind; and thence came to mean any division, whether consisting of a hundred or not. In military language it meant a division of troops, a company, not necessarily of a hundred, the captain of which was called centurio. The numbers of a century varied from about fifty to a hundred. The Roman legion consisted of ten cohorts or σπεῖραι , bands, as" the Italian band," of which Cornelius was a centurion (Act 10:1). The commanders of these cohorts were called chiliarchs, or chief captains (Joh 18:12, Rev.). Each cohort contained six centuries, or companies, of which the commanders were called centurions. The duty of the centurion was chiefly confined to the regulation of his own corps, and the care of the watch. The badge of his office was the vitis , or vine-stock. He wore a short tunic, and was also known by letters on the crest of his helmet. Dean Howson (" Companions of St. Paul" ) remarks on the favorable impression left upon the mind by the officers of the Roman army mentioned in the New Testament, and cites, besides the centurion in this passage, the one at the cross, and Julius, who escorted Paul to Rome. See Act 10:1.

Vincent: Luk 7:2

Servant ( δοῦλος )

A bond-servant. Matthew has παῖς , a servant, which occurs also at Luk 7:7.

Vincent: Luk 7:2

Dear ( ἔντιμος )

Lit. held in honor or value. It does not necessarily imply an affectionate relation between the master and the servant, though such may well have existed. It may mean only that he was a valuable servant. See on 1Pe 2:4. In this case Luke omits the mention of the disease, which is given by Matthew.

Vincent: Luk 7:2

Beseeching ( ἐρωτῶν )

Too strong. Better asking, as Rev. The word to beseech (παρακαλέω ) occurs in the next verse. See on Mat 15:23.

Vincent: Luk 7:2

Heal ( διασώσῃ )

Better as Rev., save. See on Luk 6:19.

Vincent: Luk 7:4

They besought him instantly ( παρεκάλουν σπουδαίως )

On besought, see on Luk 6:24. Instantly, which commonly means at once, is used in its older meaning, pressingly, from the Latin instare , to urge or press upon. So Rom 12:12, " instant in prayer." Wyc., prayed busily.

Vincent: Luk 7:4

That he was worthy ( ὅτι ἄξιός ἐστιν )

The A. V. renders ὅτι as a conjunction, that. The Rev., more correctly, takes it as a mark of quotation, besides properly rendering ἐστιν is , instead of was . Render as Rev., He is worthy that thou shouldst do this ; for the best texts read παρέξῃ , the second person, thou shouldst do, instead of the third person, παρέξει , he shall do.

Vincent: Luk 7:5

He hath built ( αὐτὸς ᾠκοδόμησεν )

He is emphatic; himself, at his own expense.

Vincent: Luk 7:5

A synagogue ( τὴν συναγωγὴν )

The article, " the synagogue," marks the particular synagogue which these elders represented. Hence Rev., rightly, " our synagogue." " He did not merely avoid profaning the synagogue" (Bengel).

Vincent: Luk 7:6

Went ( ἐπορεύετο )

The imperfect tense is explained by what follows. He was going, was on the way, when he was met by the second messenger from the centurion.

Vincent: Luk 7:6

Friends

Possibly kinsmen, not elders now.

Vincent: Luk 7:6

Trouble ( σκύλλου )

Lit., worry. See on Mat 9:36; and Mar 5:35.

Vincent: Luk 7:6

Worthy ( ἱκανός )

Lit., sufficient. Compare Mat 3:11, " worthy to bear ; " and 2Co 3:5, " not that we are sufficient (ἱκανοί ) , but our sufficiency (ἱκανότης ) is of God." It is also used in the sense of much, many, long. See Luk 7:12; Luk 8:27, Luk 8:32; Luk 20:9; Act 9:23.

Vincent: Luk 7:7

Say in a word

Lit., " say with a word."

Vincent: Luk 7:7

My servant shall be healed ( ἰαθήτω ὁ παῖς μοῦ )

It is strange that the Rev. should have omitted to note the imperative mood here, at least in the margin. The literal rendering is the more graphic: Let my servant be healed. Note the professional word for heal . See on Luk 6:19.

Vincent: Luk 7:8

Also

See on Mat 8:9.

Vincent: Luk 7:8

Set under authority ( ὑπὶ ἐξουσίαν τασσόμενος )

It is not easy to render the exact force of these words. The sense of the present participle with the verb εἰμί , I am, is very subtle. The words set under are commonly understood to mean placed in a subordinate position; but this would be more accurately expressed by the perfect participle, τεταγμένος . The present participle indicates something operating daily, and the centurion is describing not his appointed position so much as his daily course of life. The word set originally means arranged, drawn up in order; so that the words might be paraphrased thus: " I am a man whose daily course of life and duty is appointed and arranged by superior authority." The centurion speaks in a figure which is well explained by Alford: " I know how to obey, being myself under authority; and I know how others obey, having soldiers under me. If then I, in my subordinate station of command, am obeyed, how much more thou, who art over all, and whom diseases serve as their Master." Just what estimate of Jesus these words imply we cannot say. It seems evident, at least, that the centurion regarded him as more than man. If that be so, it is a question whether the word man (ἀνθρωπός ) may not imply more than is commonly assigned to it. Taking the Greek words in their order they may read, " For I also, a man (as compared with thee), am set under authority, having soldiers under myself. See on Mat 8:9.

Vincent: Luk 7:10

Whole ( ὑγιαίνοντα )

See on Luk 5:31. The best texts omit that had been sick.

Vincent: Luk 7:11

The day after ( ἐν τῇ ἑξῆς )

Others read ἐν τῷ ἑξῆς , soon after. So Rev. Luke's usage favors the latter.

Vincent: Luk 7:11

Nain

Mentioned nowhere else in the Bible. " On the northern slope of the rugged and barren ridge of Little Hermon, immediately west of Endor, which lies in a further recess of the same range, is the ruined village of Nain. No convent, no tradition marks the spot. But, under these circumstances, the name alone is sufficient to guarantee its authenticity. One entrance alone it could have had - that which opens on the rough hillside in its downward slope to the plain. It must have been in this steep descent, as, according to Eastern custom, they 'carried out the dead man,' that, 'nigh to the gate' of the village, the bier was stopped, and the long procession of mourners stayed, and ' the young man delivered back to his mother (Stanley, " Sinai and Palestine" ). " It is in striking accord with the one biblical incident in the history of Nain that renders it dear to the Christian heart, that about the only remains of antiquity are tombs. These are cut in the rock, and are situated on the hillside to the east of the village" (Thomson, " Land and Book" ).

Vincent: Luk 7:12

Carried out

The tombs were outside of the city.

Vincent: Luk 7:13

The Lord

See on Mat 21:3.

Vincent: Luk 7:13

Saw her

Edersheim says, " Had it been in Judaea, the hired mourners and musicians would have preceded the bier; in Galilee they followed. First came the women; for, as an ancient Jewish commentary explains, woman, who brought death into our world, ought to lead the way in the funeral procession" (" Jewish Social Life" ).

Vincent: Luk 7:13

Had compassion ( ἐσπλαγχνίσθη )

From σπλάγχνα , the nobler entrails, regarded as the seat of the affections. See on pitiful, 1Pe 3:8.

Vincent: Luk 7:14

Touched

Not fearing the ceremonial defilement of contact with the dead.

Vincent: Luk 7:14

The bier ( σορός )

In classical Greek, originally, of a vessel for holding anything: sometimes of a cinerary urn. Here the open bier. Edersheim says " of wicker-work. "

Vincent: Luk 7:15

Sat up ( ἀνεκάθισεν )

Compare Act 9:40. In this in-transitive sense the word is used mostly by medical writers.

Vincent: Luk 7:15

Delivered ( ἔδωκεν )

Rev., gave . " For he had already ceased to belong to his mother" (Bengel). Compare Luk 9:42.

Vincent: Luk 7:16

There came a fear on all ( ἔλαβεν δὲ φόβος ἅπαντας )

Lit., as Rev., fear took hold on all.

Vincent: Luk 7:17

This rumor

Rev., report: viz., of a great prophet who had vindicated his claims by raising the dead.

Vincent: Luk 7:19

Two ( δύο πινὰς )

Lit., two certain ones. Rev., in margin, certain two.

Vincent: Luk 7:19

Art thou

The thou is emphatic. See on Mat 11:3.

Vincent: Luk 7:21

Diseases - plagues ( νόσων - μαστίγων )

See on Mat 4:23; and Mar 3:10. Marking the two classes of disease recognized in medical writings, chronic and acute.

Vincent: Luk 7:21

Evil spirits ( πνευμάτων πονηρῶν )

On πονηρός , evil, see Luk 3:19. It is applied to evil spirits by Luke only, with the single exception of Mat 12:45. In accordance with its signification of evil on its active side, it is applied in medicine to that which spreads destruction or corruption; as the poison of serpents. Note, moreover, that Luke distinguishes here between disease and demoniac possession, as often. See Luk 6:17, Luk 6:18; Luk 8:2; Luk 13:32.

Vincent: Luk 7:21

He gave ( ἐχαρίσατο )

More is expressed by this verb than simple giving. He gave as a free, gracious, joy-giving gift. See on χάρις , favor, Luk 1:30; and compare freely give, Rom 8:32. Also, 1Co 2:12.

Vincent: Luk 7:22

The blind receive, etc

Better, are receiving, are walk ing, even while Jesus is speaking and John is in doubt.

Vincent: Luk 7:23

Shall not be offended ( μὴ σκανδαλισθῇ )

Rev., shall find none occasion of stumbling. See on Mat 5:29. Note also the conditional not (μὴ ): " shall not find, whatever may occur ."

Vincent: Luk 7:24

To see ( θεάσασθαι )

Rev. is correct but awkward, to behold. The verb implies steadfast, intent gazing. See on Mat 11:7.

Vincent: Luk 7:25

Gorgeously apparelled ( ἐν ἱματισμῷ ἐνδόξῳ )

Lit., in splendid clothing.

Vincent: Luk 7:25

Live delicately ( τρυφῇ ὑπάρχοντες )

Lit., are in luxury. On ὑπάρχοντες , are, see on Jam 2:15. On τρυφῇ , luxury, see on 2Pe 2:13, the only other place where it occurs. Compare the kindred verb τρυφάω , to live in luxury, Jam 5:5.

Vincent: Luk 7:25

Kings' courts ( βασιλείοις )

Only here in New Testament. Often rendered palaces. Sometimes, in later Greek, applied to a capital or royal city, a royal treasury, and a royal diadem.

Vincent: Luk 7:26

A prophet ( προφήτην )

The popular conception of a prophet is limited to his foretelling future events. This is indeed included in the term, but does not cover its meaning entirely. The word is from φημί , to speak, and πρό , before, in front of. This meaning of the preposition may have reference to time , viz., before, beforehand ; or to place , viz., in front of , and so, publicly; and this latter meaning, in turn, easily runs into that of in behalf of; for. The prophet is, therefore, primarily, one who speaks standing before another, and thus forming a medium between him and the hearer. This sense runs naturally into that of instead of. Hence it is the technical term for the interpreter of a divine message. So Plato: " For this reason it is customary to appoint diviners or interpreters to be judges of the true inspiration. Some persons call them diviners, seers (μάντεις ); they do not know that they are only repeaters of dark sayings and visions, and are not to be called diviners at all, but interpreters (προφῆται ) of things divine" (" Timaeus," 72). Similarly of an advocate to speak for, or instead of one. The central idea of the word is, one to whom God reveals himself and through whom he speaks. The revelation may or may not relate to the future. The prophet is a forth-teller, not necessarily a foreteller. The essence of the prophetic character is immediate intercourse with God. One of the Hebrew names for " prophet," and, as some maintain, the earlier name, signified a shewer or seer. See 1Sa 9:10; and in 1Co 14:26-30, Paul shows that revelation stands in necessary connection with prophesying.

Vincent: Luk 7:27

Prepare ( κατασκευάσει )

See on Luk 1:17.

Vincent: Luk 7:27

Least ( μικρότερος )

Lit., less . Rev., but little ; or, as we might say, " comparatively little."

Vincent: Luk 7:29

Justified God

Declaring, by being baptized, that God's will concerning John's baptism was right.

Vincent: Luk 7:30

Lawyers ( νομικοὶ )

Not legal practitioners, but interpreters and doctors of the Mosaic law.

Vincent: Luk 7:30

Rejected ( ἠθέτησαν )

Set aside, or annulled; made it vain through their disobedience.

Vincent: Luk 7:30

Against themselves ( εἰς ἑαυτούς )

More strictly, with reference to themselves.

Vincent: Luk 7:32

Children ( παιδίοις )

Diminutive; little children. See on Mat 11:16.

Vincent: Luk 7:32

Market-place

See on Mat 11:16.

Vincent: Luk 7:32

We piped

Playing at wedding.

Vincent: Luk 7:32

Mourned ( ἐθρηνήσαμεν )

Rev., much better, wailed: playing at funeral.

Vincent: Luk 7:32

Weep ( ἐκλαύσατε )

Of audible weeping. See on Mat 5:4. Matthew has ἐκόψασθε , beaten your breasts . See on Mat 11:17.

Vincent: Luk 7:33

Bread and wine

Peculiar to Luke.

Vincent: Luk 7:37

A woman who ( ἥτις )

Of that class which was, etc.

Vincent: Luk 7:37

A sinner

Wyc., a sinneress. Her presence there is explained by the Oriental custom of strangers passing in and cut of a house during a meal to see and converse with the guests. Trench cites a description of a dinner at a consul's house in Damietta. " Many came in and took their places on the side-seats, uninvited and yet unchallenged. They spoke to those at table on business or the news of the day, and our host spoke freely to them" (" Parables" ). Bernard beautifully says: " Thanks to thee, most blessed sinner: thou hast shown the world a safe enough place for sinners - the feet of Jesus, which spurn none, reject none, repel none, and receive and admit all. Where alone the Pharisee vents not his haughtiness, there surely the Ethiopian changes his skin, and the leopard his spots" (cit. by Trench, " Parables" ).

Vincent: Luk 7:37

Sat ( κατάκειται )

Lit., is reclining at meat: a lively change to the present tense.

Vincent: Luk 7:37

Alabaster

See on Mat 26:7.

Vincent: Luk 7:38

At his feet behind

The body of the guest rested on the couch; the feet were turned from the table toward the walls, and the left elbow rested on the table.

Vincent: Luk 7:38

Wash ( βρέχειν )

More literally and better, as Rev., wet, as with rain.

Vincent: Luk 7:38

Wiped ( ἐξέμασσεν )

See on Luk 5:2.

Vincent: Luk 7:41

Creditor ( δανειστῇ ).

From δάνειον , a loan. Properly a lender of money at interest. Rev., lender . See on Luk 6:34 :.

Vincent: Luk 7:41

Pence ( δηνάρια )

See on Mat 20:2.

Vincent: Luk 7:42

Frankly forgave ( ἐχαρίσατο )

Rev. omits frankly, which is implied in the verb. See on Luk 7:21.

Vincent: Luk 7:43

I suppose ( ὑπολαμβάνω )

The verb literally means to take up by getting under. It might be rendered, accordingly, I take it .

Vincent: Luk 7:45

Ceased ( διέλιπεν )

Only here in New Testament. Common in medical language, meaning to be intermittent, and to discontinue giving remedies for a time.

Vincent: Luk 7:45

To kiss ( καταφιλοῦσα )

The compound verb has the force of kissing tenderly, caressing.

Vincent: Luk 7:46

Oil ( ἐλαίῳ )

In Luk 7:37, Luk 7:38, the word μύρον , liquid ointment, is used. This was the finer and costlier of the two. Christ means to say to Simon, " thou didst not anoint my head, the nobler part, with ordinary oil. She hath anointed my feet with costly ointment.

Vincent: Luk 7:49

They began

Luke notes the first uprising of the thought.

Vincent: Luk 7:49

Within themselves ( ἐν ἑαυτοῖς )

Better, among themselves, as Rev., in margin.

Vincent: Luk 7:49

Also ( καὶ )

Much better as Rev., " who even forgiveth sins."

Vincent: Luk 7:50

In peace ( εἰς εἰρήνην )

Lit., into peace. See on Mar 5:34.

Wesley: Luk 7:3

Of his miracles, and of his arrival at Capernaum.

Wesley: Luk 7:18

Mat 11:2.

Wesley: Luk 7:22

Which is the greatest mercy, and the greatest miracle of all.

Wesley: Luk 7:24

He did not speak the following things in the hearing of John's disciples, lest he should seem to flatter John, or to compliment him into an adherence to his former testimony. To avoid all suspicion of this kind, he deferred his commendation of him, till the messengers were gone; and then delivered it to the people, to prevent all imaginations, as if John were wavering in his judgment, and had sent the two disciples for his own, rather than their satisfaction.

Wesley: Luk 7:27

Mal 3:1.

Wesley: Luk 7:28

A greater teacher.

Wesley: Luk 7:28

The least teacher whom I send forth.

Wesley: Luk 7:29

Our Lord continues his discourse: justified God - Owned his wisdom and mercy in thus calling them to repentance, and preparing them for Him that was to come.

Wesley: Luk 7:30

The good, learned, honourable men: made void the counsel, the gracious design, of God toward them - They disappointed all these methods of his love, and would receive no benefit from them.

Wesley: Luk 7:32

So froward and perverse, that no contrivance can be found to please them. It is plain our Lord means, that they were like the children complained of, not like those that made the complaint.

Wesley: Luk 7:34

The children of wisdom are those who are truly wise unto salvation. The wisdom of God in all these dispensations, these various methods of calling sinners to repentance, is owned and heartily approved by all these.

Wesley: Luk 7:36

Let the candour with which our Lord accepted this invitation, and his gentleness and prudence at this ensnaring entertainment, teach us to mingle the wisdom of the serpent, with the innocence and sweetness of the dove. Let us neither absolutely refuse all favours, nor resent all neglects, from those whose friendship is at best very doubtful, and their intimacy by no means safe.

Wesley: Luk 7:37

Not the same with Mary of Bethany, who anointed him six days before his last passover.

Wesley: Luk 7:40

So tender and courteous am address does our Lord use even to a proud, censorious Pharisee!

Wesley: Luk 7:43

Neither of them will love him at all, before he has forgiven them. An insolvent debtor, till he is forgiven, does not love, but fly his creditor.

Wesley: Luk 7:44

It was customary with the Jews to show respect and kindness to their welcome guests, by saluting them with a kiss, by washing their feet, and anointing their heads with oil, or some fine ointment.

Wesley: Luk 7:47

The fruit of her having had much forgiven. It should carefully be observed here, that her love is mentioned as the effect and evidence, not the cause of her pardon. She knew that much had been forgiven her, and therefore she loved much.

Wesley: Luk 7:50

Not thy love. Love is salvation.

JFB: Luk 7:4

A testimony most precious, coming from those who probably were strangers to the principle from which he acted (Ecc 7:1).

JFB: Luk 7:5

Having found that "salvation was of the Jews," he loved them for it.

JFB: Luk 7:5

His love took this practical and appropriate form.

JFB: Luk 7:11

A small village not elsewhere mentioned in Scripture, and only this once probably visited by our Lord; it lay a little to the south of Mount Tabor, about twelve miles from Capernaum.

JFB: Luk 7:12

"was being carried out." Dead bodies, being ceremonially unclean, were not allowed to be buried within the cities (though the kings of David's house were buried m the city of David), and the funeral was usually on the same day as the death.

JFB: Luk 7:12

Affecting particulars, told with delightful simplicity.

JFB: Luk 7:13

"This sublime appellation is more usual with Luke and John than Matthew; Mark holds the mean" [BENGEL].

JFB: Luk 7:13

What consolation to thousands of the bereaved has this single verse carried from age to age!

JFB: Luk 7:14-15

What mingled majesty and grace shines in this scene! The Resurrection and the Life in human flesh, with a word of command, bringing back life to the dead body; Incarnate Compassion summoning its absolute power to dry a widow's tears!

JFB: Luk 7:16

More than bringing back the days of Elijah and Elisha (1Ki 17:17-24; 2Ki 4:32-37; and see Mat 15:31).

JFB: Luk 7:29-30

"on hearing (this)." These are the observations of the Evangelist, not of our Lord.

JFB: Luk 7:29-30

A striking clause.

JFB: Luk 7:29-30

Rather, "having been baptized." The meaning is, They acknowledged the divine wisdom of such a preparatory ministry as John's, in leading them to Him who now spake to them (see Luk 1:16-17); whereas the Pharisees and lawyers, true to themselves in refusing the baptism of John, set at naught also the merciful design of God in the Saviour Himself, to their own destruction.

JFB: Luk 7:31-35

As cross, capricious children, invited by their playmates to join them in their amusements, will play with them neither at weddings nor funerals (juvenile imitations of the joyous and mournful scenes of life), so that generation rejected both John and his Master: the one because he was too unsocial--more like a demoniac than a rational man; the other, because He was too much the reverse, given to animal indulgences, and consorting with the lowest classes of society. But the children of Wisdom recognize and honor her, whether in the austere garb of the Baptist or in the more attractive style of his Master, whether in the Law or in the Gospel, whether in rags or in royalty, for "the full soul loatheth an honeycomb, but to the hungry soul every bitter thing is sweet" (Pro 27:7).

JFB: Luk 7:37-38

One who had led a profligate life. Note.--There is no ground whatever for the popular notion that this woman was Mary Magdalene, nor do we know what her name was. (See on Luk 8:2.)

JFB: Luk 7:37-38

A perfume vessel, in some cases very costly (Joh 12:5). "The ointment has here a peculiar interest, as the offering by a penitent of what had been an accessory in her unhallowed work of sin" [ALFORD].

JFB: Luk 7:38

The posture at meals being a reclining one, with the feet out behind.

JFB: Luk 7:38

To "water with a shower." The tears, which were quite involuntary, poured down in a flood upon His naked feet, as she bent down to kiss them; and deeming them rather fouled than washed by this, she hastened to wipe them off with the only towel she had, the long tresses of her own hair, "with which slaves were wont to wash their masters' feet" [STIER].

JFB: Luk 7:38

The word signifies "to kiss fondly, to caress," or to "kiss again and again," which Luk 7:45 shows is meant here. What prompted this? Much love, springing from a sense of much forgiveness. So says He who knew her heart (Luk 7:47). Where she had met with Christ before, or what words of His had brought life to her dead heart and a sense of divine pardon to her guilty soul, we know not. But probably she was of the crowd of "publicans and sinners" whom Incarnate Compassion drew so often around Him, and heard from His lips some of those words such as never man spake, "Come unto Me, all ye that labour," &c. No personal interview had up to this time taken place between them; but she could keep her feelings no longer to herself, and having found her way to Him (and entered along with him, Luk 7:45), they burst forth in this surpassing yet most artless style, as if her whole soul would go out to Him.

JFB: Luk 7:39

Who had formed no definite opinion of our Lord, and invited Him apparently to obtain materials for a judgment.

JFB: Luk 7:39

"Ha! I have Him now; He plainly knows nothing of the person He allows to touch Him; and so, He can be no prophet." Not so fast, Simon; thou hast not seen through thy Guest yet, but He hath seen through thee.

JFB: Luk 7:40-43

Like Nathan with David, our Lord conceals His home thrust under the veil of a parable, and makes His host himself pronounce upon the case. The two debtors are the woman and Simon; the criminality of the one was ten times that of the other (in the proportion of "five hundred" to "fifty"); but both being equally insolvent, both are with equal frankness forgiven; and Simon is made to own that the greatest debtor to forgiving mercy will cling to her Divine Benefactor with the deepest gratitude. Does our Lord then admit that Simon was a forgiving man? Let us see.

JFB: Luk 7:44-47

A compliment to guests. Was this "much love?" Was it any?

JFB: Luk 7:45

Of salutation. How much love was here? Any at all?

JFB: Luk 7:46

Even common olive oil in contrast with the woman's "ointment" or aromatic balsam. What evidence was thus afforded of any feeling which forgiveness prompts? Our Lord speaks this with delicate politeness, as if hurt at these inattentions of His host, which though not invariably shown to guests, were the customary marks of studied respect and regard. The inference is plain--only one of the debtors was really forgiven, though in the first instance, to give room for the play of withheld feelings, the forgiveness of both is supposed in the parable.

JFB: Luk 7:47

"Those many sins of hers," our Lord, who admitted how much more she owed than the Pharisee, now proclaims in naked terms the forgiveness of her guilt.

JFB: Luk 7:47

Not because, as if love were the cause of forgiveness, but "inasmuch as," or "in proof of which." The latter clause of the verse, and the whole structure of the parable, plainly show this to be the meaning.

JFB: Luk 7:47

Delicately ironical intimation of no love and no forgiveness in the present case.

JFB: Luk 7:48

An unsought assurance, usually springing up unexpected in the midst of active duty and warm affections, while often it flies from those who mope and are paralyzed for want of it.

JFB: Luk 7:49-50

No wonder they were startled to hear One who was reclining at the same couch, and partaking of the same hospitalities with themselves, assume the awful prerogative of "even forgiving sins." But so far from receding from this claim, or softening it down, our Lord only repeats it, with two precious additions: one, announcing what was the one secret of the "forgiveness" she had experienced, and which carried "salvation" in its bosom; the other, a glorious dismissal of her in that "peace" which she had already felt, but is now assured she has His full warrant to enjoy! This wonderful scene teaches two very weighty truths: (1) Though there be degrees of guilt, insolvency, or inability to wipe out the dishonor done to God, is common to all sinners. (2) As Christ is the Great Creditor to whom all debt, whether great or small, contracted by sinners is owing, so to Him belongs the prerogative of forgiving it. This latter truth is brought out in the structure and application of the present parable as it is nowhere else. Either then Jesus was a blaspheming deceiver, or He is God manifest in the flesh.

Clarke: Luk 7:2

A certain centurion’ s servant - See this miracle explained on Mat 8:5-13 (note).

Clarke: Luk 7:3

Elders of the Jews - These were either magistrates in the place, or the elders of the synagogue which the centurion had built, Luk 7:5. He sent these, probably, because he was afraid to come to Christ himself, not being a Jew, either by nation or religion. In the parallel place in Matthew, he is represented as coming to Christ himself; but it is a usual form of speech in all nations, to attribute the act to a person which is done not by himself, but by his authority.

Clarke: Luk 7:5

He loveth our nation - He is a warm friend to the Jews; and has given a full proof of his affection to them in building them a synagogue. This he had done at his own proper charges; having no doubt employed his own men in the work.

Clarke: Luk 7:10

Found the servant whole - This cure was the effect of the faith, prayer, and humility of the centurion, through which the almighty energy of Jesus Christ was conveyed to the sick man. But these very graces in the centurion were the products of grace. It is God himself who, by the gifts of his mercy, disposes the soul to receive its cure; and nothing can contribute to the reception of his grace but what is the fruit of grace itself. The apostle says, The grace of God that bringeth salvation hath appeared unto all men, Tit 2:11. It should therefore be our concern, not to resist the operations of this grace: for though we cannot endue ourselves with by gracious disposition, yet we can quench the Spirit, by whose agency these are produced in the soul. The centurion had not received the grace of God in vain.

Clarke: Luk 7:11

Nain - A small city of Galilee, in the tribe of Issachar

According to Eusebius, it was two miles from Mount Tabor, southward; and near to Endor.

Clarke: Luk 7:12

Carried out - The Jews always buried their dead without the city, except those of the family of David. No burying places should be tolerated within cities or towns; much less in or about churches and chapels. This custom is excessively injurious to the inhabitants; and especially to those who frequent public worship in such chapels and churches. God, decency, and health forbid this shocking abomination

On the impropriety of burying in towns, churches, and chapels, take the following testimonies: Extra urbem soliti sunt alii mortuos sepelire: Nos Christiani, eos non in urbes solum, sed et in Templa recepimus, quo fit ut multi faetore nimis, fere exanimentur . Schoettgen. "Others were accustomed to bury their dead without the city. We Christians not only bury them within our cities, but receive them even into our churches! Hence many nearly lose their lives through the noxious effluvia.""Both the Jews and other people had their burying places without the city: - Et certe ita postulat ratio publicae sanitatis, quae multum laedi solet aura sepulchrorum : - and this the health of the public requires, which is greatly injured by the effluvia from graves."- Rosenmuller. From long observation I can attest that churches and chapels situated in grave-yards, and those especially within whose walls the dead are interred, are perfectly unwholesome; and many, by attending such places, are shortening their passage to the house appointed for the living. What increases the iniquity of this abominable and deadly work is, that the burying grounds attached to many churches and chapels are made a source of private gain. The whole of this preposterous conduct is as indecorous and unhealthy as it is profane. Every man should know that the gas which is disengaged from putrid flesh, and particularly from a human body, is not only unfriendly to, but destructive of, animal life. Superstition first introduced a practice which self-interest and covetousness continue to maintain

For a general improvement of all the circumstances of this miracle, see the end of the chapter.

Clarke: Luk 7:16

God hath visited his people - Several MSS. and versions add, εις αγαθον, for good. Sometimes God visited his people in the way of judgment, to consume them in their transgressions; but it was now plain that he had visited them in the most tender compassion and mercy. This seems to have been added by some ancient copyist, by way of explanation.

Clarke: Luk 7:18

The disciples of John showed him, etc. - It is very likely that John’ s disciples attended the ministry of our Lord at particular times; and this, we may suppose, was a common case among the disciples of different Jewish teachers. Though bigotry existed in its most formidable shape between the Jews and Samaritans, yet we do not find that it had any place between Jews and Jews, though they were of different sects, and attached to different teachers.

Clarke: Luk 7:19

Art thou he that should come? - That is, to save. Art thou the promised Messiah? See on Mat 11:3 (note)

Some have thought that this character of our Lord, ὁ ερχομενος, he who cometh, refers to the prophecy of Jacob, Gen 49:10, where he is called שילה Shiloh , which Grotius and others derive from שלה shalach , he sent: hence, as the time of the fulfillment of the prophecy drew nigh, he was termed, He who cometh, i.e. he who is just now ready to make his appearance in Judea. In Zec 9:9, a similar phrase is used, Behold, thy king Cometh unto thee - having Salvation. This is meant of the Messiah only; therefore I think the words to save, are necessarily implied.

Clarke: Luk 7:21

Infirmities and plagues - The following judicious note from Bp. Pearce is worthy of deep attention: "Luke mentions here νοσοι, μαϚιγες, leprosias , and πνευματα πονηρα, i.e. diseases or ill habits of body, sores or lamenesses, and evil spirits: from whence we may conclude that evil spirits are reckoned by him (who speaks of distempers with more accuracy than the other evangelists) as things different from any disorders of the body, included in the two former words.

Clarke: Luk 7:21

Unto many that were blind he gave light - Rather, he kindly gave sight - εχαρισατο το βλεπειν ; or, he graciously gave sight. This is the proper meaning of the original words. In all his miracles, Jesus showed the tenderest mercy and kindness: not only the cure, but the manner in which he performed it, endeared him to those who were objects of his compassionate regards.

Clarke: Luk 7:22-28

See these verses explained at large on Mat 11:4-15 (note).

Clarke: Luk 7:29

Justified God - Or, declared God to be just - εδικαιωσαν τον Θεον . The sense is this: John preached that the Divine wrath was coming upon the Jews, from which they might flee by repentance, Luk 3:7. The Jews, therefore, who were baptized by him, with the baptism of repentance, did thereby acknowledge that it is but justice in God to punish them for their wickedness unless they repented, and were baptized in token of it. Bp. Pearce proves that this is the sense in which the word δικαιοω is used here and in Psa 51:4, compared with Job 32:2, and by this evangelist again in Luk 10:29, and Luk 16:15.

Clarke: Luk 7:30

Rejected the counsel of God - Or, frustrated the will of God - την βουλην του Θεου ηθετησαν . Kypke says the verb αθετειν has two meanings: - 1, to disbelieve; 2, despise, or disobey: and that both senses may be properly conjoined here. The will of God was that all the inhabitants of Judea should repent at the preaching of John, be baptized, and believe in Christ Jesus. Now as they did not repent, etc., at John’ s preaching, so they did not believe his testimony concerning Christ: thus the will, gracious counsel, or design of God, relative to their salvation, was annulled or frustrated. They disbelieved his promises, despised the Messiah, and disobeyed his precepts.

Clarke: Luk 7:31

And the Lord said - Almost every MS. of authority and importance, with most of the versions, omit these words. As the Evangelistaria (the books which contained those portions of the Gospels which were read in the Churches) began at this verse, the words were probably at first used by them, to introduce the following parable. There is the fullest proof that they never made a part of Luke’ s text. Every critic rejects them. Bengel and Griesbach leave them out of the text.

Clarke: Luk 7:32

They are like unto children - See on Mat 11:16-19 (note). It is probable that our Lord alludes here to some play or game among the Jewish children, no account of which is now on record.

Clarke: Luk 7:35

Wisdom is justified, etc. - Probably the children of wisdom is a mere Hebraism here for the products or fruits of wisdom; hence the Vatican MS., one other, and some versions, have εργων, works, instead of τεκνων, sons, in the parallel place, Mat 11:19. True wisdom shows itself by its works; folly is never found in the wise man’ s way, any more than wisdom is in the path of a fool. Theophylact’ s note on this place should not be overlooked. Εδικαιωθη, τουτ ’ εστιν ετιμηθη, Wisdom Is Justified, that is, Is Honored, by all her children.

Clarke: Luk 7:36

One of the Pharisees - Called Simon, Luk 7:40. This account is considered by many critics and commentators to be the same with that in Mat 26:6, etc., Mar 14:3; and Joh 12:3. This subject is considered pretty much at large in the notes on Mat 26:6, etc., to which the reader is requested to refer.

Clarke: Luk 7:37

A woman - which was a sinner - Many suppose that this woman had been a notorious public prostitute; but this is taking the subject by the very worst handle. My own opinion is, that she had been a mere heathen who dwelt in this city, (probably Capernaum), who, through the ministry of Christ, had been before this converted to God, and came now to give this public testimony of her gratitude to her gracious deliverer from the darkness and guilt of sin. I am inclined to think that the original word, ἁμαρτωλος, is used for heathen or Gentile in several places of the sacred writings. I am fully persuaded that this is its meaning in Mat 9:10, Mat 9:11, Mat 9:13; Mat 11:19; and Mat 26:45. The Son of man is betrayed into the hands of sinners, i.e. is delivered into the hands of the heathens, viz. the Romans, who alone could put him to death. See Mar 2:15-17; Mar 14:41. I think also it has this meaning in Luk 6:32-34; Luk 15:1, Luk 15:2, Luk 15:7, Luk 15:10; Luk 19:7; Joh 9:31. I think no other sense can be justly assigned to it in Gal 2:15 : We who are Jews by nature, and not sinners of the Gentiles. We Jews, who have had the benefit of a Divine revelation, know that a man is not justified by the works of the law, but by the faith of Christ, (Gal 2:16), which other nations, who were heathens, not having a Divine revelation, could not know. It is, I think, likely that the grand subject of the self-righteous Pharisee’ s complaint was her being a heathen. As those who were touched by such contracted a legal defilement, he could not believe that Christ was a conscientious observer of the law, seeing he permitted her to touch him, knowing who she was; or, if he did not know that she was a heathen, it was a proof that he was no prophet, Luk 7:39, and consequently had not the discernment of spirits which prophets were supposed to possess. As the Jews had a law which forbade all iniquity, and they who embraced it being according to its requisitions and their profession saints; and as the Gentiles had no law to restrain evil, nor made any profession of holiness, the term ἁμαρτωλοι, or sinners, was first with peculiar propriety applied to them, and afterwards to all others, who, though they professed to be under the law, yet lived as Gentiles without the law. Many suppose this person to be the same as Mary Magdalene, but of this there is no solid proof

Clarke: Luk 7:37

Brought an alabaster box - See on Mar 14:3 (note).

Clarke: Luk 7:38

Stood at his feet behind him - In taking their meals, the eastern people reclined on one side; the loins and knees being bent to make the more room, the feet of each person were turned outwards behind him. This is the meaning of standing Behind at his Feet

Clarke: Luk 7:38

Began to wash his feet with tears - Ηρξατο βρεχειν - τοις δακρυσι, She began to water his feet - to let a shower of tears fall on them. As the Jews wore nothing like our shoes, (theirs being a mere sole, bound about the foot and ancle with thongs), their feet being so much exposed had frequent need of washing, and this they ordinarily did before taking their meals

Clarke: Luk 7:38

Kissed his feet - With affectionate tenderness, κατεφιλει, or kissed them again and again. See on Mat 26:48 (note)

The kiss was used in ancient times as the emblem of love, religious reverence, subjection, and supplication. It has the meaning of supplication, in the way of adoration, accompanied with subjection, in 1Ki 19:18, Whose mouths have not kissed Baal; and in Job 31:27, My mouth hath not kissed my hand; I have paid no sort of adoration to false gods; and in Psa 2:12, Kiss the Son lest he be angry, - close in with him, embrace affectionately, the offers of mercy made unto you through Christ Jesus, lest he (the Lord) be angry with you, and ye perish: which commandment this woman seems to have obeyed, both in the literal and spiritual sense. Kissing the feet was practised also among the heathens, to express subjection of spirit, and earnest supplication. See a long example in Raphelius, produced from Polybius, concerning the Carthaginian ambassadors when supplicating the Romans for peace. With an humble and abject mind, πεσοντες επι την γην, they fell down on the earth, τους ποδας καταφιλοιεν τῳ συνεδριῳ, and kissed the feet of the council. See also several examples in Kypke. Kissing the feet is a farther proof that this person had been educated a heathen. This was no part of a Jew’ s practice.

Clarke: Luk 7:41

A certain creditor, etc. - It is plain that in this parable our Lord means, by the creditor, God, and, by the two debtors, Simon and the woman who was present. Simon, who had the light of the law, and who, in consequence of his profession as a Pharisee, was obliged to abstain from outward iniquity, might be considered as the debtor who owed only fifty pence, or denarii. The woman, whom I have supposed to be a heathen, not having these advantages, having no rule to regulate her actions, and no curb on her evil propensities, may be considered as the debtor who owed five hundred pence, or denarii. And when both were compared, Simon’ s debt to God might be considered, in reference to hers, as fifty to five hundred. However, we find, notwithstanding this great disparity, both were insolvent. Simon, the religious Pharisee, could no more pay his fifty to God than this poor heathen her five hundred; and, if both be not freely forgiven by the Divine mercy, both must finally perish. Having Nothing to Pay, he kindly Forgave them both. Some think that this very Simon was no inconsiderable debtor to our Lord, as having been mercifully cleansed from a leprosy; for he is supposed to be the same as Simon the leper. See the note on Mat 26:6.

Clarke: Luk 7:42

Which of them will love him most? - Which is under the greater obligation and should love him most?

Clarke: Luk 7:43

He to whom he forgave most - By this acknowledgment he was, unknowingly to himself, prepared to receive our Lord’ s reproof.

Clarke: Luk 7:44

Thou gavest me no water - In this respect Simon was sadly deficient in civil respect, whether this proceeded from forgetfulness or contempt. The custom of giving water to wash the guest’ s feet was very ancient. See instances in Gen 18:4; Gen 24:32; Jdg 19:21; 1Sa 25:41. In Hindoostan it is the custom, that when a superior enters the house of an inferior, the latter washes his feet, and gives him water to rinse his mouth before he eats. See Ayeen Akbery, vol. iii. p. 226.

Clarke: Luk 7:45

Since the time I came in - Rather, Since the time She came in, αφ ’ ἡς εισηλθεν, not εισηλθον, I came in, for it is clear from Luk 7:37 that the woman came in after Christ, having heard that he was sitting at meat in the Pharisee’ s house. The reading which I have adopted is supported by several MSS. and Versions.

Clarke: Luk 7:46

My head with oil thou didst not anoint - Anointing the head with oil was as common among the Jews as washing the face with water is among us. See Rth 3:3; 2Sa 12:20; 2Sa 14:2; 2Ki 4:2; and Psa 23:5, where the author alludes to the Jewish manner of receiving and entertaining a guest. Thou preparest a table for me; anointest my head with oil; givest me an overflowing cup. See Mat 5:17.

Clarke: Luk 7:47

For she loved much - Or, Therefore she loved much. It appears to have been a consciousness of God’ s forgiving love that brought her at this time to the Pharisee’ s house. In the common translation her forgiveness is represented to be the consequence of her loving much, which is causing the tree to produce the root, and not the root the tree. I have considered ὁτι here as having the sense of διοτι, therefore; because, to make this sentence suit with the foregoing parable, Luk 7:42, Luk 7:43, and with what immediately follows here, but he to whom little is forgiven loveth little, we must suppose her love was the effect of her being pardoned, not the cause of it. Ὁτι seems to have the sense of therefore in Mat 13:13; Joh 8:44; 1Co 10:17; and in the Septuagint, in Deuteronomy 33:52; Isaiah 49:19; Hosea 9:15; and Ecc 5:6. Both these particles are often interchanged in the New Testament

Clarke: Luk 7:47

Loved much - loveth little - That is, A man’ s love to God will be in proportion to the obligations he feels himself under to the bounty of his Maker.

Clarke: Luk 7:48

Thy sins are forgiven - He gave her the fullest assurance of what he had said before to Simon, (Luk 7:47), Thy sins are forgiven. While the Pharisee murmured, the poor penitent rejoiced.

Clarke: Luk 7:50

Thy faith hath saved thee - Thy faith hath been the instrument of receiving the salvation which is promised to those who repent. Go in peace. Though peace of conscience be the inseparable consequence of the pardon of sin, yet here it seems to be used as a valediction or farewell: as if he had said, May goodness and mercy continue to follow thee! In this sense it is certainly used Jdg 18:6; 1Sa 1:17; 1Sa 20:42; 1Sa 29:7; 2Sa 15:9; Jam 2:16

The affecting account of raising the widow’ s son to life, Luk 7:11-17, is capable of farther improvement. The following may be considered to be sober, pious uses of this transaction

In this resurrection of the widow’ s son, four things are highly worthy of notice: - 1. The meeting. 2. What Christ did to raise the dead man. 3. What the man did when raised to life: and 4. The effect produced on the minds of the people

I. The Meetin

1.    It was uncommon: it was a meeting of life and death, of consolation and distress. On the one part Jesus, accompanied by his disciples, and an innumerable crowd of people, advance towards the gate of the city of Nain: on the other part, a funeral solemnity proceeds out of the gate, - a person of distinction, as we may imagine from the number of the people who accompanied the corpse, is carried out to be buried. Wherever Jesus goes, he meets death or misery; and wherever he comes, he dispenses life and salvation

2.    It was instructive. A young man was carried to the grave - an only son - cut off in the flower of his age from the pleasures, honors, profits, and expectations of life; a multitude of relatives, friends, and neighbors, in tears, affliction, and distress, accompanied the corpse. Behold the present life in its true point of light! How deceitful is the world! To hide its vanity and wretchedness, funeral pomp takes the place of the decorations of life and health; and pride, which carries the person through life, cleaves to the putrid carcass in the ridiculous adornments of palls, scarfs, cloaks, and feathers! Sin has a complete triumph, when pride is one of the principal bearers to the tomb. And shall not the living lay these things to heart? Remember, ye that are young, the young die oftener than the old; and it is because so many of the former die, that there are so few of the latter to die

3.    It was an affecting meeting. The mother of this young man followed the corpse of her son; her distress was extreme. She had already lost her husband, and in losing her only son she loses all that could be reckoned dear to her in the world. She lost her support, her glory, and the name of her family from among the tribes of her people. Jesus sees her in this state of affliction, and was moved with compassion towards her. This God of goodness cannot see the wretched without commiserating their state, and providing for their salvation

4.    It was a happy meeting. Jesus approaches this distressed widow, and says, Weep not. But who, with propriety, can give such advice in a case like this? Only that God who can dry up the fountain of grief, and remove the cause of distress. Weep for thy sin, weep for thy relatives, weep after Christ, and God will infallibly comfort thee.

II. What Christ Did to Raise this Dead Ma

1.    He came up, Luk 7:14. When the blessed God is about to save a soul from spiritual death, he comes up to the heart by the light of his Spirit, by the preaching of his word, and by a thousand other methods, which all prove that his name is mercy, and his nature love

2.    He touched the bier. God often stretches out his hand against the matter or occasion of sin, renders that public that was before hidden, lays afflictions upon the body; by some evil disease effaces that beauty, or impairs that strength, which were the occasions of sin; disconcerts the schemes and blasts the property of the worldly man. These were carrying him down to the chambers of death, and the merciful God is thus delivering him out of the hands of his murderers

3.    He commanded - Young man! I say unto thee, Arise. Sinners! You have been dead in trespasses and sins too long: now hear the voice of the Son of God. Young people! to you in particular is this commandment addressed. Delay not a moment: it will be more easy for you to return to God now than at any future time. And perhaps the present call may never be repeated. The sooner you hear the voice of God, the sooner you shall be happy.

III . What the Man Did when Raised to Lif

1.    He sat up, Luk 7:15. When the quickening voice of God reaches the heart of a sinner, his first business is to lift up his head to contemplate the awful state in which he is found, and the horrible pit over which he hangs, and look about for a deliverer from the hell that is moved from beneath to meet him at his coming

2.    He began to speak. Prayer to God, for the salvation he needs, is indispensably requisite to every awakened sinner. Let him speak in prayer and praise; prayer for present salvation, and praise, because he is still out of hell. Let him also declare the power and goodness of God which have thus rescued him from the bitter pains of an eternal death

3.    He walked. He (Christ) presented him to his mother. Those who were carrying the corpse having heard the voice of the young man, immediately laid down the bier, and the young man stepping directly on the ground, Jesus took him by the hand and conducted him to his mother. What a change from the deepest affliction to the highest ecstacy of joy must have now taken place in this widow’ s heart! Happy moment! - when the quickening power of Christ restores a prodigal son to a disconsolate parent, and a member to Christ’ s mystical body, the Church militant!

IV. The Effect Produced on the Minds of the Peopl

1.    Fear seized them, Luk 7:16. A religious reverence penetrated their hearts, while witnessing the effects of the sovereign power of Christ. Thus should we contemplate the wonders of God’ s grace in the conviction and conversion of sinners

2.    They glorified God. They plainly saw that he had now visited his people: the miracle proclaimed his presence, and that a great prophet was risen among them, and they expect to be speedily instructed in all righteousness. The conversion of a sinner to God should be matter of public joy to all that fear his name; and should be considered as a full proof that the God of our fathers is still among their children. See Luk 7:16

3.    They published abroad the account. The work of the grace of God should be made known to all: the Gospel should be preached in every place; and the miracle-working power of Christ every where recommended to notice. If those who are raised from the death of sin were more zealous in discoursing of, walking in, and recommending the Gospel of the grace of God, the kingdom of Christ would soon have a more extensive spread; and the souls thus employed would be incessantly watered from on high.

Calvin: Luk 7:5

Luk 7:5.For he loveth our nation This was, no doubt, a commendation given him by the Jews on account of his piety: ⁵⁰¹ for his love of a nation universally hated could proceed only from zeal for the Law, and from reverence for God. By building a synagogue, he showed plainly that he favored the doctrine of the Law. The Jews had therefore good grounds for saying that, as a devout worshipper of God, he had claims on Christ for receiving such a favor. They discover, at the same time, a marvellous stupidity in admitting, by their own acknowledgment, that a Gentile possesses that grace of God which they despise and reject. If they consider Christ to be the minister and dispenser of the gifts of God, why do they not receive the grace offered to them before bringing foreigners to enjoy it? But hypocrites never fail to manifest such carelessness and presumption, as not to hesitate to look upon God as under some sort of obligations to them, and to dispose of his grace at their pleasure, as if it were in their own power; and then, when they are satisfied with it, or rather because they do not deign to taste it, they treat it as useless, and leave it to others.

Calvin: Luk 7:11

Luk 7:11.And it happened, that he went into a city In all the miracles of Christ, we must attend to the rule which Matthew lays down. We ought to know, therefore, that this young man, whom Christ raised from the dead, is an emblem of the spiritual life which he restores to us. The name of the city contributes to the certainty of the history. The same purpose is served by what Luke says, that a great multitude from every direction followed him: for Christ had many attendants along with him, and many persons accompanied the woman, as a mark of respect, to the interment of her son. The resurrection of the young man was beheld by so many witnesses, that no doubt could be entertained as to its truth. There was the additional circumstance of its being a crowded place: for we know that public assemblies were held at the gates. That the dead man was carried out of the city was in accordance with a very ancient custom among all nations. Jerome says that, in his time, the city of Nain was still in existence, two miles below Mount Tabor, in a southerly direction.

Calvin: Luk 7:12

12.The only son of his mother The reason which induced Christ to restore the young man to life was, that he saw the widow bereft of her only son, and had compassion on her: for he did not withhold his favor till some one requested it, as he did on other occasions; but anticipated the prayers of all, and restored the son to his mother, by whom nothing of this sort was expected. We have here a striking emblem of his freely bestowed compassion in raising us from death to life. By touching the coffin he intended perhaps to show, that he would by no means shrink from death and the grave, in order to obtain life for us. He not only deigns to touch us with his hand, in order to quicken us when we are dead, but, in order that he might raise us to heaven, himself descends into the grave.

Calvin: Luk 7:14

14.Young man, I say to thee By this word Christ proved the truth of the saying of Paul, that God calleth those things which are not, as they were, (Rom 4:17.) He addresses the dead man, and makes himself be heard, so that death is suddenly changed into life. We have here, in the first place, a striking emblem of the future resurrection, as Ezekiel is commanded to say, O ye dry bones, hear the word of the Lord, [Eze 37:4.] Secondly, we are taught in what manner Christ quickens us spiritually by faith. It is when he infuses into his word a secret power, so that it enters into dead souls, as he himself declares,

The hour cometh, when the dead shall hear the voice of
the Son of God, and they who hear shall live, (Joh 5:25.)

Calvin: Luk 7:16

16.And fear seized all A sense of the divine presence must have brought fear along with it: but there is a difference between the kinds of fear Unbelievers either tremble and are dismayed; or, struck with alarm, murmur against God: while devout and godly persons, moved by reverence, willingly humble themselves. Fear, therefore, is here taken in a good sense, because they gave the honor which was due to the power of God which they had beheld, and rendered to God not only homage, but thanksgiving.

God hath visited his people I understand this to refer not to every kind of visitation, but to that which would restore them to their original condition. Not only were the affairs of Judea in a depressed state, but they had sunk under a wretched and frightful slavery, as if God were not looking at them. The only remaining hope was, that God had promised to be their Redeemer, after they had endured very heavy calamities. I have no doubt, therefore, that they were excited by the miracle to expect an approaching restoration to prosperity: only they fall into a mistake as to the nature of the visitation Though they acknowledge and celebrate the unwonted grace of God in this respect, that a great Prophet hath risen up among us, yet this eulogium comes very far short of the dignity and glory of the promised Messiah. Hence it appears that the faith of that people was, at this time, exceedingly confused, and involved in many unfounded imaginations.

Calvin: Luk 7:29

Luk 7:29.And all the people hearing This part is left out by Matthew, though it throws no small light on the connection of the words; for it was this circumstance which gave rise to Christ’s expostulation, when he perceived that the scribes persisted so obstinately in despising God. The substance of this passage is, that the common people and the publicans gave glory to God; while the Scribes, flattering themselves with confidence in their own knowledge, cared little for what Christ said. At first sight, this tends only to obscure, and even to disfigure, the glory of the Gospel, that Christ could not gather disciples to himself, except from the dregs and offscourings of the people; while he was rejected by those who had any reputation for holiness or learning. But the Lord intended, from the beginning, to hold out this example, that neither the men of that age, nor even posterity, might judge of the Gospel by the approbation of men; for we are all by nature inclined to this vice. And yet nothing is more unreasonable than to submit the truth of God to the judgment of men, whose acuteness and sagacity amounts to nothing more than mere vanity. Accordingly, as Paul says, “God hath chosen that part which is weak and foolish in the eyes of the world, that he may cast down from its height whatever appears to be mighty and wise,” (1Co 1:27.) Our duty is to prefer this foolishness of God, to use Paul’s expression, (1Co 1:25,) to all the display of human wisdom.

Justified God This is a very remarkable expression. Those who respectfully embrace the Son of God, and assent to the doctrine which he has brought, are said to ascribe righteousness to God. We need not therefore wonder, if the Holy Spirit everywhere honors faith with remarkable commendations, assigns to it the highest rank in the worship of God, and declares that it is a very acceptable service. For what duty can be deemed more sacred than to vindicate God’s righteousness? The word justify applies generally, no doubt, to every thing connected with the praises of God, and conveys the idea, that God is beheld with approbation, and crowned with glory, by the people who embrace that doctrine of which He is the author. Now, since faith justifies God, it is impossible, on the other hand, but that unbelief must be blasphemy against him, and a disdainful withholding of that praise which is due to his name. This expression also teaches us, that men are never brought into complete subjection to the faith until, disregarding the flesh and sense, they conclude that every thing which comes from God is just and holy, and do not permit themselves to murmur against his word or his works.

Having been baptized with the baptism of John Luke means that the fruits of the baptism which they had received were then beginning to appear; for it was a useful preparation to them for receiving the doctrine of Christ. It was already an evidence of their piety that they presented themselves to be baptized. Our Lord now leads them forward from that slender instruction to a higher degree of progress, as the scribes, in despising the baptism of John, shut against themselves, through their pride, the gate of faith. If, therefore, we desire to rise to full perfection, let us first guard against despising the very least of God’s invitations, ²⁵ and be prepared in humility to commence with small and elementary instructions. Secondly, let us endeavor that, if our faith shall have a feeble beginning, it may regularly and gradually increase.

Calvin: Luk 7:30

30.Despised the counsel of God within themselves. The counsel of God is mentioned by way of respect, as contrasted with the wicked pride of the scribes; for the term counsel carries along with it a dignity, which protects the doctrine of God against the contempt of men. Literally, Luke says, that they despised Against Themselves : and indeed I do not disapprove of the meaning which is preferred by some, that the scribes were rebellious to their own destruction. But as Luke’s narrative is simple, and as the preposition εἰς is often used in the sense of ἐν I have chosen rather to translate it, within themselves; as meaning, that although they did not openly and expressly contradict, yet as they inwardly swelled with hidden pride, they despised within themselves

Calvin: Luk 7:31

31.To what shall I compare? He does not include all the men of his age, but speaks particularly of the scribes and their followers. He charges them with this reproach, that while the Lord endeavored, by various methods, to draw them to himself, they repelled his grace with incorrigible obstinacy. He employs a comparison, which was probably taken from a common amusement of children; for there is probability in the conjecture, that the children divided themselves into two bands, and sang in that manner. And, indeed, I think that, in order to abase the pride of the scribes, Christ intentionally borrowed from children the materials of his reproof: thus declaring that, however distinguished they were, nothing more was necessary to condemn them than a song which children were wont to sing in the market-place for their amusement.

Calvin: Luk 7:33

33.For John the Baptist came Leading an austere life, he thundered out repentance and severe reproofs, and sung, as it were, a plaintive song; while the Lord endeavored, by a cheerful and sprightly song, to draw them more gently to the Father. Neither of those methods had any success, and what reason could be assigned except their hardened obstinacy? This passage also shows us, why so wide a difference existed, as to outward life, between Christ and the Baptist, though both had the same object in view. Our Lord intended, by this diversity, and by assuming as it were a variety of characters, to convict unbelievers more fully; since, while he yielded and accommodated himself to their manners, he did not bend them to himself. But if the men of that age are deprived of every excuse for repelling, with inveterate malice, a twofold invitation which God had given them, we too are held guilty in their persons; for God leaves not untried any sort of pleasing melody, or of plaintive and harsh music, to draw us to himself, and yet we remain hard as stones. They called John a demoniac, just as persons of unsound mind, or whose brain is disturbed, are usually called madmen.

Calvin: Luk 7:34

34.The Son of man came To eat and drink means here nothing more than to live in the customary way; as Christ says that John came neither eating nor drinking, because he confined himself to a peculiar diet, and even abstained from ordinary food. This is more fully expressed by the words of Luke, neither eating bread nor drinking wine. Those who think that the highest perfection consists in outward austerity of life, and who pronounce it to be an angelical life when a person is abstemious, ²⁶ or mortifies himself by fasting, ought to attend to this passage. On this principle John would rank higher than the Son of God; but, on the contrary, we ought to maintain, that

bodily exercise profiteth little, but godliness
is profitable to all things, (1Ti 4:8.)

And yet we must not make this a pretense for giving a loose rein to the flesh, by indulging in luxuries and effeminacy: only we must beware of superstition, lest foolish men, imagining that perfection lies in matters of a purely elementary nature, neglect the spiritual worship of God. Besides, while Christ accommodated himself to the usages of ordinary life, he maintained a sobriety truly divine, and did not encourage the excesses of others by his dissimulation or by his example.

Calvin: Luk 7:35

35.And Wisdom is justified This passage is variously explained by commentators. Some maintain that Wisdom was acquitted by the Jews, because, conscious of guilt, and judges of their own unbelief, they were compelled to acknowledge, that the doctrine which they rejected was good and holy. By the children of Wisdom they understand the Jews who boasted of that title. Others think that it was spoken in irony: “It is in this manner that you approve of the Wisdom of God, of which you boast that you are the children? ” But as the Greek preposition ἀπό ²⁷ does not properly relate to an agent, some explain it, that Wisdom is acquitted by her children, and is no longer under obligation to them, in the same manner as when an inheritance is transferred to another. Thus Paul says, that Christ was justified ( δεδικαίωται) from sin, ( Rom 6:7,) because the curse of sin had no longer any power over him.

Some interpret it more harshly, and with greater excess of freedom, to mean that Wisdom is estranged from her children But granting that this were the import of the Greek preposition, I look upon the other meaning as more appropriate, that Wisdom, however wickedly she may be slandered by her own sons, loses nothing of her worth or rank, but remains unimpaired. The Jews, and particularly the scribes, gave themselves out as children of the Wisdom of God; and yet, when they trod their mother under their feet, they not only flattered themselves amidst such heinous sacrilege, but desired that Christ should fall by their decision. Christ maintains, on the contrary, that, however wicked and depraved her children may be, Wisdom remains entire, and that the malice of those who wickedly and malignantly slander her takes nothing from her authority.

I have not yet brought forward that meaning which appears to my own mind the most appropriate and natural. First, the words of Christ contain an implied contrast between true children and bastards, who hold but an empty title without the reality; and they amount to this: “Let those who haughtily boast of being the children of Wisdom proceed in their obstinacy: she will, notwithstanding, retain the praise and support of her own children. Accordingly, Luke adds a term of universality, by all her children; which means, that the reluctance of the scribes will not prevent all the elect of God from remaining steadfast in the faith of the Gospel. With respect to the Greek word ἀπό, it undoubtedly has sometimes the same meaning as ὑπό. Not to mention other instances, there is a passage in Luke’s Gospel, ( Luk 17:25,) where Christ says, that he must suffer many things, καὶ ἀποδοκιμασθὢναι ἀπὸ τὢς γενεᾶς ταύτης, and be rejected B y this generation. Everybody will admit, that the form of expression is the same as in the corresponding clause. ²⁸ Besides, Chrysostom, whose native language was Greek, passes over this matter, as if there were no room for debate. Not only is this meaning more appropriate, but it corresponds to a former clause, in which it was said, that God was justified by the people, (v. 29.) Although many apostates may revolt from the Church of God, yet, among all the elect, who truly belong to the flock, the faith of the Gospel will always remain uninjured.

Calvin: Luk 7:36

36.And one of the Pharisees requested him This narrative shows the captious disposition, not only to take, but to seek out, offenses, which was manifested by those who did not know the office of Christ. A Pharisee invites Christ; from which we infer, that he was not one of those who furiously and violently opposed, nor of those who haughtily despised his doctrine. But whatever might be his mildness, he is presently offended when he sees Christ bestow a gracious reception on a woman who, in his opinion, ought not to have been permitted to approach or to converse with him; and, accordingly, disowns him as a prophet, because he does not acknowledge him to be the Mediator, whose peculiar office it was to bring miserable sinners into a state of reconciliation with God. It was something, no doubt, to bestow on Christ the honor due to a prophet; but he ought also to have inquired for what purpose he was sent, what he brought, and what commission he had received from the Father. Overlooking the grace of reconciliation, which was the main feature to be looked for in Christ, the Pharisee concluded that he was not a prophet And, certainly, had it not been that through the grace of Christ this woman had obtained the forgiveness of her sins, and a new righteousness, she ought to have been rejected.

Simon’s mistake lies only in this: Not considering that Christ came to save what was lost, he rashly concludes that Christ does not distinguish between the worthy and the unworthy. That we may not share in this dislike, let us learn, first, that Christ was given as a Deliverer to miserable and lost men, ²³⁹ and to restore them from death to life. Secondly, let every man examine himself and his life, and then we will not wonder that others are admitted along with us, for no one will dare to place himself above others. It is hypocrisy alone that leads men to be careless about themselves, ²⁴⁰ and haughtily to despise others.

Calvin: Luk 7:37

37.A woman who was a sinner The words stand literally as I have translated them,( ἥτις ἧν ἁμαζτωλὸς.) Erasmus has chosen to take the pluperfect tense, who Had Been a sinner, ²⁴¹ lest any one should suppose that at that time she still was a sinner But by so doing, he departed from the natural meaning; for Luke intended to express the place which the woman held in society, and the opinion universally entertained respecting her. Though her sudden conversion had rendered her a different person in the sight of God from what she had previously been, yet among men the disgrace attaching to her former life had not yet been effaced. She was, therefore, in the general estimation of men a sinner, that is, a woman of wicked and infamous life; and this led Simon to conclude, though erroneously, that Christ had not the Spirit of discernment, since he was unacquainted with that infamy which was generally known. ²⁴²

Calvin: Luk 7:40

40.And Jesus answering said By this reply Christ shows how egregiously Simon was mistaken. Exposing to public view his silent and concealed thought, he proves himself to possess something more excellent than what belonged to the Prophets; for he does not reply to his words, but refutes the sentiment which he kept hidden within his breast. Nor was it only on Simon’s account that this was done, but in order to assure every one of us, that we have no reason to fear lest any sinner be rejected by him, who not only gives them kind and friendly invitations, but is prepared with equal liberality, and—as we might say—with outstretched arms, to receive them all.

Calvin: Luk 7:41

41.A certain creditor had two debtors The scope of this parable is to demonstrate, that Simon is wrong in condemning the woman who is acquitted by the heavenly judge. He proves that she is righteous, not because she pleased God, but because her sins were forgiven; for otherwise her case would not correspond to the parable, in which Christ expressly states, that the creditor freely forgave the debtors who were not able to pay. We cannot avoid wondering, therefore, that the greater part of commentators have fallen into so gross a blunder as to imagine that this woman, by her tears, and her anointing, and her kissing his feet, deserved the pardon of her sins. The argument which Christ employs was taken, not from the cause, but from the effect; for, until a favor has been received, it cannot awaken gratitude, ²⁴³ and the cause of reciprocal love is here declared to be a free forgiveness. In a word, Christ argues from the fruits or effects that follow it, that this woman has been reconciled to God.

Calvin: Luk 7:44

44.And turning to the woman The Lord appears to compare Simon with the woman, in such a manner as to make him chargeable with nothing more than light offenses. But this is spoken only in the way of concession. “Suppose now, Simon,” he says, “that the guilt from which God discharges thee was light, ²⁴⁴ and that this woman has been guilty of many and very heinous offenses. Yet you see how she proves by the effect that she has obtained pardon. For what mean those profuse tears, those frequent kisses of the feet, that precious ointment? What mean they but to acknowledge, that she had been weighed down by an enormous burden of condemnation? And now she regards the mercy of God with fervor of love proportioned to her conviction that her necessity had been great.”

From the words of Christ, therefore, we are not at liberty to infer, that Simon had been a debtor to a small amount, or that he was absolved from guilt. ²⁴⁵ It is more probable that, as he was a blind hypocrite, he was still plunged in the filth of his sins. But Christ insists on this single point, that, however wicked the woman may have been, she gave undoubted proofs of her righteousness, by leaving no kind of duty undone to testify her gratitude, and by acknowledging, in every possible way, her vast obligations to God. At the same time, Christ reminds Simon, that he has no right to flatter himself, as if he were free from all blame; for that he too needed mercy; and that if even he does not obtain the favor of God without pardon, he ought to look upon this woman’s gifts, whatever might have been her former sins, as evidences of repentance and gratitude.

We must attend to the points of contrast, in which the woman is preferred to Simon. She moistened his feet with tears, and wiped them with the hairs of her head; while he did not even order water to be given, according to custom. She did not cease to kiss his feet, while he did not deign to receive Christ with the kiss of hospitality. ²⁴⁶ She poured precious ointment on his feet, while he did not even anoint his head with oil. But why did our Lord, who was a model of frugality and economy, permit the expense of the ointment? It was because, in this way, the wretched sinner testified that she owed all to him. He had no desire of such luxuries, was not gratified by the sweet odor, and did not approve of gaudy dress. But he looked only at her extraordinary zeal to testify her repentance, which is also held out to us by Luke as an example; for her sorrow, which is the commencement of repentance, was proved by her tears. By placing herself at Christ’s feet behind him, and there lying on the ground, she discovered her modesty and humility. By the ointment, she declared that she offered, as a sacrifice to Christ, herself and all that she possessed. Every one of these things it is our duty to imitate; but the pouring of the ointment was an extraordinary act, which it would be improper to consider as a rule. ²⁴⁷

Calvin: Luk 7:47

47.Her many sins are forgiven Some interpret the verb differently, may her many sins be forgiven, and bring out the following meaning: — “As this woman evinces by remarkable actions, that she is full of ardent love to Christ, it would be improper for the Church to act harshly and severely towards her; but, on the contrary, she ought to be treated with gentleness, whatever may have been the aggravations of her offenses.” But as ἀφέωνται is used, in accordance with the Athic dialect, for ἀφεῖνται , we must dispense with that subtlety of exposition which is disapproved by the context; for a little after, Christ uses the same words in his address to the woman, where the imperative mood would not apply. Here, too is added a corresponding clause, that he to whom less is forgiven loveth less

The verb, which is in the present tense, must, no doubt, be resolved into a preterite. ²⁴⁸ From the eager desire which she had manifested to discharge all the duties of piety, Christ infers that, although this woman might have been guilty of many sins, the mercy of God was so abundant towards her, that she ought no longer to be regarded as a sinner. Again, loving is not here said to be the cause of pardon, ²⁴⁹ but a subsequent manifestation, as I have formerly mentioned; for the meaning of the words is this: — “They who perceive the display of deep piety in the woman form an erroneous judgment, if they do not conclude that God is already reconciled to her;” so that the free pardon of sins comes first in order. Christ does not inquire at what price men may purchase the favor of God, but argues that God has already forgiven this wretched sinner, and that, therefore, a mortal man ought not to treat her with severity.

Calvin: Luk 7:48

48.Thy sins are forgiven It may be asked, why does Christ now promise to her the pardon which she had obtained, and of which she had been assured? Some reply that these words were uttered, not so much on her own account, as for the sake of others. For my own part, I have no doubt that it was chiefly on her own account; and this appears more clearly from the words that follow. Nor ought we to wonder, that the voice of Christ again pronounces an absolution of the woman, who had already tasted his grace, and who was even convinced that he was her only refuge of salvation. Thus, at the present day, faith is previously necessary, when we pray that the Lord would forgive our sins; and yet this is not a useless or superfluous prayer, but the object of it is, that the heavenly Judge may more and more seal his mercy on our hearts, and in this manner may give us peace. Though this woman had brought with her a confident reliance on that grace which she had obtained, yet this promise was not superfluous, but contributed greatly to the confirmation of her faith.

Calvin: Luk 7:49

49.And those who sat at table with him began to say within themselves Hence we again learn, that ignorance of Christ’s office constantly leads men to conceive new grounds of offense. The root of the evil is, that no one examines his own wretched condition, which undoubtedly would arouse every man to seek a remedy. There is no reason to wonder that hypocrites, who slumber amidst their vices, ²⁵⁰ should murmur at it as a thing new and unexpected, when Christ forgives sins.

Calvin: Luk 7:50

50.Thy faith hath saved thee To repress those murmurings, ²⁵¹ and, at the same time, to confirm the woman, Christ commends her faith. Let others grumble as they may, but do thou adhere steadfastly to that faith which has brought thee an undoubted salvation. ²⁵² At the same time, Christ claims for himself the authority which had been given to him by the Father; for, as he possesses the power of healing, to him faith is properly directed. And this intimates that the woman was not led by rashness or mistake to come to him, but that, through the guidance of the Spirit, she had preserved the straight road of faith. Hence it follows, that we cannot believe in any other than the Son of God, without considering that person to have the disposal of life and death. If the true reason for believing in Christ be, that God hath given him authority to forgive sins, whenever faith is rendered to another, that honor which is due to Christ must of necessity be taken from him. This saying refutes also the error of those who imagine that the forgiveness of sins is purchased by charity; for Christ lays down a quite different method, which is, that we embrace by faith the offered mercy. The last clause, Go in peace, denotes that inestimable fruit of faith which is so frequently commended in Scripture. It brings peace and joy to the consciences, and prevents them from being driven hither and thither by uneasiness and alarm.

Defender: Luk 7:9

The Gentile soldier, like the Phoenician woman, exhibited greater faith in the words of Christ (Mat 15:28) than the Israelites to whom He had come."

Defender: Luk 7:14

This is the first of the three individuals raised by Jesus from the dead (Luk 8:54; Joh 11:43), and this event is recorded only by Luke."

Defender: Luk 7:19

It is generally believed that John, unjustly imprisoned by Herod, was so discouraged because Jesus had not helped him get out of prison that he was about to lose his faith. However, in view of John's strength of faith and character, as confirmed by Christ (Luk 7:28), this seems unlikely. Furthermore, he was filled with the Spirit (Luk 1:15) and had received God's direct revelation that Jesus was, indeed, "He that should come" (Joh 1:32-34). Consequently, an alternative explanation for John's question should be considered. John had urged his own disciples to follow Jesus (Joh 1:35-37), knowing that "He must increase, but I must decrease" (Joh 3:30), but some still persisted in loyalty to him instead. While this was admirable in a way, John earnestly desired all his own converts to follow Christ. When he heard of Jesus' miracles, especially His restoring the life of the widow's son (Luk 7:14), he decided the way to accomplish this was to send his disciples to Jesus with this specific question, so they could see and hear for themselves. Jesus answered them merely by referring to the prophecy in Isa 61:1-3 (the same Scripture He had used in the Nazareth synagogue - Luk 7:22) which demonstrated His fulfillment of the prophecy by letting them see His works (Luk 7:20-22; Mat 11:10-14)."

Defender: Luk 7:29

This is one of several evidences that John's gospel preaching, followed by baptism of his converts, was authentic Christian evangelism and baptism. Those who submitted to John's baptism upon their repentance and faith in the coming Lamb of God, immediately "justified God" (implying full acceptance of Christ) as soon as they met Him."

Defender: Luk 7:34

The fact that "they" called Jesus a glutton and winebibber does not mean at all that He was either one, any more than John the Baptist was demon-possessed (Luk 7:33). He was "a friend of publicans and sinners" (Luk 7:34), because He had come "to seek and to save that which is lost" (Luk 19:10), and this was the fallacious basis of their ridiculous charge."

Defender: Luk 7:37

Probably this implies she had been a prostitute, and many have assumed it was Mary Magdalene. This is unlikely, however, for Luke does not identify her, whereas Mary Magdalene is clearly identified just a few verses further on (Luk 8:2), and apparently was a woman of some substance (Luk 8:3)."

Defender: Luk 7:38

Whoever this was, she had somewhere encountered Jesus, had turned to Him in faith (Luk 7:50), and He had forgiven her sins (Luk 7:48). In gratitude and love, she boldly entered the Pharisee's home to thank Him in the best way she could think of, and the Lord accepted it."

TSK: Luk 7:2

centurion’ s : Luk 23:47; Mat 27:54; Act 10:1, Act 22:26, Act 23:17, Act 27:1, Act 27:3, Act 27:43

who : Gen 24:2-14, Gen 24:27, Gen 24:35-49, Gen 35:8, Gen 39:4-6; 2Ki 5:2, 2Ki 5:3; Job 31:5; Pro 29:21; Act 10:7; Col 3:22-25, Col 4:1

was sick : Luk 8:42; Joh 4:46, Joh 4:47, Joh 11:2, Joh 11:3

TSK: Luk 7:3

Luk 8:41, Luk 9:38; Mat 8:5; Joh 4:47; Phm 1:10

TSK: Luk 7:4

worthy : Luk 7:6, Luk 7:7, Luk 20:35; Mat 10:11, Mat 10:13, Mat 10:37, Mat 10:38; Rev 3:4

TSK: Luk 7:5

he loveth : 1Ki 5:1; 2Ch 2:11, 2Ch 2:12; Gal 5:6; 1Jo 3:14, 1Jo 5:1-3

and : 1Ch 29:3-9; Ezr 7:27, Ezr 7:28; 1Jo 3:18, 1Jo 3:19

TSK: Luk 7:6

Jesus : Mat 20:28; Mar 5:24; Act 10:38

trouble : Luk 8:49

for : Luk 7:4, Luk 5:8, Luk 15:19-21; Gen 32:10; Pro 29:23; Mat 3:11, Mat 5:26, Mat 5:27; Jam 4:6, Jam 4:10

TSK: Luk 7:7

but : Luk 4:36, Luk 5:13; Exo 15:26; Deu 32:39; 1Sa 2:6; Psa 33:9, Psa 107:20; Mar 1:27

TSK: Luk 7:8

under : Act 22:25, Act 22:26, Act 23:17, Act 23:23, Act 23:26, Act 24:23, Act 25:26

one : Gr. this man

and he goeth : Act 10:7, Act 10:8; Col 3:22; 1Ti 6:1, 1Ti 6:2

TSK: Luk 7:9

he marvelled : Mat 8:10, Mat 15:28

not in : Psa 147:19, Psa 147:20; Mat 9:33; Rom 3:1-3, Rom 9:4, Rom 9:5

TSK: Luk 7:10

Mat 8:13, Mat 15:28; Mar 9:23; Joh 4:50-53

TSK: Luk 7:11

he went : Act 10:38

TSK: Luk 7:12

the only : Luk 8:42; Gen 22:2, Gen 22:12; 2Sa 14:7; 1Ki 17:9, 1Ki 17:12, 1Ki 17:18, 1Ki 17:23; 2Ki 4:16, 2Ki 4:20; Zec 12:10

a widow : Job 29:13; Act 9:39, Act 9:41; 1Ti 5:4, 1Ti 5:5; Jam 1:27

and much : Luk 8:52; Joh 11:19

TSK: Luk 7:13

he : Jdg 10:16; Psa 86:5, Psa 86:15, Psa 103:13; Isa 63:9; Jer 31:20; Lam 3:32, Lam 3:33; Mar 8:2; Joh 11:33-35; Heb 2:17, Heb 4:15

Weep not : Luk 8:52; Jer 31:15, Jer 31:16; Joh 20:13, Joh 20:15; 1Co 7:30; 1Th 4:13

TSK: Luk 7:14

bier : or, coffin

Young : Luk 8:54, Luk 8:55; 1Ki 17:21; Job 14:12, Job 14:14; Psa 33:9; Isa 26:19; Eze 37:3-10; Joh 5:21, Joh 5:25, Joh 5:28, Joh 5:29, Joh 11:25, Joh 11:43, Joh 11:44; Act 9:40,Act 9:41; Rom 4:17; Eph 5:12

TSK: Luk 7:15

1Ki 17:23, 1Ki 17:24; 2Ki 4:32-37, 2Ki 13:21

TSK: Luk 7:16

a fear : Luk 1:65, Luk 5:8, Luk 5:26, Luk 8:37; Jer 33:9; Mat 28:8; Act 5:5, Act 5:11-13

they : Luk 2:20; Mat 9:8, Mat 15:31; Gal 1:24

a great : Luk 7:39, Luk 9:19, Luk 24:19; Joh 1:21, Joh 1:25, Joh 4:19, Joh 6:14, Joh 7:40,Joh 7:41, Joh 9:17; Act 3:22, Act 3:23; Act 7:37

God : Luk 1:68, Luk 19:44; Exo 4:31; Psa 65:9, Psa 106:4, Psa 106:5

TSK: Luk 7:17

Luk 7:14; Mat 4:24, Mat 9:31; Mar 1:28, Mar 6:14

TSK: Luk 7:18

Mat 11:2-6; Joh 3:26

TSK: Luk 7:19

John : When we remember the Baptist’ s solemn testimony to Christ, the sign from heaven, and the miraculous impulse which made him acknowledge Jesus the Messiah, we shall be constrained to think that he sent to Christ, not for his own satisfaction, but for that of his disciples.

two : Luk 10:1; Jos 2:1; Mar 6:7; Act 10:7, Act 10:8; Rev 11:3

Art : Gen 3:15, Gen 22:18, Gen 49:10; Deu 18:15-18; Psa 110:1-4; Isa 7:14, Isa 9:6, Isa 9:7, Isa 11:1; Isa 40:10,Isa 40:11, Isa 59:20,Isa 59:21; Jer 23:5, Jer 23:6; Dan 9:24-26; Mic 5:2; Hag 2:7; Zec 9:9; Mal 3:1-3, Mal 4:2; Joh 4:25

TSK: Luk 7:21

plagues : 1Ki 8:37; Psa 90:7-9; Mar 3:10, Mar 5:29, Mar 5:34; 1Co 11:30-32; Heb 12:6; Jam 5:14, Jam 5:15

evil spirits : Πνευματα [Strong’ s G4151], πονηρα [Strong’ s G4190], are here clearly distinguished from bodily disorders.

TSK: Luk 7:22

Go : Joh 1:46

how : Luk 7:21, Luk 18:35-43; Job 29:15; Psa 146:8; Isa 29:18, Isa 29:19, Isa 32:3, Isa 32:4, Isa 35:5, Isa 35:6; Isa 42:6, Isa 42:7, Isa 42:16, Isa 61:1-3; Jer 31:8; Mat 9:28-30, Mat 21:14; Joh 9:30-33; Act 26:18

the lame : Mat 15:30,Mat 15:31; Act 3:2-8, Act 8:7, Act 14:8-10

the lepers : Luk 5:12-15, Luk 17:12-19

the deaf : Isa 43:8; Mar 7:32-37

the dead : Luk 7:14, Luk 7:15, Luk 8:53-55

to : Luk 4:18; Zep 3:12; Jam 2:5

TSK: Luk 7:23

Luk 2:34; Isa 8:14, Isa 8:15; Mat 11:6, Mat 13:57, Mat 13:58; Joh 6:60-66; Rom 9:32, Rom 9:33; 1Co 1:21-28, 1Co 2:14; 1Pe 2:7, 1Pe 2:8

TSK: Luk 7:24

What : Mat 11:7, Mat 11:8

wilderness : Luk 1:80, Luk 3:2; Mat 3:1-5; Mar 1:4, Mar 1:5; Joh 1:23

A reed : Gen 49:4; 2Co 1:17-20; Eph 4:14; Jam 1:6-8; 2Pe 2:17, 2Pe 3:17

TSK: Luk 7:25

A man : 2Ki 1:8; Isa 59:17; Mat 3:4; 1Pe 3:3, 1Pe 3:4

are in : 2Sa 19:35; 1Ki 10:5; Est 1:3, Est 1:11, Est 4:2, Est 5:1, Est 8:15; Mat 6:29

TSK: Luk 7:26

Mat 11:9-14; Joh 3:26-30, Joh 5:35

A prophet : Luk 1:76, Luk 20:6

and : Luk 16:16

TSK: Luk 7:27

Behold : Luk 1:15-17, Luk 1:76; Isa 40:3; Mal 3:1, Mal 4:5, Mal 4:6; Joh 1:23

TSK: Luk 7:28

Among : Luk 1:14, Luk 1:15, Luk 3:16

but : Luk 9:48, Luk 10:23, Luk 10:24; Mat 11:11, Mat 13:16, Mat 13:17; Eph 3:8, Eph 3:9; Col 1:25-27; Heb 11:39, Heb 11:40; 1Pe 1:10-12

TSK: Luk 7:29

justified : Luk 7:35; Jdg 1:7; Psa 51:4; Rom 3:4-6, Rom 10:3; Rev 15:3, Rev 16:5

being : Luk 3:12; Mat 3:5, Mat 3:6, Mat 21:31, Mat 21:32

TSK: Luk 7:30

rejected : or, frustrated, Luk 13:34; Jer 8:8; Rom 10:21; 2Co 6:1; Gal 2:21

the counsel : Act 20:27; Eph 1:11

against : or, within

TSK: Luk 7:31

Whereunto : Lam 2:13; Mat 11:16-19; Mar 4:30

TSK: Luk 7:32

Mat 11:16-19

are : Pro 17:16; Isa 28:9-13, Isa 29:11, Isa 29:12; Jer 5:3-5

children : Zec 8:5

TSK: Luk 7:33

came : Luk 1:15; Jer 16:8-10; Mat 3:4; Mar 1:6

He : Mat 10:25; Joh 8:48, Joh 8:52, Joh 10:20; Act 2:13

TSK: Luk 7:34

eating : Luk 7:36, Luk 5:29, Luk 11:37, Luk 14:1; Joh 2:2, Joh 12:2

a friend : Luk 15:2, Luk 19:7; Mat 9:11

TSK: Luk 7:35

Luk 7:29; Pro 8:32-36, Pro 17:16; Hos 14:9; Mat 11:19; 1Co 2:14, 1Co 2:15

TSK: Luk 7:36

one : Mat 26:6, etc. Mar 14:3-9; Joh 11:2-16

And he : Luk 7:34, Luk 11:37, Luk 14:1

TSK: Luk 7:37

which : Luk 7:34, Luk 7:39, Luk 5:30,Luk 5:32, Luk 18:13, Luk 19:7; Mat 21:31; Joh 9:24, Joh 9:31; Rom 5:8; 1Ti 1:9, 1Ti 1:15; 1Pe 4:18

an : Mat 26:7; Mar 14:3; Joh 11:2, Joh 12:2, Joh 12:3

TSK: Luk 7:38

weeping : Luk 6:21, Luk 22:62; Jdg 2:4, Jdg 2:5; Ezr 10:1; Psa 6:6-8, Psa 38:18, Psa 51:17, Psa 126:5, Psa 126:6; Isa 61:3; Jer 31:9, Jer 31:18-20; Joe 2:12; Zec 12:10; Mat 5:4; 2Co 7:10,2Co 7:11; Jam 4:9

wash : Luk 7:44; Gen 18:4; Joh 13:4, Joh 13:5

and anointed : Luk 7:45, Luk 7:46; Ecc 9:8; Son 1:3; Isa 57:9

TSK: Luk 7:39

he spake : Luk 3:8, Luk 12:17, Luk 16:3, Luk 18:4; 2Ki 5:20; Pro 23:7; Mar 2:6, Mar 2:7, Mar 7:21

This man : Luk 7:16; Joh 7:12, Joh 7:40,Joh 7:41, Joh 7:47-52, Joh 9:24

would : Luk 7:37, Luk 15:2, Luk 15:28-30, Luk 18:9-11; Isa 65:5; Mat 9:12, Mat 9:13, Mat 20:16, Mat 21:28-31

TSK: Luk 7:40

answering : Luk 5:22, Luk 5:31, Luk 6:8; Joh 16:19, Joh 16:30

Master : Luk 18:18, Luk 20:20,Luk 20:21; Eze 33:31; Mal 1:6; Mat 7:22, Mat 26:49; Joh 3:2, Joh 13:13

TSK: Luk 7:41

a certain : Luk 11:4, Luk 13:4 *marg. Isa 50:1; Mat 6:12, Mat 18:23-25

the one : Luk 7:47; Rom 5:20; 1Ti 1:15, 1Ti 1:16

pence : Mat 18:28 *marg.

the other : Luk 12:48; Num 27:3; Jer 3:11; Joh 15:22-24; Rom 3:23; 1Jo 1:8-10

TSK: Luk 7:42

when : Psa 49:7, Psa 49:8; Mat 18:25, Mat 18:26, Mat 18:34; Rom 5:6; Gal 3:10

he : Psa 32:1-5, Psa 51:1-3, Psa 103:3; Isa 43:25, Isa 44:22; Jer 31:33, Jer 31:34; Dan 9:18, Dan 9:19; Mic 7:18-20; Mat 6:12; Act 13:38, Act 13:39; Rom 3:24, Rom 4:5-8; Eph 1:7, Eph 4:32; Col 3:13

TSK: Luk 7:43

I : Luk 7:47; 1Co 15:9, 1Co 15:10; 2Co 5:14, 2Co 5:15; 1Ti 1:13-16

Thou : Luk 10:38; Psa 116:16-18; Mar 12:34

TSK: Luk 7:44

Seest : Luk 7:37-39

thou : Gen 19:2; Jdg 19:21; 1Sa 25:41; 1Ti 5:10; Jam 2:6

TSK: Luk 7:45

gavest : Gen 29:11, Gen 33:4; 2Sa 15:5, 2Sa 19:39; Mat 26:48; Rom 16:16; 1Co 16:20; 1Th 5:26

this : Many have supposed that this person was Mary Magdalene, and Mary the sister of Lazarus. But there is no indication in the gospel history, that Mary Magdalene was the sister of Lazarus; but on the contrary, it would appear that they were perfectly distinct persons, the sister of Lazarus residing at Bethany, while Mary Magdalene appears to have resided at Magdala, east of Jordan, a distance of nearly ninety miles. Add to this, that our Saviour seems to have been now in or near Nain, not at Bethany; and the woman appears from the recital to have been previously unknown to him.

TSK: Luk 7:46

Rth 3:3; 2Sa 14:2; Psa 23:5, Psa 104:15; Ecc 9:8; Dan 10:3; Amo 6:6; Mic 6:15; Mat 6:17

TSK: Luk 7:47

Her : Luk 7:42, Luk 5:20,Luk 5:21; Exo 34:6, Exo 34:7

which : Isa 1:18, Isa 55:7; Eze 16:63, Eze 36:29-32; Mic 7:19; Act 5:31; Rom 5:20; 1Co 6:9-11; 1Ti 1:14; 1Jo 1:7

she : Luk 7:43; Mat 10:37; Joh 21:15-17; 2Co 5:14; Gal 5:6; Eph 6:24; Phi 1:9; 1Jo 3:18, 1Jo 4:19, 1Jo 5:3

TSK: Luk 7:48

Thy : Mat 9:2; Mar 2:5

TSK: Luk 7:49

Who : Luk 5:20,Luk 5:21; Mat 9:3; Mar 2:7

TSK: Luk 7:50

Thy : Luk 8:18, Luk 8:42, Luk 8:48, Luk 18:42; Hab 2:4; Mat 9:22; Mar 5:34, Mar 10:52; Eph 2:8-10; Jam 2:14-26

go : Ecc 9:7; Rom 5:1, Rom 5:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Luk 7:2

Who was dear unto him - That is, he was valuable, trusty, and honored.

Barnes: Luk 7:4

They besought him instantly - Urgently or earnestly.

He was worthy - The centurion. He had showed favor to the Jews, and it was not improper to show him a kindness.

Barnes: Luk 7:11

A city called Nain - This city was in Galilee, in the boundaries of the tribe of Issachar. It was about two miles south of Mount Tabor, and not far from Capernaum; It is now a small village inhabited by Jews, Muslims, and Christians. Dr. Thomson (" The Land and the Book ,"vol. ii. p. 158) locates it on the northwest corner of a mount now called Jebel ed Duhy, one hour’ s ride from the foot of Mount Tabor. Of this place he says: "This mount is now called Jebel ed Duhy and that small hamlet on the northwest corner of it is Nain, famous for the restoration of the widow’ s son to life. It was once a place of considerable extent, but is now little more than a cluster of ruins, among which dwell a few families of fanatical Moslems. It is in keeping with the one historic incident that renders it dear to the Christian, that its only antiquities are tombs. These are situated mainly on the east of the village, and it was in that direction, I presume, that the widow’ s son was being carried on that memorable occasion. It took me just an hour to ride from the foot of Tabor to Nain."

Barnes: Luk 7:12

The gate of the city - Cities were surrounded by walls, to defend them from their enemies. They were entered through "gates"placed at convenient distances from each other. In most cities it was not allowed to bury the dead within the walls; hence, they were carried to some convenient burial-place in the vicinity of the city.

A dead man carried out - A funeral procession. Anciently no Jews were buried within the walls of the city, except the kings and distinguished persons, 1Sa 28:3; 2Ki 21:18. The custom of burying within cities, and especially within the walls of churches or in their vicinity, had its origin among Christians very early; yet perhaps few customs are more deleterious to health than burials within large cities, especially within the walls of frequented buildings. The effluvia from dead bodies is excessively unwholesome. Burial-places should be in situations of retirement, far from the tread of the happy and busy world, where all the feelings may be still and calm, and where there can be no injury to health from the mouldering bodies of the dead.

Barnes: Luk 7:16

Came a fear on all - An "awe"or solemnity at the presence of one who had power to raise the dead, and at the miracle which had been performed.

Glorified God - Praised or honored God that he had sent such a prophet.

And, That God hath visited his people - Some said one thing and some another, but all expressing their belief that God had showed special favor to the people.

Hath visited - See Luk 1:68.

The raising of this young man was one of the most decisive and instructive of our Lord’ s miracles. There was no doubt that he was dead. There could be no delusion, and no agreement to impose on the people. He came near to the city with no reference to this young man; he met the funeral procession, as it were, by accident, and by a word he restored him to life. All those who had the best opportunity of judging - the mother, the friends - believed him to be dead, and were about to bury him. The evidence that he came to life was decisive. He sat up, he spoke, and "all"were impressed with the full assurance that God had raised him to life. Many witnesses were present, and none doubted that Jesus "by a word"had restored him to his weeping mother.

The whole scene was affecting. Here was a widowed mother who was following her only son, her stay and hope, to the grave. He was carried along - one in the prime of life and the only comfort of his parent - impressive proof that the young, the useful, the vigorous, and the lovely may die. Jesus met them, apparently a stranger. He approached the procession as if he had something important to say; he touched the bier and the procession stood still. He was full of compassion for the weeping parent, and by a word restored the youth, stretched upon the bier, to life. He sat up, and spoke. Jesus therefore had power over the dead. He also has power to raise sinners, dead in trespasses and sins, to life. He can speak the word, and, though in their death of sin they are borne along toward ruin, he can open their eyes, and raise them up, and restore them revived to real life or to their friends. Often he raises up children in this manner, and gives them, converted to God, to their friends, imparting as real joy as he gave to the widow of Nain by raising her son from the dead, And every child should remember, if he has pious parents, that there is "no way"in which he can give so much joy to them as by embracing Him who is the resurrection and the life, and resolving to live to his glory.

Barnes: Luk 7:19-35

See this passage explained in Mat. 11:2-19.

Luk 7:29

The people - The common people.

That heard him - That heard "John."

The publicans - The tax-gatherers, the worst kind of people, who had, however, been converted.

Justified God - Considered God as "just"or "right"in the counsel which he gave by John - to wit, in calling people to repentance, and in denouncing future wrath on the impenitent. Compare Mat 11:19.

Being baptized ... - They "showed"that they approved of the message of God by submitting to the ordinance which he commanded - the ordinance of baptism. This verse and the following are not to be considered as the words of "Luke,"but the continuation of the discourse of our Lord. He is saying what took place in regard to John. Among the common people he was approved and obeyed among the rich and learned he was despised.

Luk 7:30

But the Pharisees and lawyers rejected ... - It appears from Mat 3:7 that some of the Pharisees came to John to be baptized; but still this is entirely consistent with the supposition that the great mass of Pharisees and lawyers rejected him.

The counsel of God - The counsel of God toward them was the solemn admonition by John to "repent"and be baptized, and be prepared to receive the Messiah. This was the command or revealed will of God in relation to them. When it is said that they "rejected"the counsel of God, it does not mean that they could frustrate his purposes, but merely that they violated his commands. Men cannot frustrate the "real"purposes of God, but they can contemn his messages, they can violate his commands, and thus they can reject the counsel which he gives them, and treat with contempt the desire which he manifests for their welfare.

Against themselves - To their own hurt or detriment. God is wise and good. He knows what is best for us. He, therefore, that rejects what God commands, rejects it to his own injury. It "cannot"be well for any mortal to despise what God commands him to do.

Luk 7:31-35

See this passage explained in the notes at Mat 11:16-19. "And the Lord said."This clause is wanting in almost all the manuscripts, and is omitted by the best critics.

Barnes: Luk 7:36

One of the Pharisees - His name was Simon, Luk 7:10. Nothing more is known of him. It is not improbable, however, from what follows Luk 7:40-47, that he had been healed by the Saviour of some afflictive disease, and made this feast to show his gratitude.

Sat down to meat - The original word here means only that he placed himself or reclined at the table. The notion of "sitting"at meals is taken from modern customs, and was not practiced by the Jews. See the notes at Mat 23:6.

Meat - Supper. Food of any kind. Sat down to eat.

Barnes: Luk 7:37

In the city - What city is meant is unknown. Some have supposed it was Nain; some Capernaum; some Magdala; and some Jerusalem.

Which was a sinner - Who was depraved or wicked. This woman, it seems, was known to be a sinner - perhaps an abandoned woman or a prostitute. It is certain that she had much to be forgiven, and she had probably passed her life in crime. There is no evidence that this was the woman commonly called Mary Magdalene.

An alabaster-box ... - See the notes at Mar 14:3.

Barnes: Luk 7:38

Stood at his feet behind him - They reclined, at their meals, on their left side, and their feet, therefore, were extended from the table, so that persons could easily approach them. See the notes at Mat 23:6.

Began to wash his feet - The Jews wore sandals. These were taken off when they entered a house. It was an act of hospitality and kindness to wash the feet of a guest. "She"therefore began to show her love for the Saviour, and at the same time her humility and penitence, by pouring forth a flood of tears, and washing his feet in the manner of a servant.

Kissed his feet - The kiss was an emblem of love and affection. In this manner she testified her love for the Lord Jesus, and at the same time her humility and sense of sin by kissing his feet. There could be few expressions of penitence more deep and tender than were these. A sense of all her sins rushed over her mind; her heart burst at the remembrance of them, and at the presence of the pure Redeemer; with deep sorrow she humbled herself and sought forgiveness. She showed her love for him by a kiss of affection; her humility, by bathing his feet; her veneration, by breaking a costly box - perhaps procured by a guilty life - and anointing his feet. In this way we should all come, embracing him as the loved Redeemer, humbled at his feet, and offering all we have - all that we have gained in lives of sin, in our professions, by merchandise and toil, while we were sinners - offering "all"to his service. Thus shall we show the sincerity of our repentance, and thus shall we hear his gracious voice pronounce our sins forgiven.

Barnes: Luk 7:39

He spake within himself - Thought.

If he were a prophet - The word "prophet"here means, not one who predicts future events, but one who knows the hearts of people. If Jesus had been sent from God as a prophet, he supposed that he would have known the character of the woman and would have rebuked her.

Would have known ... - Because Jesus did not rebuke her and drive her from his presence, he inferred that he could not be acquainted with her character. The Pharisees considered it improper to hold communion with those who were notorious sinners. They judged our Saviour by their own rules, and supposed that "he"would act in the same way; and Simon therefore concluded that he did not know her character and could not be a prophet. Jesus did not refuse the society of the guilty. He came to save the lost; and no person ever came to him so sure of finding a "friend,"as those who came conscious that they were deeply depraved, and mourning on account of their crimes.

That toucheth him - The "touch"of a Gentile, or a person singularly wicked, they supposed to be polluting, and the Pharisees avoided it. See Mat 9:11.

Barnes: Luk 7:41

A certain creditor - A man who had lent money or sold property, the payment for which was yet due.

Five hundred pence - About 69 dollars 26 cents, or 14 British pounds, 11 shilling, 8d. See the notes at Mat 18:28.

Fifty - About 7 dollars, or 1 British pound, 9 shillings, and 2d.

Barnes: Luk 7:42

Frankly forgave - Freely forgave, or forgave entirely without any compensation. This is not designed to express anything about the way in which God forgives sinners. He forgives - forgives freely, but it is in connection with the "atonement"made by the Lord Jesus. If it was a mere "debt"which we owed to God, he might forgive, as this creditor did, without an equivalent. But it is "crime"which he forgives. He pardons as a moral governor. A parent might forgive a "debt"without any equivalent; but he cannot pardon an offending child without regarding his own "character"as a parent, the "truth"of his threatenings, the good order of his house, and the maintenance of his authority. So our sins against God, though they are called "debts,"are called so "figuratively."It is not an affair of "money,"and God cannot forgive us without maintaining his word, the honor of his government, and law - in other words, without an "atonement."It is clear that by the creditor here our Saviour meant to designate God, and by the "debtors,"sinners and the woman present. Simon, whose life had been comparatively upright, was denoted by the one that owed "fifty"pence; the woman, who had been an open and shameless sinner, was represented by the one that owed "five hundred."Yet "neither"could pay. Both must be forgiven or perish. So, however much difference there is among people, "all"need the pardoning mercy of God, and "all,"without that, must perish.

Barnes: Luk 7:43

I suppose ... - He saw not "the point"of our Lord’ s parable. By thus saying, therefore, he condemned himself, and prepared the way for our Lord’ s reproof.

Barnes: Luk 7:44

Seest thou this woman? - You see what this woman has done to me, compared with what you have done. She has shown me expressions of regard which you, in your own house, have not shown.

I entered into thine house - I came at your invitation, where I might expect all the usual rites of hospitality.

Thou gavest me no water for my feet - Among Eastern people it was customary, before eating, to wash the feet; and to do this, or to bring water for it, was one of the rites of hospitality. See Gen 18:4; Jdg 19:21. The reasons for this were, that they wore "sandals,"which covered only the bottom of the feet, and that when they ate they reclined on couches or sofas. It became therefore necessary that the feet should be often washed.

Barnes: Luk 7:45

Thou gavest me no kiss - The kiss was a token of affection or a common mode of salutation, and Simon had even neglected this mark of welcoming him to his house. It was often used among "men"as a sign of salutation. Compare Gen 33:4; Exo 18:7; Mat 26:49.

Hath not ceased to kiss my feet - How striking the difference between the conduct of Simon and this woman! He, with all the richness of a splendid preparation, had omitted the common marks of regard and affection. She, in humility, had bowed at his feet, had watered them with tears, and had not ceased to kiss them. The most splendid entertainments do not always express the greatest welcome. There may be in such entertainments much insincerity - much seeking of popularity or some other motive; but no such motive could have operated in inducing a broken-hearted sinner to wash the Saviour’ s "feet"with tears.

Barnes: Luk 7:46

My head with oil - The custom of pouring oil upon the head was universal among the Jews. The oil used was sweet oil or oil of olives, prepared in such a way as to give an agreeable smell. It was also used to render the hair more smooth and elegant. See Rth 3:3; 2Sa 12:20; 2Sa 14:2; Psa 23:5.

With ointment - This "ointment"was a mixture of various aromatics, and was therefore far more costly and precious than the "oil"commonly used for anointing the head. Her conduct, compared with that of Simon, was therefore more striking. "He"did not give even the common oil "for his head"used on such occasions. "She"had applied to "his feet"a far more precious and valuable "unguent.""He"therefore, showed comparatively "little"love. "She"showed "much."

Barnes: Luk 7:47

Wherefore I say unto thee - As the result of this, or because she has done this; meaning by this that she had given "evidence"that her sins had been forgiven. The inquiry with Simon was whether it was proper for Jesus to "touch her"or to allow her to touch him, because she was such a sinner, Luk 7:39. Jesus said, in substance, to Simon, "Grant that she has been as great a sinner as you affirm, and even grant that if she had "continued so"it might be improper to suffer her to touch me, yet "her conduct"shows that her sins have been forgiven. She has evinced so much love for me as to show that she is no longer "such a sinner"as you suppose, and it is not, therefore, "improper"that she should be suffered to come near me."

For she loved much - In our translation this would seem to be given as a reason why her sins had been forgiven - that she had loved much "before"they were pardoned; but this is clearly not the meaning. This would be contrary to the whole New Testament, which supposes that love "succeeds,"not "precedes"forgiveness; and which nowhere supposes that sins are forgiven "because"we love God. It would be also contrary to the design of the Saviour here. It was not to show "why"her sins had been forgiven, but to show that she had given evidence that they actually "had"been, and that it was proper, therefore, that she should come near to him and manifest this love. The meaning may be thus expressed: "That her sins, so many and aggravated, have been forgiven - that she is no longer such a sinner as you suppose, is manifest from her conduct. She shows deep gratitude, penitence, love. Her conduct is the "proper expression"of that love. While you have shown comparatively little evidence that you felt that "your sins"were great, and comparatively little love at their being forgiven, "she"has shown that she "felt"hers to be great, and has loved much."

To whom little is forgiven - He who feels that little has been forgiven - that his sins were not as great as those of others. A man’ s love to God will be in proportion to the obligation he "feels"to him for forgiveness. God is to be "loved"for his perfections, apart from what he has "done"for us. But still it is proper that our love should be increased by a consideration of his goodness; and they who feel - as Christians do - that they are the "chief of sinners,"will feel under infinite obligation to love God and their Redeemer, and that no "expression"of attachment to him can be "beyond"what is due.

Barnes: Luk 7:48

Thy sins are forgiven - What a gracious assurance to the weeping, loving penitent! How that voice, spoken to the troubled sinner, stills his anguish, allays his troubled feelings, and produces peace to the soul! And how manifest is it that he that could say thus "must"be God! No man has a "right"to forgive sin. No man "can"speak peace to the soul, and give assurance that its transgressions are pardoned: Here, then, Jesus gave indubitable proof that he was God as well as man; that he was Lord of the conscience as well as the pitying friend; and that he was as able to read the heart and give peace there, as he was to witness the external expression of sorrow for sin.

Barnes: Luk 7:49

Who is this ... - A very pertinent question. Who could he be but God? Man could not do it, and there is no wonder that they were amazed.

Barnes: Luk 7:50

Thy faith hath saved thee; go in peace - See the notes at Mar 5:34.

Poole: Luk 7:11-15

Ver. 11-15. Luke alone gives us an account of this miracle of our Saviour’ s. Matthew mentions only the raising from the dead of Jairus’ s daughter. Luke adds this. John adds that of Lazarus, Joh 11:57 , by which our Lord did mightily show his Divine power, and gave us some firstfruits of the more general resurrection, as well as declared himself to be, as he elsewhere saith, the resurrection and the life. The place where this miracle was done was called Nain . H. Stephen Heb., Chald., Gr. et Lat. nomina, & c., tells us, it was a city or town about two miles from Mount Tabor, at the foot of the lesser Mount Hermon, near to Hendor. It was the custom of the Jews to bury their dead without their cities. Christ met this dead body carrying out. He was it seems her only child, and she was a widow, so under a great affliction, God by this providence having quenched the only coal she had left in Israel.

And when the Lord saw her , (the text saith), he had compassion on her, and said unto her, Weep not None moved him on the behalf of the widow, neither do we read that she herself spake to him; only our Saviour’ s bowels were moved at the sight of her sorrow, and consideration of her loss. It is observable that our Saviour wrought his healing miracles:

1. Sometimes at the motion and desire of the parties to be healed.

2. Sometimes at the desires of others on their behalf.

3. Sometimes of his own free motion, neither themselves nor others soliciting him for any such act of mercy toward them;

and that in the three first miracles, (of which Matthew and Luke give us an account here and Mat 8:1-34 ), which he wrought after his famous sermon on the mount, he gave us an instance of all these, in his healing of the leper personally beseeching him, of the centurion’ s servant at the entreaty of the elders of the Jews, and of the widow’ s son here, upon his sight of the woman’ s affliction, none soliciting him. Thereby showing us that we ought not to stay our hand from doing good when we have proper objects and opportunities before us, until we be importuned and solicited there unto. Christ saying to her,

Weep not forbade not the natural expression of her passion, but signified a sudden and not expected resurrection, so as she should not weep without hope. This said, he cometh and toucheth the bier, or the coffin, and saith not, Young man, in the name of God, I say unto thee, Arise; but,

Young man, I say unto thee, Arise thereby declaring to them (would they have understood it) that he was the Son of God, and while he was on earth had a power in and from himself by the word of his mouth to command the dead to arise. His word was effective, and to evidence it, it is said, that

he that was dead sat up so as all might take notice of the miracle,

and began to speak. And he delivered him to his mother to let him know his duty to be subject to her, and the jurisdiction she had over him.

Poole: Luk 7:16-17

Ver. 16,17. The people here saw the Divine power manifestly exerted; for the keys of the clouds, the womb, and the grave, are three keys, which their teachers had taught them were kept in God’ s hand alone. All sense of the Divine presence naturally fills us with fear. Some, even the worst of men, are filled with a stupid fear of astonishment and amazement. Pious persons, or those that are inclined to piety, are filled with a fear of reverence; such a fear we read of, Luk 1:65 . Such was this; for it issued in a predication of the name of God, and a giving to him praise and glory; for that a great Prophet was risen amongst them. Thus far God blessed this miracle, to make them look upon Christ as a Prophet, a great Prophet; and to look upon God’ s act in his sending him as an act of great kindness to the Jews, for that is here plainly understood by them, saying,

God hath visited his people as before, Luk 1:68 ; and this rumour was spread abroad throughout all that country.

Poole: Luk 7:18-23

Ver. 18-23. See Poole on "Mat 11:2" , and following verses to Mat 11:6 .

Poole: Luk 7:24-28

Ver. 24-28. See Poole on "Mat 11:7" , and following verses to Mat 11:15 , where we met with this testimony concerning John, given by our Saviour, with some considerable enlargements.

Poole: Luk 7:29-30

Ver. 29,30. Matthew hath not this addition to our Saviour’ s commendation of John, but it is of great use to introduce our Saviour’ s following discourse. The evangelist here divideth the hearers into two sorts.

The first were the common people and the publicans; the former were despised by the Jewish doctors and rabbis, as a rude, illiterate sort of people; the latter, as a notoriously wicked sort.

The second sort were the Pharisees and the lawyers; of the former, he saith, that they,

being baptized with the baptism of John, justified God that is, they owned, and publicly declared, and predicated the goodness and justice of God; they approved of what God had done, and blessed his name for sending amongst them such a prophet as John was, they owned and received him, and were baptized by him. Whoso believeth the message which God sendeth, and obeyeth it, he justifieth God; he that doth not, accuses and condemneth God: see Joh 3:33 1Jo 5:10 .

But the Pharisees and lawyers that is, the scribes; not the scribes of the people, (they were but actuaries, or public notaries), but the scribes of the law, whose office it was to interpret and give the sense of the law.

These rejected— the word sometimes signifies to despise, Luk 10:16 1Th 4:8 Heb 10:28 ; sometimes to disannul, as Gal 3:15 ; sometimes to reject, as Mar 6:26 7:9 . It is here interpreted by those words, being not baptized of him We must understand the sense of hyethsan by considering what is here meant by boulhn tou Yeou , the counsel of God which some will understand concerning the purpose of God within himself; others, concerning his revealed will, his counsel as revealed to us. The matter seemeth to me but a strife about a word, which is sometimes taken in one sense, sometimes in another. The will of God is but one, only as every one of us keep some part of our mind to ourselves, and reveal other parts of it to our servants and children; so God, who hath determined and willed all events, concealeth some part of it from his creatures, and revealeth another part of it to them. It is the will of God that this, and that, and the other person should believe and be saved. He revealeth as to this thus much of his will, that whose believers shall be saved; but for that other part of his will, that this, and that, or the other man shall believe, this he concealeth, till he gives them a power to believe, and to receive the gospel, and then his will in this particular is revealed. Supposing then we here understand by boulhn tou yeou , God’ s secret purpose to be understood, how is it proved that it must be understood of his secret purpose for their salvation? Why should it not be understood of the secret purpose and counsel of God to give them the means of life and salvation? God from all eternity purposed to give the Jews the ministry of John the Baptist and Christ, as means for their salvation, not which should be certainly effective of it, but that should have such a tendency towards it as without their own refusing, and opposing them, it should have been effective, and was in their own nature a proper means in order to it: they reject and refuse it; by this they rejected the counsel of God, the effect of his counsel, and so judged themselves unworthy of eternal life, by neglecting, despising, and rejecting the use of that means, which was the product of an eternal purpose to send them such means.

This counsel of God is said to be rejected towards or against themselves: take it as God’ s act, it was towards themselves, that is, for their good; if we refer it to their act of rejection, or refusal, it was against themselves, a judging of themselves unworthy of eternal life. We cannot in this place translate it disannul, or frustrate, as Gal 3:15 , understanding it as to the Divine act; for who can frustrate or disannul the will or purpose of man, as to an act of his own, within his power to purpose? Though indeed as to the event it may be disannulled, as to any good effect as to another, if it be made to depend upon the action of another.

Besides, what need any further explication of this phrase, of rejecting the counsel of God against themselves, than what followeth, being not baptized of him, that is, not receiving John’ s doctrine of repentance for the remission of sins, and bringing forth fruits worthy of amendment of life, nor submitting to baptism as a testimony of such repentance; for the baptism of John in Scripture signifieth his whole administration, the doctrine he preached, as well as the ordinance of baptism by him administered; and so must be interpreted where our Saviour asked the Pharisees whether John’ s baptism was from earth or from heaven, and they durst not say from heaven, lest Christ should have asked them, why then they believed him not? They were not baptized of him, is the same thing with, They would be none of his disciples.

Poole: Luk 7:31-35

Ver. 31-35. See Poole on "Mat 11:16" and following verses to Mat 11:19 , where we have this smart reflection upon the scribes and Pharisees, and the generality of the Jews. They were neither pleased full nor fasting, but censorious of the different manner of living of John and Christ. John showed a more austere and severe humour, and lived like a recluse: you had nothing else to say; you said he had a devil. I have chosen not a less innocent, but a more free converse with men of all sorts, and eat and drink as other men; of me you say that I am a wine bibber, a glutton, a friend of publicans and sinners. Such was their perverseness, that proceeded from their enmity to the doctrine of John and Christ.

Poole: Luk 7:36

This was no small civility from a Pharisee, for the Pharisees were of all others, in the generality of them, the most desperate and implacable enemies of our Saviour. But God hath his number amongst all nations, and all sorts and orders of men. Our Saviour, as was said before, was of a free and open converse, and never refused any opportunity offered him to do good. We may soberly eat and drink with sinners pursuing such designs.

Poole: Luk 7:37-38

Ver. 37,38. What hath made any interpreters imagine this was the some story which is mentioned Mat 26:6-13 Mar 14:3-9 Joh 12:1-3 , I cannot tell. The histories agree scarcely in any thing, unless in the bringing the alabaster box of ointment, and the anointing our Saviour’ s feet, whereas there was nothing in those countries more ordinary. That anointing was done in Bethany, within two miles of Jerusalem, this in Galilee. That in the house of one Simon the leper this in the house of one Simon a Pharisee. That a little, this a great while, before our Saviour’ s passion. At that Judas was offended, at this Simon the Pharisee was offended. There Christ vindicates the woman from one head of argument, here from another. Questionless this is another quite different piece of history.

And, behold, a woman in the city, which was a sinner that is, a remarkable sinner; it is a word generally so used, and, applied to women, signifies a prostitute, or at least one of an ill report as to chastity.

Was , refers here to the time past, though lately past; she had lately been infamous and notorious, but it appeareth by what followeth that she was not so now, otherwise than in the opinion and vogue of the people; according to whose opinion, though uncharitable enough, Quae semel fuit mala, semper praesumitur esse mala in eodem genere mali, A person who hath once been bad is always presumed so to be, through their ignorance of the power of Divine grace in changing the heart, or their malice against and envy towards those whose hearts they see so changed. But whatever this woman had been, it seems God had affected her heart with the word which Christ had preached, and filled it with the pure love of God and Christ, instead of its former fullness of impure love, and made her sins as bitter as they had been formerly pleasant to her.

She hearing Christ was eating meat at the house of Simon the Pharisee, makes no noise, but cometh behind him bringing an alabaster box of ointment, and stood at his feet behind him weeping, and began to wash his feet with her tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment Weeping in the sense of her sins, and so plentifully as she washed the feet of Christ with her tears, spoke a broken and a contrite heart. Wiping them with her hair; her hair, with which she had offended through wantonness, plaiting it, and adorning herself by the dress of it to allure her lovers, she now useth to testify her abhorrence of her former courses.

And kissed his feet, and anointed them with the ointment The kiss is a symbol of love, and not of love only, but of subjection and worship; by this she both showed her love to Christ, and also her subjection to him, she kissed Christ in the psalmist’ s sense, Psa 2:12 . It was not a kiss of love only, but of reverence and subjection, like Joseph’ s kiss to Jacob, Gen 50:1 , Moses’ s kiss to Jethro, Exo 18:7 ; nay, of the highest reverence, for such was the kiss of the feet. And to testify her adoration of him: thus the idolaters kissed the calves, Hos 13:2 , and Baal. 1Ki 19:18 . Washing and anointing with oil, was a common compliment they used in those countries for cleansing and cooling the feet. She had been a great sinner, she now shows the profoundest sorrow, greatest love, humility, subjection, &c. But some may say, How could she come behind him, sitting at meat, and do this? While we sit at meat our feet are before us. This confirmeth the notion I mentioned before, in my notes on Mat 26:20 , concerning the Jewish manner of sitting at meat, which was kneeling and resting their bodies upon their legs leaning backwards: admitting that, all that we here read of this woman was very easy; for his legs being thrust out backward, the soles of his feet were turned up, and she might with convenience enough come at them behind him to wash, and to wipe, and to anoint them, which it is hard to conceive how she could do, admitting him to have sat as we do, putting our feet forward under the table.

Poole: Luk 7:39

How easily are persons (though seemingly well inclined and fair) offended, who have not the love of God rooted and grounded in their hearts! Did then all men who were prophets know persons at first sight?

1. It is certain they knew no more of people’ s hearts and lives than God was pleased to reveal to them, or they knew by converse with them, and observation of them.

2. Suppose she had been a sinner, might she not be a convert now? And did not her behaviour toward Christ (before mentioned) witness a change in her?

3. Admit she had been yet such a sinner, yet might not she touch Christ?

This was indeed a Pharisaical error, that all not of their own religion, and all persons notorious for some sins, were in the same order as lepers, and other persons that were Levitically or legally unclean, so as none might touch them, but that contact made them also unclean. It is said also of the Samaritans, that when they met a Jew, or a Christian, they would first call out to him, Do not touch me. That there was of old such a party amongst the Jews that cried, Stand by thyself, come not near to me, for I am holier than thou, is plain from Isa 65:5 .

Poole: Luk 7:40-48

Ver. 40-48. Our Saviour treats his host civilly, but yet letteth him know, that he both knew his heart, and the heart of this poor woman, whom he had so uncharitably reflected upon.

Simon spake within himself Luk 7:39 . Christ lets him know that he knew the thoughts of his heart.

I have (saith he) somewhat to say unto thee . So he civilly obtaineth leave of him to speak.

Simon saith, Master, say on Our Saviour tells him: There was a certain creditor & c. It is obvious by our Saviour’ s application of this parable, Luk 7:44-47 , that he whom Christ here intends under the notion of a creditor is God; that one of the debtors that did owe five hundred pence (that is, a great sum) was this woman: whether Simon were intended by the other, or no, is not easily determined; but admit the other was o deina , any one that was a sinner, but not so notorious a sinner, God forgives freely both the one and the other. Christ asks which would love most. Simon tells him, that debtor to whom most was forgiven. Christ tells him that he had judged rightly. Whence observe:

1. That as all sins, so all sinners, are not equal in the sight of God; all are guilty, but there are degrees in guilt.

2. That be men’ s sins less or greater, fewer or more, those who have least will stand in need of pardoning mercy and forgiveness.

3. That God is free in the forgiveness of all sins, be they few or more; he frankly forgave them both

4. That Christ first speaketh of these two debtors as being forgiven, then of their loving much, and of their being forgiven as the cause of their loving much.

5. That much love will follow a great forgiveness; a great sinner (one, I mean, who hath been so) will hardly ever be able to satisfy himself that his much is forgiven, if he doth not find his heart very warm with love to God.

6. A true love to God and Christ will be seen in all acts, which may be demonstrative or declarative of it. Christ turns to the woman, and saith to Simon, &c. Kissing, washing of feet, anointing with oil, were usual compliments of those countries, by which men showed their respects and kindness to strangers and friends.

For washing of feet, see Gen 18:4 19:2 Jud 19:21 1Sa 25:41 1Ti 5:10 . For anointing with oil, see Psa 23:5 45:7 . This woman had exceeded the usual kindness and civility of the country toward Christ: they were wont to bring their friends water to wash their feet, and possibly a piece of linen to wipe them; she washes his feet with her tears, and drieth them with her hair. They used to anoint the head of their friends with oil, she anoints his feet. They used to kiss one another’ s cheeks or lips, she kisses his feet. They kissed their friends once, she ceased not to kiss his feet. Upon this Christ, who before had forgiven her, declareth her to be forgiven, first in the hearing of Simon, then he doubles his words unto her. He had told Simon before that the creditor had frankly forgiven them both; his adding here, Her sins, which are many sufficiently evidences that it was she whom he intended by the debtor who owed much. Hence we may judge how little ground the papists have to urge this place to prove, that remission of sins is procured by our own merits and satisfactions. Love here is not mentioned as the cause, but as the effect of the remission of sins; and that which our Saviour here designed to instruct Simon in, was,

1. That whatsoever this woman had been, she was not now such a notorious sinner as he fancied; her sins were forgiven.

2. That God having thus favoured her with the grace of remission, had also kindled in her heart a love towards him.

3. That this love wrought in her heart in some proportion to that love which God had magnified upon her, therefore she loved much.

4. That men and women’ s love to God and Christ, will and ought to be according to that love which they have received from Christ.

5. That much love to God will bring a great sense of God’ s love to the soul, Joh 14:21 .

The particle oti , which we translate because, doth not always in Scripture signify the cause, but may be translated therefore, or, for what cause: see Joh 14:17 , Ye know him; for he dwelleth in you: the Spirit’ s abiding in believers is not the cause of their knowing of him, but the effect of it, so that for , in that place, is as much as therefore. So in Mar 9:28 , oti is as much as for what cause, or, for what reason? We translate it, Why could not we cast him out? So here, her sins, which are many, are forgiven, for which cause, or reason, she loveth much.

Poole: Luk 7:49

These were either the Pharisees, who thought that Christ blasphemed in arrogating to himself such a power as belonged to God alone; or the others, who speak this rather in admiration; but it is probable the former are here meant.

Poole: Luk 7:50

Thy believing in me as he who have power on earth to forgive sins, and accordingly making application to me, and this thy faith working by love, Gal 5:6 , producing in thee this hearty sorrow for thy sins, a subjection unto me, and such testifications of thy love as thou art able to make, hath been an instrumental cause of that salvation, which floweth from me as the principal cause, Rom 6:23 . We have such another expression in Mat 9:22 Mar 5:34 ; though the saving here mentioned be much more excellent than that there spoken of. Faith is profitable both for the good things of this life, and those of the life which is to come; and with reference to both, salvation is ascribed to faith, as the instrumental cause, not to obedience and love, though the faith that doth us good must work by love, and be evidenced by a holy conversation.

Go in peace is a phrase which was the usual valediction among the Jews, as much as our Farewell, or God be with you, they under the term of peace comprehending all good; but when we consider who it is that speaketh, and what immediately preceded, we have reason to think this was a more than ordinary compliment or farewell, even as much as is comprehended under the term peace, which, as I before said, is all good, but more especially that peace mentioned by the apostle, Rom 5:1 , as an effect of faith. Go thy way a blessed and happy woman, and in the view and sense of thy own blessedness, and be not troubled at the censures and reflections of supercilious persons, who may despise or overlook thee because thou hast been a great sinner. God hath pardoned thy sins, and this I assure thee of; only take heed to keep and maintain that peace.

Lightfoot: Luk 7:2

And a certain centurion's servant, who was dear unto him, was sick, and ready to die.   

[Who was dear unto him.] So was Tabi to his master Rabban Gamaliel: of whom we meet with several things up and down, particularly that in Beracoth; folio 16. 2: "When his servant Tabi was dead, he received consolations for him. His disciples say unto him, 'Master, thou hast taught us that they do not use to receive consolations for their servants.' He answered them saying, 'My servant Tabi was not as other servants, he was most upright.'"

Lightfoot: Luk 7:5

For he loveth our nation, and he hath built us a synagogue.   

[He hath built us a synagogue.] I. It was no unusual thing for one single man to build a synagogue at his own charge: "If any man build a house, and afterward consecrated it to a synagogue, it is of the nature of a synagogue." Gloss: "Any one that builds a synagogue and gives it to his fellow citizens," etc.  

And the doctors in that treatise dispute much upon this question, Whether it be lawful to sell a synagogue or to alienate it to any civil use: and amongst the rest, they suppose some one building a synagogue, but would at last reserve it to his own proper use.  

II. They had no scruple as to a Gentile's building it, since the holiness of the place consisted not so much in the building as in its being set apart and dedicated to holy use; of which we have some instances in Herod's building the Temple. Such a one had this centurion approved himself towards the Jewish nation, that concerning his liberality and devotion in being at the charges of building, they found no reason to move any scruple.

Lightfoot: Luk 7:12

Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her.   

[There was a dead man carried out.] Amongst the Talmudists, a dead corpse going out; is commonly a phrase which is first understood of carrying the corpse out of the court-gate.  

"At what time do they take their beds lower? From the time that the person deceased is carried out of the court-gate of his own house."  

Secondly, It is taken also for carrying the corpse out of the city: for the burying-places were not near the city.  

"The infant dying before it be thirty days old, is carried out in the bosom; and is buried by one woman and two men."  

" An infant of thirty days old is carried out in a little coffin. R. Judah saith, Not in a coffin that is carried on men's shoulders, but in their arms."  

A child of three years old is carried out in a bed; and so onward from that age.   

[Much people was with her.] R. Simeon Ben Eliezer saith, for the dead that is carried out on his bed there are many mourners; but if he be not carried out on his bed [but in a coffin], there are not many mourners.  

If the deceased person be known to many, then many accompany him.  

There were ordinarily at such funerals those that carried the bier, and some to take their turns, and some also to take their turns again. For as the Gloss hath it, every one desired that office.  

There were also those that stood in order about the mourners to comfort them.

Lightfoot: Luk 7:14

And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise.   

[Touched the bier.] In Syriac, he approached to the bier. The Talmudist would say, he came to the bed of the dead; which indeed is the same, 2Sa 3:31; David followed after the bed. The Targumist, after the bier.  

"Jacob said to his sons, Beware ye, that no uncircumcised person touch my bed; lest he drive away thence the Divine presence."

Lightfoot: Luk 7:37

And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment,   

[A woman which was a sinner.] I. Women of an ill name amongst the Jews were such as these:  

"She who transgresseth the law of Moses, and the Jewish law." The Gloss is, "The Jewish law, that is, what the daughters of Israel follow, though it be not written."  

"Who is she that transgresseth the law of Moses? She that gives her husband to eat of what is not yet tithed: she that suffers his embraces while her menstrua are upon her: she that doth not set apart a loaf of bread for herself: she that voweth and doth not perform her vow."  

"How doth she transgress the Jewish law? If she appears abroad with her head uncovered: if she spin in the streets: if she talk with every one she meets. Abba Saul saith, If she curse her children. R. Tarphon saith, If she be loud and clamorous." The Gloss is, "If she desire coition with her husband within doors, so very loud that her neighbours may hear her."  

Maimonides upon the place: "If when she is spinning in the street, she makes her arms so naked that men may see them: if she hang either roses or myrtle, or pomegranate, or any such thing either at her eyes or cheeks: if she play with young men: if she curse her husband's father in the presence of her husband," etc.  

II. However, I presume the word sinner; sounds something worse than all this, which also is commonly conjectured of this woman; viz. that she was actually an adulteress, and every way a lewd woman. It is well known what the word sinners signifies in the Old Testament, and what sinners; in the New.

Lightfoot: Luk 7:38

And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.   

[And stood at his feet behind him.] She washed his feet as they lay stretched out behind him: of which posture we treat more largely in our notes upon John_12.

Lightfoot: Luk 7:47

Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.   

[For she loved much.] If we consider these two or three things, we shall quickly understand the force and design of the word for; etc.  

I. That this was not the first time when this woman betook herself to our Saviour; nor is this the first of her receiving remission of her sins. It is supposed, and that not without good reason, that this was Mary Magdalene. If so, then had her 'seven devils' been cast out of her before; and at that time her sins had been forgiven her, our Lord at once indulging to her the cure both of her body and her mind. She therefore, having been obliged by so great a mercy, now throws herself in gratitude and devotion at the feet of Christ. She had obtained remission of her sins before this action: and from thence came this action, not from this action her forgiveness.  

II. Otherwise the similitude which our Saviour propounds about forgiving the debt, would not be to the purpose at all. The debt is not released because the debtor loves his creditor, but the debtor loves because his debt is forgiven him. Remission goes before, and love follows.  

III. Christ doth not say, She hath washed my feet with her tears, and wiped them with the hairs of her head, and anointed me with ointment, therefore her sins are forgiven; but for this cause I say unto thee, Her sins are forgiven her. He tells Simon this, that he might satisfy the murmuring Pharisee. "Perhaps, Simon, thou wonderest within thyself, that since this hath been so lewd a woman, I should so much as suffer her to touch me: but I must tell thee that it is very evident, even from this obsequiousness of hers, and the good offices she hath done to me, that her sins are forgiven her: she could never have given these testimonies and fruits of her gratitude and devotion, if she had still remained in her guilt, and not been loosed form her sins."

Haydock: Luk 7:2

This history, though different in some circumstances from that related by St. Matthew, chap. viii., is most likely a relation of the same event, and the apparent discrepancies may be easily reconciled. St. Matthew says it was the centurion's boy; St. Luke calls him his servant: but in these terms there is no necessary contradiction. And whereas the former says the centurion went himself to Christ, St. Luke mentions that he sent the ancients, or senators, of the Jews. Here, as in other places, we may suppose, that the former evangelist, for the sake of brevity, attributes to the centurion what was done in his name and with his authority; and through the whole narrative he represents our Saviour answering the centurion as if personally present. (Jansenius, concord. Evan.)

Haydock: Luk 7:3

When St. Luke says that the centurion begs of our Lord to come to him, he must not be supposed to contradict St. Matthew, who says, that the centurion objected he was not worthy to receive him under his roof. St. Luke seems here to relate the words of the Jews, who most probably would stop the centurion as he was going to Christ, and promise to intercede with our Lord for him. (St. John Chrysostom, hom. xxvii. in Matt.) ---

Some pretend that the centurion, after having sent to Jesus, went himself; but there is no necessity for such a supposition. We see in another case, that the petition of the sons of Zebedee, made by them to Jesus Christ, according to St. Mark (x. 35.) was made to him by the mouth of their mother, according to St. Matthew xx. 20. And this the old adage also teaches: qui facit per alium, facit per se; what a man does by another, he does by himself.

Haydock: Luk 7:6

Jesus Christ went with them, not because he could not cure him, when absent, but that he might set forth the centurion's humility for our imitation. He would not go to the child of the ruler of the synagogue, lest he might appear to be induced by the consideration of his consequence and riches; but he went to the centurion's servant, that he might appear to despise his humble condition. (St. Ambrose)

Haydock: Luk 7:9

Our Lord does not speak of the patriarchs, but of the Israelites of his own time, with whose faith he compares and prefers that of the centurion, because they had the assistance of the law and of the prophets; but this man, without any such instruction, willingly believed. (Ven. Bede)

Haydock: Luk 7:11

Naim is a city of Galilee, about two miles from Mount Thabor. It was by divine dispensation, that so very great a multitude was present on this occasion, in order to witness this stupendous miracle. (Ven. Bede) ---

The burying-places of the Jews were out of the precincts of the city, as well for the preservation of health as decency. Thus Joseph of Arimathea, had his sepulchre in the rock of Mount Calvary, which was out of the city. (Tirinus)

Haydock: Luk 7:12

The evangelist seems to relate this miracle, as if it had happened by mere accident; though, beyond a doubt, divine Providence disposed all things to increase the splendour of the miracle. Jesus Christ would not raise this young man to life before he was carried out to be buried, that he might meet him near the gates of the city, where the assembly of the people took place. Besides this, there were present both the multitude that followed Jesus, and the multitude that followed the corpse, to the end that all these might be eye-witnesses to the miracle, and many might praise God, as Ven. Bede remarks. It was very proper that Christ should work this miracle just as he was entering the city, that he might preach the gospel with better success, from the opinion they must form of him, after beholding so great a miracle, and so great a favour bestowed upon them. (Maldonatus) ---

In a few words, the evangelist paints to life the affliction of this distressed widow parent: a mother and a widow, without the least hopes of children, deprived of him who was her only support, the life of her habitation, the source of all her maternal tenderness and satisfaction, now in the prime of health, the only branch of her succession, and the staff of her old age. (St. Gregory of Nyssa, de hominis opificio.)

Haydock: Luk 7:14

Here Christ shews that he raised the dead by his own power, and at his own command: I say to thee, arise. This shews that it is the voice of God that speaks; for the dead can hear the voice of him alone, according to St. John. Amen, I say to you, the hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they who hear shall live. (St. John v. 25.) (Maldonatus) ---

Our Saviour is not like Elias, weeping for the son of the widow of Sarepta; nor Eliseus, who applied his own body to the body of the dead child; nor Peter, who prayed for Tabitha: but he it is that calls the things that are not, as those that are; who speaks to the dead as to the living. (Titus Bostrensis)

Haydock: Luk 7:16

And there came a fear on them all; i.e. a certain reverential awe and trepidation seized them, and an uncommon degree of astonishment at the divinity which appeared to them. (Menochius) ---

And they glorified God: ( Greek: edoxazan ) they gave praise and glory to God for thus visiting his people, by sending them the Saviour he had promised them. (Polus, synop. crit.)

Haydock: Luk 7:20

The men; ( Greek: oi andres ) viz. the two disciples sent by John the Baptist, who delivered their master's message; but, before Jesus Christ undertook to reply to their question, he performed on the spot various kinds of miracles.

Haydock: Luk 7:22

Then addressing himself to these disciples of John the Baptist, he ordered them to go and relate to their master all they had seen and heard; and to tell him, that he declared all those to be happy, who, strong in faith, should not take occasion to doubt of his divine power, (the proofs of which they had so recently seen) from the weakness of his flesh, which he had taken upon himself for the love of man. ---

Jesus Christ alludes to the known and full testimonies that had been given of him by the prophets. The Lord giveth food to the hungry, the Lord looseth them that are in fetters, the Lord enlighteneth the blind, he lifteth up them that are cast down, ... and he who does these things, shall reign for ever thy God, O Sion, from generation to generation. (Psalm cxlv.) (St. Ambrose) ---

The words of the prophet Isaias are not less descriptive of the promised Messias: God himself will come, and will save you. Then shall the eyes of the blind be opened, and the ears of the deaf unstopped. The lame man shall leap as a hart, and the tongue of the dumb shall be free. (Isaias xxxv. 4, 5, 6.) (Theophylactus)

Haydock: Luk 7:26

Because the Scripture styles him an angel; or, because he is the immediate precursor of him who all the prophets announced at a distance.

Haydock: Luk 7:29

Justified God; i.e. feared and worshipped God, as just, merciful, &c. (Witham) ---

There are only two different sets of men, who glorified God for the baptism of John, and these seemed the most remote from works of piety; viz. the ignorant multitude, who scarcely knew the law; and the publicans, who were in general the most avaricious of mortals, and were looked upon as public sinners. If the preaching of the Baptist had such an effect upon these men; what kind of hearts must not the Scribes had had, who, with all the advantage of the knowledge of the law, still refused to believe? This verifies the saying of our Lord, in St. Matthew chap. xxi. 31: Amen, I say unto you, that the publicans and harlots shall go into the kingdom of heaven before you. (Maldonatus) ---

God has hidden these things from the wise and prudent, and has revealed them to little ones; (St. Luke, x. 21.) for so it hat seemed good in his sight (Luke, x. 21.)

Haydock: Luk 7:32

Speaking one to another: ( Greek: prosphonousin allelois ) they seem to have been alternate choirs of youths, answering each other in the above words. (Menochius)

Haydock: Luk 7:36

A woman in the city, who was a sinner. Some say she had only been of a vain airy carriage; on that loved to be admired from her beauty and wit; but the common exposition and more conformable to the text, is, that she had been of a lewd, debauched life and conversation. (Witham) ---

Mary Magdalene.

Haydock: Luk 7:38

Jesus Christ was then at table, after the manner of the Orientals, reclined at length on a couch, a little raised from the ground, having his face turned towards the table, and his feet extended. He had quitted his sandals, according to the custom of the country, before he had laid himself on the couch. (Bible de Vence)

Haydock: Luk 7:39

The Pharisee was egregiously deceived. 1. In thinking that Christ was ignorant of the character of the woman, when he not only clearly saw the past bad conduct of the woman, but the present unjust thoughts of the Pharisee; 2. in his erroneous inference that Christ could not be a prophet; for all things are not necessarily revealed by God to his prophets; 3. by judging of Christ, after his own and the other Pharisees' treatment of sinners; who, elated with pride, and thinking themselves just, kept all public sinners at a respectful distance; whereas not those who are well, but such as are sick, need the physician. (Menochius)

Haydock: Luk 7:42

Which will live him most? as we read in the Protestant version, and in the Greek, agapesei. But Christ, seeming to require love as a previous disposition to the remission of sins, as appears from ver. 47 below, the Catholic Church has adopted the version of St. Augustine, hom. xxiii. in the present tense: quis ergo plus eum diligit? (Jansenius, Comment. in Evang.)

Haydock: Luk 7:43

In proportion to our sins, should be our grief, says St. Cyprian: ut pœnitentia non sit minor crimine. (lib. de lapsis.)

Haydock: Luk 7:47

Many sins are forgiven her, because she hath loved much. In the Scripture, an effect sometimes seems attributed to one only cause, when there are divers other concurring dispositions; the sins of this woman, in this verse, are said to be forgiven, because she loved much; but (ver. 50,) Christ tells her, thy faith hath saved thee. In a true conversion are joined faith, hope, love, sorrow, and other pious dispositions. (Witham)

Haydock: Luk 7:50

This is one of those places upon which modern sectaries lay so much stress, in order to prove that faith alone can save us. But if they will attentively consider the different parts of this history, they will easily discover that fallacy of their argument. Because Christ spoke these words: thy faith, &c. he had said to Magdalene: many sins are forgiven her, because she hath loved much. Therefore she was justified not so much through her faith, as her charity: still she had faith, or she would not have come to Jesus, to be delivered from her sins. It was therefore her faith, working by charity, that justified her: and this is the doctrine of the Catholic Church. Nevertheless, she had not that faith, which modern sectaries affirm to be necessary for their justification, viz. a belief that they are already justified, and that their sins are forgiven: this faith the woman here mentioned had not before Christ spoke those words to her; for it was to obtain the remission of her sins, that she performed so many offices of charity, washing his feet with her tears, &c. But is may be asked, why then does Christ attribute her salvation to her faith? The answer is easy, and has often been given, viz. that faith is the beginning of salvation; for it was her faith that brought her to Christ: for had not the woman believed in him, she never would have come to him to obtain the remission of her sins. (Maldonatus)

====================

Gill: Luk 7:2

And a certain centurion's servant,.... The same that Matthew makes mention of, Mat 8:5; see Gill on Mat 8:5. See Gill on Mat 8:6.

who was dear unto him; to the centurion, being an honest, upright, faithful, and obliging servant; as Tabi was to Rabban Gamaliel, of whom his master said ^l,

"Tabi my servant, is not as other servants, כשר היה, "he is upright".''

was sick: of a palsy; see Mat 8:6,

and ready to die; in all appearance his case was desperate, and there was no help for him by any human means, which makes the following cure, the more remarkable.

Gill: Luk 7:3

And when he heard of Jesus,.... That he was come, as the Ethiopic version adds, into the city of Capernaum; or of his miracles, which he had done there, and elsewhere:

he sent unto him the elders of the Jews: in whom he had an interest, judging himself, being a Gentile, very unworthy and unfit to go himself, and ask a favour of so great a person as Christ was, such was his modesty and humility. These elders he sent, were not the more ancient inhabitants of the city, called זקני עם הארץ, "the elders of, or among the common people", as distinguished from זקני תורה, "the elders of the law", or those that were old in knowledge; of both which it is said by R. Simeon ben Achasia ^m, that

"the elders of the common people, when they grow old, their knowledge fails in them, as it is said, Joh 12:20 but so it is not with the "elders of the law"; but when they grow old, their knowledge rests in them, as it is said, Job 12:12.''

But these were either some principal officers of the city, called the elders of the people elsewhere; particularly, who were members of the sanhedrim; for as elders, when they design the elders in Jerusalem, mean the great sanhedrim ⁿ there; so elders, in other places, intend the sanhedrim, consisting of twenty one persons, or the bench of three; and such were these, the centurion sent to Christ:

beseeching him that he would come and heal his servant: he besought him most earnestly by these messengers, that he would come to his house, and cure his servant of the palsy, by laying his hands on him, or commanding the distemper off, by a word speaking; or in what way he should think fit, for he made no doubt that he was able to heal him.

Gill: Luk 7:4

And when they came to Jesus,.... To that part of the city where he was; either at Peter's house, where he used to be when in this place; or rather it might be as he was passing along the streets, that they came up to him

they besought him instantly; or with great vehemence and importunity; very studiously and carefully they urged the case, and pressed him much to it:

saying, he was worthy for whom he should do this; or, "for whom thou shouldst do this", as the Vulgate Latin, Syriac, Persic, and Ethiopic versions read, and some copies; and which reading connects the words best. This speech of theirs savours of their "pharisaic" tenet and notion of merit, and is very different from the sense the poor centurion had of himself.

Gill: Luk 7:5

For he loveth our nation,.... The Jewish nation, which was Christ's nation, as well as theirs, he being a Jew; see Joh 18:35. This they mention as an argument to induce him to have a regard to the centurion, though he was a Gentile; since he was a friend of the Jews, and well affected and disposed to them, which was very rare: it was not common for the Gentiles to love the Jews, any more than the Jews the Gentiles; there was an hatred, yea, an enmity between them; but this man, very likely, was a proselyte to their religion, as the following instance seems to show:

and he hath built us a synagogue; at his own private charge, and by the assistance of his soldiers under him, whom he might employ in this work: sometimes a single person built a synagogue at his own expense, and gave it to the citizens; of which the Jews say, ^o.

"if a man builds an house, and afterwards devotes it to a synagogue, it is as a synagogue.''

Gill: Luk 7:6

Then Jesus went with them,.... The elders of the Jews, towards the centurion's house, after hearing their request, and their reasons for it; and that without any reluctancy, he at once complied, made no hesitation, or difficulty about it, but went with them very freely:

and when he was now not far from the house; of the centurion, where his servant lay sick; he having some notice of his coming, and of his being near his house, in his great humility, and being conscious to himself of his unworthiness to have such a person under his roof, sent messengers to prevent him:

the centurion sent friends to him, saying unto him, Lord, trouble not thyself; or do not fatigue thyself by coming to the house, stop, go no further;

for I am not worthy that thou shouldst enter under my roof: he might know full well the law of the Jews, that it was not lawful for a Jew to go into the house of an uncircumcised Gentile; and though he might be a proselyte of righteousness, and so his house was free of entrance; yet considering his own meanness, and the greatness of Christ, who was become so famous for his doctrines and miracles, he thought it too great a stoop for Christ to come into his house, and too high a favour for him to enjoy.

Gill: Luk 7:7

Wherefore neither thought I myself worthy to come unto thee,.... In person; therefore he sent the elders of the Jews to him first, and now some of his friends, who delivered these words in his name:

but say in a word, and my servant shall be healed; speak but the word only, rebuke the distemper, command it off, and it will be gone; so great was his faith in the power of Christ.

Gill: Luk 7:8

For I also am a man set under authority,.... Of the Roman senate; "or belonging to the emperor", as the Arabic version renders it; and under the command of a tribune, as a centurion was: so that this is not an amplification, but a diminution of his office; and his sense is, that even he who was but an inferior officer, yet had such power as after related:

having under me soldiers; an hundred, or more:

and I say unto one, go, and he goeth, and to another, come, and he cometh, and to my servant, do this, and he doth it; as this his servant used to do, and whom he may intend, who now lay sick, and therefore was dear unto him. His meaning is, that Christ could as easily command, and call off a distemper, add it would obey him, as he could command obedience from his soldiers and servant, and have it, and more so.

Gill: Luk 7:9

When Jesus heard these things,.... Which the friends of the centurion related from him, and in his name; or which he himself delivered, coming up to Christ after them:

he marvelled at him; at his great humility and modesty, and the strength of his faith, and his manner of reasoning:

and turned him about; from him, and his friends:

and said unto the people that followed him; from the mount to Capernaum, and as he was passing along the streets:

I say unto you, I have not found so great faith, no, not in Israel; or "among the Israelites", as the Syriac; or "among the children of Israel", as the Persic; or "in all Israel", as the Arabic version reads, as he did in this single Gentile; See Gill on Mat 8:10.

Gill: Luk 7:10

And they that were sent,.... Both the elders of the Jews, and the friends of the centurion:

returning to the house; of the centurion, where his servant lay, and from whence they came:

found the servant whole that had been sick; for he was healed directly, as soon as the centurion had expressed his faith, and Christ had declared that it should be according to it, Mat 8:13.

Gill: Luk 7:11

And it came to pass the day after,.... The Vulgate Latin reads "afterward", not expressing any day, as in Luk 8:1, but the Syriac, Arabic, Persic, and Ethiopic versions, read to the same sense as we, the day after, the next day, on the morrow, after he had cured the centurion's servant in Capernaum, where he staid all night:

that he went into a city called Naim; which Jerom ^p places near Mount Tabor, and the river Kison. The ^q Jews speak of a Naim in, the tribe of Issachar, so called from its pleasantness, and which seems to be the same place with this. The Persic version reads it, "Nabetis", or "Neapolis", the same With Sychem in Samaria, but without reason:

and many of his disciples went with him; not only the twelve, but many others:

and much people; from Capernaum, and other parts, that followed him to see his miracles, or for one end or another, though, they did not believe in him; at least these were only hearers, and had, not entered themselves among the disciples,

Gill: Luk 7:12

Now when he came nigh to the gate of the city,.... Of Naim:

behold: there was a dead man carried out; of the city; for they, used not to bury in cities, but in places without, and at some distance: the burying places of the Jews were not near, their cities ^r; and they had different ways of carrying them out to be buried, according to their different ages: a child under a month old was carried out in the bosom of a person; if a full month old, in a little coffin, which they carried in their arms; one of a twelve month old was carried in a little coffin on the shoulder; and one of three years old on a bier or bed, ^s and so upwards; and in this manner was this corpse carried out: who was

the only son of his mother; hence the sorrow and mourning were the greater; see Zec 12:10

and she was a widow; and if she had been supported by her son, her loss was very considerable; and having neither husband, nor son, to do for her, her case was very affecting:

and much people of the city was with her; according to the age of persons was the company that attended them to the grave: if it was an infant, not a month old, it was buried by one woman, and two men, but not by one man, and two women; if a month old, by men and women; and whoever was carried out on a bier or bed, many mourned for him; and whoever was known to many, many accompanied him ^t; and which was the case this dead man: he seems to have been well known and respected by the company that attended him to his grave; of these some were bearers, and these had their deputies, and these again theirs; for as they carried their dead a great way, they were obliged often to change their bearers; and of the company, some went before the bier, and others went after it ^u: besides, what served to increase company at a funeral was, that it was looked upon as an act of kindness and mercy to follow a corpse to the grave ^w; to which may be added, and what must always tend to increase the number at such a time, that, according to the Jewish canons ^x.

"it was forbidden to do any work at the time a dead man was buried, even one of the common people.''

Gill: Luk 7:13

And when the Lord saw her, he had compassion on her,.... Knowing her case, that she was a widow, and had lost her only son:

and said unto her, weep not; signifying, that he would help her, which he did without being asked to do it, as usual in other cases.

Gill: Luk 7:14

And he came and touched the bier,.... Or "bed", as the Syriac version renders it; and such was מטה, "the bier", or bed, on which one of three years old, and upward, was carried as above mentioned: so that on which Herod was carried to his grave is called κλινη "a bed", by Josephus ^y. As for the bed, or bier, of what sort it was that they carried out their dead upon, take the following account: ^z.

"formerly the rich carried out (their dead) upon a bed called Dargash, (which is said ^a to be a bed that was not platted with ropes, and is called a bed of fortune ^b,) and the poor carried out (their dead) upon one that was called Celicah, (or Celibah, as sometimes read; and this was made in the form of an iron horn, on which they bound the corpse, that it might not fall; and it was called so, because it was made like a coup of birds ^c as the word is used in Jer 5:27) and the poor, were made ashamed; and therefore they ordered that all should carry out (their dead) on a Celicah, for the honour of the poor.''

To this Christ came near and touched: not that by his touching of that, the dead should be raised; but this he did as a signal, that the bearers should stop. The Jews ^d say, one of the charges that Jacob gave to his sons before his death, was, to:

"take care (says he) that no uncircumcised person, במטתי יגע, touch my bed, or "bier", lest the Shekinah remove from me; but, according to this order, do unto me, carry me, three on the north, three on the south, three on the east, and three on the west, &c.''

From whence it should seem, that a circumcised person, as Christ was, might touch a bier without offence, or hurt, and without contracting any ceremonial pollution: to touch a dead body, or the bone of man, or a grave, was forbidden by the law, Num 19:16 and so, according to the traditions of the elders ^e, the stone that was rolled at the mouth of the sepulchre, and the, side of the sepulchre, defiled by touching; but I do not find that touching a bier was ever forbidden.

And they that bare him stood still: these are they that are called גושאי המטה "the bearers of the bed", or "bier": and Maimonides ^f says,

"they carry the dead upon their shoulders to the grave; and the bearers of the bier are forbidden to put on their sandals, lest the latchet of any one of them should fail, and should be found to hinder him doing his duty.''

And elsewhere it is said ^g,

"the bearers of the bed, or bier, and their deputies, and their deputies' deputies, both before the bier and after it, find whoever the bier stood in need of, were free;''

i.e. from reading the Shema, or, "hear, O Israel", &c. and from prayer: the reason of their having so many bearers was, because they carried the dead a great way to be buried. King Herod was carried after this manner two hundred furlongs from Jerusalem, to the castle of Herodion ^h:

and he said, young man, I say unto thee, arise. The Ethiopic version adds, "and he arose": Christ spoke as one that had the keys of death and the grave; and divine power went along with his words, which raised the dead man to life; and full proof this is of the true and proper deity of Christ.

Gill: Luk 7:15

And he that was dead,.... That had been dead, (for he was now alive,) as it was a clear case to all his relations and friends, or they would never have brought him out to bury him:

sat up; upon the bed, or bier: and began to speak; both which, his sitting up and speaking, were plain proofs of his being brought to life:

and he delivered him to his mother; for whose sake he raised him from the dead, commiserating her case: wherefore, as Christ showed his power in raising the dead man, he discovered great humanity, kindness, and tenderness, in delivering him alive to his mother; which might be done after he came off of the bier, by taking him by the hand, and leading him to his mother, and giving him up into her arms: think what affecting scene this must be!

Gill: Luk 7:16

And there came a fear on all,.... That were there present, and heard, and saw what was done. Not a fear of dread, and terror, and of punishment, as in devils and wicked men; but a fear and reverence of the divine majesty, whose power and presence they were sensible must be there at that time:

and they glorified God; they praised him, and gave thanks to him, ascribing this amazing action to divine power, and gave God the glory of it; and blessed him for the Messiah, who was sent unto them, as they concluded Jesus to be, from this wonderful instance:

saying, that a great prophet is risen up among us; even that great prophet Moses wrote of, and said should be raised up from among the children of Israel, Deu 18:15 and that God hath visited his people. The Arabic version adds, "for good". For God sometimes visits for evil, in a wave of wrath and sore displeasure; but this was a visitation for good: they concluded that God had looked upon them with a look of love, and had a gracious regard to them, and had sent them the Messiah, who, they hoped, would deliver them from the Roman yoke; as he had formerly looked upon, and visited their fathers, and sent a redeemer to them, to deliver them from Egyptian bondage. The Ethiopic version renders it, "and God hath mercy on his people"; and the Persic version, "God hath looked upon his people, and hath taken care of them."

Gill: Luk 7:17

And this rumour of him,.... Or the report of this surprising miracle in raising a dead man to life, that was carrying to his grave,

went forth throughout all Judea, and throughout all the region round about; not only Judea, and the several cities, towns, and villages in it, but all the country round about it, especially Galilee. The Persic version reads, "all countries which are round about Jordan"; see Mat 3:5.

Gill: Luk 7:18

And the disciples of John showed him of all these things. The miracles that were wrought by Christ; particularly the healing of the centurion's servant, and the raising from the dead the widow of Naim's son, and what fame and reputation Christ got every where by his doctrine, and mighty works. John was now in prison, when these his disciples came and related these things to him; see Mat 11:2 and they spoke of them, not as commending Christ for them; but as envying, grieving, and complaining, that he carried away all the honour and glory from John their master, for whom they had the greatest regard.

Gill: Luk 7:19

And John calling unto him two of his disciples,.... Which were a sufficient number to be sent on an errand, to ask a question, and report the answer, or bear witness to any fact they should see, or hear done.

Sent them unto Jesus, saying, art thou he that should come, or look we for another? not that he doubted that Jesus was the Messiah; nor was it for his own satisfaction so much that he sent these disciples of his with this question, but for theirs; and to remove all doubt and hesitation from them about Christ.

Gill: Luk 7:20

When the men were come to him,.... To Jesus; "those two men", as the Arabic version reads; "the disciples", as the Persic version; the same that John sent from the castle of Machaerus, where he was now a prisoner, to Christ, who was teaching in some city or town of Galilee:

they said, John the Baptist; so well known by his being the administrator of the ordinance of baptism:

hath sent us unto thee, saying, art thou he that should come, or look we for another? See Gill on Mat 11:3.

Gill: Luk 7:21

And in that same hour,.... Or at that same time, for a precise hour is not intended: one exemplar reads, "in that day", in which these men came to Christ,

he, Jesus, as the Persic version expresses it,

cured many of their infirmities; bodily weaknesses and disorders: and plagues; which were inflicted on them as scourges and corrections for sin, very severe diseases, as epilepsies, leprosies, palsies, &c. and of evil spirits; or devils, which he dispossessed and commanded out of the bodies of men; though sometimes evil spirits, with the Jews, signify some kinds of bodily diseases: as when it is said ⁱ.

"whoever puts out a lamp because he is afraid of Gentiles, or of thieves, or of רוח רעה, "an evil spirit", or because of a sick man that is asleep, he is free.''

Upon which Maimonides observes,

"an evil spirit they call all kinds of diseases, which, in the Arabic language, go by the name of "melancholy"; for it is one kind of the diseases mentioned, which makes a sick man to fly, and separate himself from mankind, as if he was afraid of the light, or of coming into the company of men:''

and unto many that were blind he gave sight; freely, as an act of grace and kindness, as the word signifies, without any merit, or motive, in them.

Gill: Luk 7:22

Then Jesus answering said unto them,.... "To the disciples", as the Persic; to both, as the Arabic: when he had wrought these cures, he turned himself to the disciples of John, and made answer to their question. The Vulgate Latin leaves out the word "Jesus", rendering it, "and he answering"; in the following words:

go your way, and tell John what things ye have seen and heard. They had just seen many cured of infirmities, plagues, and evil spirits, and they had heard the doctrines of the Gospel preached by him; and the former were in confirmation of the latter, and both were proofs of his being the Messiah: the particulars of which follow,

how that the blind see; that is, they that had been blind, and some that were born blind received their sight, which was what was never heard of before, from the beginning of the world; and which, as it is an instance of Christ's almighty power, showing him to be God; so it was a fulfilment of a prophecy concerning him as the Messiah, who, when he came, was to open the eyes of the blind, Isa 35:5 and this was true, not only in a corporeal, but in a spiritual sense: and generally so it was, that when the blind received their bodily sight, they also received their spiritual sight; and both were evidences of the true Messiahship of our Lord Jesus.

The lame walk; these were among those who were cured of their infirmities; and this also was prophesied of the Messiah, and was now accomplished by Jesus, that "the lame man" should "leap as an hart", Isa 35:6 and so was to be considered by John, and his disciples, as another proof of his being the true Messiah:

the lepers are cleansed; of this sort were they who were cured of their plagues: the leprosy was called a plague; hence the treatise of leprosy, in the Misna, is, by the Jews, called Negaim, or "plagues".

The deaf hear; so in the above prophecy in Isaiah, it is predicted, that "the ears of the deaf should be unstopped" in the days of the Messiah; and which therefore must be considered as a further confirmation of Jesus being he that was to come, and that another was not to be looked for.

The dead are raised: whether there were any raised at this time, or no, is not certain; but certain it is, that there had been one raised from the dead, if not in the presence of these disciples, yet just before they came to Christ, of which John had been informed by some of his disciples, if not these; and of which an account is given before in this chapter, and which is what none but the mighty God can do.

To the poor the Gospel is preached: it was preached both by the poor, the disciples of Christ, and to the poor, mean, base, and illiterate among the Jews; and also to the poor, meek, and lowly in heart, as was prophesied should be, by the Messiah, Isa 61:1 so that put all together, here were undoubted proofs, and a full demonstration, that Jesus was the Messiah; See Gill on Mat 11:4. See Gill on Mat 11:5.

Gill: Luk 7:23

And blessed is he, whosoever shall not be offended in me. The Arabic version renders it, "blessed is he that doubts not of me". The Persic and Ethiopic versions both add to the text, the former rendering the words thus, "blessed is he that is not brought into offence and doubt concerning me"; and the latter thus, "blessed are they who do not deny me, and are not offended in me": particular regard is had to the disciples of John, who both doubted of Christ as the Messiah, and were offended at his popularity and success; See Gill on Mat 11:6.

Gill: Luk 7:24

And when the messengers of John were departed,.... The Syriac and Persic versions read, "the disciples of John"; and the Arabic version, "the two disciples of John"; the two that he sent, when they were gone back with the answer of Christ;

he, "Jesus", as the Persic version expresses it,

began to speak unto the people concerning John; not caring to say any thing about him to the messengers, or whilst they were present, lest he should be charged with flattery; See Gill on Mat 11:7.

What went ye into the wilderness for to see? a reed shaken with the wind? an inconsistent, wavering, and unstable man? if so, they were greatly mistaken; or the motions and gesture of the man? See Gill on Mat 11:7.

Gill: Luk 7:25

But what went you out for to see?.... If not his air and action, what was it? was it his apparel and dress? was it to see

a man clothed in soft raiment? If this was the case, their labour was in vain, and they had their walk for nothing; for John was clothed with camels' hair, rough and undressed, and was girt with a leathern girdle; there was nothing in his person, mien, and garb, that was attractive:

they which are gorgeously, apparelled; or richly clothed, as John was not:

and live delicately; in the most elegant manner, and on the richest dainties, as John did not, his food being locusts and wild honey:

are in kings' courts; and not in a wilderness, where John; came preaching.

Gill: Luk 7:26

But what went ye out for to see?.... What led your curiosity to go into the wilderness after him, since it could not be any of the above things? was it to see

a prophet? which was the case; for John was a prophet, and was known to be one; and the fame of him, as such, drew vast numbers to see and hear him, there not having been a prophet among the Jews, for some hundreds of years:

yea, I say unto you, and much more than a prophet; not that he was the prophet Moses did say should come; nor was he the priest that should arise with the "Urim" and "Thummim", that the "Tirshatha", Nehemiah spoke of; nor was he the king Messiah; but he was his forerunner, he saw him and baptized him, and so was greater than any of the prophets that went before him.

Gill: Luk 7:27

This is he of whom it is written,.... In Mal 3:1. See Gill on Mat 11:10. See Gill on Mar 1:2.

Gill: Luk 7:28

For I say unto you----here is not a greater prophet,.... The word "prophet" is left out in the Arabic and Ethiopic versions, as in Mat 11:11. See Gill on Mat 11:11.

Gill: Luk 7:29

And all the people that heard him,.... Either Christ saying these things in commendation of John, and gave their assent to them, and showed their approbation of them, having been baptized by him; or rather, the people that had heard John preach the doctrines of repentance and faith, and of baptism; for these words seem rather to be the words of Christ, relating the success of John's ministry among different persons:

and the publicans justified God; even those wicked men, who were before profligate and abandoned sinners, when they came under John's ministry, were so wrought upon by the power and grace of God through it, that they approved of, and applauded the wisdom, goodness, and grace of God, in sending such a prophet as John; in qualifying him in the manner he did, and giving in him a commission to preach such doctrines, and administer such an ordinance as he did: and this their approbation of the divine conduct, and their thankfulness for the same, they testified by their

being baptized with the baptism of John; they expressed their sentiments by their obedience; they declared it was right in God to institute such an ordinance, and for John to administer it; and that it became them to submit to it, as a part of righteousness to be fulfilled; they hereby signified, that they thought that it was agreeable to the nature of God, who is holy, just, and good, suitable to the Gospel dispensation, and very fit and proper for them.

Gill: Luk 7:30

But the Pharisees and lawyers,.... Or Scribes, as the Syriac and Persic versions read; for the Scribes and lawyers were the same sort of persons. The Ethiopic version calls them, "the Scribes of the city": these "rejected the counsel of God against themselves"; against their own advantage, to their hurt and detriment; since by their impenitence and unbelief, and through their rejection of Christ and his forerunner, and the Gospel and the ordinances of it, they brought ruin and destruction, both temporal and eternal, upon themselves: or "towards themselves", or "unto them"; that is, they "rejected the command of God unto them", as the Arabic version renders it: for by "the counsel of God" here, is not meant his purpose, intention, and design, with respect to these persons, which was not, nor never is frustrated; but the precept of God, and so the Ethiopic version renders it,

they despised the command of God: that is, the ordinance of baptism, which was of God, and the produce of his counsel and wisdom, as the whole scheme, and all the ordinances of the Gospel are, and not the invention of men: or they rejected this "in themselves", as it may be rendered, and is by the Syriac and Persic versions; not openly and publicly, for they were afraid of the people, but inwardly and privately, and which their actions and conduct declared:

being not baptized of him; of John: by their neglect of this ordinance, they testified their aversion to it, and rejection of it.

Gill: Luk 7:31

And the Lord said,.... This clause is not in the Syriac, Arabic, Persic, and Ethiopic versions, nor in some copies, nor in Beza's most ancient copy; and being omitted, more clearly shows, that the two former verses are the words of Christ, and not an observation the evangelist makes, on the different behaviour of Christ's hearers, upon the commendation he had given of John:

whereunto then shall I liken the men of this generation; or "to what men shall I liken them", as the Persic version: the phrase "men of this generation", is Rabbinical; so דרא ההוא אושי, the men of that "generation", are more beautiful in work than these, says the Targumist on Ecc 7:11. "And to what are they like?" To that which follows.

Gill: Luk 7:32

They are like to children,.... The Pharisees and lawyers, who rejected the counsel of God, and the baptism of John, were like to "children"; not for innocence, simplicity, meekness, and humility; their characters were the reverse; but rather, for their ignorance, and want of understanding, their folly and weakness; nor are they here compared to the children that piped and mourned, but to those surly and ill natured ones, who made no answer to those that did. They, together with Christ, and John the Baptist, are in general likened to children,

sitting in the market place; where children were wont to be, there being a variety of persons and things to be seen; and which may design the temple, or the synagogues, or any place of concourse, where the Pharisees met, with John, Christ, and their disciples:

and calling one to another, and saying; they that were good natured, and more disposed to mirth and innocent diversions:

we have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept: they imitated the pipers at weddings, expecting their companions would have danced, as was usually done by the others, when the pipe was played upon; and they mimicked the mourning women at funerals, expecting their fellows would have made as though they had wept; whereas they would do neither, showing a dislike both to the one and to the other. The children that imitated the pipers, represent Christ and his disciples, who delivered the joyful sound of the Gospel; and the children that acted the part of the mourners, signify John the Baptist, and his disciples, who preached the doctrine of repentance; and the children that would not join with, nor make any answer to the one, or the other, intend the Scribes and Pharisees, who were not pleased with either of them, as the following words show; See Gill on Mat 11:16. See Gill on Mat 11:17.

Gill: Luk 7:33

For John the Baptist,.... Who is designed by the children that mourned in the above simile, with whom his character and conduct agree; he preached very mournful doctrine, delivered it in a very solemn and awful manner, and lived a very austere life, and fasted much, as did also his disciples. The word "Baptist" is here added by Luke, which Matthew has not, to distinguish him from others; and it may be, because he had just spoke of his baptism. The Persic version only reads, "the Baptist"; of him our Lord says, that he

came neither eating bread, nor drinking wine; which were the common food and drink of men, but his diet were locusts and wild honey, and from this he often abstained; nor would he attend festivals and entertainments, or be free and sociable with men: "bread" and "wine" are here mentioned, which are not in Matthew:

and ye say, he hath a devil; is mad, or melancholy; for madness and melancholy, or the hypochondriac disorder, was by them sometimes imputed to a diabolical possession, and influence, as the cause of it; and though these men pretended to great austerity of life, and frequent fastings, yet John was too abstemious for them, and they could not agree with his doctrine nor method of living; See Gill on Mat 12:18.

Gill: Luk 7:34

The son of man is come eating and drinking,.... That is, eating bread and drinking wine, as other people do; and shuns no man's company, goes to a wedding, dines with a Pharisee, and eats with publicans and sinners, and carries it freely and courteously to all men:

and ye say, behold a gluttonous man and a wine bibber; an epicurian, a drunkard, a mere sot, one that gives up himself to sensual pleasures:

a friend of publicans and sinners; a good fellow, a boon companion, that sits with them, and encourages them in their revellings and drunkenness: such an ill use did the Jews make of our Lord's free, harmless, and innocent conversation with men; and in such a horrid manner did they traduce and vilify him, who was holy in his nature, harmless in his life, separate from sinners, knew no sin, nor ever committed any.

Gill: Luk 7:35

But wisdom is justified of all her children. That is, Christ, who is the wisdom of God, and who acted the wise part, in behaving in such a free manner with all sorts of men, and even with publicans and sinners, whereby he became useful to their souls, called them to repentance, converted and saved them: and these are his children, which were given him by the Father; for whose sake he partook of flesh and blood, and whom he redeemed, that they might receive the adoption of children; and to whom, believing in him, he gives power to become the children of God: and these justify him from all such scandalous imputations, and by their lives and conversations show, that the doctrine of Christ is not a licentious one, or leads to libertinism, and indulges men in their carnal sensual lusts and pleasures; but, on the contrary, teaches them to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly: the word "all", is inserted by Luke, which is not in Matthew; signifying, that this is the universal sense and practice of all the real offspring of Christ, the sons of wisdom, who are wise to do good.

Gill: Luk 7:36

And one of the Pharisees,.... Whose name was Simon, Luk 7:40

Desired that he would eat with him; take a meal with him, either a dinner or a supper: this he did under a disguise of respect, and show of affection to him; though very likely with a design upon him to ensnare him, or take some advantage against him if he could; for it is certain, that he did not treat him with those civilities and ceremonies commonly used to guests; see Luk 7:44.

And he went into the Pharisee's house, and sat down to meat: he made no hesitation about it, but at once accepted of his invitation, though he knew both the man and his intentions; having nothing to fear from him, and being willing to carry it courteously to all men, and give proof of what he had just now said of himself, Luk 7:34.

Gill: Luk 7:37

And behold, a woman in the city,.... Not Mary Magdalene, spoken of in Luk 8:2 under another character; and is a different person, who had not been taken notice of by the evangelist before; nor Mary the sister of Lazarus, who is said to anoint the feet of Christ, and wipe them with her hair, Joh 12:3. The character given of this woman, does not seem so well to agree with her; at least, the fact here recorded, cannot be the same with that; for this was in Galilee, and that in Bethany; this in the house of Simon the Pharisee, that in the house of Lazarus; this was some time before Christ's death, and after this he went a circuit through every city and village, that was but six days before his death, and after which he never went from those parts; nor is this account the same with the history, recorded in Mat 26:6 for that fact was done in Bethany also, this in Galilee; that in the house of Simon: the leper, this in the house of Simon the Pharisee; that was but two days before the death of Christ, this a considerable time before; the ointment that woman poured, was poured upon his head, this upon his feet: who this woman was, is not certain, nor in what city she dwelt; it seems to be the same in which the Pharisee's house was; and was no doubt one of the cities of Galilee, as Naim, Capernaum, or some other at no great distance from these:

which was a sinner; a notorious sinner, one that was known by all to have been a person of a wicked, life and conversation; a lewd woman, a vile prostitute, an harlot, commonly reputed so: the Arabic word here used, signifies both a sinner and a whore ^k; and so the word, sinners, seems to be used elsewhere by Luke; see Luk 15:1 compared with Mat 21:31. Some think she was a Gentile, Gentiles being reckoned by the Jews sinners, and the worst of sinners; but this does not appear:

when she knew that Jesus sat at meat in the Pharisee's house; having observed it herself, that he was invited by him, and went with him, or being informed of it by others,

brought an alabaster box of ointment: ointment was used to be put in vessels made of "alabaster", which kept it pure and incorrupt; and this stone was found about Damascus, ^l so that there might be plenty of it in Judea; at least it might be easily had, and such boxes might be common; and as this woman appears to have been a lewd person, she might have this box of ointment by her to anoint herself with, that she might recommend herself to her gallants. The historian ^m reports, that

"Venus gave to Phaon an alabaster box with ointment, with which Phaon, being anointed, became the most beautiful of men, and the women of Mitylene were taken with the love of him.''

If this box had been provided with such a view; it was now used to another and different purpose.

Gill: Luk 7:38

And stood at his feet behind him,.... Christ lay upon a bed, or couch, as was the custom of the ancients, both Jews and others, at meals, with his feet put out behind; and between the couches and the walls of the room, there was a space for servants to wait and serve, and such are therefore said to "stand at the feet"; and the phrase is used, as descriptive of servants in waiting ⁿ; and in such a situation this woman put herself, as being also ashamed and afraid to come before Christ, and look him in the face; and here she stood weeping for her sins, and melted down with the love of Christ to her soul, and at his discourse:

and began to wash his feet with tears: which fell from her eyes in such abundance upon his feet, as she stood by him that they were like a shower of rain, as the word signifies, with which his feet were as it were bathed and washed; his shoes or sandals being off, as was the custom at eating so to do, lest they should daub the couch or bed, on which they lay ^o. Her tears she used instead of water; for it was the custom first to wash the feet before they were anointed with oil, which she intended to do; and for which purpose she had brought with her an alabaster box of ointment: it is said ^p of one,

"when he came home, that his maid brought him a pot of hot water, and he washed his hands and his feet in it; then she brought him a golden basin full of oil, and he dipped his hands and his feet in it, to fulfil what is said, Deu 33:24 and after they had eaten and drank, he measured out oil, &c.''

And it is: a general rule with the Jews ^q,

"that whoever anoints his feet, is obliged to washing or dipping.''

And did wipe them with the hairs of her head; which were long, and hung loose about her shoulders, it being usual and comely for women to wear long hair, 1Co 11:15. That which was her ornament and pride, and which she took great care of to nourish and put in proper form, to, render her desirable, she uses instead of a towel to wipe her Lord's feet, and her tears off of them. A like phrase is used of one by Apuleius,

"his verbis & amplexibus mollibus decantatus maritus, lachrymasque ejus suis crinibus detergens, &c. ^r:''

"and kissed his feet". This was no unusual practice with the Jews; we often read of it ^s:

"R. Jonathan and R. Jannai were sitting together, there came a certain man, ונשק רגלוי, "and kissed the feet" of R. Jonathan.''

Again ^t.

"R. Meir stood up, and Bar Chama, נשקיה אכרעיה, "kissed his knees", or "feet".''

This custom was also used by the Greeks and Romans among their civilities, and in their salutations ^u:

and anointed them with the ointment; which she brought with her.

Gill: Luk 7:39

Now when the Pharisee, which had bidden him, saw it,.... Simon, who had invited Christ to eat with him, when he saw what was done by the woman, how she stood at his feet, and washed them with her tears, and wiped them with her hairs, and then kissed and anointed them:

he spoke within himself; not openly and publicly, being in good manners, though not in real respect to Christ, unwilling to affront his guest; but turned these things over in his mind, and reasoned upon them within himself:

saying, this man, if he were a prophet; as he was said, and believed to be by many, but questioned by this Pharisee:

would have known who and what manner of woman this is, that toucheth him; he took it for granted that Christ did not know this woman personally, that she was one of the city; nor her character, or "what" was "her fame", as the Syriac version renders it, which was very ill; or "her condition", as the Arabic version, she being not a religious person, but a notorious lewd one: this he concluded, from his admitting her to such nearness to him, and familiarity with him; and from hence argues within himself, that he could not be a prophet; since, according to his notion of a prophet, he must know persons and their characters; though this was not always requisite in a prophet, nor did the prophetic gift at all times show itself in this way: however, this man reasoned upon the commonly received notions of the Pharisees, both of the Messiah, the prophet that Moses said should come, and of their own conduct, and of all religious men: their notion with respect to the Messiah was, that he should be of so quick an understanding, or smell, as in Isa 11:3 that he should know at once who was a wicked person, and who not.

"Bar Coziba (they say ^w) reigned two years and a half; he said to, the Rabbans, I am the Messiah; they replied to him, it is written of the Messiah, Isa 11:3 that he smells, or is of quick understanding and judges (the gloss on it is, he smells on a man, and judges and knows, מי ההייב, "who is a wicked man"): let us see whether he smells and judges; and when they saw that he did not smell and judge, they killed him.''

But Jesus, the true Messiah, could do so; he knew who were sinners, he knew this woman to be one, as the following account shows: and their notion with respect to the conduct of religious persons towards the common people, and those of a bad character, and which the Pharisee here suggests, was, that the touch of such persons was defiling, and therefore to be avoided: for they say ^x, that

"the Pharisees, if they touched the garments of the common people, they were defiled.''

And therefore when they walked in the streets,

"they walked in the sides (of the ways), that they might not be defiled, במגע, "by the touch" of the common people ^y''

For she is a sinner; a notorious one; or "that she is a sinner"; and the sense is, Christ, had he been a prophet, the Pharisee intimates, would have known that this woman was a vile creature; and he would have shown it; by his abhorrence and rejection of her; or as the Persic version adds, "would have declared her sins".

Gill: Luk 7:40

And Jesus answering said unto him,.... Christ being God omniscient, knew not only the character and conversation of this woman, which were publicly known by all, that knew any thing of her, but also the secret thoughts and reasonings of the Pharisee, and makes answer to them; which shows, that he was a prophet, in the sense of this man; yea, more than a prophet:

Simon, I have somewhat to say to thee; this could not be Simon Peter, Christ spoke to, as some have suggested; for the answer is made unto the Pharisee, and he is the person addressed by the name of Simon; even he, into whose house Christ entered, and now was, as appears from Luk 7:44.

And he saith, Master; or teacher, or doctor; or as the Syriac version, "Rabbi"; which was the common salutation of doctors:

say on. This was a way of speaking in use with the Jews, giving leave to proceed in a discourse; and as Christ was now a guest in this man's house, he asks leave of him, and he grants him it: so we read of R. Simeon ben Gamaliel ^z that he said to R. Ishmael ben Elishah,

"is it thy pleasure that I should say before thee one thing? he said unto him, אמור, "say on".''

Again, R. Jochanan ben Zaccai said ^a to a certain governor,

"suffer me to say one thing to thee: he replied to him, אמור, "say on".''

Gill: Luk 7:41

There was a certain creditor,.... All the Oriental versions premise something to this. The Syriac version reads, "Jesus said unto him". The Arabic version, "then he said". The Persic version, "Jesus said"; and the Ethiopic version, "and he said to him"; and something of this kind is understood, and to be supplied in the text:

which had two debtors, the one owed five hundred pence, and the other fifty; these were, as the word shows, Roman "denarii" or "pence"; the former of these sums, reckoning a Roman penny at seven pence halfpenny of our money, amounted to fifteen pounds and twelve shillings and six pence; and the latter, to one pound eleven shillings and three pence; the one of these sums was ten times larger, than the other. This is a parable: by "the creditor", God is meant, to whom men owe their beings, and the preservation of them, and all the mercies of life; and are under obligation to obedience and thankfulness: hence: no man can merit any thing of God, or pay off any old debt, by a new act of obedience, since all is due to him: by the "two debtors" are meant, greater and lesser sinners: all sins are debts, and all sinners are debtors; not debtors to sin, for then it would not be criminal, but lawful to commit sin, and God must be pleased with it, which he is not, and men might promise themselves impunity, which they cannot; but they are debtors to fulfil the law, and in case of failure, are bound to the debt of punishment: and of these debtors and debts, some are greater, and others less; not but that they, are all equally sinners in Adam, and equally guilty and corrupted by his transgression; and the same seeds of sin are in the hearts of all men, and all sin is committed against God, and is a breach of his law, and is mortal, or deserving of death, even death eternal; but then as some commands are greater, and others less, so must their transgressions be: sin more immediately committed against God, is greater than that which is committed against our neighbour; and besides, the circumstances of persons and things differ, which more or less aggravate the offence.

Gill: Luk 7:42

And when they had nothing to pay,.... Neither the lesser nor greater debtor; for though not alike in debt, yet both insolvent: man has run out his whole stock, which the God of nature gave him, in his original creation and primitive state; and is become a bankrupt and a beggar, is poor, wretched, and miserable; he has no money, he has nothing to offer for a composition, much less for payment; he has no righteousness, and if he had, it would be nothing to pay with; since that itself, even in perfection, is due to God, and cannot discharge a former debt: sin being committed against an infinite being, is in some sense an infinite debt, and requires an infinite satisfaction, which a finite creature can never give; and he is therefore liable to a prison, and that for ever: but behold the wonderful grace of God, the creditor!

he frankly forgave them both: their whole debts, without regard to any merits of theirs, which they could not have, or any motives in them, or any conditions to be performed by them, but purely of his sovereign will, free grace, and rich mercy, though not without regard to the satisfaction of his Son; which by no means hinders the frankness of the pardon, or obscures the grace of it, but increases and illustrates it; seeing this satisfaction is of God's own finding out, providing, and accepting; and is at his own expense, and without money and price, to the debtors:

tell me therefore, which of them will love him most; or "ought to love him most", as the Ethiopic version. The Vulgate Latin, and all the Oriental versions, leave out the first part of this clause, "tell me".

Gill: Luk 7:43

Simon answered and said,.... Very readily, without any hesitation, not being aware of the application of it, to the instance he had been pondering in his mind:

I suppose, that he to whom he forgave most; it was his opinion, and to him a plain case, that he that owed the largest debt, and that being forgiven him fully, and freely, as he was under the greatest obligation, so as he ought, he would show the greatest love and affection to his kind and gracious creditor:

and he said unto him; that is, Jesus said, as the Syriac and Persic versions express it:

thou hast rightly judged; this is a right and true judgment of the case; it is according to the nature and truth of things, and what is obvious and clear at first sight, and which every one must agree to.

Gill: Luk 7:44

And he turned to the woman,.... That stood behind him at his feet,

and said to Simon, seest thou this woman? and what she has done? pointing to her, and comparing him, and her, and their actions together, whereby he might judge of the preceding parable, and how fitly it might be applied to the present case:

I entered into thine house; not of his own accord, but by the invitation of Simon, and therefore might have expected the usual civilities:

thou gavest me no water for my feet: to wash them with, no, not so much as water; a civility very common in those hot countries, where walking without stockings, and only with sandals, they needed often washing; and which was very refreshing, and was not only used to travellers and strangers, but to guests, and was usually done by the servants of the house; See Gill on Luk 7:38.

but she hath washed my feet with tears. The Persic version reads, "with the tears of her eyes"; which made a bath for his feet;

and wiped them with the hairs of her head. The Vulgate Latin, Syriac, Persic, and Ethiopic versions read only, "with her hair", which she used instead of a towel, when Simon neither gave him water to wash with, nor a towel to wipe with.

Gill: Luk 7:45

Thou gavest me no kiss,.... A token of civility among friends, when they met together on any occasion. The Jews have a saying ^b, that

"all kisses are foolish, excepting three; the kiss of grandeur or dignity, as in 1Sa 10:1 and the kiss at parting, as in Rth 1:14 and the kiss at meeting, as in Exo 4:27 (of which sort this kiss may be thought to be), to which some add the kiss of consanguinity (or that used by relations to one another), as in Gen 29:11'

but this woman, since the time I came in. The Vulgate Latin and Syriac versions read, "since she came in"; and so two of Stephens's copies; which seems to be the more agreeable reading, seeing Christ was in Simon's house before this woman came; for she knowing that he was there, came thither after him:

hath not ceased to kiss my feet; which shows, that this action was repeated by her times without number, even ever since she came into the house.

Gill: Luk 7:46

Mine head with oil thou didst not anoint,.... No not with common oil, so usually done at feasts, see Psa 23:5

but this woman hath anointed my feet with ointment; even "with ointment" דבסמא, "of spices", as the Syriac version renders it. There is, throughout the whole account, an opposition between the conduct of Simon, and this woman: he gave him no common water to wash his feet with, she shed floods of tears, and with them bathed his feet, and then wiped them clean with the hairs of her head; he gave him not the usual salutation by kissing his head or lips, but she kissed his feet, and that over and over again; he did not so much as anoint his head with common oil, when she anointed his feet with costly ointment brought in an alabaster box. These several ceremonies to guests were used by their hosts, in other nations, such as washing, anointing, and kissing ^c.

Gill: Luk 7:47

Wherefore I say unto thee,.... Not "for this that she hath done", as the Persic version very wrongly renders it; not because she had washed Christ's feet with tears, and wiped them with her hairs, and kissed and anointed them, therefore her sins were forgiven; nor upon this account, and for those reasons did Christ say, or declare, that they were forgiven; but ου χαριν, "for this cause", or reason, he said this to Simon the Pharisee, to remove his objections, to rectify his mistakes, and stop his murmuring and complaining, by observing, that though she had been a great sinner, yet she was now not such an one as he took her to be; she was a pardoned sinner, and not that guilty and filthy creature he imagined; the guilt of all her sins was removed, and she was cleansed from all her filthiness:

her sins, which are many, are forgiven; though she was like the largest debtor in the parable, which owed five hundred pence, yet the whole score was cleared; though her sins were numerous, and attended with very aggravating circumstances, which denominated her a sinner in a very emphatic sense, a notorious one, yet they were all fully, and freely forgiven:

for she loved much; or "therefore she loved much": her great love was not the cause of the remission of her sins, but the full and free remission of her many sins, which had been, manifested to her, was the cause of her great love, and of her showing it in the manner she had done: that this is the sense of the words, is clear from the parable, and the accommodation of it to the present case, otherwise there would be no agreement. Upon relating the parable of the two debtors, Christ puts the question to Simon, which of the two it was most reasonable to think would love most? his answer is and which Christ approved of, he to whom most was forgiven; where, it is plain, that according to our Lord's sense, and even Simon's opinion of the case, that forgiveness is the cause, and love the effect; and that according as the forgiveness is of more or less, love is proportionate; and which is applied to the case in hand: this poor woman had been a great sinner; her many sins were pardoned; and therefore she expressed much love to him, from whom she had received her pardon by the above actions, and much more than Simon had done:

but to whom little is forgiven, the same loveth little; this is an accommodation of the other part of the parable, and has a very special respect to Simon, the Pharisee, whose debts, in his own opinion, were few or none, at least ten times less than this woman's; and he had little or no sense of the forgiveness of them, or of any obligation to Christ on that account; and therefore was very sparing of his love and respect, and even of common civilities to him.

Gill: Luk 7:48

And he saith unto her,.... Directing his discourse to the woman that now stood before him:

thy sins are forgiven; which was said, partly on account of the Pharisee, to let him see, that he knew this woman, what she was, and had been; that she had been a sinner, a great sinner, one that owed five hundred pence, but was now forgiven, washed, cleansed, sanctified, and justified, and therefore not to be shunned and avoided; and partly on the woman's account, that she might have a fresh discovery of the forgiveness of her sins, for her comfort under the severe censure of the Pharisee, and that her faith in it might be strengthened; as also on his own account, to show that he was not only a prophet that had extraordinary knowledge of persons, and their characters, but that he was the most high God, to whom belonged the prerogative of pardoning sin.

Gill: Luk 7:49

And they that sat at meat with him,.... Other Pharisees that sat at Simon's table with Christ, whom he had invited as guests, on this occasion of seeing and conversing with Jesus; or some of Simon's family, that sat down to eat with him;

began to say within themselves; that is, either thought and reasoned in their own minds, or whispered among themselves:

who is this that forgiveth sins also? who not content to transgress the traditions of the elders, by admitting a sinful woman to touch him, but assumes that to himself which is peculiar to God, to forgive sin: this they said, not as wondering at him, what manner of person he must be, that with such authority pronounced the forgiveness of sin, as Grotius thinks; but rather as offended with him, and filled with indignation against him, and so censuring and reproaching him for wickedness and blasphemy.

Gill: Luk 7:50

And he said to the woman,.... Notwithstanding the Pharisee's censure, both of him and her:

thy faith hath saved thee; meaning either the object of her faith, himself, who was the author of eternal salvation to her; or that she, through faith in him, had received the blessings of salvation, pardon, righteousness, and life from him, and the joys and comfort of it; and had both a right unto, and a meetness for eternal glory and happiness:

go in peace; of conscience, and serenity of mind; let nothing disturb thee; not the remembrance of past sins, which are all forgiven, nor the suggestions of Satan, who may, at one time or another, present them to view; nor the troubles and afflictions of this present life; which are all in love; nor the reproaches and censures of men of a "pharisaic" spirit: go home to thy house, and about thy business, and cheerfully perform thy duty both to God and men; and when thou hast done thy generation work, thou shalt enter into eternal peace and joy.

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 7:2

¹ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

² tn The word “there” is not in the Greek text, but is implied.

³ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.

⁴ tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.

NET Notes: Luk 7:3

¹ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

² tn The participle ἀκούσας (akousas) has been taken temporally.

³ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

⁴ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

NET Notes: Luk 7:4

¹ tn Here δέ (de) has not been translated.

² tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).

³ tn Or “implored.”

⁴ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

⁵ tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

NET Notes: Luk 7:5

¹ tn Or “people.” The use of ἔθνος (eqnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).

² tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.

³ sn See the note on synagogues in 4:15.

NET Notes: Luk 7:6

¹ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

² tn The participle ἀπέχοντος (apeconto") has been taken temporally.

³ sn See the note on the word centurion in 7:2.

⁴ tn Or “do not be bothered.”

⁵ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

NET Notes: Luk 7:7

¹ tn Or “roof; therefore.”

² tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

³ tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.

NET Notes: Luk 7:8

¹ tn Grk “having soldiers under me.”

² sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

³ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

NET Notes: Luk 7:9

¹ tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.

² sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.

NET Notes: Luk 7:10

¹ tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.

² tc Most mss, especially later ones (A C [D] Θ Ψ Ë¹³ 33 Ï), have “the sick slave” here instead of “the slave.” This brings out the contrast of the healing more clearly, but this reading looks secondary both internally (scribes tended toward clarification) and externally (the shorter reading is well supported by a variety of witnesses: Ì⁷⁵ א B L W ˹ 579 700 892* 1241 2542 it co).

NET Notes: Luk 7:11

¹ tn Grk “And it happened that soon.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

² tc Several variants to ἐγένετο ἐν τῷ (egeneto en tw) are found before the adverb ἑξῆς (Jexh"), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [th] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [Jhmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (cronw), with the general sense of “soon afterward.”

³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁴ tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.

NET Notes: Luk 7:12

¹ tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

² tn That is, carried out for burial. This was a funeral procession.

³ tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.

⁴ sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.

⁵ tn Or “city.”

NET Notes: Luk 7:13

¹ tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.

² sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).

³ tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

NET Notes: Luk 7:14

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

³ sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).

⁴ sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.

⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

NET Notes: Luk 7:15

¹ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.

² tn Or “the deceased.”

³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁴ tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”

NET Notes: Luk 7:16

¹ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

² tn This imperfect verb has been translated as an ingressive imperfect.

³ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

⁴ tn Grk “arisen.”

⁵ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

NET Notes: Luk 7:17

¹ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

² sn See Luke 4:14 for a similar report.

³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁴ tn Grk “went out.”

⁵ tn Grk “through the whole of.”

NET Notes: Luk 7:18

¹ tn Grk “And John’s.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a reference to John the Baptist as the following context makes clear.

² tn Here καί (kai) has been translated as “so” to indicate that John’s action was a result of the report he had heard.

³ tn Grk “And calling two of his disciples, John sent.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

NET Notes: Luk 7:19

¹ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

² tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

³ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

NET Notes: Luk 7:20

¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

³ tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

⁴ tn This question is repeated word for word from v. 19.

NET Notes: Luk 7:21

¹ tn Grk “In that hour.”

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³ tn Grk “and sicknesses,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

⁴ tn Or “and bestowed (sight) on.”

NET Notes: Luk 7:22

¹ tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.

² tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”

³ sn The same verb has been translated “inform” in 7:18.

⁴ sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

⁵ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

NET Notes: Luk 7:23

¹ tn Grk “whoever.”

NET Notes: Luk 7:24

¹ tn Here δέ (de) has not been translated.

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³ tn Or “desert.”

⁴ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

NET Notes: Luk 7:25

¹ tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.

² tn Or “soft”; see L&N 79.100.

³ sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.

⁴ tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”

⁵ tn Or “palaces.”

NET Notes: Luk 7:26

¹ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).

NET Notes: Luk 7:27

¹ tn Grk “before your face” (an idiom).

² sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

NET Notes: Luk 7:28

¹ sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.

² tc The earliest and best mss read simply ᾿Ιωάννου (Iwannou, “John”) here (Ì⁷⁵ א B L W Ξ Ë¹ 579 pc). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ Ë¹³ Ï lat), or “the prophet John” (Ψ 700 [892 1241] pc). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).

³ sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

⁴ sn The kingdom of God is a major theme of Jesus’ proclamation. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.

NET Notes: Luk 7:29

¹ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.

² sn See the note on tax collectors in 3:12.

³ tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.

⁴ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.

NET Notes: Luk 7:30

¹ sn See the note on Pharisees in 5:17.

² tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

³ tn Or “plan.”

⁴ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

⁵ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

⁶ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

NET Notes: Luk 7:31

¹ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo"). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.

NET Notes: Luk 7:32

¹ tn Grk “They are like children sitting…and calling out…who say.”

² sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.

³ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

NET Notes: Luk 7:33

¹ tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.

² tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.

³ sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.

NET Notes: Luk 7:34

¹ tn Grk “Behold a man.”

² sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

NET Notes: Luk 7:35

¹ tn Or “shown to be right.” This is the same verb translated “acknowledged… justice” in v. 29, with a similar sense – including the notion of response. Wisdom’s children are those who respond to God through John and Jesus.

² tn Or “by all those who follow her” (cf. CEV, NLT). Note that the parallel in Matt 11:19 reads “by her deeds.”

NET Notes: Luk 7:36

¹ sn See the note on Pharisees in 5:17.

² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

³ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

⁴ tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

NET Notes: Luk 7:37

¹ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³ tn Grk “was reclining at table.”

⁴ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

⁵ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.

sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

NET Notes: Luk 7:38

¹ tn Grk “And standing.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.

³ tn Grk “tears, and she.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁴ tn Grk “with the hair of her head.”

⁵ tn Grk “and kissed,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

⁶ tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.

⁷ sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.

NET Notes: Luk 7:39

¹ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

² tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

³ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

NET Notes: Luk 7:40

¹ tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.

² tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”

sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.

³ tn Grk “he said.”

NET Notes: Luk 7:41

¹ sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.

² tn The word “him” is not in the Greek text, but is implied.

³ tn Grk “five hundred denarii.”

sn The silver coins were denarii. The denarius was worth about a day’s wage for a laborer; this would be an amount worth not quite two years’ pay. The debts were significant: They represented two months’ pay and one and three quarter years’ pay (20 months) based on a six day work week.

NET Notes: Luk 7:42

¹ tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).

NET Notes: Luk 7:43

¹ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”

² tn Grk “the one to whom he forgave more” (see v. 42).

³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

NET Notes: Luk 7:44

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.

NET Notes: Luk 7:45

¹ tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.

NET Notes: Luk 7:46

¹ sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.

NET Notes: Luk 7:47

¹ tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”

sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.

NET Notes: Luk 7:48

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³ sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.

NET Notes: Luk 7:49

¹ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

² tn Grk “were reclining at table.”

NET Notes: Luk 7:50

¹ tn Here δέ (de) has not been translated.

² sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

³ sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.

Geneva Bible: Luk 7:11

^{( 2 )} And it came to pass the day after, that he went into a city called ^{( a )} Nain; and many of his disciples went with him, and much people.

^{( 2 )} Christ openly affirms his power over death.

^{( a )} Nain is the name of a town in Galilee which was situated on the other side of the Kishon, which runs into the sea of Galilee.

Geneva Bible: Luk 7:18

^{( 3 )} And the disciples of John shewed him of all these things.

^{( 3 )} John sends from the prison his unbelieving disciples to be confirmed by Christ himself.

Geneva Bible: Luk 7:21

And ^{( b )} in that same hour he cured many of [their] infirmities and plagues, and of evil spirits; and unto many [that were] blind he gave sight.

^{( b )} When John's disciples came to Christ.

Geneva Bible: Luk 7:24

^{( 4 )} And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind?

^{( 4 )} That which the prophets showed long before, John shows presently: and Christ himself presents it daily unto us in the gospel, but for the most part in vain, because many seek nothing else than foolish toys and vain glory.

Geneva Bible: Luk 7:29

And all the people that heard [him], and the publicans, ^{( c )} justified God, being baptized with the baptism of John.

^{( c )} Said that he was just, good, faithful and merciful.

Geneva Bible: Luk 7:30

But the Pharisees and lawyers rejected the counsel of God ^{( d )} against themselves, being not baptized of him.

^{( d )} To their own hurt.

Geneva Bible: Luk 7:31

^{( 5 )} And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?

^{( 5 )} Whatever manner God uses in offering us the gospel, most men bring offences upon themselves: yet nevertheless a Church is gathered together.

Geneva Bible: Luk 7:36

^{( 6 )} And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat.

^{( 6 )} Proud men deprive themselves of the benefits of the presence of Christ, even when he is at home with them in their houses; and these benefits the humble and base enjoy.

Geneva Bible: Luk 7:39

^{( 7 )} Now when the Pharisee which had bidden him saw [it], he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman [this is] that toucheth him: ^{( e )} for she is a sinner.

^{( 7 )} Rashness is the companion of pride.

^{( e )} The Pharisee respects the law, which holds that those who touch the defiled are defiled.

Geneva Bible: Luk 7:40

^{( 8 )} And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.

^{( 8 )} To love Christ is a sure and perpetual witness of the remission of sins.

Geneva Bible: Luk 7:47

Wherefore I say unto thee, Her sins, which are many, are forgiven; ^{( f )} for she loved much: but to whom little is forgiven, [the same] loveth little.

^{( f )} That is, says Theophylact, she has shown her faith abundantly: and Basil in his "Sermon of Baptism" says, "He that owes much has much forgiven him, that he may love much more". And therefore Christ's saying is so plain in light of this that it is a wonder to see the enemies of the truth so badly distort and misinterpret this place in such a thorough manner in order to establish their meritorious works: for the greater sum a man has forgiven him, the more he loves him that has been so gracious to him. And this woman shows by deeds of love how great the benefit was she had received: and therefore the charity that is here spoken of is not to be taken as the cause of her forgiveness, but as a sign of it: for Christ does not say as the Pharisees did that she was a sinner, but bears her witness that the sins of her past life are forgiven her.

Geneva Bible: Luk 7:50

And he said to the woman, Thy faith hath saved thee; ^{( g )} go in peace.

^{( g )} He confirms with a blessing the benefit which he had bestowed.

Commentary -- Verse Range Notes

TSK Synopsis: Luk 7:1-50

1 Christ finds a greater faith in the centurion, a Gentile than in any of the Jews;

10 heals his servant, being absent;

11 raises from death the widow's son at Nain;

18 answers John's messengers with the declaration of his miracles;

24 testifies to the people what opinion he held of John;

31 inveighs against the Jews, who with neither the manners of John nor of Jesus could be won;

36 and suffering his feet to be washed and anointed by a woman who was a sinner, he shows how he is a friend to sinners, to forgive them their sins, upon their repentance.

Maclaren: Luk 7:6-7

Worthy--Not Worthy

They besought Him, saying, That he was worthy for whom He should do this: 6. I am not worthy that Thou shouldest enter under my roof: 7. Wherefore neither thought I myself worthy to come unto Thee '--Luke 7:6-7.

A ROMAN centurion, who could induce the elders of a Jewish village to approach Jesus on his behalf, must have been a remarkable person. The garrison which held down a turbulent people was not usually likely to be much loved by them. But this man, about whom the incident with which our texts are connected is related, was obviously one of the people of whom that restless age had many, who had found out that his creed was outworn, and who had been drawn to Judaism by its lofty monotheism and its austere morality. He had gone so far as to build a synagogue, and thereby, no doubt, incurred the ridicule of his companions, and perhaps the suspicions of his superiors. What would the English authorities think of an Indian district officer that conformed to Buddhism or Brahminism, and built a temple? That is what the Roman officials would think of our centurion. And there were other beautiful traits in his character. He had a servant that was dear to him.' It was not only the nexus of master and servant and cash payments that bound these two together. And very beautiful is this story, when he himself speaks about this servant. He does not use the rough word which implies a bondservant, and which is employed throughout the whole of the rest of the narrative, but a much gentler one, and speaks of him as his boy.' So he had won the hearts of these eiders so far as to make them swallow their dislike to Jesus, and deign to go to Him with a request which implied His powers at which at all other times they scoffed.

Now, we owe to Luke the details which show us that there was a double deputation to our Lord--the first which approached Him to ask His intervention, and the second which the centurion sent when he saw the little group coming towards his house, and a fresh gush of awe rose in his heart. The eiders said, He is worthy'; he said, I am not worthy.' The verbal resemblance is, indeed, not so close in the original as in our versions, for the literal rendering of the words put into the centurion's mouth is not fit.' But still the evident antithesis is preserved: the one saying expresses the favourable view that partial outsiders took of the man, the other gives the truer view that the man took of himself. And so, putting away the story altogether, we may set these two verdicts side by side, as suggesting wider lessons than those which arise from the narrative itself.

I. And, First, We Have Here The Shallow Plea Of Worthiness.

These eiders did not think loftily of Jesus Christ. The conception that we have of Him goes a long way to settle whether it is possible or not for us to approach Him with the word worthy' on our lips. The higher we lift our thought of Christ, the lower becomes our thought of ourselves. These eiders saw the centurion from the outside, and estimated him accordingly. There is no more frequent, there is no more unprofitable and impossible occupation, than that of trying to estimate other people's characters. Yet there are few things that we are so fond of doing. Half our conversation consists of it, and a very large part of what we call literature consists of it; and it is bound to be always wrong, whether it is eulogistic or condemnatory, because it only deals with the surface.

Here we have the shallow plea advanced by these eiders in reference to the centurion which corresponds to the equally shallow plea that some of us are tempted to advance in reference to ourselves. The disposition to do so is in us all. Luther said that every man was born with a Pope in his belly. Every man is born with a Pharisee in himself, who thinks that religion is a matter of barter, that it is so much work, buying so much favour here, or heaven hereafter. Wherever you look, you see the working of that tendency. It is the very mainspring of heathenism, with all its penances and performances. It is enshrined in the heart of Roman Catholicism, with its dreams of a treasury of merits, and works of supererogation and the like. Ay! and it has passed over into a great deal of what calls itself Evangelical Protestantism, which thinks that, somehow or other, it is all for our good to come here, for instance on a Sunday, though we have no desire to come and no true worship in us when we have come, and to do a great many things that we would much rather not do, and to abstain from a great many things that we are strongly inclined to, and all with the notion that we have to bring some worthiness,' in order to move Jesus Christ to deal graciously with us.

And then notice that the religion of barter, which thinks to earn God's favour by deeds, and is, alas! the only religion of multitudes, and subtly mingles with the thoughts of all, tends to lay the main stress on the mere external arts of cult and ritual. He loveth our nation, and hath built us a synagogue'; not, He is gentle, good, Godlike.' He has built a synagogue.' That is the type of work which most people who fall into the notion that heaven is to be bought, offer as the price. I have no doubt that there are many people who have never caught a glimpse of any loftier conception than that, and who, when they think--which they do not often do--about religious subjects at all, are saying to themselves, I do as well as I can,' and who thus bring in some vague thought of the mercy of God as a kind of make-weight to help out what of their own they put in the scale. Ah, dear brethren! that is a wearying, an endless, a self-torturing, an imprisoning, an enervating thought, and the plea of worthiness' is utterly out of place and unsustainable before God.

II. Now Let Me Turn To The Deeper Conviction Which Silences That Plea.

I am not worthy that Thou shouldest enter under my roof, wherefore neither thought I myself worthy to come unto Thee.' This man had a loftier conception of who and what Christ was than the elders had. To them He was only one of themselves, perhaps endowed with some kind of prophetic power, but still one of themselves. The centurion had pondered over the mystic power of the word of command, as he knew it by experience in the legion, or in the little troop of which he, though a man under the authority of his higher officers, was the commander; and he knew that even his limited power carried with it absolute authority and compelled obedience. And he had looked at Christ, and wondered, and thought, and had come at last to a dim apprehension of that great truth that, somehow or other, in this Man there did lie a power which, by the mere utterance of His will, could affect matter, could raise the dead, could still a storm, could banish disease, could quell devils. He did not formulate his belief, he could not have said exactly what it led to, or what it contained, but he felt that there was something divine about Him. And so, seeing, though it was but through mists, the sight of that great perfection, that divine humanity and human divinity, he bowed himself and said, Lord! I am not worthy.'

When you see Christ as He is, and give Him the honour due to His name, all notions of desert will vanish utterly.

Further, the centurion saw himself from the inside, and that makes all the difference. Ah, brethren! most of us know our own characters just as little as we know our own faces, and find it as difficult to form a just estimate of what the hidden man of the heart looks like as we find it impossible to form a just estimate of what we look to other people as we walk down the street. But if we once turned the searchlight upon ourselves, I do not think that any of us would long be able to stand by that plea, I am worthy.' Have you ever been on a tour of discovery, like what they go through at the Houses of Parliament on the first day of each session, down into the cellars to see what stores of explosive material, and what villains to fire it, may be lurking there? If you have once seen yourself as you are, and take into account, not only actions but base tendencies, foul, evil thoughts, imagined sins of the flesh, meannesses and basenesses that never have come to the surface, but which you know are bits of you, I do not think that you will have much more to say about I am worthy.' The flashing waters of the sea may be all blazing in the sunshine, but if they were drained off, what a frightful sight the mud and the ooze at the bottom would be! Others look at the dancing, glittering surface, but you, if you are a wise man, will go down in the diving-bell sometimes, and for a while stop there at the bottom, and turn a bull's-eye straight upon all the slimy, crawling things that are there, and that would die if they came into the light.

I am not worthy that Thou shouldest enter under my roof.' But then, as I have said, most of us are strangers to ourselves. The very fact of a course of action which, in other people, we should describe with severe condemnation, being ours, bribes us to indulgence and lenient judgment. Familiarity, too, weakens our sense of the foulness of our own evils. If you have been in the Black Hole all night, you do not know how vitiated the atmosphere is. You have to come out into the fresh air to find out that. We look at the errors of others through a microscope; we look at our own through the wrong end of the telescope; and the one set, when we are in a cynical humour, seem bigger than they are; and the other set always seem smaller.

Now, that clear consciousness of my own sinfulness ought to underlie all my religious feelings and thoughts. I believe, for my part, that no man is in a position to apprehend Christianity rightly who has not made the acquaintance of his own bad self. And I trace a very large proportion of the shallow Christianity of this day as well as of the disproportion in which its various truths are set forth, and the rising of crops of erroneous conceptions just to this, that this generation has to a large extent lost--no, do not let me say this generation, you and I--have to a large extent lost, that wholesome consciousness of our own unworthiness and sin.

But on the other hand, let me remind you that the centurion's deeper conviction is not yet the deepest of all, and that whilst the Christianity which ignores sin is sure to be impotent, on the other hand the Christianity which sees very little but sin is bondage and misery, and is impotent too. And there are many of us whose type of religion is far gloomier than it should be, and whose motive of service is far more servile: than it ought to be, just because we have not got beyond the centurion, and can only say, I am not worthy; I am a poor, miserable sinner.'

III. Worthiness Or Unworthiness Has Nothing To Do With Christ's Love.

And so I come to the third point, which is not in my text, but which both my texts converge upon, and that is the deepest truth of all, that worthiness or unworthiness has nothing to do with Christ's love.

When these eiders interceded with Jesus, He at once rose and went with them, and that not because of their intercession or of the certificate of character which they had given, but because His own loving heart impelled Him to go to any soul that sought His help. So we are led away from all anxious questionings as to whether we are worthy or no, and learn that, far above all thoughts either of undue self-complacency or of undue self-depreciation, lies the motive for Christ's gracious and healing approach in

His ceaseless, unexhausted lovesUnmerited and free.'

This is the truth to which the consciousness of sinfulness and unworthiness points us all, for which that consciousness prepares us, in which that consciousness does not melt away, but rather is increased and ceases to be any longer a burden or a pain. Here, then, we come to the very bed-rock of everything, for , Merit lives from man to man,

But not from man, O Lord, to Thee.'

Jesus Christ comes to us, not drawn by our deserts, but impelled by His own love, and that love pours itself out upon each of us. So we do not need painfully to amass a store of worthiness, nor to pile up our own works, by which we may climb to heaven. Say not, who shall ascend up into heaven,' to bring Christ down again, but the word is nigh thee, that if thou wilt believe with thine heart, thou shalt be saved.' Worthiness or unworthiness is to be swept clean out of the field, and I am to be content to be a pauper, to owe everything to what I have done nothing to procure, and to cast myself on the sole, all-sufficient mercy of God in Jesus Christ our Lord.

And then comes liberty, and then comes joy. If the gift is given from no consideration of men's deserts, then the only thing that men have to do is to exercise the faith that takes it. As the Apostle says in words that sound very hard and technical, but which, if you would only ponder them, are throbbing with vitality, It is of faith that it might be by grace.' Since He gives simply because He loves, the only requisites are the knowledge of our need, the will to receive, the trust that, in clasping the Giver, possesses the gift.

The consciousness of unworthiness will be deepened. The more we know ourselves to be sinful, the more we shall cleave to Christ, and the more we cleave to Christ, the more we shall know ourselves to be sinful. Peter caught a glimpse of what Jesus was when he sat in the boat, and he said, Depart from me, for I am a sinful man, O Lord!' But Peter saw both himself and his Lord more clearly, that is more truly, when, subsequent to his black treachery, his brother Apostle said to him concerning the figure standing on the beach in the grey morning, It is the Lord,' and he flung himself over the side and floundered through the water to get to his Master's feet. For that is the place for the man who knows himself unworthy. The more we are conscious of our sin, the closer let us cling to our Lord's forgiving heart, and the more sure we are that we have that love which we have not earned, the more shall we feel how unworthy of it we are. As one of the prophets says, with profound meaning, Thou shalt be ashamed and confounded, and never open thy mouth any more because of thy transgression, when I am pacified towards thee for all that thou hast done.' The child buries its face on its mother's breast, and feels its fault the more because the loving arms clasp it close.

And so, dear brethren, deepen your convictions, if you are deluded by that notion of merit; deepen your convictions, if you see your own evil so clearly that you see little else. Come into the light, come into the liberty, rise to that great thought, Not by works of righteousness which we have done, but by His mercy He saved us.' Have done with the religion of barter, and come to the religion of undeserved grace. If you are going to stop on the commercial level, the wages of sin is death'; rise to the higher ground: the gift of God is eternal life through Jesus Christ our Lord.'

Maclaren: Luk 7:13-15

Jesus At The Bier

And when the Lord saw her. He had compassion on her, and said unto her. Weep not. 14. And He came and touched the bier: and they that bare him stood still. And He said, Young man, I say unto thee, Arise. 15. And he that was dead sat up, and began to speak. And He delivered him to his mother.'--Luke 7:13-15.

WE owe our knowledge of this incident to Luke only. He is the Evangelist who specially delights in recording the gracious relations of our Lord with women, and he is also the Evangelist who delights in telling us of unasked miracles which Christ performed. Both of these characteristics unite in this story, and it may have been these, rather than the fact of its being a narrative of a resurrection, that found for it a place in this Gospel.

Be that as it may, it is obvious to remark that this miracle was not wrought with any intention of establishing Christ's claims thereby. Its motive was simply pity; its purpose was merely to comfort a desolate woman whose hope and love and defence were lying stretched on her boy's bier. Was that a sufficient reason for a miracle? People tell us that a test of a spurious miracle is that it is done without any adequate purpose to be served. Jesus Christ thought that to comfort one poor, sorrowful heart was reason enough for putting His hand out, and dragging the prey from the very jaws of death, so loftily did He think of human sorrow and of the comforting thereof.

Now I think we unduly limit the meaning of our Lord's miracles when we regard them as specially intended to authenticate His claims. They are not merely the evidences of revelation; they are themselves a large part of revelation. My purpose in this sermon is to look at this incident from that one point of view, and to try to set clearly before our minds what it shows us of the character and work of Jesus Christ. And there are three things on which I desire to touch briefly. We have Him here revealed to us as the compassionate Drier of all tears; the life-giving Antagonist of death; and as the Re-uniter of parted hearts.

Note, then, these three things.

I. The Revelation Of Jesus Christ As The Compassionate Drier Of All Tears.

First of all, look at that wonderful revelation that lies here of Jesus Christ as the compassionate Drier of all tears.

The poor woman, buried in her grief, with her eyes fixed on the bier, has no thought for the little crowd that came up the rocky road, as she and her friends are hurrying down it to the place of graves. She was a stranger to Christ, and Christ a stranger to her. The last thing that she would have thought of would have been eliciting any compassion from those who thus fortuitously met her on her sad errand. But Christ looks, and His eye sees far more deeply and far more tenderly into the sorrow of the desolate, childless widow than any human eyes looked. And as swift as was His perception of the sorrow, so swiftly does He throw Himself into sympathy with it. The true human emotion of unmingled pity wells up in His heart and moves Him to action.

And just because the manhood was perfect and sinless, therefore the sympathy of Christ was deeper than any human sympathy, howsoever tender it may be; for what unfits us to feel compassion is our absorption with ourselves. That makes our hearts hard and insensitive, and is the true, witches' mark '--to recur to the old fable--the spot where no external pressure can produce sensation. The ossified heart of the selfish man is closed against divine compassion. Since Jesus Christ forgot Himself in pitying men, and Himself took our infirmities and bare our sicknesses,' He must have been what none of us are--free from all taint of selfishness, and from all insensibility born of sin.

But there is another step to be taken. That pitying Christ, on the rocky road outside the little Galilean village, feeling all the pain and sorrow of the lonely mother--that is God! Lo! this is our God; and we have waited for Him.' Ay! waited through all the uncompassionating centuries, waited in the presence of the false gods, waited whilst men have been talking about an impassive Deity careless in the heavens, over whose serene blessedness no shadow can ever pass. This is our God. No impassive monster that no man can love or care for, but a God with a heart, a God that can pity, a God who, wonderful as it is, can and does enter, in the humanity of Jesus Christ, into a fellow-feeling of our infirmities.

If Jesus Christ in His pity was only a perfect and lovely example of unselfish sympathy such as man can exercise, what in the name of common-sense does it matter to me how much, or how tenderly, He pitied those past generations? The showers and the sunshine of this summer will do as much good to the springing corn in the fields to-day as the pity of a dead, human Christ will do for you and me. In our weaknesses, in our sorrows great and small, in our troubles and annoyances, you and I need, dear brethren, a living Jesus to pity us, there in the heavens, just as He pitied that poor woman outside the gate of Nain. Blessed be God! we have Him. The human Christ is the manifestation of the Divine, and as we listen to the Evangelist that says,' When He saw her He had compassion upon her,' we bow our heads and feel that the old psalmist spoke a truth when He said, His compassions fail not,' and that the old prophet spoke a truth, the depth of which his experience did not enable him to fathom, when he said that in all their afflictions He was afflicted.'

Then, note that the pitying Christ dries the tears before He raises the dead. That is beautiful, I think. Weep not,' He says to the woman--a kind of a prophecy that He is going to take away the occasion for weeping; and so He calls lovingly upon her for some movement of hope and confidence towards Himself. With what an ineffable sweetness of cadence in His sympathetic voice these words would be spoken! How often, kindly and vainly, men say to one another, Weep not,' when they are utterly powerless to take away or in the smallest degree to diminish the occasion for weeping! And how often, unkindly, in mistaken endeavour to bring about resignation and submission, do well-meaning and erring good people say to mourners in the passion of their sorrow, Weep not!' Jesus Christ never dammed back tears when tears were wholesome, and would bring blessing. And Jesus Christ never said, Dry your tears,' without stretching out His own hand to do it.

How does He do it? First of all by the assurance of His sympathy. Ah! in that word there came a message to the lonely heart, as there comes a message, dear brethren, to any man or woman among us now who may be fighting with griefs and cares or sorrows, great or small--the assurance that Jesus Christ knows all about your pain and will help you to bear it if you will let Him. The sweet consciousness of Christ's sympathy is the true antidote to excessive grief.

And He dries the tears, not only by the assurance of His sympathy, but by encouraging expectation and hope. When He said, Weep not,' He was pledging Himself to do what was needed in order to stay the flow of weeping. And He would encourage us, in the midst of our cares and sorrows and loneliness, not indeed to suppress the natural emotion of sorrow, nor to try after a fantastic and unreal suppression of its wholesome signs, but to weep as though we wept not, because .beyond the darkness and the dreariness we see the glimmering of the eternal day. He encourages expectation as the antagonist of sorrow, for the curse of sorrow is that it is ever looking backwards, and the true attitude for all men who have an immortal Christ to trust, and an immortality for themselves to claim, is that not backward' should their glances be, but forward to their Father's home.' These are the thoughts that dry our tears, the assurance of the sympathy of Christ, and the joyous expectation of a great good to be ours, where beyond those voices there is peace.

Brother! it may be with all of us--for all of us carry some burden of sorrow or care--as it is with the hedgerows and wet ploughed fields to-day; on every spray hangs a raindrop, and in every raindrop gleams a reflected sun. And so all our tears and sorrows may flash into beauty, and sparkle into rainbowed light if the smile of His face falls upon us.

And then, still further, this pitying Christ is moved by His pity to bring unasked gifts. No petition, no expectation, not the least trace of faith or hope drew from Him this mighty miracle. It came welling up from His own heart. And therein it is of a piece with all His work. For the divine love of which Christ is the Bearer, the Agent, and the Channel for us men, tarries not for men, nor waiteth for the sons of men,' but before we ask, delights to bestow itself, and gives that which no man ever sought, even the miracles of the Incarnation and Crucifixion of Jesus Christ our Lord. If heaven had waited" until men's prayers had forced its gates ere it sent forth its greatest gift, it had waited for ever, and all mankind had perished. God's love flows out of its own expansive and diffusive nature. Its necessity is to impart itself, and its nature and property is to give. A measureless desire to bestow itself, and in itself all good, is the definition of the love of God. And Christ comes to the unthankful and to the evil,' bringing a gift which none of us have asked, and giving as much of Himself as He can give, undesired, to every heart, that thereby we may be led to desire these better gifts which cannot be bestowed unless we seek them.

So here we have the compassion of the human Christ, which is the divine compassion, drying all tears and giving unasked blessings.

II. Our Lord The Life-Giving Antagonist Of Death.

Note, secondly, the further revelation of our Lord here as being the life-giving Antagonist of Death.

There is something exceedingly picturesque, and if I might use the word, dramatic, in the meeting of these two processions outside the city gate, the little crowd of mourners hurrying, according to the Eastern fashion, down the hill to the place of tombs, and the other little group toiling up the hill to the city. There Life and Death stand face to face. Jesus Christ puts out His hand, and lays it upon the bier, not to communicate anything, but simply to arrest its progress. Is it not a parable of His work in the world? His great work is to stop the triumphant march of Death--that grim power which broods like a thundercloud over humanity, and sucks up all brightness into its ghastly folds, and silences all song. He comes and says Stop'; and it stands fixed upon the spot. He arrests the march of Death. Not indeed that He touches the mere physical fact. The physical fact is not what men mean by death. It is not what they cower before. What the world shrinks from is the physical fact plus its associations, its dim forebodings, its recoilings from the unknown regions into which the soul goes from out of the warm precincts of the cheerful day,' and plus the possibilities of retribution, the certainty of judgment. All these Christ sweeps away, so that we may say, He hath abolished Death,' even though we all have to pass through the mere externals of dying, for the dread of Death is gone for ever, if we trust Him.

And then note, still further, we have Christ here as the Life-giver. Young man, I say unto thee, Arise!'

Christ took various methods of imparting His miraculous power. These methods varied, as it would appear, according to the religious necessities of the subjects or beholders of the miracle. Sometimes He touched, sometimes He employed still more material vehicles, such as the clay with which He moistened the eyes of the blind man, and the spittle with which He touched the ears of the deaf. But all these various methods were but helps to feeble faith, and in the case of all the raisings from the dead it is the voice alone that is employed.

So, then, what is the meaning of that majestic I say unto thee, Arise'? He claims to work by His own power. Unless Jesus Christ wielded divine authority in a fashion in which no mere human representative and messenger of God ever has wielded it, for Him to stand by that bier and utter, I say unto thee, Arise!' was neither more nor less than blasphemy. And yet the word had force. He assumed to act by His own power, and the event showed that He assumed not too much. The Son quickeneth whom He will.'

Further, He acts by His bare word. So He did on many other occasions, rebuking the fever and it departs, speaking to the wind and it ceases, calling to the dead and they come forth. And who is He, the bare utterance of whose will is supreme, and has power over material things? Let that centurion whose creed is given to us in the earlier portion of this chapter answer the question. I say to my servant, Go I and he goeth; Come! and he cometh; Do this! and he doeth it. Speak Thou, and all the embattled forces of the universe will obey Thine autocratic and sovereign behest,' they hearken to His commandments, and do the voice of His word.'

Then note, still further, that this voice of Christ's has power in the regions of the dead. Wherever that young man was, he heard; in whatsoever state or condition he was, his personality felt and obeyed the magnetic force of Christ's will. The fact that the Lord spake and the boy heard, disposes, if it be true, of much error, and clears away much darkness. Then the separation of body and soul is a separation and not a destruction. Then consciousness is not a function of the brain, as they tell us. Then man lives wholly after he is dead. Then it is possible for the spirit to come out of some dim region, where we know not, in what condition we know not. Only this we know--that, wherever it is, Christ's will has authority there; and there, too, is obedience to His commandment.

And so let me remind you that this Voice is not only revealing as to Christ's authority and power, and illuminative as to the condition of the disembodied dead, but it is also prophetic as to the future. It tells us that there is nothing impossible or unnatural in that great assurance. The hour is coming when they that are in the graves shall hear His voice, and shall come forth.' There shall be for the dead a reunion with a body, which will bring men again into connection with an external universe, and be the precursor of a fuller judgment and an intenser retribution.

Brethren, that Voice that raised one poor bewildered boy to sit up on his bier, and begin to speak--broken exclamations possibly, and stammering words of astonishment--shall be flung, like a trumpet that scatters marvellous sounds, through the sepulchres of the nations and compel all to stand before the throne. You and I will hear it; let us be ready for it.

III. So, Lastly, We Have Here The Revelation Of Our Lord As The Reuniter Of Parted Hearts.

That is a wonderfully beautiful touch, evidently coming from an eye-witness--He delivered him to his mother.' That was what it had all been done for. The mighty miracle was wrought that that poor weeping woman might be comforted.

May we not go a step further? May we not say, If Jesus Christ was so mindful of the needs of a sorrowful solitary soul here upon earth, will He be less mindful of the enduring needs of loving hearts yonder in the heavens? If He raised this boy from the dead that his mother's arms might twine round him again, and his mother's heart be comforted, will He not in that great Resurrection give back dear ones to empty, outstretched arms, and thereby quiet hungry hearts? It is impossible to suppose that, continuing ourselves, we should be deprived of our loves. These are too deeply engrained and enwrought into the very texture of our being for that to be possible. And it is as impossible that, in the great day and blessed world where all lost treasures are found, hearts that have been sad and solitary here for many a day shall not clasp again the souls of their souls--and with God be the rest.'

So, though we know very little, surely we may take the comfort of such a thought as this, which should be very blessed and sweet to some of us, and with some assurance of hope may feel that the risen boy at the gate of Nain was not the last lost one whom Christ, with a smile, will deliver to the hearts that mourn for them, and there we shall clasp inseparable hands with joy and bliss in over-measure for ever.' And so shall we '--they and I, for that is what we means--so shall we ever be with the Lord. Wherefore comfort one another with these words.'

Maclaren: Luk 7:18-28

John's Doubts And Christ's Praise

And the disciples of John shewed him of all these things. 19. And John calling unto him two of his disciples, sent them to Jesus, saying, Art thou He that should come? or look we for another? 20. When the men were come unto Him, they said, John Baptist hath sent us unto Thee, saying, Art Thou He that should come? or look we for another? 21. And in the same hour He cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind He gave sight. 22. Then Jesus, answering, said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached. 23. And blessed is he, whosoever shall not be offended in Me. 24. And when the messengers of John were departed, He began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind? 25. But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts. 26. But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet. 27. This is he, of whom it is written, Behold, I send My messenger before Thy face, which shall prepare Thy way before Thee. 28. For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist; but he that is least in the kingdom of God is greater than he.'--Luke 7:18-28.

WE take three stages in this passage--the pathetic message from the prisoner, Christ's double answer to it, and His grand eulogium on John.

I. The Message From The Prisoner.

Had mists of doubt crept over John's clear conviction that Jesus was the Messiah?

Some have thought it incredible that the man who had seen the descending dove, and heard the voice proclaiming This is My beloved Son,' should ever have wavered. But surely our own experience of the effect of circumstances and moods on our firmest beliefs gives us parallels to John's doubts. A prison would be especially depressing to the desert-loving Baptist; compelled inaction would fret his spirit; he would be tempted to think that, if Jesus were indeed the Bridegroom, he might have spared a thought for the friend of the Bridegroom languishing in Machaerus. Above all, the kind of works that Jesus was doing did not fill the role of the Messiah as he had conceived it. Where were the winnowing fan, the axe laid to the roots of the trees, the consuming fire? This gentle friend of publicans and sinners was not what he had expected the One mightier than himself to be.

Probably his disciples went farther in doubting than he did, but his message was the expression of his own hesitations, as is suggested by the answer being directed to him, not to the disciples. It may have also been meant to stir Jesus, if He were indeed Messiah, to take to Himself His great power.' But the most natural explanation of it is that John's faith was wavering. The tempest made the good ship stagger. But reeling faith stretched out a hand to Jesus, and sought to steady itself thereby. We shall not come to much harm if we carry our doubts as to Him to be cleared by Himself. John's gloomy prison thoughts may teach us how much our faith may be affected by externals and by changing tempers of mind, and how lenient, therefore, should be our judgments of many whose trust may falter when a strain comes. It may also teach us not to write bitter things against ourselves because of the ups and downs of our religious experience, but yet to seek to resist the impression that circumstances make on it, and to aim at keeping up an equable temperature, both in the summer of prosperity and the winter of sorrow.

II. The Twofold Answer.

Its first part was a repetition of the same kind of miracles, the news of which had evoked John's message; and its second part was simply the command to report these, with one additional fact--that good tidings were preached to the poor. That seemed an unsatisfactory reply, but it meant just this--to send John back to think over these deeds of gracious pity and love as well as of power, and to ask himself whether they were not the fit signs of the Messiah. It is to be noted that the words which Christ bids the disciples speak to their master would recall the prophecies in Isaiah 35:5, 61:1, and so would set John to revise his ideas of what prophecy had painted Messiah as being. The deepest meaning of the answer is that love, pity, healing, are the true signs, not judicial, retributive, destructive energy. John wanted the lightning; Christ told him that the silent sunshine exerts energy, to which the fiercest flash is weak. We need the lesson, for we are tempted to exalt force above love, if not in our thoughts of God, yet in looking at and dealing with men; and we are slow to apprehend the teaching of Bethlehem and Calvary, that the divinest thing in God, and the strongest power among men, is gentle, pitying, self-sacrificing love. Rebuke could not be softer than that which was sent to John in the form of a benediction. To take offence at Jesus, either because He is not what we expect Him to be, or for any other reason, is to shut oneself out from the sum of blessings which to accept Him brings with it.

III. Christ's Eulogium On John. How Lovingly It Was Timed!

The people had heard John's message and its answer, and might expect some disparaging remarks about his vacillation. But Jesus chooses that very time to lavish unstinted praise on him. That is praise indeed. The remembrance of the Jordan banks, where John had baptized, shapes the first question. The streams of people would not have poured out there to look at the tall reeds swaying in the breeze, nor to listen to a man who was like them. He who would rouse and guide others must have a firm will, and not be moved by any blast that blows. Men will rally round one who has a mind of his own and bravely speaks it, and who has a will of his own, and will not be warped out of his path. The undaunted boldness of John, of whom, as of John Knox, it might be said that he never feared the face of man,' was part of the secret of his power. His imprisonment witnessed to it. He was no reed shaken by the wind, but like another prophet, was made an iron pillar, and brazen walls' to the whole house of Israel. But he had more than strength of character, he had noble disregard for worldly ease. Not silken robes, like courtiers', but a girdle of camels' hair, not delicate food, but locusts and wild honey, were his. And that was another part of his power, as it must be, in one shape or other, of all who rouse men's consciences, and wake up generations rotting away in self-indulgence. John's fiery words would have had no effect if they had not poured hot from a life that despised luxury and soft ease. If a man is once suspected of having his heart set on material good, his usefulness as a Christian teacher is weakened, if not destroyed. But even these are not all, for Jesus goes on to attest that John was a prophet, and something even more; namely, the forerunner of the Messiah. As, in a royal progress, the nearer the king's chariot the higher the rank, and they who ride just in front of him are the chiefest, so John's proximity in order of time to Jesus distinguished him above those who had heralded him long ages ago. It is always true that, the closer we are to Him, the more truly great we are. The highest dignity is to be His messenger. We must not lose sight of the exalted place which Jesus by implication claims for Himself by such a thought, as well as by the quotation from Malachi, and by the alteration in it of the original My' and Me' to Thy' and Thee.' He does not mean that John was the greatest man that ever lived, as the world counts greatness, but that in the one respect of relation to Him, and consequent nearness to the kingdom, he surpassed all.

The scale employed to determine greatness in this saying is position in regard to the kingdom, and while John is highest of those who (historically) were without it, because (historically) he was nearest to it, the least in it is greater than the greatest without. The spiritual standing of John and the devout men before him is not in question; it is their position towards the manifestation of the kingdom in time that is in view. We rejoice to believe that John and many a saint from early days were subjects of the King, and have been saved into His everlasting kingdom.' But Jesus would have us think greatly of the privilege of living in the light of His coming, and of being permitted by faith to enter His kingdom. The lowliest believer knows more, and possesses a fuller life born of the Spirit, than the greatest born of woman, who has not received that new birth from above.

Maclaren: Luk 7:28

Greatness In The Kingdom

He that is least in the kingdom of God is greater than he.'--Luke 7:28.

WE were speaking in a preceding sermon about the elements of true greatness, as represented in the life and character of John the Baptist. As we remarked then, our Lord poured unstinted eulogium upon the head of John, in the audience of the people, at the very moment when he showed himself weakest. None born of women' was, in Christ's eyes, greater than John the Baptist.' The eulogium, authoritative as it was, was immediately followed by a depreciation as authoritative, from Christ's lips: The least in the kingdom is greater than he.' Greatness depends, not on character, but on position. The contrast that is drawn is between being in and being out of the kingdom; and this man, great as he was among them' that are born of women,' stood but upon the threshold; therefore, and only therefore, and in that respect, was he less than the least' who was safely within it.

Now, there are two things in these great words of our Lord to notice by way of introduction. One is the calm assumption which Ha makes of authority to marshal men, to stand above the greatest of them, and to allocate their places, because He knows all about them; and the other is the equally calm and strange assumption of authority which He makes, in declaring that the least within the kingdom is greater than the greatest without. For the kingdom is embodied in Him, its King, and He claimed to have opened the door of entrance into it. The kingdom of God,' or of heaven--an old Jewish idea--means, whatever else it means, an order of things in which the will of God is supreme. Jesus Christ says, I have come to make that real reign of God, in the hearts of men, possible and actual.' So He presents Himself in these words as infinitely higher than the greatest within, or the greatest without the kingdom, and as being Himself the sovereign arbiter of men's claims to greatness. Greater than the greatest is He, the King; for if to be barely across the threshold stamps dignity upon a man, what shall we say of the conception of His own dignity which He formed who declared that He sat on the throne of that kingdom, and was its Monarch?

I. The First Thought That I Suggest Is The Greatness Of The Little Ones In The Kingdom.

As I have said, our Lord puts the whole emphasis of His classification on men's position. Inside all are great, greater than any that are outside. The least in the one order is greater than the greatest in the other. So, then, the question comes, How does a man step across that threshold? Our Lord evidently means the expression to be synonymous with His true disciples. We may avail ourselves, in considering how men come to be in the kingdom, of His own words. Once He said that unless we received it as little children, we should never be within it. There the blending of the two metaphors adds force and completeness to the thought. The kingdom is without us, and is offered to us; we must receive it as a gift, and it must come into us before we can be in it. The point of comparison between the recipients of the kingdom and little children does not lie in any sentimental illusions about the innocence of childhood, but in its dependence, in its absence of pretension, in its sense of clinging helplessness, in its instinctive trust. All these things in the child are natural, spontaneous, unreflecting, and therefore of no value. You and I have to think ourselves back to them, and to work ourselves back to them, and to fight ourselves back to them, and to strip off their opposites which gather round us in the course of our busy, effort-fill life. Then they become worth infinitely more than their instinctive analogues in the infant. The man's absence of pretension and consciousness of helplessness and dependent trust are beautiful and great, and through them the kingdom of God, with all its lights and glories, pours into his heart, and he himself steps into it, and becomes a true servant and subject of the King.

Then there is another word of the Master's, equally illuminative, as to how we pass into the kingdom, when He spoke to the somewhat patronising Pharisee that came to talk to Him by night, and condescended to give the young Rabbi a certificate of approval from the Sanhedrim, We know that Thou art a Teacher come from God.' Christ's answer was, in effect, Knowing will not serve your turn. There is something more than that wanted: "Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God." So, another condition of entering the kingdom --that is, of coming for myself into the attitude of lowly, glad submission to God's will--is the reception into our natures of a new life-principle, so that we are not only, like the men whom Christ compared with John, born of women,' but by a higher birth are made partakers of a higher life, and born of the Spirit of God. These are the conditions--on our side the reception with humility, helplessness, dependent trust like those of children, on God's side the imparting, in answer to that dependence and trust, of a higher principle of life--these are the conditions on which we can pass out of the realm of darkness into the kingdom of the Son of His love.

This being so, then we have next to consider the greatness that belongs to the least of those who thus have crossed the threshold, and have come to exercise joyous submission to the will of God. The highest dignity of human nature, the loftiest nobility of which it is capable, is to submit to God's will. Man's chief end is to glorify God.' There is nothing that leads life to such sovereign power as when we lay all our will at His feet, and say, Break, bend, mould, fashion it as Thou wilt.' We are in a higher position when we are in God's hand, His tools and the pawns on His board, than we are when we are seeking to govern our lives at our pleasure. Dignity comes from submission, and they who keep God's commandments are the aristocracy of the world.

Then, further, there comes the thought that the greatness that belongs to the least of the little ones within the kingdom springs from their closer relation to the Saviour, whose work they more clearly know and more fully appropriate. It is often said that the Sunday-school child who can repeat the great text, God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life,' stands far above prophet, righteous man, and John himself. This is not exactly true, for knowledge of the truth is not what introduces into the kingdom; but it is true that the weakest, the humblest, the most ignorant amongst us, who grasps that truth of the God-sent Son whose death is the world's life, and who lives, therefore, nestling close to Jesus Christ, walks in a light far brighter than the twilight that shone upon the Baptist, or the yet dimmer rays that reached prophets and righteous men of old. It is not a question of character; it is a question of position. True greatness is regulated by closeness to Jesus Christ, and by apprehension and appropriation of His work to myself. The dwarf on the shoulders of the giant sees further than the giant; and the least in the kingdom,' being nearer to Jesus Christ than the men of old could ever be, because possessing the fuller revelation of God in Him, is greater than the greatest without. They who possess, even in germ, that new life-principle which comes in the measure of a man's faith in Christ, thereby are lifted above saints and martyrs and prophets of old. The humblest Christian grasps a fuller Christ, and therein possesses a fuller spiritual life, than did the ancient heroes of the faith. Christ's classification here says nothing about individual character. It says nothing about the question as to the possession of true religion or of spiritual life by the ancient saints, but it simply declares that because we have a completer revelation, we therefore, grasping that revelation, are in a more blessed position, God having provided some better thing for us, that they without us should not be made perfect.' The lowest in a higher order is higher than the highest in a lower order. As the geologist digs down through the strata, and, as he marks the introduction of new types, declares that the lowest specimen of the mammalia is higher than the highest preceding of the reptiles or of the birds, so Christ says, He that is lowest in the kingdom of heaven is greater than he.'

Brethren! these thoughts should stimulate and should rebuke us that having so much we make so little use of it. We know God more fully, and have mightier motives to serve Him, and larger spiritual helps in serving Him than had any of the mighty men of old. We have a fuller revelation than Abraham had; have we a tithe of his faith? We have a mightier Captain of the Lord's host with us than stood before Joshua; have we any of his courage? We have a tenderer and fuller revelation of the Father than had psalmists of old; are our aspirations greater after God, whom we know so much better, than were theirs in the twilight of revelation? A savage with a shell and a knife of bone will make delicate carvings that put our workers, with their modern tools, to shame. A Hindoo, weaving in a shed, with bamboos for its walls and palm-leaves for its roof, and a rude loom, the same as his ancestors used three thousand years ago, will turn out muslins that Lancashire machinery cannot rival. We are exalted in position, let us see to it that Abraham, and Isaac, and Jacob, and all the saints, do not put us to shame, lest the greatest should become the guiltiest, and exaltation to heaven should lead to dejection to hell.

II. Notice The Littleness Of The Great Ones In The Kingdom.

Our Lord here recognises the fact that there will be varieties of position, that there will be an outer and an inner court in the Temple, and an aristocracy in the kingdom. In a great house there are not only vessels of gold and silver, but of wood and of clay.' When a man passes into the territory, it still remains an open question how far into the blessed depths of the land he will penetrate. Or, to put away the figure, if as Christian people we have laid hold of Jesus Christ, and in Him have received the kingdom and the new life-power, there still remains the question, how much and how faithfully we shall utilise the gifts, and what place in the earthly experience and manifestation of His kingdom we shall occupy. There are great and small within it.

So it comes to be a very important question for us all, how we may not merely be content, as so many of us are, with having scraped inside and just got both feet across the boundary line, but may become great in the kingdom. Let me answer that question in three sentences. The little ones in Christ's kingdom become great by the continual exercise of the same things which admitted them there at first. If greatness depends on position in reference to Jesus Christ, the closer we come to Him and the more we keep ourselves in loving touch and fellowship with Him, the greater in the kingdom we shall be. Again, the little ones in Christ's kingdom become great by self-forgetting service. He that will be great among you, let him be your minister.' Self-regard dwarfs a man, self-oblivion magnifies him. If ever you come across, even in the walks of daily life, traces in people of thinking much of themselves, and of living mainly for themselves, down go these men in your estimation at once. Whether you have a beam of the same sort in your own eye or not, you can see the mote in theirs, and you lower your appreciation of them immediately. It is the same in Christ's kingdom, only in an infinitely loftier fashion. There, to become small is to become great. Again, the little ones in Christ's kingdom become great, not only by cleaving close to the Source of all greatness, and deriving thence a higher dignity by the suppression and crucifixion of self-esteem and self-regard, but by continual obedience to their Lord's commandment. As He said on the Sermon on the Mount, Whoso shall do and teach one of the least of these commandments shall be called great in the kingdom of heaven.' The higher we are, the more we are bound to punctilious obedience to the smallest injunction. The more we are obedient to the lightest of His commandments, the greater we become. Thus the least in the kingdom may become the greatest there, if only, cleaving close to Christ, he forgets himself, and lives for others, and does the Father's will.

III. Lastly, I Travel For A Moment Beyond My Text, And Note The Perfect Greatness Of All In The Perfected Kingdom.

The very notion of a kingdom of God established in reality, however imperfectly here on earth, demands that somewhere, and some time, and somehow, there should be an adequate, a universal and an eternal manifestation and establishment of it. If, here and now, dotted about over the world, there are men who, with much hindrance and many breaks in their obedience, are still the subjects of that realm, and trying to do the will of God, unless we are reduced to utter bewilderment intellectually, there must be a region in which that will shall be perfectly done, shall be continually done, shall be universally done. The obedience that we render to Him, just because it is broken by so much rebellion, slackened by so much indifference, hindered by so many clogs, hampered by so many limitations, points, by its attainments and its imperfections alike, to a region where the clogs and limitations and interruptions shall have all vanished, and the will of the Lord shall be the life and the light thereof.

So there rises up before us the fair prospect of that heavenly kingdom, in which all that here is interrupted and thwarted tendency shall have become realised effect.

That state must necessarily be a state of continual advance. For if greatness consists in apprehension and appropriation of Christ and His work, there are no limits to the possible expansion and assimilation of a human heart to Him, and the wealth of His glory is absolutely boundless. An infinite Christ to be assimilated, and an indefinite capacity of assimilation in us, make the guarantee that eternity shall see the growing progress of the subjects of the kingdom, in resemblance to the King.

If there is this endless progress, which is the only notion of heaven that clothes with joy and peace the awful thought of unending existence, then there will be degrees there too, and the old distinction of least' and greatest' in the kingdom will subsist to the end. The army marches onwards, but they are not all abreast. They that are in front do not intercept any of the blessings or of the light that come to the rearmost files; and they that are behind are advancing and envy not those who lead the march.

Only let us remember, brother, that the distinction of least and great in the kingdom, in its imperfect forms on earth, is carried onwards into the kingdom in its perfect form into heaven. The highest point of our attainment here is the starting-point of our progress yonder. An entrance shall be ministered'; it may be ministered abundantly,' or we may be saved yet so as by fire.' Let us see to it that, being least in our own eyes, we belong to the greatest in the kingdom. And that we may, let us hold fast by the Source of all greatness, Christ Himself, and so we shall be launched on a career of growing greatness, through the ages of eternity. To be joined to Him is greatness, however small the world may think us. To be separate from Him is to he small, though the hosannas of the world may misname us great.

Maclaren: Luk 7:30

Thwarting God's Purpose

The Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of Him.'--Luke 7:30.

OUR Lord has just been pouring unstinted praise on the head of John the Baptist. The eulogium was tenderly timed, for it followed, and was occasioned by the expression, through messengers, of John's doubts of Christ's Messiahship. Lest these should shake the people's confidence in the Forerunner, and make them think of him as weak and shifting, Christ speaks of him in the glowing words which precede my text, and declares that he is no reed shaken with the wind.'

But what John was of less moment to Christ's listeners than was what they had done with John's message. So our Lord swiftly passes from His eulogium upon John to the sharp thrust of the personal application to His hearers. In the context He describes the twofold treatment which that message had received; and so describes it as, in the description, to lay bare the inmost characteristics of the reception or rejection of the message. As to the former, He says that the mass of the common people, and the outcast publicans, justified God'; by which remarkable expression seems to be meant that their reception of John's message and baptism acknowledged God's righteousness in accusing them of sin and demanding from them penitence.

On the other hand, the official class, the cultivated people, the orthodox respectable people--that is to say, the dead formalists--rejected the counsel of God against themselves.'

Now the word rejected would be more adequately rendered frustrated,' thwarted, made void, or some such expression, as indeed it is employed in other places of Scripture, where it is translated disannulled,' made void,' and the like. And if we take that meaning, there emerge from this great word of the Master's two thoughts, that to disbelieve God's word is to thwart God's purpose, and that to thwart His purpose is to harm ourselves.

I. The Sole Purpose Which God Has In Speaking To Us.

And I remark, first, that the sole purpose which God has in view in speaking to us men is our blessing.

I suppose I need not point out to you that counsel' here does not mean advice, but intention. In regard to the matter immediately in hand, God's purpose or counsel in sending the Forerunner was, first of all, to produce in the minds of the people a true consciousness of their own sinfulness and need of cleansing; and so to prepare the way for the coming of the Messiah, who should bring the inward gift which they needed, and so secure their salvation. The intention was, first, to bring to repentance, but that was a preparation for bringing to them full forgiveness and cleansing. And so we may fairly widen the thought into the far greater and nobler one which applies especially to the message of God in Jesus Christ, and say that the only design which God has in view, in the gospel of His Son, is the highest blessing--that is, the salvation--of every man to whom it is spoken.

Now, by the gospel, which, as I say, has thus one single design in the divine mind, I mean, what I think the New Testament means, the whole body of truths which underlie and flow from the fact of Christ's Death, Resurrection, and Ascension, which in brief are these--man's sin, man's helplessness, the Incarnation of the Son of God, the Death of Christ as the sacrifice for the world's sin; Faith, as the one hand by which we grasp the blessing, and the gift of a Divine Spirit which follows upon our faith, and bestows upon us sonship and likeness to God, purity of life and character, and heaven at last. That, as I take it, is in the barest outline what is meant by the gospel of Jesus Christ.

And now I want to press upon you, dear friends, that that great and sublime body of truths made known to us, as I believe, from God Himself, has one sole object in view and none beside--viz, that every man who hears it may partake of the salvation and the hope which it brings. It has a twofold effect, alas! but the twofold effect does not imply a twofold purpose. There have been schemes of so-called Christian theology which have darkened the divine character in this respect, and have obscured the great thought that God has one end in view, and one only, when He speaks to us in all good faith, desiring nothing else but only that we shall be gathered into His heart, and made partakers of His love. He is not willing that any should perish, but that all should come to the knowledge of the truth.

If so, the question comes very sharp and direct to each of us, Is that gospel fulfilling its purpose in me? There are many subordinate good things flowing from the Christian revelation, such as blessings for social outward life, which are as flowers that spring up in its path; but unless it has effected its one purpose in regard to yea and me, it has failed altogether. God meant His word to save your soul. Has it done soy It is a question that any man can answer if he will be honest with himself.

Further, this single purpose of the divine speech embraces in its intention each of the hearers of that message. I want to gather the wide-flowing generality, God so loved the world that He sent His Son that whosoever believeth,' into this sharp point, God so loved me, that He sent His Son that I, believing, might have life eternal.' We shall never understand the universality of Christianity until we have appreciated the personality and the individuality of its message to each of us. God does not lose thee in the crowd, do not thou lose thyself in it, nor fail to apprehend that thou art personally meant by His broadest declarations. It is thy salvation that Christ had in view when He became man and died on the Cross; and it is thy salvation that He had in view when He said to His servants, Go into all the world' --there is universality--and preach the Gospel to every creature '--there is individuality.

Then, further, God is verily seeking to accomplish this purpose even now, by my lips, in so far as I am true to my Master and my message. The outward appearance of what we are about now is that I am trying, lamely enough, to speak to you. You may judge this service by rules of rhetoric, or anything else you like. But you have not got to the bottom of things unless you feel, as I am praying that every one of you may feel, that even with all my imperfections on my head--and I know them better than you can tell me them--I, like all true men who are repeating God's message as they have caught it, neither more nor less, and have sunk themselves in it, may venture to say, as the Apostle said: Now, then, we are ambassadors for God, as though God did beseech by us, we pray in Christ's stead.' John's voice was. a revelation of God's purpose, and the voice of every true preacher of Jesus Christ is no less so.

II. Secondly, This Single Divine Purpose, Or Counsel,' May Be Thwarted.

They frustrated the counsel of God.' Of all the mysteries of this inexplicable world, the deepest, the mother-mystery of all, is, that given an infinite will and a creature, the creature can thwart the infinite. I said that was the mystery of mysteries: Our wills are ours we know not how,'--No! indeed we don't!-' Our wills are ours to make them Thine.' But that purpose necessarily requires the possibility of the alternative that our wills are ours, and we refuse to make them Thine.' The possibility is mysterious; the reality of the fact is tragic and bewildering. We need no proof except our own consciousness; and if that were silenced we should have the same fact abundantly verified in the condition of the world around us, which sadly shows that not yet is God's will' done on earth as it is in heaven,' but that men can and do lift themselves up against God and set themselves in antagonism to His most gracious purposes. And whosoever refuses to accept God's message in Christ and God's salvation revealed in that message is thus setting himself in battle array against the infinite, and so far as in him lies (that is to say, in regard to his own personal condition and character) is thwarting God's most holy will.

Now, brethren, I said that there was only one thought in the divine heart when He sent His Son, and that was to save you and me and all of us. But that thought cannot but be frustrated, and made of none effect, as far as the individual is concerned, by unbelief. For there is no way by which any human being can become participant of the spiritual blessings which are included in that great word salvation,' except by simple trust in Jesus Christ. I cannot too often and earnestly insist upon this plain truth, which, plain as it is, is often obscured, and by many people is never apprehended at all, that when the Apostle says It is the power of God unto salvation to every one that believeth,' he is laying down no limitation of the universality or of the adequacy of that power, but is only setting forth the plain condition, inherent in the very nature of things and in the nature of the blessings bestowed, that if a man does not trust God he cannot get them, and God cannot give him them, though His heart yearns to give him them He cannot do it. How can any man get any good out of a medicine if he locks his teeth and won't take it? How can any truth that I refuse to believe produce any effect upon me? How is it possible for the blessings of forgiveness and cleansing to be bestowed upon men who neither know their need of forgiveness nor desire to be washed from their sins? How can there be the flowing of the Divine Spirit into a heart which is tightly barred against His entrance? In a word, how a man can be saved with the salvation that the Gospel offers, except on condition of his simple trust in Christ the Giver, I, for my part, fail to see. And so I remind you that the thwarting of God's counsel is the awful prerogative of unbelief.

Then, note that, in accordance with the context, you do not need to put yourselves to much effort in order to bring to nought God's gracious intention about you.

They thwarted the counsel of God, being not baptized of Him.' They did not do anything. They simply did nothing, and that was enough. There is no need for violent antagonism to the counsel. Fold your hands in your lap, and the gift will not come into them. Clench them tightly, and put them behind your back, and it cannot come. A negation is enough to ruin a man. You do not need to do anything to slay yourselves. In the ocean, when the lifebelt is within reach, simply forbear to put out your hand to it, and down you will go, like a stone, to the very bottom. They rejected the counsel,' being not '--and that was all.

Further, the people who are in most danger of frustrating God's gracious purpose are not blackguards, not men and women steeped to the eyebrows in the stagnant pool of sensuous sin, but clean, respectable church- and- chapel- going, sermon- hearing, doctrine-criticising Pharisees. The man or woman who is led away by the passions that are lodged in his or her members is not so hopeless as the man into whose spiritual nature there has come the demon of self-complacent righteousness, or who, as is the case with many a man and woman sitting in these pews now, has listened to, or at all events, has heard, men preaching, as I am trying to preach, ever since childhood, and has never done anything in consequence. These are the hopeless people. The Pharisees--and there are hosts of their great-great-grandchildren in all our congregations--the Pharisees … frustrated the counsel of God.'

III. Lastly, This Thwarting Brings Self-Inflicted Harm.

A little skiff of a boat comes athwart the bows of a six thousand ton steamer, with triple-expansion engines, that can make twenty knots an hour. What will become of the skiff, do you think? You can thwart God's purpose about yourself, but the great purpose goes on and on. And Who hath hardened himself against Him and prospered?' You can thwart the purpose, but it is kicking against the pricks.

Consider what you lose when you will have nothing to do with that divine counsel of salvation. Consider not only what you lose, but what you bring upon yourself; how you bind your sin upon your hearts; how you put out your hands, and draw disease and death nearer to yourselves; how you cannot turn away from, or be indifferent to, the gracious, sweet, pleading voice that speaks to you from the Cross and the Throne, without doing damage--in many more ways than I have time to enlarge, upon now--to your own character and inward nature. And consider how there lie behind dark and solemn results about which it does not become me to speak, but which it still less becomes me--believing as I do--to suppress. After death the judgment'; and what will become of the thwarters of the divine counsel then?

These wounds, many, deep, deadly as they are, are self-inflicted. There do follow, on God's message and unbelief of it, awful consequences; but these are not His intention. They are the results of our misuse of His gracious word. Oh, Israeli' wailed the prophet, thou hast destroyed thyself.' Man's happiness or woe is his own making, and his own making only. There is no creature in heaven or earth or hell that is chargeable with your loss but yourself. We are our own betrayers, our own murderers, our own accusers, our own avengers, and--I was going to say, and it is true --our own hell

Dear friends! this message comes to you once more now, that Jesus Christ has died for your sins, and that if you will trust Him as your Saviour, and obey Him as your Sovereign, you will be saved with an everlasting salvation. Even through my lips God speaks to you. What are you going to do with His message? Are you going to receive it, and justify' Him, or are you going to reject it, and thwart Him? You thwart Him if you treat my words now as a mere sermon to be criticised and forgotten; you thwart Him if you do anything with His message except take it to your heart and rest wholly upon it. Unless you do you are suicides; and neither God, nor man, nor devil is responsible for your destruction. He can say to you, as His servant said: Your blood be upon your own heads; I am clean.' Jesus Christ is calling to every one of us, Turn ye! turn ye! Why will ye die? As I live, I have no pleasure in the death of the wicked.'

Maclaren: Luk 7:34

A Gluttonous Man And A Winebibber

The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners! '--Luke 7:34.

JESUS CHRIST very seldom took any notice of the mists of calumny that drifted round Him. When He was reviled He reviled not again.' If ever He did allude to them it was for the sake of the people who were harming themselves by uttering them. So here, without the slightest trace of irritation, He quotes a malignant charge which was evidently in the popular mouth, and of which we should never have known if He had not repeated it; not with anger, but simply in order that He might point to the capricious inconsistency of finding fault with John and Himself on precisely opposite grounds. The former did not suit because he came neither eating nor drinking. Well, if His asceticism did not please, surely the geniality of a Christ who comes doing both will be hailed. But He is rejected like the other. What is the cause of this dislike that can look two different ways at once? Not the traits that it alleges, but something far deeper, a dislike to the heavenly wisdom of which John and Jesus were messengers. The children of wisdom would see that there was right in both courses; the children of folly would condemn them both. If the message is unwelcome, nothing that the messenger can say or do will he right.

The same kind of thing is common to-day. Never mind consistency, find fault with Christianity on all its sides, and with all its preachers, though you have to contradict yourself in doing so. Object to this man that he is too learned and doctrinal; to that one that he is too illiterate, and gives no food for thought; to this one that he is always thundering condemnation; to that one that he is always running over with love; to this one that he is perpetually harping upon duties; to that other one that he is up in the clouds, and forgets the tasks of daily life; to this one that he is sensational; to that one that he is dull; and so on, and so on. The generation that liked neither piping nor mourning has its representatives still.

But my business now is not with the inconsistency of the objectors to John and Jesus, but simply with this caricature which He quotes from them of some of His characteristics. It is a distorted refraction of the beam of light that comes from His face, through the muddy, thick medium of their prejudice. And if we can, I was going to say, pull it straight again, we shall see something of His glories. I take the two clauses of my text separately because they are closely connected with our design, and cover different ground.

I. The Enemies' To Christ's Genial Participation In The Joys And Necessities Of Common Life.

I ask you to note, first, the enemies' attestation to Christ's genial participation in the joys and necessities of common life.

The Son of man came eating and drinking.' There is nothing that calumny, if it be malignant enough, cannot twist into an accusation; and out of glorious and significant facts, full of lessons and containing strong buttresses of the central truth of the Gospel, these people made this charge, a winebibber and gluttonous.' The facts were facts; the inferences were slanders.

Notice how precious, how demonstrative of the very central truth of Christianity, is that plain fact,' The Son of man came eating and drinking.' Then that pillar of all our hope, the Incarnation of the word of God, stands irrefragable. Sitting at tables, hungering in the wilderness, faint by the well, begging a draught of water from a woman, and saying on His Cross I thirst!'--He is the Incarnation of Deity, the manifestation of God in the flesh. Awe and mystery and reverence and hope and trust clasp that fact, in which prejudice and dislike could only find occasion for a calumny.

By eating and drinking He declared that forasmuch as the children were partakers of flesh and blood, He Himself likewise took part in the same.' If it is true that every spirit that confesseth that Jesus Christ is come in the flesh is of God,' then it is true that no miracle in His life, nor any of the supernatural glories which we are accustomed to regard as evidences of His majesty, are more blessed, or more important as revelations of His nature, than the fact that' the Son of man came eating and drinking.'

But, still further, mark how the truth which gave colour to the slander attests that Jesus Christ presents to the world the highest type of manhood. The ideal for life is not the suppression, but the consecration, of material satisfactions and pleasures of appetite. And they are likest to the Master who, like the Master, come eating and drinking, and yet ever hold all appetites and desires rigidly under control, and subordinate them all to loftier purposes. John the Baptist could be an ascetic; the Pattern Man must not be.

The highest type of religion, as it is shown to us in His perfect life, includes the acceptance of all pure material blessings. Asceticism is second best; the religion that can take and keep secondary all outward and transitory sources of enjoyment, and can hallow common life, is loftier than all pale hermits and emaciated types of sanctity, who preserve their purity only by avoiding things which it were nobler to enjoy and to subdue.

There is nothing more striking about the Old Testament than the fact that its heroes and saints were kindly with their kind, and took part in common life, accepting, enjoying its blessings. They were warriors, statesmen, shepherds, vinedressers; they bought, they sold, they planted, they builded; they married and were given in marriage,' and all the while they were the saints of God. That was a nobler type of religion than the one that came after it, into which Jesus Christ was born. When devotion cools it crusts; and the crust is superstition and formalism and punctilious attention to the proprieties of worship and casuistry, instead of joyful obedience to a law, and abstinence from, instead of sanctification of, earthly delights and supplies.

So, protesting against all that, and showing the more excellent way, and hallowing the way because He trod it, the Son of man came eating and drinking.' Henceforward every table may be a communion table, and every meal may be a sacrament, eaten in obedience to His dying injunction: This do in remembrance of Me.' If we can feel that Christ sits with us at the feast, the feast will be pure and good. If it is of such a sort as that we dare not fancy Him keeping us company there, it is no place for us. Wherever Jesus Christ went the consecration of His presence lingers still; whatever Jesus Christ did His servants may do, if in the same spirit and in the same manner.

He hallowed infancy when He lay an infant in His mother's arms; He hallowed childhood when, as a boy, He was obedient to His parents; He hallowed youth during all those years of quiet seclusion and unnoticed service in Nazareth; He hallowed every part of human life and experience by bearing it. Love is consecrated because He loved; tears are sacred because He wept; life is worship, or may be made so, because He passed through it; and death itself is ennobled and sanctified because He has died.

Only let us remember that, if we are to exercise this blessed hallowing of common things, of which He has set us the example, we must use them as He did; that is, in such sort as that our communion with God shall not be broken thereby, and that nothing in them shall darken the vision and clip the wings of the aspiring and heavenward-gazing spirit. Brethren! the tendency of this day--and one rejoices, in many respects, that it is so--is to revolt against the extreme of narrowness in the past that prescribed and proscribed a great many arbitrary and unnecessary abstinences and practices as the sign of a Christian profession. But whilst I would yield to no man in my joyful application of the principle that underlies that great fact that' He came eating and drinking,' I do wish at this point to put in a caveat which perhaps may not be so welcome to some of you as the line of thought that I have been pursuing. It is this: it is an error to quote Christ's example as a cover for luxury and excess, and grasping at material enjoyments which are not innocent in themselves, or are mixed up with much that is not innocent. There is many a table spread by so-called Christian people where Jesus Christ will not sit. Many a man darkens his spirit, enfeebles his best part, blinds himself to the things beyond, by reason of his taking the liberty, as he says, which Christianity, broadly and generously interpreted, gives, of participating in all outward delights. I have said that asceticism is not the highest, but it is sometimes necessary. It is better to enjoy and to subdue than to abstain and to suppress, but abstinence and suppression are often essential to faithfulness and noble living. If I find that my enjoyment of innocent things harms me, or is tending to stimulate cravings beyond my control; or if I find that abstinence from innocent things increases my power to help a brother, and to fight against a desolating sin; or if things good and innocent in themselves, and in some respects desirable and admirable, like the theatre, for instance, are irretrievably intertwisted with evil things, then Christ's example is no plea for our sharing in such. It is better for us to cut off the offending hand, and so, though maimed, to enter into life, than to keep two hands and go into the darkness of death. Jesus Christ came eating and drinking,' and therefore the highest and the best thing is that Christian people should innocently, and with duo control, and always keeping themselves in touch with God, enjoy all outward blessings, only subject to this law, whether ye eat or drink, or whatsoever we do, to do all to the glory of God,' and remembering this warning, He that soweth to the flesh shall of the flesh reap corruption.'

II. Now, Secondly, Notice The Enemies' Witness That Christ Is The Friend Of Outcasts.

As I said about the other charge, so I say of this, the facts were facts, the inferences were errors. The slanderers saw, as nobody could help seeing, that there was a strange kind of mutual attraction between Jesus and publicans and sinners; that harlots as well as little children seemed to be drawn to Him; and that He obviously delighted in the company of those at whose presence, partly from pride, partly from national enmity, partly from heartless self-righteousness, Pharisaism gathered its dainty skirts around itself in abhorrence, lest a speck should fall upon their purity. That being the fact, low natures, who always misunderstand lofty ones, because they can only believe in motives as low as their own, said of Jesus, Ah! you can tell what sort of a man He is by the company He keeps. He is the friend of publicans because He is a bad Jew; the friend of sinners because He likes their wicked ways.'

There was a mysterious sense of sympathy which drew Jesus Christ to these poor people and drew them to Him. It would have been a long while before any penitent woman would have come in and wept over the feet of Gamaliel and his like. It would have been a long while before any sinful men would have found their way, with tears and yet with trust, to these self-righteous hypocrites. But perfect purity some how draws the impure, though assumed sanctity always repels them. And it is a sign, not that a man is bad, but that he is good in a Christlike fashion, if the outcasts that durst not come near your respectable people find themselves drawn to Him. Oh! if there were more of us liker Jesus Christ in our purity, there would be more of us who would deserve the calumny which is praise' the friend of sinners.'

It was an attestation of His love, as I need not remind you. I suppose there is nothing more striking in the whole wonderful and unique picture of Jesus Christ drawn in the Gospels than the way in which two things," which we so often fancy to be contradictory, blend in the most beautiful harmony in Him --viz. infinite tenderness and absolute condemnation of transgression. To me the fact that those two characteristics are displayed in perfect harmony in the life of Jesus Christ as written in these Gospels, is no small argument for believing the historical veracity of the picture there drawn. For I do not know a harder thing for a dramatist, or a romancer, or a legend-monger to effect than to combine, in one picture--without making the combination monstrous--these two things, perfect purity and perfect love for the impure.

But, dear brethren, remember, that if we are to believe Jesus Christ's own words, that strange love of His, which embraced in its pure clasp the outcasts, was not only the love of a perfect Man, but it was the love of God Himself. He that hath seen Me hath seen the Father.' When we see Jesus Christ looking across the valley to the city, with tears in His sad and gentle eyes; and when we see harlots and sinners coming near Him with new hope, and a strange consciousness of a fascination which He wields; and when we see Him opening His heart to all the impure, just as He laid His clean hand on the leper's ulcers, let us rejoice to believe that the Friend of publicans and sinners is God manifest in the flesh.

Then, still further, this wondrous, seeking love of His for all the outcasts is the sign to us of His boundless hopefulness concerning the most degraded.

The world talks of races too low to be elevated, of men too hardened to be softened. Jesus Christ walks through the hospitals of this world, and nowhere sees incurables. His hope is boundless, because, first of all, He sees the dormant possibilities that slumber in the most degraded; and because, still more, He knows that He bears in Himself a power that will cleanse the foulest and raise the most fallen. There are some metals that resist all attempts to volatilise them by the highest temperature producible in our furnaces. Carry them up into the sun and they will all pass into vapour. No man or woman who ever lived, or will live, is so absolutely besotted, and held by the chains of his or her sins, as that Jesus cannot set them free. His hope for outcasts is boundless, because He knows that every sin can be cleansed by His precious blood. Therefore, Christianity should know nothing of desperate cases. There should be no incurables in our estimate of the world, but our hope should be as boundless as the Master's, who drew to Himself the publicans and sinners, and made them saints.

I need not remind you how this is the unique glory of Christ and of Christianity. Men have been asking the question whether Christianity is played out or not. What, has been the motive power of all the great movements for the elevation of mankind that have occurred for the last nineteen centuries? What was it that struck the fetters of the slaves? What is it that sends men out amongst savage tribes? Has there ever been found a race of men so degraded that the message of Christ's love could not find its way into their hearts? Did not Darwin subscribe to the Patagonian Mission --a mission which takes in hand perhaps the lowest types of humanity in the world--and did he not do it because his own eyes had taught him that in this strange superstition that we call the Gospel there is a power that, somehow or other, nothing else can wield? Brethren! if the Church begins to lose its care for, and its power of drawing, outcasts and sinners, it has begun to lose its hold on Christ. The sooner such a Church dies the better, and there will be few mourners at its funeral.

The Friend of publicans and sinners has set the example to all of us His followers. God be thanked that there are signs to-day that Christian people are more and more waking up to the consciousness of their obligations in regard to the outcasts in their own and other lands. Let them go to them, as Jesus Christ did, with no false flatteries, but with plain rebukes of sin, and yet with manifest outgoing of the heart, and they will find that the same thing which drew these poor creatures to the Master will draw others to the feeblest, faintest reflection of Him in His servants.

And, last of all, dear friends, let each think that Jesus Christ is my Friend, and your Friend, because He is the Friend of sinners, and we are sinners. If He did not love sinners there would be nobody for Him to love. The universality of sin, however various in its degrees and manifestations, makes more wonderful the universal sweep of His friendship.

How do I know that He is my Friend? Greater love hath no man than this, that a man lay down his life for his friends,' and when we were yet enemies He was our Friend, and died for us. How shall we requite that love? Ye are my friends if ye do whatsoever I command you to do.' All over the Eastern world to this day the name by which the Patriarch Abraham is known is the Friend' or the Companion.' Well for us, for time and for eternity, if, knowing that Jesus is our Friend, we yield ourselves, in faith and love, to become His friends!

Maclaren: Luk 7:41-43

The Two Debtors

There was a certain creditor which had two debtors; the one owed five hundred pence, and the other fifty. 42. And when they had nothing to pay, he frankly forgave them both. Tell Me therefore, which of them will love him most? 43. Simon answered and said, I suppose that he to whom he forgave most.'--Luke 7:41-43.

WE all know the lovely story in which this parable is embedded. A woman of notoriously bad character had somehow come in contact with Jesus Christ, and had by Him been aroused from her sensuality and degradation, and calmed by the assurance of forgiveness. So, when she heard that He was in her own town, what could she do but hasten to the Pharisee's house, and brave the cruel, scornful eyes of the eminently respectable people that would meet her there? She carries with her part of the spoils and instruments of her sinful adornment, to devote it to His service; but before she can open the cruse, her heart opens, and the hot tears flow on His feet, inflicting an indignity where she had meant an honour. She has nothing at hand to repair the fault, she will not venture to take her poor garment, which might have done it, but with a touch, she loosens her long hair, and with the ingenuity and self-abasement of love, uses that for a towel. Then, gathering confidence from her reception, and carried further than she had meant, she ventures to lay her sinful lips on His feet, as if asking pardon for the tears that would come--the only lips, except those of the traitor, that are recorded as having touched the Master. And only then does she dare to pour upon Him her only wealth.

What says the Pharisee? Has he a heart at all? He is scandalised at such a scene at his respectable table; and no wonder, for he could not have known that a change had passed upon the woman, and her evil repute was obviously notorious. He does not wonder at her having found her way into his house, for the meal was half public. But he began to doubt whether a Man who tolerates such familiarities from such a person could be a prophet; or if He were, whether He could be a good man. He would have known her if He had been a prophet,' thinks he. The thought is only a questionably true one. If He had known her, He would have thrust her back with His foot,' he thinks; and that thought is obviously false. But Simon's righteousness was of the sort that gathers up its own robes about it, and shoves back the poor sinner into the filth. She is a sinner,' says he. No, Simon! she was a sinner, but she is a penitent, and is on the road to be a saint, and having been washed, she is a great deal cleaner than thou art, who art only white-washed.

Our Lord's parable is the answer to the Pharisee's thought, and in it Jesus shows Simon that He knows him and the woman a great deal better than he did. There are three things to which briefly I ask your attention--the common debt, in varying amounts; the common insolvency; and the love, like the debt, varying in amount. Now, note these things in order.

I. There Is, First Of All, The Common Debt.

I do not propose to dwell at all upon that familiar metaphor, familiar to us all from its use in the Lord's Prayer, by which sin and the guilt of sin are shadowed forth for us in an imperfect fashion by the conception of debt. For duty neglected is a debt to God, which can only be discharged by a penalty. And all sin, and its consequent guilt and exposure to punishment, may be regarded under the image of indebtedness.

But the point that I want you to notice is that these two in our parable, though they are meant to be portraits of Simon and the woman, are also representatives of the two classes to one or other of which we all belong. They are both debtors, though one owes but a tenth of what the other does. That is to say, our Lord here draws a broad distinction between people who are outwardly respectable, decent, cleanly living, and people who have fallen into the habit, and are living a life, of gross and open transgression. There has been a great deal of very pernicious loose representation of the attitude of Christianity in reference to this matter, common in evangelical pulpits. And I want you to observe that our Lord draws a broad line and says, Yes! you, Simon, are a great deal better than that woman was. She was coarse, unclean, her innocence gone, her purity stained. She had been wallowing in filth, and you, with your respectability, your rigid morality, your punctilious observance of the ordinary human duties, you were far better than she was, and had far less to answer for than she had.' Fifty is only a tenth of five hundred, and there is a broad distinction, which nothing ought to be allowed to obliterate, between people who, without religion, are trying to do right, to keep themselves in the paths of morality and righteousness, to discharge their duty to their fellows, controlling their passions and their flesh, and others who put the reins upon the necks of the horses and let them carry them where they will, and live in an eminent manner for the world and the flesh and the devil. And there is nothing in evangelical Christianity which in the smallest degree obliterates that distinction, but rather it emphasises it, and gives a man full credit for any difference that there is in his life and conduct and character between himself and the man of gross transgression.

But then it says, on the other side, the difference which does exist, and is not to be minimised, is, after all, a difference of degree. They are both debtors. They stand in the same relation to the creditor, though the amount of the indebtedness is extremely different. We are all sinful men, and we stand in the same relation to God, though one of us may be much darker and blacker than the other.

And then, remember, that when you begin to talk about the guilt of actions in God's sight, you have to go far below the mere surface. If we could see the infinite complexity of motives--aggravations on the one side and palliations on the other--which go to the doing of a single deed, we should not be so quick to pronounce that the publican and the harlot are worse than the Pharisee. It is quite possible that an action which passes muster in regard to the morality of the world may, if regard be had (which God only can exercise) to the motive for which it is done, be as bad as, if not worse than, the lust and the animalism, drunkenness and debauchery, crime and murder, which the vulgar scales of the world consider to be the heavier. If you once begin to try to measure guilt, you will have to pass under the surface appearance, and will find that many a white and dazzling act has a very rotten inside, and that many a very corrupt and foul one does not come from so corrupt a source as at first sight might seem to be its origin. Let us be very modest in our estimate of the varying guilt of actions, and remember that, deep down below all diversities, there lies a fundamental identity, in which there is no difference, that all of us respectable people that never broke a law of the nation, and scarcely ever a law of propriety, in our lives, and the outcasts, if there are any here now, the drunkards, the sensualists, all of us stand in this respect in the same class. We are all debtors, for we have all sinned and come short of the glory of God.' A viper an inch long and the thickness of whipcord has a sting and poison in it, and is a viper. And if the question is whether a man has got small-pox or not, one pustule is as good evidence as if he was spotted all over. So, remember, he who owes five hundred and he who owes the tenth part of it, which is fifty, are both debtors.

II. Now Notice The Common Insolvency.

They had nothing to pay.' Well, if there is no money, no effects' in the bank, no cash in the till, nothing to distrain upon, it does not matter very much what the amount of the debt is, seeing that there is nothing to meet it, and whether it is fifty or five hundred the man is equally unable to pay. And that is precisely our position.

I admit, of course, that men without any recognition of God's pardoning mercy, or any of the joyful impulse that comes from the sense of Christ's redemption, or any of the help that is given by the indwelling of the Spirit who sanctifies may do a great deal in the way of mending their characters and making themselves purer and nobler. But that is not the point which my text contemplates, because it deals with a past. And the fact that lies under the metaphor of my text is this, that none of us can in any degree diminish our sin, considered as a debt to God. What can you and I do to lighten our souls of the burden of guilt? What we have written we have written. Tears will not wash it out, and amendment will not alter the past, which stands frowning and irrevocable. If there be a God at all, then our consciences, which speak to us of demerit, proclaim guilt in its two elements--the sense of having done wrong, and the foreboding of punishment therefor. Guilt cannot be dealt with by the guilty one: it must be Some One else who deals with it. He, and only He against whom we have sinned, can touch the great burden that we have piled upon us.

Brother! we have nothing to pay. We may mend our ways; but that does not touch the past. We may hate the evil; that will help to keep us from doing it in the future, but it does not affect our responsibility for what is done. We cannot touch it; there it stands irrevocable, with this solemn sentence written over the black pile, Every transgression and disobedience shall receive its just recompense of reward.' We have nothing to pay.

But my text suggests, further, that a condition precedent to forgiveness is the recognition by us of our penniless insolvency. Though it is not distinctly stated, it is clearly and necessarily implied in the narrative, that the two debtors are to be supposed as having come and held out a couple of pairs of empty hands, and sued in forma pauperis. You must recognise your insolvency if you expect to be forgiven. God does not accept dividends, so much in the pound, and let you off the rest on consideration thereof. If you are going to pay, you have to pay all; if He is going to forgive, you have to let Him forgive all. It must be one thing or the other, and you and I have to elect which of the two we shall stand by, and which of the two shall be applied to us.

Oh, dear friends! may we all come and say,Nothing in my hand I bring,Simply to Thy Cross I cling.

III. And So, Lastly, Notice The Love, Which Varies With The Forgiveness.

Tell Me which of them will love him most.' Simon does not penetrate Christ's design, and there is a dash of supercilious contempt for the story and the question, as it seems to me, in the languid, half-courteous answer:--I suppose, if it were worth my while to think about such a thing, that he to whom he forgave the most.' He did not know what a battery was going to be unmasked. Jesus says, Thou hast rightly judged.'

The man that is most forgiven is the man that will love most. Well, that answer is true if all other things about the two debtors are equal. If they are the same sort of men, with the same openness to sentiments of gratitude and generosity, the man who is let off the smaller debt will generally be less obliged than the man who is let off the larger. But it is, alas! not always the case that we can measure benefits conferred by gratitude shown. Another element comes in--namely, the consciousness of the benefit received--which measures the gratitude far more accurately than the actual benefit bestowed. And so we must take both these things, the actual amount of forgiveness, so to speak, which is conferred, and the depth of the sense of the forgiveness received, in order to get the measure of the love which answers it. So that this principle breaks up into two thoughts, of which I have only just a word or two to say.

First, it is very often true that the greatest sinners make the greatest saints. There have been plenty of instances all down the history of the world, and there are plenty of instances, thank God, cropping up every day still in which some poor, wretched outcast, away out in the darkness, living on the husks that the swine do eat, and liking to be in the pigstye, is brought back into the Father's house, and turns out a far more loving son and a far better servant than the man that had never wandered away from it. The publicans and the harlots' do often yet go into the Kingdom of God before' the respectable people.

And there are plenty of people in Manchester that you would not touch with a pair of tongs who, if they could be got hold of, would make far more earnest and devoted Christians than you are. The very strength of passion and feeling which has swept them wrong, rightly directed, would make grand saints of them, just as the very same conditions of climate which, at the tropics, bring tornadoes and cyclones and dreadful thunder-storms, do also bring abundant fertility. The river which devastates a nation, dammed up within banks, may fertilise half a continent. And if a man is brought out of the darkness, and looks back upon the years that are wasted, that may help him to a more intense consecration. And if he remembers the filth out of which Jesus Christ picked him, it will bind him to that Lord with a bond deep and sacred.

So let no outcast man or woman listening to me now despair. You can come back from the furthest darkness, and whatever ugly things you have in your memories and your consciences, you may make them stepping-stones on which to climb to the very throne of God. Let no respectable people despise the outcasts; there may be the making in them of far better Christians than we are.

But, on the other hand, let no man think lightly of sin. Though it can be forgiven and swept away, and the gross sinner may become the great saint, there will be scars and bitter memories and habits surging up again after we thought they were dead; and the old ague and fever that we caught in the pestilential land will hang by us when we have migrated into a more wholesome climate. It is never good for a man to have sinned, even though, through his sin, God may have taken occasion to bring him near to Himself.

But the second form of this principle is always true --namely, that those who are most conscious of forgiveness will be most fruitful of love. The depth and fervour of our individual Christianity depends more largely on the clearness of our consciousness of our own personal guilt and the firmness of our grasp of forgiveness than upon anything else.

Why is it that such multitudes of you professing Christians are such icebergs in your Christianity? Mainly for this reason--that you have never found out, in anything like an adequate measure, how great a sinner you are, and how sure and sweet and sufficient Christ's pardoning mercy is. And so you are like Simon--you will ask Jesus to dinner, but you will not give Him any water for His feet or ointment for His head. You will do the conventional and necessary pieces of politeness, but not one act of impulse from the heart ever comes from you. You discharge the duties of religion.' What a phrase! You discharge the duties of religion. Ah! My brother, if you had been down into the horrible pit and the miry clay, and had seen a hand and a face looking down, and an arm outstretched to lift you; and if you had ever known what the rapture was after that subterraneous experience of having your feet set upon a rock and your goings established, you would come to Him and you would say, Take me all, O Lord! for I am all redeemed by Thee.' To whom little is forgiven the same loveth little.' Does not that explain the imperfect Christianity of thousands of us?

Fifty pence and five hundred pence are both small sums. Our Lord had nothing to do here with the absolute amount of debt, but only with the comparative amount of the two debts. But when He wanted to tell the people what the absolute amount of the debt was, he did it in that other story of the Unfaithful Servant. He owed his lord, not fifty pence (fifty eight pences or thereabouts), not five hundred pence, but ten thousand talents,' which comes to near two and a half millions of English money. And that is the picture of our indebtedness to God. We have nothing to pay.' Here is the payment--that Cross, that dying Christ. Turn your faith there, my brother, and then you will get ample forgiveness, and that will kindle love, and that will overflow in service. For the aperture in the heart at which forgiveness enters in is precisely of the same width as the one at which love goes out. Christ has loved us all, and perfectly. Let us love Him back again, who has died that we might live, and borne our sins in His own body.

Maclaren: Luk 7:47

Love And Forgiveness

Her sins, which are many, are forgiven; for she loved much.'--Luke 7:47.

THIS story contains three figures, three persons, who may stand for us as types or representatives of the divine love and of all its operation in the world, of the way in which it is received or rejected, and of the causes and consequences of its reception or rejection. There is the unloving, cleanly, respectable, self-complacent Pharisee, with all his contempt for' this woman.' There is the woman, with gross .sin and mighty penitence, the great burst of love that is flowing out of her heart sweeping away before it, as it were, all the guilt of her transgressions. And, high over all, brooding over all, loving each, knowing each, pitying each, willing to save and be the Friend and Brother of each, is thy embodied and manifested divine Love, the knowledge of whom is love in our hearts, and is life eternal.' So that now I have simply to ask you to look with me, for a little while, at these three persons as representing for us the divine love that comes forth amongst sinners, and the twofold form in which that love is received. There is, first, Christ the love of God appearing amongst men, the foundation of all our love to Him. Then there is the woman, the penitent sinner, lovingly recognising the divine love. And then, last, there is the Pharisee, the self-righteous man, ignorant of himself, and empty of all love to God. These are the three figures to which I ask your attention now.

I. Christ Manifestation Of Divine Love.

We have Christ here standing as a manifestation of the divine love coming forth amongst sinners.

His person and His words, the part He plays in this narrative, and the parable that He speaks in the course of it, have to he noticed under this head.

First, then, you have this idea--that He, as bringing to us the love of God, shows it to us, as not at all dependent upon our merits or deserts: He frankly forgave them both' are the deep words in which He would point us to the source and the ground of all the love of God. Brethren, have you ever thought what a wonderful and blessed truth there lies in the old words of one of the Jewish prophets, I do not this for your sakes, O house of Israel, but for Mine holy Name's sake'? The foundation of all God's love to us sinful men, that saying tells us, lies not in us, nor in anything about us, not in anything external to God Himself. He, and He alone, is the cause and reason, the motive and the end, of His own love to our world. And unless we have grasped that magnificent thought as the foundation of all our acceptance in Him, I think we have not yet learnt half of the fullness which, even in this world, may belong to our conceptions of the love of God--a love that has no motive but Himself; a love that is not evoked even (if I may so say) by regard to His creatures' wants; a love, therefore, which is eternal, being in that divine heart before there were creatures upon whom it could rest; a love that is its own guarantee, its own cause--safe and firm, therefore, with all the firmness and serenity of the divine nature--incapable of being affected by our transgression, deeper than all our sins, more ancient than our very existence, the very essence and being of God Himself. He frankly forgave them both.' If you seek the source of divine love, you must go high up into the mountains of God, and learn that it, as all other of His (shall I say) emotions, and feelings, and resolutions, and purposes, owns no reason but Himself, no motive but Himself; lies wrapped in the secret of His nature, who is all-sufficient for His own blessedness, and all whose work and being is caused by, and satisfied, and terminates in His own fullness. God is love': therefore beneath all considerations of what we may want--deeper and more blessed than all thoughts of a compassion that springs from the feeling of human distress and the sight of man's misery--lies this thought of an affection which does not need the presence of sorrow to evoke it, which does not want the touch of our finger to flow out, but by its very nature is everlasting, by its very nature is infinite, by its very nature must be pouring out the flood of its own joyous fullness for ever and ever!

Then, again, Christ standing here for us as the representative and revelation of this divine love which He manifests to us, tells us, too, that whilst it is not caused by us, but comes from the nature of God, it is not turned away by our sins. This man, if he were a prophet, would have known who and what manner of woman this is that toucheth Him,' says the unloving and self-righteous heart, for she is a sinner.' Ah! there is nothing more beautiful than the difference between the thought about sinful creatures which is natural to a holy being, and the thought about sinful creatures which is natural to a self-righteous being. The one is all contempt; the other, all pity. He knew what she was, and therefore He let her come close to Him with the touch of her polluted hand, and pour out the gains of her lawless life and the adornments of her former corruption upon His most blessed and most holy head. His knowledge of her as a sinner, what did it do to His love for her? It made that love gentle and tender, as knowing that she could not bear the revelation of the blaze of His purity. It smoothed His face and softened His tones, and breathed through all His knowledge and notice of her timid and yet confident approach. Daughter, I know all about it--all thy wanderings and thy vile transgressions: I know them all, and My love is mightier than all these. They may be as the great sea, but my love is like the everlasting mountains, whose roots go down beneath the ocean, and My love is like the everlasting heaven, whose brightness covers it all over.' God's love is Christ's love; Christ's love is God's love. And this is the lesson that we gather--that that infinite and divine lovingkindness does not turn away from thee, my brother and my friend, because thou art a sinner, but remains hovering about thee, with wooing invitations and with gentle touches, if it may draw thee to repentance, and open a fountain of answering affection in thy seared and dry heart. The love of God is deeper than all our sins. For His great love wherewith He loved us, when we were dead in sins, He quickened us.'

Sin is but the cloud behind which the everlasting sun lies in all its power and warmth, unaffected by the cloud; and the light will yet strike, the light of His love will yet pierce through, with its merciful shafts bringing healing in their beams, and dispersing all the pitchy darkness of man's transgression. And as the mists gather themselves up and roll away, dissipated by the heat of that sun in the upper sky, and reveal the fair earth below--so the love of Christ shines in, melting the mist and dissipating the fog, thinning it off in its thickest places, and at last piercing its way right through it, down to the heart of the man that has been lying beneath the oppression of this thick darkness, and who thought that the fog was the sky, and that there was no sun there above. God be thanked! the everlasting love of God that comes from the depth of His own being, and is there because of Himself, will never be quenched because of man's sin.

And so, in the next place, Christ teaches us here that this divine love, when it comes forth among sinner:, necessarily manifests itself first in the form of forgiveness. There was nothing to be done with the debtors until the debt was wiped out; there was no possibility of other gifts of the highest sort being granted to them, until the great score was cancelled and done away with. When the love of God comes down into a sinful world, it must come first and foremost as pardoning mercy. There are no other terms upon which there can be a union betwixt the loving-kindness of God, and the emptiness and sinfulness of my heart, except only this--that first of all there shall be the clearing away from my soul of the sins which I have gathered there, and then there will be space for all other divine gifts to work and to manifest themselves. Only do not fancy that when we speak about forgiveness, we simply mean that a man's position in regard to the penalties of sin is altered. That is not all the depth of the scriptural notion of forgiveness. It includes far more than "the removal of outward penalties. The heart of it all is, that the love of God rests upon the sinner, unturned away even by his sins, passing over his sins, and removing his sins for the sake of Christ. My friend, if you are talking in general terms about a great divine loving-kindness that wraps you round--if you have a great deal to say, apart from the Gospel, about the love of God as being your hope and confidence--I want you to reflect on this, that the first word which the love of God speaks to sinful men is pardon; and unless that is your notion of God's love, unless you look to that as the first thing of all, let me tell you, you may have before you a very fair picture of a very beautiful, tender, good-natured benevolence, but you have not nearly reached the height of the vigour and yet the tenderness of the Scripture notion of the love of God. It is not a love which says, Well, put sin on one side, and give the man the blessings all the same,' not a love which has nothing to say about that great fact of transgression, not a love which gives it the go-by, and leaves it standing: but a love which passes into the heart through the portal of pardon, a love which grapples with the fact of sin first, and has nothing to say to a man until it has said that message to him.

And but one word more on this part of my subject--here we see the love of God thus coming from Himself; not turned away by man's sins; being the cause of forgiveness; expressing itself in pardon; and last of all, demanding service. Simon, thou gavest Me no water, thou gavest Me no kiss, My head thou didst not anoint: I expected all these things from thee--I desired them all from thee: my love came that they might spring in thy heart; thou hast not given them; my love is wounded, as it were disappointed, and it turns away from thee!' Yes, after all that we have said about the freeness and fullness, the unmerited, and uncaused, and unmotived nature of that divine affection --after all that we have said about its being the source of every blessing to man, asking nothing from him, but giving everything to him; it still remains true, that God's love, when it comes to men, comes that it may evoke an answering echo in the human heart, and though it might be much bold to enjoin, yet for love's sake rather beseeches' us to give unto Him who has given all unto us. There, then, stands forth in the narrative, Christ as a revelation of the divine love amongst sinners.

II. The Penitent Lovingly Recognising The Divine Love.

Now, in the second place, let us look for a moment at' this woman' as the representative of a class of character the penitent lovingly recognising the divine love.

The words which I have read as my text contain a statement as to the woman's character: Her sins, which are many, are forgiven; for she loved much.' Allow me just one word of explanation, in the shape of exposition, on these words. Great blunders have been built upon them. I dare say you have seen epitaphs --(I have)--written often on gravestones with this misplaced idea on them--Very sinful; but there was a great deal of love in the person; and for the sake of the love, God passed by the sin!' Now, when Christ says She loved much,' He does not mean to say that her love was the cause of her forgiveness--not at all. He means to say that her love was the proof of her forgiveness, and that it was so because her love was a consequence of her forgiveness. As, for instance, we might say, The woman is in great distress, for she weeps'; but we do not mean thereby that the weeping is the reason of the distress, but the means of our knowing the sorrow. It is the proof because it is the consequence. Or (to put it into the simplest shape) the love does not go before the forgiveness, but the forgiveness goes before the love; and because the love comes after the forgiveness, it is the sign of the forgiveness. That this is the true interpretation, you will see if you look back for a moment at the narrative which precedes, where He says, He frankly forgave them both: tell me, therefore, which of them will love him most?' Pardon is the pre-requisite of love, and love is a consequence of the sense of forgiveness.

This, then, is the first thing to observe: all true love to God is preceded in the heart by these two things--a sense of sin, and an assurance of pardon. Brethren, there is no love possible--real, deep, genuine, worthy of being called love of God--which does not start with the belief of my own transgression, and with the thankful reception of forgiveness in Christ. You do nothing to get pardon for yourselves; but unless you have the pardon you have no love to God. I know that sounds a very hard thing--I know that many will say it is very narrow and very bigoted, and will ask, Do you mean to tell me that the man whose bosom glows with gratitude because of earthly blessings, has no love--that all that natural religion which is in people, apart from this sense of forgiveness in Christ, do you mean to tell me that this is not all genuine?' Yes, most assuredly; and I believe the Bible and man's conscience say the same thing. I do not for one moment deny that there may be in the hearts of those who are in the grossest ignorance of themselves as transgressors, certain emotions of instinctive gratitude and natural religiousness, directed to some higher power dimly thought of as the author of their blessings and the source of much gladness: but has that kind of thing got any living power in it? I demur to its right to be called love to God at all, for this reason --because it seems to me that the object that is loved is not God, but a fragment of God. He who but says, I owe to Him breath and all things; in Him I live and move, and have my being,' has left out one-half at least of the Scriptural conception of God. Your God, my friend, is not the God of the Bible, unless He stands before you clothed in infinite loving-kindness indeed; but clothed also in strict and rigid justice. Is your God perfect and entire? If you say that you love Him, and if you do so, is it as the God and Father of our Lord Jesus Christ? Have you meditated on the depths of the requirements of His law? Have you stood silent and stricken at the thought of the blaze of His righteousness? Have you passed through all the thick darkness and the clouds with which He surrounds His throne, and forced your way at last into the inner light where He dwells? Or is it a vague divinity that you worship and love? Which? Ah, if a man study his Bible, and try to find out for himself, from its veracious records, who and what manner of God the living God is, there will be no love in his heart to that Being except only when he has flung himself at His feet, and said, Father of eternal purity, and God of all holiness and righteousness, forgive Thy child, a sinful broken man--forgive Thy child, for the sake of Thy Son!' That, and that alone, is the road by which we come to possess the love of God, as a practical power, filing and sanctifying our souls; and such is the God to whom alone our love ought to be rendered; and I tell you (or rather the Bible tells you, and the Gospel and the Cross of Christ tell you), there is no love without pardon, no fellowship and sonship without the sense of sin and the acknowledgment of foul transgression!

So much, then, for what precedes the love of Christ in the heart; now a word as to what follows. Her sins, which are many, are forgiven; for she loved much.' The sense of sin precedes forgiveness: forgiveness precedes love; love precedes all acceptable and faithful service. If you want to do, love. If you want to know, love. This poor woman knew Christ a vast deal better than that Pharisee there. He said, This man is not a prophet; He does not understand the woman.' Ay, but the woman knew herself better than the Pharisee knew himself, knew herself better than the Pharisee knew her, knew Christ, above all, a vast deal better than he did. Love is the gate of all knowledge.

This poor woman brings her box of ointment, a relic perhaps of past evil life, and once meant for her own adornment, and pours it on His head, lavishes offices of service which to the unloving heart seem bold in the giver and cumbersome to the receiver. It is little she can do, but she does it. Her full heart demands expression, and is relieved by utterance in deeds. The deeds are spontaneous, welling out at the bidding of an inward impulse, not drawn out by the force of an external command. It matters not what practical purpose they serve. The motive of them makes their glory. Love prompts them, love justifies them, and His love interprets them, and His love accepts them. The love which flows from the sense of forgiveness is the source of all obedience as well as the means of all knowledge.

Brethren, we differ from each other in all respects but one, We have all sinned and come short of the glory of God'; we all need the love of Christ; it is offered to us all; but, believe me, the sole handle by which you can lay hold of it, is the feeling of your own sinfulness and need of pardon. I preach to you a love that you do not need to buy, a mercy that you do not need to bribe, a grace that is all independent of your character, and condition, and merits, which issues from God for ever, and is lying at your doors if you will take it. You are a sinful man; Christ died for you. He comes to give you His forgiving mercy. Take it, be at rest. So shalt thou love and know and do, and so shall He love and guide thee!

III. Now One Word, And Then I Have Done.

A third character stands here--the unloving and self-righteous man, all ignorant of the love of Christ.

He is the antithesis of the woman and her character. You remember the traditional peculiarities and characteristics of the class to which he belonged. He is a fair specimen of the whole of them. Respectable in life, rigid in morality, unquestionable in orthodoxy; no sound of suspicion having ever come near his belief in all the traditions of the elders; intelligent and learned, high up among the ranks of Israel! What was it that made this man's morality a piece of dead nothingness? What was it that made his orthodoxy just so many dry words, from out of which all the life had gone? What was it? This one thing: there was no love in it. As I said, Love is the foundation of all obedience; without it, morality degenerates into mere casuistry. Love is the foundation of all knowledge; without it, religion degenerates into a chattering about Moses, and doctrines, and theories; a thing that will neither kill nor make alive, that never gave life to a single soul or blessing to a single heart, and never put strength into any hand for the conflict and strife of daily life. There is no more contemptible and impotent thing on the face of the earth than morality divorced from love, and religious thoughts divorced from a heart full of the love of God. Quick corruption or long decay, and in either ease death and putrefaction, are the end of these. You and I need that lesson, my friends. It is of no use for us to condemn Pharisees that have been dead and in their graves for nineteen hundred years. The same thing besets us all; we all of us try to get away from the centre, and dwell contented on the surface. We are satisfied to take the flowers and stick them into our little gardens, without any roots to them, when of course they all die out! People may try to cultivate virtue without religion, and to acquire correct notions of moral and spiritual truth; and partially and temporarily they may succeed, but the one will be a yoke of bondage, and the other a barren theory. I repeat, love is the basis of all knowledge and of all right-doing. If you have got that firm foundation laid in the soul, then the knowledge and the practice will be builded in God's own good time; and if not, the higher you build the temple, and the more aspiring are its cloud-pointing pinnacles, the more certain will be its toppling some day, and the more awful will be the ruin when it comes. The Pharisee was contented with himself, and so there was no sense of sin in him, therefore there was no penitent recognition of Christ as forgiving and loving him, therefore there was no love to Christ. Because there was no love, there was neither light nor heat in his soul, his knowledge was barren notions, and his painful doings were soul-destructive self-righteousness.

And so it all comes round to the one blessed message: My friend, God hath loved us with an everlasting love. He has provided an eternal redemption and pardon for us. If you would know Christ at all, you must go to Him as a Sinful man, or you are shut out from Him altogether. If you will go to Him as a sinful being, fling yourself down there, not try to make yourself better, but say, I am full of unrighteousness and transgression; let Thy love fall upon me and heal me'; you will get the answer, and in your heart there shall begin to live and grow up a root of love to Him, which shall at last effloresce into all knowledge and unto all purity of obedience; for he that hath had much forgiveness, loveth much; and he that loveth knoweth God,' and dwelleth in God, and God in Him'!

Maclaren: Luk 7:50

Go In Peace

And He said to the woman, Thy faith hath saved thee: go in peace.' Luke 7:50.

WE find that our Lord twice, and twice only, employs this form of sending away those who had received benefits from His hand. On both occasions the words were addressed to women: once to this woman, who was a sinner, and who was gibbeted by the contempt of the Pharisee in whose house the Lord was; and once to that poor sufferer who stretched out a wasted hand to lay upon the hem of His garment, in the hope of getting healing--filching it away unknown to the Giver. In both cases there is great tenderness; in the latter case even more so than in the present, for there He addressed the tremulous invalid as daughter'; and in both cases there is a very remarkable connection hinted at between faith and peace; Thy faith hath saved thee, go in peace.'

Now, there are three things that strike me about these words; the first of them is this--

I. The Dismissal Of The Woman.

One might have expected that our Lord would have flung the shield of His companionship, for a little while, at any rate, over this penitent, and so have saved her from the scoffs and sneers of her neighbours, who knew that she was a sinner. One might have supposed that the depth of her gratitude, as expressed by her costly offering and by her tears, would have spoken to His heart, and that He would have let her stop beside Him for a little while; but no! Jesus said to her in effect; You have got what you wished; go away, and take care of it.' Such a dismissal is in accordance with the way in which He usually acted. For very seldom indeed, after He had gathered the first nucleus of four disciples, do we find that He summoned any individual to His side. Generally He broke the connection between Himself and the recipients of His benefits at as early a moment as possible, and dismissed them. And that was not only because He did not wish to be surrounded and hampered by a crowd of slightly attached disciples, but for two other reasons; one, the good of the people themselves, and the other, that, scattered all over northern Palestine, they might in their several circles become centres of light and evangelists for the King. He dispersed them that He might fling the seed broadcast over the land.

Jesus Christ says to us, if we have been saved by our faith,' Go!' And He intends two things thereby. First, to teach us that it is good for us to stand by ourselves, to feel responsibility for the ordering of our lives, not to have a visible Presence at our sides to fall back upon, but to grow by solitude. There is no better way of growing reliant, of becoming independent of circumstances, and in the depths of our own hearts being calm, than by being deprived of visible stay and support, and thus drawing closer and closer to our unseen Companion, and leaning harder and heavier upon Him. It is expedient for you that I go away.' For solitude and self-reliance, which is bottomed upon self-distrust and reliance upon Him, are the things that make men and women strong. So, if ever He carries us into the desert, if ever He leaves us forsaken and alone, as we think, if ever He seems--and sometimes He does with some people, and it is only seeming--to withdraw Himself from us, it is all for the one purpose, that we may grow to be mature men and women, not always children, depending upon go-carts of any kind, and nurses' hands and leading-strings. Go, and alone with Christ realise by faith that you are not alone. Christian men and women, have you learned that lesson--to be able to do without anybody and anything because your whole hearts are filled, and your courage is braced up and strengthened by the thought that the absent Christ is the present Christ?

There is another reason, as I take it, for which this separation of the new disciple from Jesus was so apparently mercilessly and perpetually enforced. At the very moment when one would have thought it would have done this woman good to be with the Lord for a little while longer, she is sent out into the harshly judging world. Yes, that is always the way by which Christian men and women that have received the blessing of salvation through faith can retain it, and serve Him--by going out among men and doing their work there. The woman went home. I dare say it was a home, if what they said about her was true, that sorely needed the leavening which she now would bring. She had been a centre of evil. She was to go away back to the very place where she had been such, and to be a centre of good. She was to contradict her past by her present which would explain itself when she said she had been with Jesus. For the very same reason for which to one man that besought to be with Him, He said, No, no! go away home and tell your friends what great things God has done for you,' He said to this woman, and He says to you and me, Go, and witness for Me.' Communion with Him is blessed, and it is meant to issue in service for Him. Let us make here three tabernacles,' said the Apostle; and there was scarcely need for the parenthetical comment, not knowing what he said.' But there was a demoniac boy down there with the rest of the disciples, and they had been trying in vain to free him from the incubus that possessed him, and as long as that melancholy case was appealing to the sympathy and help of the transfigured Christ, it was no time to stop on the Mount. Although Moses and Elias were there, and the voice from God was there, and the Shechinah cloud was there, all were to be left, to go down and do the work of helping a poor, struggling child. So Jesus Christ says to us, Go, and remember that work is the end of emotion, and that to do the Master's will in the world is the surest way to realise His presence.'

II. Now, The Second Point I Would Suggest Is--

The region into which Christ admitted this woman. It is remarkable that in the present case, and in that other to which I have already referred, the phraseology employed is not the ordinary one of that familiar Old Testament leave-taking salutation, which was the goodbye' of the Hebrews, Go in peace.' But we read occasionally in the Old Testament a slight but eloquent variation; It is not Go in peace,' as our Authorised Version has it, but Go into peace,' and that is a great deal more than the other. Go in peace' refers to the momentary emotion; Go into peace' seems, as it were, to open the door of a great palace, to let down the barrier on the borders of a land, and to send the person away upon a journey through all the extent of that blessed country. Jesus Christ takes up this as He does a great many very ordinary conventional forms, and puts a meaning into it. Eli had said to Hannah, Go into peace.' Nathan had said to David, Go into peace.' But Eli and Nathan could only wish that it might be so; their wish had no power to realise itself. Christ takes the water of the conventional salutation and turns it into the wine of a real gift. When He says, Go into peace,' He puts the person into the peace which He wishes them, and His word is like a living creature, and fulfils itself.

So He says to each of us: If you have been saved by faith, I open the door of this great palace. I admit you across the boundaries of this great country. I give you all possible forms of peace for yours.' Peace with God --that is the foundation of all--then peace with ourselves, so that our inmost nature need no longer be torn in pieces by contending emotions, I dare not' waiting upon' I would,' and I ought' and I will' being in continual and internecine conflict; but heart and will, and calmed conscience, and satisfied desires, and pure affections, and lofty emotions being all drawn together into one great wave by the attraction of His love, as the moon draws the heaped waters of the ocean round the world. So our souls at rest in God may be at peace within themselves, and that is the only way by which the discords of the heart can be tuned to one key, into harmony and concord; and the only way by which wars and tumults within the soul turn into tranquil energy, and into peace which is not stagnation, but rather a mightier force than was ever developed when the soul was cleft by discordant desires.

In like manner, the man who is at peace with God, and consequently with himself, is in relations of harmony with all things and with all events. All things are yours if ye are Christ's.' The stars in their courses fought against Sisera,' because Sisera was fighting against God; and all creatures, and all events, are at enmity with the man who is in antagonism and enmity to Him who is Lord of them all. But if we have peace with God, and peace with ourselves, then, as Job says, Thou shalt make a league with the beasts of the field, and the stones of the field shall be at peace with thee.' Thy faith hath saved thee; go into peace.'

Remember that this commandment, which is likewise a promise and a bestowal, bids us progress in the peace into which Christ admits us. We should be growingly unperturbed and calm, and there is no joy but calm,' when all is said and done. We should be more and more tranquil and at rest; and every day there should come, as it were, a deeper and more substantial layer of tranquillity enveloping our hearts, a thicker armour against perturbation and calamity and tumult.

III. And Now There Is One Last Point Here That I Would Suggest, Namely:

The condition on which we shall abide in the Land of Peace. Our Lord said to both these women Thy faith hath saved thee.' To the other one it was even more needful to say it than to this poor penitent prostitute, because that other one had the notion that, somehow or other, she could steal away the blessing of healing by contact of her finger with the robe of Jesus. Therefore He was careful to lift her above that sensuous error, and to show her what it was in her that had drawn healing virtue' from Him. In substance He says to her: Thy faith, not thy forefinger, has joined thee to Me; My love, not My garment, has healed thee.'

There have been, and still are, many copyists of the woman's mistake who have ascribed too much healing and saving power to externals--sacraments, rites, and ceremonies. If their faith is real and their longing earnest, they get their blessing, but they need to be educated to understand more clearly what is the human condition of receiving Christ's saving power, and that robe and finger have little to do with it.

The sequence of these two sayings, the one pointing out the channel of all spiritual blessing, the other, the bestowment of the great blessing of perfect peace, suggests that the peace is conditional on the faith, and opens up to us this solemn truth, that if we would enjoy continuous peace, we must exercise continuous faith. The two things will cover precisely the same ground, and where the one stops the other will stop. Yesterday's faith does not secure to-day's peace. As long as I hold up the shield of faith, it will quench all the fiery darts of the wicked, but if I were holding it up yesterday, and have dropped it to-day, then there is nothing between me and them, and I shall be wounded and burned before long. No past religious experience avails for present needs. If you would have your peace' to be as the waves of the sea,' your trust in Christ must be continuous and strong. The moment you cease trusting, that moment you cease being peaceful. Keep behind the breakwater, and you will ride smoothly, whatever the storm. Venture out beyond it, and you will be exposed to the dash of the waves and the howling of the tempest. Your own past tells you where the means of blessing are. It was your faith that saved you, and it is as you go on believing that you Go into peace.'

MHCC: Luk 7:1-10

Servants should study to endear themselves to their masters. Masters ought to take particular care of their servants when they are sick. We may still, by faithful and fervent prayer, apply to Christ, and ought to do so when sickness is in our families. The building places for religious worship is a good work, and an instance of love to God and his people. Our Lord Jesus was pleased with the centurion's faith; and he never fails to answer the expectations of that faith which honours his power and love. The cure soon wrought and perfect.

MHCC: Luk 7:11-18

When the Lord saw the poor widow following her son to the grave, he had compassion on her. See Christ's power over death itself. The gospel call to all people, to young people particularly, is, Arise from the dead, and Christ shall give you light and life. When Christ put life into him, it appeared by the youth's sitting up. Have we grace from Christ? Let us show it. He began to speak: whenever Christ gives us spiritual life, he opens the lips in prayer and praise. When dead souls are raised to spiritual life, by Divine power going with the gospel, we must glorify God, and look upon it as a gracious visit to his people. Let us seek for such an interest in our compassionate Saviour, that we may look forward with joy to the time when the Redeemer's voice shall call forth all that are in their graves. May we be called to the resurrection of life, not to that of damnation.

MHCC: Luk 7:19-35

To his miracles in the kingdom of nature, Christ adds this in the kingdom of grace, To the poor the gospel is preached. It clearly pointed out the spiritual nature of Christ's kingdom, that the messenger he sent before him to prepare his way, did it by preaching repentance and reformation of heart and life. We have here the just blame of those who were not wrought upon by the ministry of John Baptist or of Jesus Christ himself. They made a jest of the methods God took to do them good. This is the ruin of multitudes; they are not serious in the concerns of their souls. Let us study to prove ourselves children of Wisdom, by attending the instructions of God's word, and adoring those mysteries and glad tidings which infidels and Pharisees deride and blaspheme.

MHCC: Luk 7:36-50

None can truly perceive how precious Christ is, and the glory of the gospel, except the broken-hearted. But while they feel they cannot enough express self-abhorrence on account of sin, and admiration of his mercy, the self-sufficient will be disgusted, because the gospel encourages such repenting sinners. The Pharisee, instead of rejoicing in the tokens of the woman's repentance, confined his thoughts to her former bad character. But without free forgiveness none of us can escape the wrath to come; this our gracious Saviour has purchased with his blood, that he may freely bestow it on every one that believes in him. Christ, by a parable, forced Simon to acknowledge that the greater sinner this woman had been, the greater love she ought to show to Him when her sins were pardoned. Learn here, that sin is a debt; and all are sinners, are debtors to Almighty God. Some sinners are greater debtors; but whether our debt be more or less, it is more than we are able to pay. God is ready to forgive; and his Son having purchased pardon for those who believe in him, his gospel promises it to them, and his Spirit seals it to repenting sinners, and gives them the comfort. Let us keep far from the proud spirit of the Pharisee, simply depending upon and rejoicing in Christ alone, and so be prepared to obey him more zealously, and more strongly to recommend him unto all around us. The more we express our sorrow for sin, and our love to Christ, the clearer evidence we have of the forgiveness of our sins. What a wonderful change does grace make upon a sinner's heart and life, as well as upon his state before God, by the full remission of all his sins through faith in the Lord Jesus!

Matthew Henry: Luk 7:1-10

Some difference there is between this story of the cure of the centurion's servant as it is related here and as we had it in Mat 8:5, etc. There it was said that the centurion came to Christ; here it is said that he sent to him first some of the elders of the Jews (Luk 7:3), and afterwards some other friends, Luk 7:6. But it is a rule that we are said to do that which we do by another - Quod facimus per alium, id ipsum facere judicamur . The centurion might be said to do that which he did by his proxies; as a man takes possession by his attorney. But it is probable that the centurion himself came at last, when Christ said to him (Mat 8:13), As thou hast believed, so be it done unto thee.

This miracle is here said to have been wrought by our Lord Jesus when he had ended all his sayings in the audience of the people, Luk 7:1. What Christ said he said publicly; whoever would might come and hear him: In secret have I said nothing, Joh 18:20. Now, to give an undeniable proof of the authority of his preaching word, he here gives an incontestable proof of the power and efficacy of his healing word. He that had such a commanding empire in the kingdom of nature as that he could command away diseases, no doubt has such a sovereignty in the kingdom of grace as to enjoin duties displeasing to flesh and blood, and bind, under the highest penalties, to the observance of them. This miracle was wrought in Capernaum, where most of Christ's mighty works were done, Mat 11:23. Now observe,

I. The centurion's servant that was sick was dear to his master, Luk 7:2. It was the praise of the servant that by his diligence and faithfulness, and a manifest concern for his master and his interest, as for himself and for his own, he recommended himself to his master's esteem and love. Servants should study to endear themselves to their masters. It was likewise the praise of the master that, when he had a good servant, he knew how to value him. Many masters, that are haughty and imperious, think it favour enough to the best servants they have not to rate them, and beat them, and be cruel to them, whereas they ought to be kind to them, and tender of them, and solicitous for their welfare and comfort.

II. The master, when he heard of Jesus, was for making application to him, Luk 7:3. Masters ought to take particular care of their servants when they are sick, and not to neglect them then. This centurion begged that Christ would come and heal his servant. We may now, by faithful and fervent prayer, apply ourselves to Christ in heaven, and ought to do so, when sickness is in our families; for Christ is still the great Physician.

III. He sent some of the elders of the Jews to Christ, to represent the case, and solicit for him, thinking that a greater piece of respect to Christ than if he had come himself, because he was an uncircumcised Gentile, whom he thought Christ, being a prophet, would not care for conversing with. For that reason he sent Jews, whom he acknowledged to be favourites of Heaven, and not ordinary Jews neither, but elders of the Jews, persons in authority, that the dignity of the messengers might give honour to him to whom they were sent. Balak sent princes to Balaam.

IV. The elders of the Jews were hearty intercessors for the centurion: They besought him instantly (Luk 7:4), were very urgent with him, pleading for the centurion that which he would never have pleaded for himself, that he was worthy for whom he should do this. If any Gentile was qualified to receive such a favour, surely he was. The centurion said, I am not so much as worthy of a visit (Mat 8:8), but the elders of the Jews thought him worthy of the cure; thus honour shall uphold the humble in spirit. Let another man praise thee, and not thy own mouth. But that which they insisted upon in particular was, that, though he was a Gentile, yet he was a hearty well-wisher to the Jewish nation and religion, Luk 7:5. They thought there needed as much with Christ as there did with them to remove the prejudices against him as a Gentile, a Roman, and an officer of the army, and therefore mention this, 1. That he was well-affected to the people of the Jews: He loveth our nation (which few of the Gentile did). Probably he had read the Old Testament, whence it was easy to advance to a very high esteem of the Jewish nation, as favoured by Heaven above all people. Note, Even conquerors, and those in power, ought to keep up an affection for the conquered, and those they have power over. 2. That he was well-affected to their worship: He built them a new synagogue at Capernaum, finding that what they had was either gone to decay or not large enough to contain the people, and that the inhabitants were not of ability to build one for themselves. Hereby he testified his veneration for the God of Israel, his belief of his being the one only living and true God, and his desire, like that of Darius, to have an interest in the prayers of God's Israel, Ezr 6:10. This centurion built a synagogue at his own proper costs and charges, and probably employed his soldiers that were in garrison there in the building, to keep them from idleness. Note, Building places of meeting for religious worship is a very good work, is an instance of love to God and his people; and those who do good works of that kind are worthy of double honour.

V. Jesus Christ was very ready to show kindness to the centurion. He presently went with them (Luk 7:6), though he was a Gentile; for is he the Saviour of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also, Rom 3:29. The centurion did not think himself worthy to visit Christ (Luk 7:7), yet Christ thought him worthy to be visited by him; for those that humble themselves shall be exalted.

VI. The centurion, when he heard that Christ was doing him the honour to come to his house, gave further proofs both of his humility and of his faith. Thus the graces of the saints are quickened by Christ's approaches towards them. When he was now not far from the house, and the centurion had notice of it, instead of setting his house in order for his reception, he sends friends to meet him with fresh expressions, 1. Of his humility: " Lord, trouble not thyself, for I am unworthy of such an honour, because I am a Gentile."This bespeaks not only his low thoughts of himself notwithstanding the greatness of his figure; but his high thoughts of Christ, notwithstanding the meanness of his figure in the world. He knew how to honour a prophet of God, though he was despised and rejected of men. 2. Of his faith: "Lord, trouble not thyself, for I know there is no occasion; thou canst cure my servant without coming under my roof, by that almighty power from which no thought can be withholden. Say, in a word, and my servant shall be healed: "so far was this centurion from Namaan's fancy, that he should come to him, and stand, and strike his hand over the patient, and so recover him, 2Ki 5:11. He illustrates this faith of his by a comparison taken from his own profession, and is confident that Christ can as easily command away the distemper as he can command any of his soldiers, can as easily send an angel with commission to cure this servant of his as he can send a soldier on an errand, Luk 7:8. Christ has a sovereign power over all the creatures and all their actions, and can change the course of nature as he pleases, can rectify its disorders and repair its decays in human bodies; for all power is given to him.

VII. Our Lord Jesus was wonderfully well pleased with the faith of the centurion, and the more surprised at it because he was a Gentile; and, the centurion's faith having thus honoured Christ, see how he honoured it (Luk 7:9): He turned him about, as one amazed, and said to the people that followed him, I have not found so great faith, no not in Israel. Note, Christ will have those that follow him to observe and take notice of the great examples of faith that are sometimes set before them - especially when any such are found among those that do not follow Christ so closely as they do in profession - that we may be shamed by the strength of their faith out of the weakness and waverings of ours.

VIII. The cure was presently and perfectly wrought (Luk 7:10). They that were sent knew they had their errand, and therefore went back, and found the servant well, and under no remains at all of his distemper. Christ will take cognizance of the distressed case of poor servants, and be ready to relieve them; for there is no respect of persons with him. Nor are the Gentiles excluded from the benefit of his grace; nay, this was a specimen of that much greater faith which would be found among the Gentiles, when the gospel should be published, than among the Jews.

Matthew Henry: Luk 7:11-18

We have here the story of Christ's raising to life a widow's son at Nain, that was dead and in the carrying out to be buried, which Matthew and Mark had made no mention of; only, in the general, Matthew had recorded it, in Christ's answer to the disciples of John, that the dead were raised up, Mat 11:5. Observe,

I. Where, and when, this miracle was wrought. It was the next day after he had cured the centurion's servant, Luk 7:11. Christ was doing good every day, and never had cause to complain that he had lost a day. It was done at the gate of a small city, or town, called Nain, not far from Capernaum, probably the same with a city called Nais, which Jerome speaks of.

II. Who were the witnesses of it. It is as well attested as can be, for it was done in the sight of two crowds that met in or near the gate of the city. There was a crowd of disciples and other people attending Christ (Luk 7:11), and a crowd of relations and neighbours attending the funeral of the young man, Luk 7:12. Thus there was a sufficient number to attest the truth of this miracle, which furnished greater proof of Christ's divine authority than his healing diseases; for by no power of nature, or any means, can the dead be raised.

III. How it was wrought by our Lord Jesus.

1. The person raised to life was a young man, cut off by death in the beginning of his days - a common case; man comes forth like a flower and is cut down. That he was really dead was universally agreed. There could be no collusion in the case; for Christ was entering into the town, and had not seen him till now that he met him upon the bier. He was carried out of the city; for the Jews' burying-places were without their cities, and at some distance from them. This young man was the only son of his mother, and she a widow. She depended upon him to be the staff of her old age, but he proves a broken reed; every man at his best estate is so. How numerous, how various, how very calamitous, are the afflictions of the afflicted in this world! What a vale of tears is it! What a Bochim, a place of weepers! We may well think how deep the sorrow of this poor mother was for her only son (such sorrowing is referred to as expressive of the greatest grief, - Zec 12:10), and it was the deeper in that she was a widow, broken with breach upon breach, and a full end made of her comforts. Much people of the city was with her, condoling with her loss, to comfort her.

2. Christ showed both his pity and his power in raising him to life, that he might give a specimen of both, which shine so brightly in man's redemption.

(1.) See how tender his compassions are towards the afflicted (Luk 7:13): When the Lord saw the poor widow following her son to the grave, he had compassion on her. Here was not application made to him for her, not so much as that he would speak some words of comfort to her, but, ex mero motu - purely from the goodness of his nature, he was troubled for her. The case was piteous, and he looked upon it with pity. His eye affected his heart; and he said unto her, Weep not. Note, Christ has a concern for the mourners, for the miserable, and often prevents them with the blessing of his goodness. He undertook the work of our redemption and salvation, in his love and in his pity, Isa 63:9. What a pleasing idea does this give us of the compassions of the Lord Jesus, and the multitude of his tender mercies, which may be very comfortable to us when at any time we are in sorrow! Let poor widows comfort themselves in their sorrows with this, that Christ pities them and knows their souls in adversity; and, if others despise their grief, he does not. Christ said, Weep not; and he could give her a reason for it which no one else could: "Weep not for a dead son, for he shall presently become a living one. "This was a reason peculiar to her case; yet there is a reason common to all that sleep in Jesus, which is of equal force against inordinate and excessive grief for their death - that they shall rise again, shall rise in glory; and therefore we must not sorrow as those that have no hope, 1Th 4:13. Let Rachel, that weeps for her children, refrain her eyes from tears, for there is hope in thine end, saith the Lord, that thy children shall come again to their own border, Jer 31:17. And let our passion at such a time be checked and claimed by the consideration of Christ's compassion.

(2.) See how triumphant his commands are over even death itself (Luk 7:14): He came, and touched the bier, or coffin, in or upon which the dead body lay; for to him it would be no pollution. Hereby he intimated to the bearers that they should not proceed; he had something to say to the dead young man. Deliver him from going down to the pit; I have found a ransom, Job 33:24. Hereupon they that bore him stood still, and probably let down the bier from their shoulders to the ground, and opened the coffin, it if was closed up; and then with solemnity, as one that had authority, and to whom belonged the issues from death, he said, Young man, I say unto thee, Arise. The young man was dead, and could not arise by any power of his own (no more can those that are spiritually dead in trespasses and sins); yet it was no absurdity at all for Christ to bid him arise, when a power went along with that word to put life into him. The gospel call to all people, to young people particularly, is, " Arise, arise from the dead, and Christ shall give you light and life."Christ's dominion over death was evidenced by the immediate effect of his word (Luk 7:15): He that was dead sat up. Have we grace from Christ? Let us show it. Another evidence of life was that he began to speak; for whenever Christ gives us spiritual life he opens the lips in prayer and praise. And, lastly, he would not oblige this young man, to whom he had given a new life, to go along with him as his disciple, to minister to him (though he owed him even his own self), much less as a trophy or show to get honour by him, but delivered him to his mother, to attend her as became a dutiful son; for Christ's miracles were miracles of mercy, and a great act of mercy this was to this widow; now she was comforted, according to the time in which she had been afflicted and much more, for she could now look upon this son as a particular favourite of Heaven, with more pleasure than if he had not died.

IV. What influence it had upon the people (Luk 7:16): There came a fear on all; it frightened them all, to see a dead man start up alive out of his coffin in the open street, at the command of a man; they were all struck with wonder at his miracle, and glorified God. The Lord and his goodness, as well as the Lord and his greatness, are to be feared. The inference they drew from it was, " A great prophet is risen up among us, the great prophet that we have been long looking for; doubtless, he is one divinely inspired who can thus breathe life into the dead, and in him God hath visited his people, to redeem them, as was expected,"Luk 1:68. This would be life from the dead indeed to all them that waited for the consolation of Israel. When dead souls are thus raised to spiritual life, by a divine power going along with the gospel, we must glorify God, and look upon it as a gracious visit to his people. The report of this miracle was carried, 1. In general, all the country over (Luk 7:17): This rumour of him, that he was the great prophet, went forth upon the wings of fame through all Judea, which lay a great way off, and throughout all Galilee, which was the region round about. Most had this notice of him, yet few believed in him, and gave up themselves to him. Many have the rumour of Christ's gospel in their ears that have not the savour and relish of it in their souls. 2. In particular, it was carefully brought to John Baptist, who was now in prison (Luk 7:18): His disciples came, and gave him an account of all things, that he might know that though he was bound yet the word of the Lord was not bound; God's work was going on, though he was laid aside.

Matthew Henry: Luk 7:19-35

All this discourse concerning John Baptist, occasioned by his sending to ask whether he was the Messiah or no, we had, much as it is here related, Mt. 11:2-19.

I. We have here the message John Baptist sent to Christ, and the return he made to it. Observe,

1. The great thing we are to enquire concerning Christ is whether he be he that should come to redeem and save sinners, or whether we are to look for another, Luk 7:19, Luk 7:20. We are sure that God has promised that a Saviour shall come, an anointed Saviour; we are as sure that what he has promised he will perform in its season. If this Jesus be that promised Messiah, we will receive him, and will look for no other; but, if not, we will continue our expectations, and, though he tarry, will wait for him.

2. The faith of John Baptist himself, or at least of his disciples, wanted to be confirmed in this matter; for Christ had not yet publicly declared himself to be indeed the Christ, nay, he would not have his disciples, who knew him to be so, to speak of it, till the proofs of his being so were completed in his resurrection. The great men of the Jewish church had not owned him, nor had he gained any interest that was likely to set him upon the throne of his father David. Nothing of that power and grandeur was to be seen about him in which it was expected that the Messiah would appear; and therefore it is not strange that they should ask, Art thou the Messiah? not doubting but that, if he was not, he would direct them what other to look for.

3. Christ left it to his own works to praise him in the gates, to tell what he was and to prove it. While John's messengers were with him, he wrought many miraculous cures, in that same hour, which perhaps intimates that they staid but an hour with him; and what a deal of work did Christ do in a little time! Luk 7:21. He cured many of their infirmities and plagues in body, and of evil spirits that affected the mind either with frenzy or melancholy, and unto many that were blind he gave sight. He multiplied the cures, that there might be no ground left to suspect a fraud; and then (Luk 7:22) he bade them go and tell John what they had seen. And he and they might easily argue, as even the common people did (Joh 7:31), When Christ cometh, will he do more miracles than these which this man hath done? These cures, which they saw him work, were not only confirmations of his commission, but explications of it. The Messiah must come to cure a diseased world, to give light and sight to them that sit in darkness, and to restrain and conquer evil spirits. You see that Jesus does this to the bodies of people, and therefore must conclude this is he that should come to do it to the souls of people, and you are to look for no other. To his miracles in the kingdom of nature he adds this in the kingdom of grace (Luk 7:22), To the poor the gospel is preached, which they knew was to be done by the Messiah; for he was anointed to preach the gospel to the meek (Isa 61:1), and to save the souls of the poor and needy, Psa 72:13. Judge, therefore, whether you can look for any other that will more fully answer the characters of the Messiah and the great intentions of his coming.

4. He gave them an intimation of the danger people were in of being prejudiced against him, notwithstanding these evident proofs of his being the Messiah (Luk 7:23): Blessed is he whosoever shall not be offended in me, or scandalized at me. We are here in a state of trial and probation; and it is agreeable to such a state that, as there are sufficient arguments to confirm the truth to those that are honest and impartial in searching after it, and have their minds prepared to receive it, so there should be also objections, to cloud the truth to those that are careless, worldly, and sensual. Christ's education at Nazareth, his residence at Galilee, the meanness of his family and relations, his poverty, and the despicableness of his followers - these and the like were stumbling-blocks to many, which all the miracles he wrought could not help them over. He is blessed, for he is wise, humble, and well disposed, that is not overcome by these prejudices. It is a sign that God has blessed him, for it is by his grace that he is helped over these stumbling-stones; and he shall be blessed indeed, blessed in Christ.

II. We have here the high encomium which Christ gave of John Baptist; not while his messengers were present (lest he should seem to flatter him), but when they were departed (Luk 7:24), to make the people sensible of the advantages they had enjoyed in John's ministry, and were deprived of by his imprisonment. Let them now consider what they went out into the wilderness to see, who that was about whom there had been so much talk and such a great and general amazement. "Come,"saith Christ, "I will tell you."

1. He was a man of unshaken self-consistence, a man of steadiness and constancy. He was not a reed shaken with the wind, first in one direction and then in another, shifting with every wind; he was firm as a rock, not fickle as a reed. If he could have bowed like a reed to Herod, and have complied with the court, he might have been a favourite there; but none of these things moved him.

2. He was a man of unparalleled self-denial, a great example of mortification and contempt of the world. He was not a man clothed in soft raiment, nor did he live delicately (Luk 7:25); but, on the contrary, he lived in a wilderness and was clad and fed accordingly. Instead of adorning and pampering the body, he brought it under, and kept it in subjection.

3. He was a prophet, had his commission and instructions immediately from God, and not of man or by man. He was by birth a priest, but that is never taken notice of; for his glory, as a prophet, eclipsed the honour of his priesthood. Nay, he was more, he was much more than a prophet (Luk 7:26), than any of the prophets of the Old Testament; for they spoke of Christ as at a distance, he spoke of him as at the door.

4. He was the harbinger and forerunner of the Messiah, and was himself prophesied of in the Old Testament (Luk 7:27): This is he of whom it is written (Mal 3:1), Behold, I send my messenger before thy face. Before he sent the Master himself, he sent a messenger, to give notice of his coming, and prepare people to receive him. Had the Messiah been to appear as a temporal prince, under which character the carnal Jews expected him, his messenger would have appeared either in the pomp of a general or the gaiety of a herald at arms; but it was a previous indication, plain enough, of the spiritual nature of Christ's kingdom, that the messenger he sent before him to prepare his way did it by preaching repentance and reformation of men's hearts and lives. Certainly that kingdom was not of this world which was thus ushered in.

5. He was, upon this account, so great, that really there was not a greater prophet than he. Prophets were the greatest that were born of women, more honourable than kings and princes, and John was the greatest of all the prophets. The country was not sensible what a valuable, what an invaluable, man it had in it, when John Baptist went about preaching and baptizing. And yet he that is least in the kingdom of God is greater than he. The least gospel minister, that has obtained mercy of the Lord to be skilful and faithful in his work, or the meanest of the apostles and first preachers of the gospel, being employed under a more excellent dispensation, are in a more honourable office than John Baptist. The meanest of those that follow the Lamb far excel the greatest of those that went before him. Those therefore who live under the gospel dispensation have so much the more to answer for.

III. We have here the just censure of the men of that generation, who were not wrought upon by the ministry either of John Baptist or of Jesus Christ himself.

1. Christ here shows what contempt was put upon John Baptist, while he was preaching and baptizing. (1.) Those who did show him any respect were but the common ordinary sort of people, who, in the eye of the gay part of mankind, were rather a disgrace to him than a credit, Luk 7:29. The people indeed, the vulgar herd, of whom it was said, This people, who know not the law, are cursed (Joh 7:49), and the publicans, men of ill fame, as being generally men of bad morals, or taken to be so, these were baptized with his baptism, and became his disciples; and these, though glorious monuments of divine grace, yet did not magnify John in the eye of the world; but by their repentance and reformation they justified God, justified his conduct and the wisdom of it in appointing such a one as John Baptist to be the forerunner of the Messiah: they hereby made it to appear that it was the best method that could be taken, for it was not in vain to them whatever it was to others. (2.) The great men of their church and nation, the polite and the politicians, that would have done him some credit in the eye of the world, did him all the dishonour they could; they heard him indeed, but they were not baptized of him, Luk 7:30. The Pharisees, who were most in reputation for religion and devotion, and the lawyers, who were celebrated for their learning, especially their knowledge of the scriptures, rejected the counsel of God against themselves; they frustrated it, they received the grace of God, by the baptism of John, in vain. God in sending that messenger among them had a kind purpose of good to them, designed their salvation by it, and, if they had closed with the counsel of God, it had been for themselves, they had been made for ever; but they rejected it, would not comply with it, and it was against themselves, it was to their own ruin; they came short of the benefit intended them, and not only so, but forfeited the grace of God, put a bar in their own door, and, by refusing that discipline which was to fit them for the kingdom of the Messiah, shut themselves out of it, and they not only excluded themselves, but hindered others, and stood in their way.

2. He here shows the strange perverseness of the men of that generation, in their cavils both against John and Christ, and the prejudices they conceived against them.

(1.) They made but a jesting matter of the methods God took to do them good (Luk 7:31): " Whereunto shall I liken the men of this generation? What can I think of absurd enough to represent them by? They are, then, like children sitting in the market-place, that mind nothing that is serious, but are as full of play as they can hold. As if God were but in jest with them, in all the methods he takes to do them good, as children are with one another in the market-place (Luk 7:32), they turn it all off with a banter, and are not more affected with it than with a piece of pageantry."This is the ruin of multitudes, they can never persuade themselves to be serious in the concerns of their souls. Old men, sitting in the sanhedrim, were but as children sitting in the market-place, and no more affected with the things that belonged to their everlasting peace than people are with children's play. O the amazing stupidity and vanity of the blind and ungodly world! The Lord awaken them out of their security.

(2.) They still found something or other to carp at. [1.] John Baptist was a reserved austere man, lived much in solitude, and ought to have been admired for being such a humble, sober, self-denying man, and hearkened to as a man of thought and contemplation; but this, which was his praise, was turned to his reproach. Because he came neither eating nor drinking, so freely, plentifully, and cheerfully, as others did, you say, " He has a devil; he is a melancholy man, he is possessed, as the demoniac whose dwelling was among the tombs, though he be not quite so wild."[2.] Our Lord Jesus was of a more free and open conversation; he came eating and drinking, Luk 7:34. He would go and dine with Pharisees, though he knew they did not care for him; and with publicans, though he knew they were no credit to him; yet, in hopes of doing good both to the one and the other, he conversed familiarly with them. By this it appears that the ministers of Christ may be of very different tempers and dispositions, very different ways of preaching and living, and yet all good and useful; diversity of gifts, but each given to profit withal. Therefore none must make themselves a standard to all others, nor judge hardly of those that do not do just as they do. John Baptist bore witness to Christ, and Christ applauded John Baptist, though they were the reverse of each other in their way of living. But the common enemies of them both reproached them both. The very same men that had represented John as crazed in his intellects, because he came neither eating nor drinking, represented our Lord Jesus as corrupt in his morals, because he came eating and drinking; he is a gluttonous man, and a wine-bibber. Ill-will never speaks well. See the malice of wicked people, and how they put the worst construction upon every thing they meet with in the gospel, and in the preachers and professors of it; and hereby they think to depreciate them, but really destroy themselves.

3. He shows that, notwithstanding this, God will be glorified in the salvation of a chosen remnant (Luk 7:35): Wisdom is justified of all her children. There are those who are given to wisdom as her children, and they shall be brought by the grace of God to submit to wisdom's conduct and government, and thereby to justify wisdom in the ways she takes for bringing them to that submission; for to them they are effectual, and thereby appear well chosen. Wisdom's children are herein unanimous, one and all, they have all a complacency in the methods of grace which divine wisdom takes, and think never the worse of them for their being ridiculed by some.

Matthew Henry: Luk 7:36-50

When and where this passage of story happened does not appear; this evangelist does not observe order of time in his narrative so much as the other evangelists do; but it comes in here, upon occasion of Christ's being reproached as a friend to publicans and sinners, to show that it was only for their good, and to bring them to repentance, that he conversed with them; and that those whom he admitted hear him were reformed, or in a hopeful way to be so. Who this woman was that here testified so great an affection to Christ does not appear; it is commonly said to be Mary Magdalene, but I find no ground in scripture for it: she is described (Luk 8:2 and Mar 16:9) to be one out of whom Christ had cast seven devils; but that is not mentioned here, and therefore it is probable that it was not she. Now observe here,

I. The civil entertainment which a Pharisee gave to Christ, and his gracious acceptance of that entertainment (Luk 7:36): One of the Pharisees desired him that he would eat with him, either because he thought it would be a reputation to him to have such a guest at his table or because his company would be an entertainment to him and his family and friends. It appears that this Pharisee did not believe in Christ, for he will not own him to be a prophet (Luk 7:39), and yet our Lord Jesus accepted his invitation, went into his house, and sat down to meat, that they might see he took the same liberty with Pharisees that he did with publicans, in hopes of doing them good. And those may venture further into the society of such as are prejudiced against Christ, and his religion, who have wisdom and grace sufficient to instruct and argue with them, than others may.

II. The great respect which a poor penitent sinner showed him, when he was at meat in the Pharisee's house. It was a woman in the city that was a sinner, a Gentile, a harlot, I doubt, known to be so, and infamous. She knew that Jesus sat at meat in the Pharisee's house, and, having been converted from her wicked course of life by his preaching, she came to acknowledge her obligations to him, having no opportunity of doing it in any other way than by washing his feet, and anointing them with some sweet ointment that she brought with her for that purpose. The way of sitting at table then was such that their feet were partly behind them. Now this woman did not look Christ in the face, but came behind him, and did the part of a maid-servant, whose office it was to wash the feet of the guests (1Sa 25:41) and to prepare the ointments.

Now in what this good woman did, we may observe,

1. Her deep humiliation for sin. She stood behind him weeping; her eyes had been the inlets and outlets of sin, and now she makes them fountains of tears. Her face is now foul with weeping, which perhaps used to be covered with paints. Her hair now made a towel of, which before had been plaited and adorned. We have reason to think that she had before sorrowed for sin; but, now that she had an opportunity of coming into the presence of Christ, the wound bled afresh and her sorrow was renewed. Note, It well becomes penitents, upon all their approaches to Christ, to renew their godly sorrow and shame for sin, when he is pacified, Eze 16:63.

2. Her strong affection to the Lord Jesus. This was what our Lord Jesus took special notice of, that she loved much, Luk 7:42, Luk 7:47. She washed his feet, in token of her ready submission to the meanest office in which she might do him honour. Nay, she washed them with her tears, tears of joy; she was in a transport, to find herself so near her Saviour, whom her soul loved. She kissed his feet, as one unworthy of the kisses of his mouth, which the spouse coveted, Son 1:2. It was a kiss of adoration as well as affection. She wiped them with her hair, as one entirely devoted to his honour. Her eyes shall yield water to wash them, and her hair be a towel to wipe them; and she anointed his feet with the ointment, owning him hereby to be the Messiah, the Anointed. She anointed his feet in token of her consent to God's design in anointing his head with the oil of gladness. Note, All true penitents have a dear love to the Lord Jesus.

III. The offence which the Pharisee took at Christ, for admitting the respect which this poor penitent paid him (Luk 7:39): He said within himself (little thinking that Christ knew what he thought), This man, if he were a prophet, would then have so much knowledge as to perceive that this woman is a sinner, is a Gentile, is a woman of ill fame, and so much sanctity as therefore not to suffer her to come so near him; for can one of such a character approach a prophet, and his heart not rise at it? See how apt proud and narrow souls are to think that others should be as haughty and censorious as themselves. Simon, if she had touched him, would have said, Stand by thyself, come not near me, for I am holier than thou (Isa 65:5); and he thought Christ should say so too.

IV. Christ's justification of the woman in what she did to him, and of himself in admitting it. Christ knew what the Pharisee spoke within himself, and made answer to it: Simon, I have something to say unto thee, Luk 7:40. Though he was kindly entertained at his table, yet even there he reproved him for what he saw amiss in him, and would not suffer sin upon him. Those whom Christ hath something against he hath something to say to, for his Spirit shall reprove. Simon is willing to give him the hearing: He saith, Master, say on. Though he could not believe him to be a prophet (because he was not so nice and precise as he was), yet he can compliment him with the title of Master, among those that cry Lord, Lord, but do not the things which he saith. Now Christ, in his answer to the Pharisee, reasons thus: - It is true this woman has been a sinner: he knows it; but she is a pardoned sinner, which supposes her to be a penitent sinner. What she did to him was an expression of her great love to her Saviour, by whom her sins were forgiven. If she was pardoned, who had been so great a sinner, it might reasonably be expected that she should love her Saviour more than others, and should give greater proofs of it than others; and if this was the fruit of her love, and flowing from a sense of the pardon of her sin, it became him to accept of it, and it ill became the Pharisee to be offended at it. Now Christ has a further intention in this. The Pharisee doubted whether he was a prophet or no, nay, he did in effect deny it; but Christ shows that he was more than a prophet, for he is one that has power on earth to forgive sins, and to whom are due the affections and thankful acknowledgments of penitent pardoned sinners. Now, in his answer,

1. He by a parable forces Simon to acknowledge that the greater sinner this woman had been the greater love she ought to show to Jesus Christ when her sins were pardoned, Luk 7:41-43. A man had two debtors that were both insolvent, but one of them owed him ten times more than the other. He very freely forgave them both, and did not take the advantage of the law against them, did not order them and their children to be sold, or deliver them to the tormentors. Now they were both sensible of the great kindness they had received; but which of them will love him most? Certainly, saith the Pharisee, he to whom he forgave most; and herein he rightly judged. Now we, being obliged to forgive, as we are and hope to be forgiven, may hence learn the duty between debtor and creditor.

(1.) The debtor, if he have any thing to pay, ought to make satisfaction to his creditor. No man can reckon any thing his own or have any comfortable enjoyment of it, but that which is so when all his debts are paid.

(2.) If God in his providence have disabled the debtor to pay his debt, the creditor ought not to be severe with him, nor to go to the utmost rigour of the law with him, but freely to forgive him. Summum jus est summa injuria - The law stretched into rigour becomes unjust. Let the unmerciful creditor read that parable, Mat 18:23, etc., and tremble; for they shall have judgment without mercy that show no mercy.

(3.) The debtor that has found his creditors merciful ought to be very grateful to them; and, if he cannot otherwise recompense them, ought to love them. Some insolvent debtors, instead of being grateful, are spiteful, to their creditors that lose by them, and cannot give them a good word, only because they complain, whereas losers may have leave to speak. But this parable speaks of God as the Creator (or rather of the Lord Jesus himself, for he it is that forgives, and is beloved by, the debtor) and sinners are the debtors: and so we may learn here, [1.] That sin is a debt, and sinners are debtors to God Almighty. As creatures, we owe a debt, a debt of obedience to the precept of the law, and, for non-payment of that, as sinners, we become liable to the penalty. We have not paid our rent; nay, we have wasted our Lord's goods, and so we become debtors. God has an action against us for the injury we have done him, and the omission of our duty to him. [2.] That some are deeper in debt to God, by reason of sin, than others are: One owed five hundred pence and the other fifty. The Pharisee was the less debtor, yet he a debtor too, which was more than he thought himself, but rather that God was his debtor, Luk 18:10, Luk 18:11. This woman, that had been a scandalous notorious sinner, was the greater debtor. Some sinners are in themselves greater debtors than others, and some sinners, by reason of divers aggravating circumstances, greater debtors; as those that have sinned most openly and scandalously, that have sinned against greater light and knowledge, more convictions and warnings, and more mercies and means. [3.] That, whether our debt be more or less, it is more than we are able to pay: They had nothing to pay, nothing at all to make a composition with; for the debt is great, and we have nothing at all to pay it with. Silver and gold will not pay our debt, nor will sacrifice and offering, no, not thousands of rams. No righteousness of our own will pay it, no, not our repentance and obedience for the future; for it is what we are already bound to, and it is God that works it within us. [4.] That the God of heaven is ready to forgive, frankly to forgive, poor sinners, upon gospel terms, though their debt be ever so great. If we repent, and believe in Christ, our iniquity shall not be our ruin, it shall not be laid to our charge. God has proclaimed his name gracious and merciful, and ready to forgive sin; and, his Son having purchased pardon for penitent believers, his gospel promises it to them, and his Spirit seals it and gives them the comfort of it. [5.] That those who have their sins pardoned are obliged to love him that pardoned them; and the more is forgiven them, the more they should love him. The greater sinners any have been before their conversion, the greater saints they should be after, the more they should study to do for God, and the more their hearts should be enlarged in obedience. When a persecuting Saul became a preaching Paul he laboured more abundantly.

2. He applies this parable to the different temper and conduct of the Pharisee and the sinner towards Christ. Though the Pharisee would not allow Christ to be a prophet, Christ seems ready to allow him to be in a justified state, and that he was one forgiven, though to him less was forgiven. He did indeed show some love to Christ, in inviting him to his house, but nothing to what this poor woman showed. "Observe,"saith Christ to him, "she is one that has much forgiven her, and therefore, according to thine own judgment, it might be expected that she should love much more than thou dost, and so it appears. Seest thou this woman? Luk 7:44. Thou lookest upon her with contempt, but consider how much kinder a friend she is to me than thou art; should I then accept thy kindness, and refuse hers?"(1.) "Thou didst not so much as order a basin of water to be brought, to wash my feet in, when I came in, wearied and dirtied with my walk, which would have been some refreshment to me; but she has done much more: she has washed my feet with tears, tears of affection to me, tears of affliction for sin, and has wiped them with the hairs of her head, in token of her great love to me."(2.) "Thou didst not so much as kiss my cheek"(which was a usual expression of a hearty and affectionate welcome to a friend); "but this woman has not ceased to kiss my feet (Luk 7:45), thereby expressing both a humble and an affectionate love."(3.) "Thou didst not provide me a little common oil, as usual, to anoint my head with; but she has bestowed a box of precious ointment upon my feet (Luk 7:46), so far has she outdone thee."The reason why some people blame the pains and expense of zealous Christians, in religion, is because they are not willing themselves to come up to it, but resolve to rest in a cheap and easy religion.

3. He silenced the Pharisee's cavil: I say unto thee, Simon, her sins, which are many, are forgiven, Luk 7:47. He owns that she had been guilty of many sins: "But they are forgiven her, and therefore it is no way unbecoming in me to accept her kindness. They are forgiven, for she loved much. "It should be rendered, therefore she loved much; for it is plain, by the tenour of Christ's discourse, that the loving much was not the cause, but the effect, of her pardon, and of her comfortable sense of it; for we love God because he first loved us; he did not forgive us because we first loved him. "But to whom little is forgiven, as is to thee, the same loveth little, as thou dost."Hereby he intimates to the Pharisee that his love to Christ was so little that he had reason to question whether he loved him at all in sincerity; and, consequently, whether indeed his sin, though comparatively little, were forgiven him. Instead of grudging greater sinners the mercy they find with Christ, upon their repentance, we should be stirred up by their example to examine ourselves whether we be indeed forgiven, and do love Christ.

4. He silenced her fears, who probably was discouraged by the Pharisee's conduct, and yet would not so far yield to the discouragement as to fly off. (1.) Christ said unto her, Thy sins are forgiven, Luk 7:48. Note, The more we express our sorrow for sin, and our love to Christ, the clearer evidence we have of the forgiveness of our sins; for it is by the experience of a work of grace wrought in us that we obtain the assurance of an act of grace wrought for us. How well was she paid for her pains and cost, when she was dismissed with this word from Christ, Thy sins are forgiven! and what an effectual prevention would this be of her return to sin again! (2.) Though there were those present who quarrelled with Christ, in their own minds, for presuming to forgive sin, and to pronounce sinners absolved (Luk 7:49), as those had done (Mat 9:3), yet he stood to what he had said; for as he had there proved that he had power to forgive sin, by curing the man sick of the palsy, and therefore would not here take notice of the cavil, so he would now show that he had pleasure in forgiving sin, and it was his delight; he loves to speak pardon and peace to penitents: He said to the woman, Thy faith hath saved thee, Luk 7:50. This would confirm and double her comfort in the forgiveness of her sin, that she was justified by her faith. All these expressions of sorrow for sin, and love to Christ, were the effects and products of faith; and therefore, as faith of all graces doth most honour God, so Christ doth of all graces put most honour upon faith. Note, They who know that their faith hath saved them may go in peace, may go on their way rejoicing.

Barclay: Luk 7:1-10

The central character is a Roman centurion; and he was no ordinary man.

(i) The mere fact that he was a centurion meant he was no ordinary man. A centurion was the equivalent of a regimental sergeant-major; and the centurions were the backbone of the Roman army. Wherever they are spoken of in the New Testament they are spoken of well (compare Lk 23 ; Lk 47 ; Act 10:22; Act 22:26; Act 23:17, Act 23:23, Act 23:24; Act 24:23; Act 27:43). Polybius, the historian, describes their qualifications. They must be not so much "seekers after danger as men who can command, steady in action, and reliable; they ought not to be over anxious to rush into the fight; but when hard pressed they must be ready to hold their ground and die at their posts." The centurion must have been a man amongst men or he would never have held the post which was his.

(ii) He had a completely unusual attitude to his slave. He loved this slave and would go to any trouble to save him. In Roman law a slave was defined as a living tool; he had no rights; a master could ill-treat him and even kill him if he chose. A Roman writer on estate management recommends the farmer to examine his implements every year and to throw out those which are old and broken, and to do the same with his slaves. Normally when a slave was past his work he was thrown out to die. The attitude of this centurion to his slave was quite unusual.

(iii) He was clearly a deeply religious man. A man needs to be more than superficially interested before he will go the length of building a synagogue. It is true that the Romans encouraged religion from the cynical motive that it kept people in order. They regarded it as the opiate of the people. Augustus recommended the building of synagogues for that very reason. As Gibbon said in a famous sentence, "The various modes of religion which prevailed in the Roman world were all considered by the people as equally true; by the philosopher as equally false; and by the magistrate as equally useful." But this centurion was no administrative cynic; he was a sincerely religious man.

(iv) He had an extremely unusual attitude to the Jews. If the Jews despised the gentiles, the gentiles hated the Jews. Anti-semitism is not a new thing. The Romans called the Jews a filthy race; they spoke of Judaism as a barbarous superstition; they spoke of the Jewish hatred of mankind; they accused the Jews of worshipping an ass's head and annually sacrificing a gentile stranger to their God. True, many of the gentiles, weary of the many gods and loose morals of paganism, had accepted the Jewish doctrine of the one God and the austere Jewish ethic. But the whole atmosphere of this story implies a close bond of friendship between this centurion and the Jews.

(v) He was a humble man. He knew quite well that a strict Jew was forbidden by the law to enter the house of a gentile (Act 10:28); just as he was forbidden to allow a gentile into his house or have any communication with him. He would not even come to Jesus himself. He persuaded his Jewish friends to approach him. This man who was accustomed to command had an amazing humility in the presence of true greatness.

(vi) He was a man of faith. His faith is based on the soundest argument. He argued from the here and now to the there and then. He argued from his own experience to God. If his authority produced the results it did, how much more must that of Jesus? He came with that perfect confidence which looks up and says, "Lord, I know you can do this." If only we had a faith like that, for us too the miracle would happen and life become new.

Barclay: Luk 7:11-17

In this passage, as in the one immediately preceding, once again Luke the doctor speaks. In Luk 7:10the word we translated completely cured is the technical medical term for sound in wind and limb. In Luk 7:15the word used for sitting up is the technical term for a patient sitting up in bed.

Nain was a day's journey from Capernaum and lay between Endor and Shunem, where Elisha, as the old story runs, raised another mother's son (2Ki 4:18-37). To this day, ten minutes' walk from Nain on the road to Endor there is a cemetery of rock tombs in which the dead are laid.

In many ways this is the loveliest story in all the gospels.

(i) It tells of the pathos and the poignancy of human life. The funeral procession would be headed by the band of professional mourners with their flutes and their cymbals, uttering in a kind of frenzy their shrill cries of grief. There is all the ageless sorrow of the world in the austere and simple sentence, "He was his mother's only son and she was a widow."

"Never morning wore to evening

But some heart did break."

In Shelley's Adonais, his lament for Keats, he writes,

"As long as skies are blue, and fields are green,

Evening must usher night, night urge the morrow,

Month follow month with woe, and year wake year to sorrow."

Virgil, the Roman poet, in an immortal phrase spoke about "The tears of things"--sunt lacrimae rerum. In the nature of things we live in a world of broken hearts.

(ii) To the pathos of human life, Luke adds the compassion of Christ. Jesus was moved to the depths of his heart. There is no stronger word in the Greek language for sympathy and again and again in the gospel story it is used of Jesus (Mat 14:14; Mat 15:32; Mat 20:34; Mar 1:41; Mar 8:2).

To the ancient world this must have been a staggering thing. The noblest faith in antiquity was Stoicism. The Stoics believed that the primary characteristic of God was apathy, incapability of feeling. This was their argument. If someone can make another sad or sorry, glad or joyful, it means that, at least for the moment, he can influence that other person. If he can influence him that means that, at least for the moment, he is greater than he. Now, no one can be greater than God; therefore, no one can influence God; therefore, in the nature of things, God must be incapable of feeling.

Here men were presented with the amazing conception of one who was the Son of God being moved to the depths of his being.

"In ev'ry pang that rends the heart.

The Man of sorrows has a part."

For many that is the most precious thing about the God and Father of our Lord Jesus Christ.

(iii) To the compassion of Jesus, Luke adds the power of Jesus. He went up and touched the bier. It was not a coffin, for coffins were not used in the east. Very often long wicker-work baskets were used for carrying the body to the grave. It was a dramatic moment. As one great commentator says, "Jesus claimed as his own what death had seized as his prey."

It may well be that here we have a miracle of diagnosis; that Jesus with those keen eyes of his saw that the lad was in a cataleptic trance and saved him from being buried alive, as so many were in Palestine. It does not matter; the fact remains that Jesus claimed for life a lad who had been marked for death. Jesus is not only the Lord of life; he is the Lord of death who himself triumphed over the grave and who has promised that, because he lives, we shall live also (Joh 14:19).

Barclay: Luk 7:18-29

John sent emissaries to Jesus to ask if he really was the Messiah or if they must look for someone else.

(i) This incident has worried many because they have been surprised at the apparent doubt in the mind of John. Various explanations have been advanced.

(a) It is suggested that John took this step, not for his own sake, but for the sake of his disciples. He was sure enough; but they had their qualms and he desired that they should be confronted with proof unanswerable.

(b) It is suggested that John wished to hurry Jesus on because he thought it was time Jesus moved towards decisive action.

© The simplest explanation is the best. Think what was happening to John. John, the child of the desert and of the wide-open spaces, was confined in a dungeon cell in the castle of Machaerus. Once, one of the Macdonalds, a highland chieftain, was confined in a little cell in Carlisle Castle. In his cell was one little window. To this day you may see in the sandstone the marks of the feet and hands of the highlander as he lifted himself up and clung to the window ledge day by day to gaze with infinite longing upon the border hills and valleys he would never walk again. Shut in his cell, choked by the narrow walls, John asked his question because his cruel captivity had put tremors in his heart.

(ii) Note the proof that Jesus offered. He pointed at the facts. The sick and the suffering and the humble poor were experiencing the power and hearing the word of the Good News. Here is a point which is seldom realized--this is not the answer John expected. If Jesus was God's anointed one, John would have expected him to say, "My armies are massing. Caesarea, the headquarters of the Roman government, is about to fall. The sinners are being obliterated. And judgment has begun." He would have expected Jesus to say, "The wrath of God is on the march." but Jesus said, "The mercy of God is here." Let us remember that where pain is soothed and sorrow turned to joy, where suffering and death are vanquished, there is the kingdom of God. Jesus' answer was, "Go back and tell John that the love of God is here."

(iii) After John's emissaries had gone, Jesus paid his own tribute to him. People had crowded out into the desert to see and hear John and they had not gone to see a reed shaken by the wind. That may mean one of two things.

(a) Nothing was commoner by Jordan's banks than a reed shaken by the wind. It was in fact a proverbial phrase for the commonest of sights. It may then mean that the crowds went out to see no ordinary sight.

(b) It may stand for fickleness. It was no vacillating, swaying character men went out to see like a swaying reed, but a man immovable as a mighty tree.

They had not gone out to see some soft effeminate soul, like the silk-clad courtiers of the royal palace.

What then had they gone to see?

(a) First, Jesus pays John a great tribute. All men expected that before God's anointed king arrived upon the earth, Elijah would return to prepare the way and act as his herald (Mal 4:5). John was the herald of the Highest.

(b) Second, Jesus states quite clearly the limitations of John. The least in the kingdom of heaven was greater than he. Why? Some have said that it was because John had wavered, if but for a moment, in his faith. It was not that. It was because John marked a dividing line in history. Since John's proclamation had been made, Jesus had come; eternity had invaded time; heaven had invaded earth; God had arrived in Jesus; life could never be the same again. We date all time as before Christ and after Christ--B.C. and A.D. Jesus is the dividing line. Therefore, all who come after him and who receive him are of necessity granted a greater blessing than all who went before. The entry of Jesus into the world divided all time into two; and it divided all life in two. If any man be in Christ he is a new creation (2Co 5:17).

As Bilney, the martyr said, "When I read that Christ Jesus came into the world to save sinners, it was as if day suddenly broke on a dark night."

Barclay: Luk 7:30-35

This passage has two great warnings in it.

(i) It tells of the perils of free-will. The scribes and the Pharisees had succeeded in frustrating God's purpose for themselves. The tremendous truth of Christianity is that the coercion of God is not of force but of love. It is precisely there that we can glimpse the sorrow of God. It is always love's greatest tragedy to look upon some loved one who has taken the wrong way and to see what might have been, what could have been and what was meant to have been. That is life's greatest heartbreak.

Sir William Watson has a poem called Lux Perdita, the "Lost Light."

"These were the weak, slight hands

That might have taken this strong soul, and bent

Its stubborn substance to thy soft intent,

And bound it unresisting with such bands

As not the arm of envious heaven had rent.

These were the calming eyes

That round my pinnace could have stilled the sea,

And drawn thy voyager home, and bid him be

Pure with their pureness, with their wisdom wise,

Merged in their light, and greatly lost in thee.

But thou--thou passedst on,

With whiteness clothed of dedicated days,

Cold, like a star; and me in alien ways

Thou leftest, following life's chance lure, where shone

The wandering gleam that beckons and betrays."

It is true that,

"Of all sad words of tongue and pen

The saddest are those, 'It might have been.' "

God's tragedy, too, is the might have been of life. As G. K. Chesterton said, "God had written not so much a poem, but rather a play; a play he had planned as perfect, but which had necessarily been left to human actors and stage managers, who had since made a great mess of it." God save us from making shipwreck of life and bringing heartbreak to himself by using our freewill to frustrate his purposes.

(ii) It tells of the perversity of men. John had come, living with a hermit's austerity, and the scribes and Pharisees had said that he was a mad eccentric and that some demon had taken his wits away. Jesus had come, living the life of men and entering into all their activities, and they had taunted him with loving earth's pleasures far too much. We all know the days when a child will grin at anything and the moods when nothing will please us. The human heart can be lost in a perversity in which any appeal God may make will be met with wilful and childish discontent.

(iii) But there are the few who answer; and God's wisdom is in the end justified by those who are his children. Men may misuse their freewill to frustrate God's purposes; men in their perversity may be blind and deaf to all his appeal. Had God used the force of coercion and laid on man the iron bonds of a will that could not be denied, there would have been a world of automata and a world without trouble. But God chose the dangerous way of love, and love in the end will triumph.

Barclay: Luk 7:36-50

This story is so vivid that it makes one believe that Luke may well have been an artist.

(i) The scene is the courtyard of the house of Simon the Pharisee. The houses of well-to-do people were built round an open courtyard in the form of a hollow square. Often in the courtyard there would be a garden and a fountain; and there in the warm weather meals were eaten. It was the custom that when a Rabbi was at a meal in such a house, all kinds of people came in--they were quite free to do so--to listen to the pearls of wisdom which fell from his lips. That explains the presence of the woman.

When a guest entered such a house three things were always done. The host placed his hand on the guest's shoulder and gave him the kiss of peace. That was a mark of respect which was never omitted in the case of a distinguished Rabbi. The roads were only dust tracks, and shoes were merely soles held in place by straps across the foot. So always cool water was poured over the guest's feet to cleanse and comfort them. Either a pinch of sweet-smelling incense was burned or a drop of attar of roses was placed on the guest's head. These things good manners demanded, and in this case not one of them was done.

In the east the guests did not sit, but reclined, at table. They lay on low couches, resting on the left elbow, leaving the right arm free, with the feet stretched out behind; and during the meal the sandals were taken off. That explains how the woman was standing beside Jesus' feet.

(ii) Simon was a Pharisee, one of the separated ones. Why should such a man invite Jesus to his house at all? There are three possible reasons.

(a) It is just possible that he was an admirer and a sympathizer, for not all the Pharisees were Jesus' enemies (compare Luk 13:31). But the whole atmosphere of discourtesy makes that unlikely.

(b) It could be that Simon had invited Jesus with the deliberate intention of enticing him into some word or action which might have been made the basis of a charge against him. Simon may have been an agent provocateur. Again it is not likely, because in Luk 7:40Simon gives Jesus the title, Rabbi.

© Most likely, Simon was a collector of celebrities; and with a half-patronising contempt he had invited this startling young Galilaean to have a meal with him. That would best explain the strange combination of a certain respect with the omission of the usual courtesies. Simon was a man who tried to patronize Jesus.

(iii) The woman was a bad woman, and a notoriously bad woman, a prostitute. No doubt she had listened to Jesus speak from the edge of the crowd and had glimpsed in him the hand which could lift her from the mire of her ways. Round her neck she wore, like all Jewish women, a little phial of concentrated perfume; they were called alabasters; and they were very costly. She wished to pour it on his feet, for it was all she had to offer. But as she saw him the tears came and fell upon his feet. For a Jewish woman to appear with hair unbound was an act of the gravest immodesty. On her wedding day a girl bound up her hair and never would she appear with it unbound again. The fact that this woman loosed her long hair in public showed how she had forgotten everyone except Jesus.

The story demonstrates a contrast between two attitudes of mind and heart.

(i) Simon was conscious of no need and therefore felt no love, and so received no forgiveness. Simon's impression of himself was that he was a good man in the sight of men and of God.

(ii) The woman was conscious of nothing else than a clamant need, and therefore was overwhelmed with love for him who could supply it, and so received forgiveness.

The one thing which shuts a man off from God is self-sufficiency. And the strange thing is that the better a man is the more he feels his sin. Paul could speak of sinners "of whom I am foremost" (1Ti 1:15). Francis of Assisi could say, "There is nowhere a more wretched and a more miserable sinner than I." It is true to say that the greatest of sins is to be conscious of no sin; but a sense of need will open the door to the forgiveness of God, because God is love, and love's greatest glory is to be needed.

Constable: Luk 4:14--9:51

IV. Jesus' ministry in and around Galilee 4:14--9:50

Luke commenced Jesus' public ministry with His return to Galilee following His temptation. This section of his Gospel ends with Jesus' decision to leave Galilee for Jerusalem and the Cross (9:51).

Constable: Luk 7:1-50

D. Jesus' compassion for people ch. 7

This section of Luke's Gospel records Jesus revealing Himself further to the people. Luke presented Him as the fulfillment of prophecies about God's gracious intervention into life (e.g., Isa. 61:1-2a; cf. Luke 4:18). Jesus met many needs of people, both physical and spiritual. Luke pictured Jesus showing compassion on a Gentile, a widow, and a sinful woman. The multitudes generally regarded these gracious acts as evidences of a divine visitation. However the Pharisees viewed them with suspicion.

"In his ministry Jesus intervenes on the side of the oppressed and excluded, assuring them that they share in God's salvation and defending them against others who want to maintain their own superiority at the expense of such people. The groups for whom Jesus intervenes are not sharply defined and delimited. They include a number of partly overlapping groups. In his ministry Jesus helps the poor, sinners, tax collectors, women, Samaritans, and Gentiles. Each of these groups was excluded or subordinated in the society to which Jesus spoke, and the Lukan narrator seems to be especially interested in Jesus' ministry to these people."²¹⁷

Constable: Luk 7:1-10

1. The healing of a centurion's servant 7:1-10 (cf. Matt. 8:5-13)

This incident shows Jesus extending grace to a Gentile. It would have helped Luke's original Gentile readers to appreciate that Jesus' mission included them as well as the Jews. It is another case in which Jesus commended the faith of someone (cf. 1:45; 5:20). Luke continued to stress Jesus' authority and the power of His word (cf. 4:32, 36). The similarities between this incident and the conversion of Cornelius are striking (cf. Acts 10).

"His story is thus an example of the fact that God is willing to accept all men alike and that everyone who fears him and performs righteousness is acceptable to Him (Acts 10:34f.)."²¹⁸

The good relations between the Jews and this Gentile also show their compatibility, an important lesson for early Christians since there were Jewish Gentile tensions within the early church. Jesus also noted the unbelief that characterized the Jews generally, another important factor that the early church had to deal with.

7:1 This verse is obviously transitional. It helps us appreciate the fact that people generally (Gr. laos), not just disciples, were listening to the Sermon on the Mount, at least the last part of it (cf. Matt. 7:28). The Greek word that Luke used to describe the completion of Jesus' teaching on that occasion is eplerosen, which means "fulfilled." He thus implied that this teaching was a fulfillment of prophecy about the Messiah, perhaps that He would preach good news to the poor (4:18; 6:20; Isa. 61:1).

7:2-3 These verses are unique to Luke's account. They give detail about the character of the centurion. He had a personal concern for his slave whom he honored and respected (Gr. entimos), which was unusual and commendable. This affectionate regard is also clear in his use of the Greek word pais to describe the servant (v. 7). This word elsewhere sometimes describes a son (John 4:51). The centurion also enjoyed the respect of the Jews in Capernaum so much that he felt free to ask some of the local Jewish leaders to approach Jesus for him (cf. 1 Tim. 3:7). Normally the Jews did not like the Roman soldiers who occupied their towns. The slave was evidently too sick to bring to Jesus. Matthew described him as paralyzed and in great pain (Matt. 8:6).

7:4-5 The village leaders explained to Jesus why they were interceding for the centurion. Their affection for him is obvious and quite untypical, as was a Roman soldier's affection for the people of Capernaum. Any person in this centurion's position could have enriched himself honestly.²¹⁹ Consequently the fact that he was so generous with the Jews shows his selfless concern for their welfare. Early Jewish Christian readers should have concluded that since Jews thought this Gentile worthy of Jesus' help they should see no problem with accepting similar people into the church.

7:6-8 It seems unusual that the centurion would send for Jesus and then tell Him not to come. Apparently his humility moved him to do so (cf. 3:16). He felt unworthy that Jesus should enter his house. He may also have wished to spare Jesus the embarrassment of entering a Gentile's house since many Jews would have criticized Jesus for doing so. He even felt unworthy to meet Jesus outside his house.

However the main point of the centurion's words was his recognition of Jesus' authority. He viewed Jesus' relationship to sickness as similar to his own relationship to his subordinates. He saw both men as operating in a chain of command under the authority of others but also in authority over others. Jesus could bid sickness to come, to go, and to behave, as this soldier ordered his slaves. Jesus only needed to issue an authoritative command, as the centurion gave orders, and the sickness would depart. This man not only viewed Jesus as having authority over sickness, but he even believed that Jesus' spoken word would be sufficient to affect a healing.

7:9-10 Jesus' comment did not slander the faith of the Jews. One would expect them to have faith since they had the prophecies about Messiah in Scripture, but the Gentiles did not have that light. The centurion's belief in Jesus' authority was unusual, apparently because it rested on reports of Jesus' previous ministry alone. Essentially the centurion believed that Jesus was the Messiah. Jesus rewarded his faith by granting healing to his servant.

Jesus did not limit His healing ministry to people who believed that He was the divine Son of God. He evidently healed some people who expressed no understanding of His true identity simply because He chose to bless them (cf. John 9:11; Acts 10:38). Even the Twelve did not understand that as the Messiah Jesus was both God and man until God revealed that to Peter at Caesarea Philippi (Matt. 16:16). It may therefore be incorrect to conclude that this centurion became a believer in Jesus' deity here. He did believe that Jesus was at least a prophet of God, and probably he believed that Jesus was the Jewish Messiah. Jesus rewarded his faith because he responded as he should have to the information about Jesus that he had. That is essentially what Jesus had been teaching his disciples to do in the Sermon on the Mount. That is what Luke wanted his readers to do too.²²⁰

Constable: Luk 7:11-17

2. The raising of a widow's son 7:11-17

This miracle raised the popular appreciation of Jesus' authority to new heights. Luke also continued to stress Jesus' compassion for people, in this case a widow whose son had died, by including this incident in his Gospel. The importance of faith in Jesus is not strong in this pericope. However the motif of the joy that Jesus brings recurs. The incident sets the stage for Jesus' interview by John the Baptist's disciples that follows (vv. 18-23).

7:11 Jesus may have gone directly from Capernaum (7:1-11) to Nain. Nain was only about 20 miles southwest of that town. It lay on the northern slope of the Hill of Moreh that stood at the eastern end of the Jezreel Valley. It was 6 miles south and a little east of Nazareth and is easily visible across the valley from Nazareth. The Hill of Moreh is a significant site because on its south side stood Shunem where Elisha raised the son of the Shunammite woman (2 Kings 4:18-37). Luke distinguished two groups of people who accompanied Jesus, namely His disciples and a large multitude of presumably non-disciples.

7:12 Friends were carrying the corpse out of the city gate to bury it outside the town as was customary. The fact that the widow now had no surviving husband or son meant that she was in desperate circumstances economically as well as emotionally (cf. 1 Kings 17:10). She would probably become destitute without someone to provide for her needs. The large retinue of mourners was common though it suggests that she had friends.

7:13 This is Luke's first narrative use of the term "the Lord" for Jesus (cf. v. 19; 10:1, 39, 41; 11:39; 12:42; 13:15; 17:5, 6; 18:6; 19:8; 22:61; 24:3, 34). It anticipates the title the early Christians gave Him (e.g., Acts 2:36), and in this story it anticipates the remarkable demonstration of His sovereignty that followed.

Luke noted Jesus' compassion for the woman, one of his characteristic emphases. The Lord's words expressed His compassion, but they proved to be far from merely hollow words of comfort. He would shortly give her reason not to weep but to rejoice.

7:14 The "coffin" (Gr. sorou) was a litter that carried the shrouded corpse. By touching it Jesus expressed His compassion, but His act also rendered him ritually unclean (Num. 19:11, 16). Probably His action told the bearers that He wanted to do something. So they stopped. Undoubtedly the residents of Nain knew Jesus, and His reputation was probably another reason they stopped. This was the first time Jesus restored to life someone who had died, according to the Gospel records. Again the simple but powerful word of "the Lord" proved sufficient to affect the miracle.

7:15 Luke probably wrote that the young man sat up and spoke to authenticate the resuscitation. Luke drew additional attention to the parallel incident when Elijah raised a widow's son by noting that Jesus gave the young man back to his mother (cf. 1 Kings 17:23). He had given him to her once at birth indirectly, but now he gave him to her again. This act further illustrates Jesus' compassion for the widow and His grace.

7:16 Again Luke noted that the result of Jesus' ministry was that fear (Gr. phobos) gripped the people (cf. 1:12; 5:26). This is a natural human reaction to a demonstration of supernatural power. They also praised God that this act of power had such a beneficial effect (cf. 2:20; 5:25-26; 18:43; 23:47).

The people remembered the life-restoring miracles of Elijah and Elisha in that very neighborhood centuries earlier. They quickly concluded that God had sent them another prophet similar to them (cf. 1 Kings 17:17-24; 2 Kings 4:18-37). However calling Jesus a prophet was not the same as acknowledging Him as Messiah much less God. Their second exclamation did not necessarily mean that they acknowledged Jesus as God. It is an Old Testament expression meaning that God had sent help to His people (Ruth 1:6; cf. Luke 1:68). Some of the people may have concluded that Jesus was Immanuel, God with us (Isa. 7:14), but their words allow a broader meaning.

7:17 Luke concluded this pericope with a notation that the news (Gr. logos, word) about this incident radiated over that entire region (cf. 4:14, 37). The surrounding district probably refers to the area beyond Judea that included Perea where John heard of Jesus' mighty works (v. 18).

"Jesus' amazing healings and exorcisms contribute to the very rapid spread of his fame. Comparison of the following statements shows how the narrator conveys an impression of rapidly growing fame: After the exorcism in the synagogue of Capernaum, a report about him was going out to every place of the neighboring area' (4:37). After the healing of the leper, the word about him was spreading more' (5:15). In the next scene Pharisees and teachers of the law are present from every village of Galilee and Judea and Jerusalem' (5:17). This is surpassed in 6:17-18, where we hear of a great multitude of the people from all the Jewish land and Jerusalem and the seacoast of Tyre and Sidon, who had come to hear him and be healed.' We reach the climax of this development in 7:17: And this statement about him went out in the whole Jewish country and all the neighboring region.'"²²¹

In Acts the spread of the news about Jesus was to go from Jerusalem to the ends of the earth (Acts 1:8).

This incident doubtless became the basis for many people concluding that Jesus was either the fulfillment of the prophecy about Elijah's return (Mal. 4:5-6) or Elijah himself (9:8). Hopefully it brought others into a saving faith in Him.

Constable: Luk 7:18-35

3. The confusion about Jesus' identity 7:18-35

It was only natural that these people had questions about who Jesus really was. Was He a prophet? Was He Elijah? Was He another former prophet? Was He "the Prophet" that Moses had predicted (Deut. 18:18)? Was He the Messiah? Was He Immanuel, "God with us" (Isa. 7:14)? Even John the Baptist began to have questions. On the one hand Jesus was fulfilling prophecy that indicated He was the Messiah. He was preaching righteousness, healing the sick, casting out demons, even raising the dead. However, He was not fulfilling other Messianic prophecies such as freeing the captives (John was one), judging Israel's enemies, and restoring the Davidic dynasty to power.

Luke included much about the controversy over Jesus' identity because it authenticates Jesus' identity and strengthens the confidence of disciples in their Savior. As witnesses of Jesus Christ, Luke's readers faced many hostile challengers of Jesus' identity. This section enables disciples to counter these challenges more effectively.

Constable: Luk 7:18-23

Jesus' response to John the Baptist's inquiry 7:18-23 (cf. Matt. 11:2-6)

7:18-20 "These things" probably include the activities of Jesus that Luke had recorded including the healing of the centurion's servant and the raising of the widow's son. John evidently had second thoughts about Jesus because Messiah was to release prisoners (Isa. 61:1) and Jesus claimed to fulfill that prophecy. However, He had not released John who was in prison (Matt. 11:2; cf. Luke 3:20). Moreover the fact that Jesus was apparently fulfilling the prophecies about Elijah's coming may have made John wonder if Jesus was the Messiah or Elijah. Luke apparently reported John's question twice in these verses to stress that this was the issue at stake.

"Disappointment often calls us to a deeper, less self-focused walk with God."²²²

7:21-23 Luke recorded and Jesus listed several messianic works that He had done (cf. Isa. 29:18-19; 35:5-6; 42:7; 61:1). Isaiah did not predict that Messiah would cleanse lepers. Perhaps Jesus mentioned that because His ministry fulfilled Elisha's ministry, and he cleansed a leper (cf. 2 Kings 5).

Acts of judgment are conspicuously absent from this list since that was not the time for judgment. Apparently in Jesus' day the Jews believed that Messiah would not claim to be the Messiah before He performed many messianic works.²²³ Jesus pronounced "blessed" those who accepted the evidence that He presented and concluded that He was the Messiah rather than stumbling over it. John was in danger of stumbling, namely drawing the wrong conclusion and thereby falling into a trap (Gr. skandalisthe, cf. Isa. 8:13-14). Stumbling is the opposite of believing here.

Constable: Luk 7:24-28

Jesus' testimony to John's identity 7:24-28 (cf. Matt. 11:7-11)

Evidently Jesus spoke these words praising John because John's question about Jesus' identity made John look like a vacillator, a reed blowing in the wind. Jesus assured his hearers that that was not what John was. John's testimony to Jesus' messiahship was reliable.

7:24-26 John was not reed-like nor was he soft or effeminate. John did not serve an earthly king but the heavenly King, and his clothing identified him as a prophet of God. Jesus said that John was a prophet but more than a prophet.

7:27-28 These verses are almost identical to Matthew 11:10-11. Jesus identified John as the forerunner of Messiah predicted in Malachi 3:1. As Messiah's forerunner, John enjoyed a role greater than any other prophet, even those who gave messianic prophecies. However even the most insignificant participant in the messianic kingdom is superior to John because John only anticipated it.

Constable: Luk 7:29-35

Jesus' condemnation of His unbelieving generation 7:29-35 (cf. Matt. 11:16-19)

John had questioned Jesus' identity, and Jesus had defended John's identity. Jesus now warned his hearers who rejected John's identity and Jesus' identity.

7:29 Verses 29 and 30 do not appear in the Matthew parallel. They reveal a deep division among the people, and they set the scene for Jesus' comments that follow (vv. 31-35).

Many of the "common people," even tax collectors, had responded to John's message and had undergone his baptism (3:12, 21). When they heard Jesus' preaching, these people responded positively. They praised God when they heard Jesus speaking highly of John because they had undergone baptism by him. Jesus' words about John vindicated their earlier decision to submit to John's baptism.

7:30 However, the Pharisees and lawyers (scribes) did not submit to John's baptism showing that they had rejected God's purpose, namely His plan of salvation for them.

7:31-32 This second group, the present generation of unbelievers, was similar to faithless Israel in the past (cf. Deut. 32:5, 20; Judg. 2:10; Ps. 78:8; 95:10; Jer. 7:29). They, too, were subject to God's wrath. They were behaving no better than fickle children who become upset when their peers refuse to cooperate with them. Jesus pictured the religious leaders as children sitting down and calling out to others to march to their tune. However, their peers would not cooperate so the religious leaders criticized them.

7:33-34 These unbelieving religious leaders did not like John because he was too much of an ascetic. He would not "dance" for them. However they did not like Jesus either. They believed He was too much of a libertine as they defined that term, too joyful. Jesus would not "weep" for them. Because John ate locusts and wild honey instead of bread and wine, the unbelieving Pharisees and lawyers accused him of having a demon. His fanatical behavior also suggested this to them. Jesus, on the other hand, took part in feasts eating and drinking freely. They accused Him of gluttony and drunkenness. The Old Testament described an Israelite who was a glutton and a drunkard as worthy of stoning (cf. Deut. 21:20). Furthermore Jesus associated with people whom the Jewish leaders regarded as apostates.

John and Jesus were both living parables. John taught the importance of repentance, and Jesus offered joy and blessing. However the Jewish religious leaders missed the points of both their messages because John and Jesus did not dance to their tunes. Jesus probably referred to Himself as the Son of Man here because this title always stresses His deity (Dan. 7:13-14). This would heighten the seriousness of the religious leaders' rejection.

7:35 Despite the rejection of the Jewish leaders, those who accept God's plan (v. 30) as John and Jesus announced it demonstrated its rightness. Their lives were testimonies to the truthfulness of what they had believed, which John and Jesus had proclaimed. Jesus stated this truth as a principle. The behavior of good children (i.e., disciples) normally points to their having wise parents (i.e., John and Jesus). John and Jesus had also behaved as good children of God and had vindicated His wisdom by their behavior.

Luke's account of these condemnatory words is fuller than Matthew's. Luke focused on the religious leaders' rejection whereas Matthew applied Jesus' words to all the unbelieving Israelites that He faced more generally.

Constable: Luk 7:36-50

4. The anointing by a sinful woman 7:36-50

This incident, appearing only in Luke's Gospel, illustrates the truth just expressed in verse 35. Here is a case in point of what Jesus had just described happening (v. 34). Jesus reached out to a sinner only to receive criticism from a fastidious Pharisee. The love that the woman lavished on Jesus contrasts with Simon the Pharisee's lack of love for Him. The motif of Jesus' identity is also significant in this story since Jesus had forgiven the woman's sins, and this raised a question about His authority. Again Luke featured a woman in his narrative showing Jesus' concern for women. There are some similarities between this story and the one about Mary anointing Jesus' feet in Simon the leper's house, but that was a different incident (cf. Matt. 26:6-13; Mark 14:3-9; John 12:1-8).

". . . the story of the sinful woman in the Pharisee's house reminds us of the previous conflict over Jesus' authority to release sins, suggesting that this is a continuing conflict. This reminder may also help readers to recall Jesus' basic claim of authority to release sins in 5:24."²²⁴

7:36 We should not overlook the fact that Jesus accepted an invitation to dinner from a Pharisee. He did not cut all the religious leaders off simply because most of them rejected Him. He dealt with people as individuals. Simon appears to have been a critic rather than a disciple of His. Nevertheless Jesus accepted his invitation.

7:37 Social custom allowed needy people to visit such meals and to partake of some of the leftovers.²²⁵ Moreover it was not unusual for people to drop in when a rabbi was visiting.²²⁶ Luke gallantly omitted describing why the woman was a sinner, though the commentators love to guess. The point was that she was a member of the social class called sinners that the Pharisees regarded as treating the law loosely.

7:38 Jesus was probably reclining on a divan to eat with His head and arms close to the table and His feet stretched out away from it, as was customary at important meals. The woman's sacrificial gift and her tears raise questions the text does not answer. Was she grateful to Jesus for some act of kindness that He had showed her, or was she seeking His help? By constantly kissing (Gr. katephilei, the imperfect tense) Jesus' feet the woman was expressing her affection, respect, and submission (cf. 1 Sam. 10:1). Normally people anointed the heads of others, not their feet.

7:39 Simon deduced that Jesus could not be a prophet since if He was He would not permit a sinful woman to do what this woman was doing. The touch of a "sinner" brought ceremonial defilement.

7:40 Simon had no reason to expect Jesus' words to him to have anything to do with what Simon had been thinking. Simon had concluded that Jesus could not tell sinners from non-sinners. He would now learn that Jesus knew what was in his heart (cf. 5:22). Simon politely addressed Jesus as "teacher" (Gr. didaskale, Luke's equivalent of "rabbi," cf. 9:38; 20:21, 38; 21:7; 22:11), less than a prophet.

7:41-42 Jesus proceeded to tell His host a parable about two debtors. A denarius was worth one day's wage for an agricultural laborer. Regardless of the buying power of the money in view obviously both men owed considerable debts, but one was 10 times greater than the other. Jesus regarded love as the expression of gratitude.

7:43 The answer to Jesus' question may have been obvious to Simon though he seems to have known very little about forgiveness and love. However, he apparently knew that Jesus sometimes used questions to lure His critics into a trap. So he replied with uneasy reluctance allowing the possibility that the answer might not be as obvious as it appeared to be.

7:44-46 Jesus probably surprised Simon by making the woman the focus of his parable and by contrasting her with Simon. Moreover Jesus made her the heroine and Simon the villain, the opposite of how Simon thought. All the things Simon had failed to do for Jesus were courtesies that hosts frequently extended their guests. However Simon had not acted discourteously. He had just not performed any special acts of hospitality on Jesus.²²⁷ The oil in view would have been olive oil that was plentiful and inexpensive. The woman, however, had gone far beyond courtesy and had made unusual sacrifices for Jesus out of love. Simon appears in the incident as the greater sinner of the two.

7:47 Jesus next drew a conclusion from what He had just said. The woman's great love showed that she had received great forgiveness. Jesus did not mean that she had earned great forgiveness with her great love. Her love was the result of, not the reason for, her forgiveness. This is clear from the parable (vv. 42-43) as well as from Jesus' later statement that it was her faith, not her love, that had saved her (v. 50). As a maxim, the intensity of one's love tends to be proportionate to his perception of the greatness of his forgiveness.

7:48 Jesus now confirmed to the woman what had already taken place. This was a word of assurance. Jesus used the perfect tense in Greek (sosoken). We could translate it, "Your sins have been forgiven and stand forgiven." She had evidently obtained God's forgiveness sometime before she entered Simon's house. Jesus was not now imparting forgiveness to her for the first time but was commenting on her forgiven condition. This is clear because throughout the story Jesus consistently regarded the woman as a forgiven person. Her acts of love sprang from her sense of gratitude for having received forgiveness. Jesus had earlier forgiven the sins of the paralytic man in Capernaum (5:20). Here he did not forgive the sins of the sinful woman but announced authoritatively that they stood forgiven.

7:49 Some of the people present mistakenly assumed that Jesus was forgiving the woman's sins. This again raised the question of who He was (cf. v. 39; 5:21). Jesus did not answer it nor did Luke. Those present and the readers could and can draw their own conclusion, which should have been and should be obvious by now.

7:50 Jesus concluded the incident by giving the woman a further word of encouragement and clarification. It was her faith, not her love, that had resulted in her salvation, of which her forgiveness was a part. Consequently she could depart at peace about her condition even though others might continue to regard her as a "sinner" (cf. 8:48; 17:19; 18:42). Here salvation has the larger meaning of spiritual deliverance. This is clear because of Jesus' previous comments about forgiveness and the lack of reference to physical deliverance (i.e., healing). Likewise the common Jewish farewell, "May God's peace be yours" (Judg. 18:6; 1 Sam. 1:17; 2 Sam. 15:9; 1 Kings 22:17; Acts 16:36; James 2:16), assumes a larger meaning when connected with spiritual salvation. This woman was able to go into a lasting condition of peace because of her faith (cf. Rom. 5:1).

". . . 7:36-50 is the first of three reported occasions (see 11:37-54; 14:1-24) on which Jesus is invited to dine at a Pharisee's house, and each of the three is a comparatively lengthy scene. This type-scene repetition suggests that this is a characteristic situation during Jesus' ministry and one of special interest to the narrator. Each of these scenes is an occasion of conflict."²²⁸

College: Luk 7:1-50

LUKE 7

G. JESUS THE PROPHET (7:1-50)

1. The Faith of the Centurion (7:1-10)

¹ When Jesus had finished saying all this in the hearing of the people, he entered Capernaum. ² There a centurion's servant, whom his master valued highly, was sick and about to die. ³ The centurion heard of Jesus and sent some elders of the Jews to him, asking him to come and heal his servant. ⁴ When they came to Jesus, they pleaded earnestly with him, " This man deserves to have you do this, ⁵ because he loves our nation and has built our synagogue." ⁶ So Jesus went with them.

He was not far from the house when the centurion sent friends to say to him: " Lord, don't trouble yourself, for I do not deserve to have you come under my roof. ⁷ That is why I did not even consider myself worthy to come to you. But say the word, and my servant will be healed. ⁸ For I myself am a man under authority, with soldiers under me. I tell this one, 'Go,' and he goes; and that one, 'Come,' and he comes. I say to my servant, 'Do this,' and he does it."

⁹ When Jesus heard this, he was amazed at him, and turning to the crowd following him, he said, " I tell you, I have not found such great faith even in Israel." ¹⁰ Then the men who had been sent returned to the house and found the servant well.

Like most of Luke's miracle stories, this story is much more than Jesus doing a miracle, even though it is amazing because it is done by just saying the word, and that from a distance. The recipient of this miracle is a Gentile who has more faith than those in Israel. Luke includes this story to foreshadow the coming Gentile mission in the book of Acts. It also looks back to the story of Elisha's healing a Gentile military officer (Naaman), a story already referred to in Jesus' inaugural sermon (4:27). The telling of the story of the first Gentile convert in Acts 10, also a centurion, will make the careful reader recall this story on several counts.

1. Jesus returns to Capernaum (see 4:23, 31), the town identified by Mark as the " home" of Jesus (Mark 2:1). A centurion was normally a Roman military leader who had charge of one hundred men. This particular centurion may not have been Roman, since Rome had no troops stationed in Capernaum at this time. However, it is clear that he was a Gentile, as verses 5 and 9 imply.

2-5. Because he had a servant who was about to die and he had heard about Jesus, he sent some elders. The elders were the leaders of the local synagogue, the governing board for the Jewish community (called a gerousiva [ gerousia ], as in Acts 5:21). The elders told Jesus that the centurion deserves to have you do this, because he loves our nation (the Jewish people). He may have been a " God-fearer," a Gentile who worshiped Israel's God and respected the moral code of Judaism. In the book of Acts the most responsive people to the gospel were often God-fearers. It was not unusual for Gentiles living among Jews to help support the synagogue, although it is unusual for a Gentile to have built a synagogue .

6-7. The centurion sent friends to Jesus to ask Jesus to come to him. There may be a parallel with the story of Elisha's healing of Naaman, who received Elisha's miracle because of a Jewish intermediary (the servant girl; see 2 Kgs 5:1-14). His Jewish friends relayed his message that he did not deserve to have Jesus come to him and that he had not personally come to Jesus because he did not even consider himself worthy . It may be that he was being sensitive to Jewish scruples about associating with Gentiles, but even more than that, this Gentile had an unusual awareness of the great worthiness and holiness of Jesus (as had Peter in 5:8: " Go away from me, Lord" ). He had faith that Jesus had such power that he could simply say the word, and his servant would be healed . The centurion's thinking was that even with his own (limited) authority , he could simply issue a command, and his will would be done. He reasoned that Jesus, with his extraordinary authority, would be able to heal even without the benefit of special salves (such as Elisha used), touch, or even sight.

9-10. The final statements of Jesus are often found to provide the central point in Gospel stories, and this seems to be the case in this episode. In Luke's day when the Gentile believers seemed to be outnumbering the Jewish believers, this story would be told to suggest that even from the beginning, Gentiles had exhibited great faith.

2. Jesus Raises a Widow's Son (7:11-17)

¹¹ Soon afterward, Jesus went to a town called Nain, and his disciples and a large crowd went along with him. ¹² As he approached the town gate, a dead person was being carried out - the only son of his mother, and she was a widow. And a large crowd from the town was with her. ¹³ When the Lord saw her, his heart went out to her and he said, " Don't cry."

¹⁴ Then he went up and touched the coffin, and those carrying it stood still. He said, " Young man, I say to you, get up!" ¹⁵ The dead man sat up and began to talk, and Jesus gave him back to his mother.

¹⁶ They were all filled with awe and praised God. " A great prophet has appeared among us," they said. " God has come to help his people." ¹⁷ This news about Jesus spread throughout Judea ^a and the surrounding country.

^a 17 Or the land of the Jews

The raising of the widow's son (found only in Luke) is a companion story to the healing of the centurion's son. Together they recall Jesus' sermon at Nazareth (4:16-30), in which he portrayed himself as the expected prophet like Elisha and Elijah, who, respectively, healed a Gentile officer and raised the son of a widow. In this story Jesus also raises from the dead the son of a widow, his most spectacular miracle yet. The response from the people shows that they see the prophetic nature of his actions, as they proclaim, " A great prophet has appeared among us."

11-17. As Jesus walks to the town called Nain , he is still very popular, being attended by a crowd which meets another crowd, this one a funeral procession. The death of the only son of a widow was doubly tragic, because widows in the ancient world were often doomed to poverty, having no one to support them. (Luke has a special fondness for widows, mentioning them on six occasions in his Gospel and twice in Acts.) After Jesus touched the coffin and commanded him to get up , the dead man sat up . Luke uses the exact words of 1 Kings 17:23 (when Elijah raised the son of the widow at Zarephath) when he writes the beautiful words, Jesus gave him back to his mother . Luke's readers recall Jesus' previous comments about Elijah's miracle from the Nazareth sermon in which he explained what type of Messiah he was to be. The clear implication there was that he was to be a prophetic Messiah, greater even than the prophet Elijah. This miracle convinces the crowd that a great prophet has appeared among us , no doubt because he performed a miracle just like that of Elijah. The crowd's words are probably meant to suggest that Jesus is the great prophet promised by Moses in Deuteronomy 18:15: " The Lord your God will raise up for you a prophet like me." The last words of the crowd, " God has come (ejpeskevyato, epeskepsato ) to help his people," recall Zechariah's prophecy of 1:68: " He has come ( epeskepsato ) and has redeemed his people ."

Luke's narration of Peter's sermon in Acts 3 confirms this Lukan identification of Jesus as the expected prophet-Messiah, as Peter quotes Deuteronomy 18:15 and identifies Jesus as that prophet (Acts 3:21). A number of scholars have argued that this is the leading theme in Luke-Acts, since it encompasses many other Lukan themes, such as the type of ministry of Messiah Jesus (preaching and healing), the rejection by Israel (Israel always rejects those God sends), and the mission to the Gentiles (the Elisha and Elijah stories).

3. Jesus and John the Baptist (7:18-35)

¹⁸ John's disciples told him about all these things. Calling two of them, ¹⁹ he sent them to the Lord to ask, " Are you the one who was to come, or should we expect someone else?"

²⁰ When the men came to Jesus, they said, " John the Baptist sent us to you to ask, 'Are you the one who was to come, or should we expect someone else?'"

²¹ At that very time Jesus cured many who had diseases, sicknesses and evil spirits, and gave sight to many who were blind. ²² So he replied to the messengers, " Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, those who have leprosy ^a are cured, the deaf hear, the dead are raised, and the good news is preached to the poor. ²³ Blessed is the man who does not fall away on account of me."

²⁴ After John's messengers left, Jesus began to speak to the crowd about John: " What did you go out into the desert to see? A reed swayed by the wind? ²⁵ If not, what did you go out to see? A man dressed in fine clothes? No, those who wear expensive clothes and indulge in luxury are in palaces. ²⁶ But what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. ²⁷ This is the one about whom it is written:

" 'I will send my messenger ahead of you,

who will prepare your way before you.' ^b

²⁸ I tell you, among those born of women there is no one greater than John; yet the one who is least in the kingdom of God is greater than he."

²⁹ (All the people, even the tax collectors, when they heard Jesus' words, acknowledged that God's way was right, because they had been baptized by John. ³⁰ But the Pharisees and experts in the law rejected God's purpose for themselves, because they had not been baptized by John.)

³¹" To what, then, can I compare the people of this generation? What are they like? ³² They are like children sitting in the marketplace and calling out to each other:

" 'We played the flute for you,

and you did not dance;

we sang a dirge,

and you did not cry.'

³³ For John the Baptist came neither eating bread nor drinking wine, and you say, 'He has a demon.' ³⁴ The Son of Man came eating and drinking, and you say, 'Here is a glutton and a drunkard, a friend of tax collectors and " sinners." ' ³⁵ But wisdom is proved right by all her children."

^a 22 The Greek word was used for various diseases affecting the skin - not necessarily leprosy. ^b 27 Mal. 3:1

Luke continues to portray Jesus as the expected messianic prophet in this account of the visit of John's disciples. Apparently some doubts have arisen in John's mind about Jesus, since Jesus' ministry looked nothing like what he and most Jews were expecting of the Messiah. (May we assume that John also expected a new David to rule righteously over political Israel?) Jesus' response is reminiscent of his Nazareth sermon in which he defined his mission: " the blind receive sight, the lame walk, . . . the dead are raised, and the poor have good news preached to them." His final words to John's messengers call on all to accept this definition of Messiah. And they sound a warning against every generation which would remake Jesus in its own image and to its own liking.

18-22. John's disciples were very loyal to him, even many decades after his death. Luke highlights several of his disciples (or at least former disciples) in Luke-Acts. John has to send disciples because he is in prison (3:20), and they ask if Jesus is the one who was to come . Luke's readers remember that John has already spoken of the " one more powerful than I [who] will come," the one who is the Messiah. Jesus' answer calls on them simply to report to John what you have seen and heard . The activities he then mentions are precisely the ones Luke has told about thus far: healing of the blind , the lame, those who have leprosy, the deaf ; raising of the dead ; and the preaching of good news to the poor . John was expected to be able to understand Jesus' messianic mission on the basis of these activities, perhaps because he was expected to know of the prophecies of Isaiah 61. Luke's readers, of course, know exactly what these activities mean, because these words intentionally echo the words of Jesus' inaugural sermon at Nazareth (4:18-19).

23. Those who were looking for the Messiah to recreate the days of David and Solomon and to deal with the Romans were disappointed by Jesus' vision of the messianic future. Others were bound to be just as disappointed when Jesus also rejected their view of the Messiah. Perhaps John wondered where the fiery preaching of the coming wrath was. Jesus knows well that there will be many who doubt, and so he ends with this ominous message: " Blessed is the man who does not fall away on account of me."

Part two of this passage dealing with John encourages an appreciation of John; and yet at the same time it speaks of the wonderful blessing of being a part of the kingdom about which John could only prophesy.

24-26. After John's messengers leave, Jesus praises John in the highest of terms. His questions for the crowd are purely rhetorical. Did they go out into the desert to see . . . a reed swayed by the wind . . . or a man dressed in fine clothes? Of course not. They would not go out into the desert to see such things. They had gone out to see a prophet . Jesus will shortly ask, in effect, " Then why did you not repent, as he called on you to do? It is because you always reject those whom God sends to you" (vv. 30-35).

27-28. Jesus first tells them that John is more than just a prophet . He is the one Malachi wrote about, the messenger sent by God to prepare the way of the Messiah (Mal 3:1). And in fact no one born of women is greater than John . In terms of being God's servant, no one is better. Yet in terms of enjoying God's favor, the one who is least in the kingdom is greater than he . The privilege of living in the days of the establishment of God's kingdom is an incalculable blessing. One is more fortunate to be the least member in the kingdom than to be the greatest person in the world.

29-30. These parenthetical verses serve to tell the reader that some among Jesus' hearers are in basic agreement with him concerning John. He is a prophet sent by God, and they had been baptized by him. However, there are others among Jesus' hearers who refused John's baptism and therefore refused God's will. These, the Pharisees and experts in the law , are the people of this generation whom Jesus criticizes so strongly in the following verses.

31-34. The parable of the children playing in the marketplace offers something of an explanation for the different styles of John and Jesus. One group of children refuses to play the " wedding" game with another group ( we played the flute ); but when the game is changed in order to include those who did not want to play " wedding," they do not want to play " funeral" either ( we sang a dirge ). The one group simply does not want to play. John came living an austere lifestyle ( neither eating bread nor drinking wine ), and he was criticized for being insane. Jesus came and attended the banquets and parties ( eating and drinking ), and he is accused of gluttony and associating with the wrong crowd. The point is, these people have no interest in hearing about God's will for themselves. They only want to find fault and reject those God sends.

35. " But wisdom is proved right by all her children." The " children of wisdom" here are not likely Jesus and John but rather those who have responded to John and who are responding to Jesus. God in his wisdom has sent John and Jesus, and those who follow them are shown to be wise.

4. Jesus Anointed by a Sinful Woman (7:36-50)

³⁶ Now one of the Pharisees invited Jesus to have dinner with him, so he went to the Pharisee's house and reclined at the table. ³⁷ When a woman who had lived a sinful life in that town learned that Jesus was eating at the Pharisee's house, she brought an alabaster jar of perfume, ³⁸ and as she stood behind him at his feet weeping, she began to wet his feet with her tears. Then she wiped them with her hair, kissed them and poured perfume on them.

³⁹ When the Pharisee who had invited him saw this, he said to himself, " If this man were a prophet, he would know who is touching him and what kind of woman she is - that she is a sinner."

⁴⁰ Jesus answered him, " Simon, I have something to tell you."

" Tell me, teacher," he said.

⁴¹" Two men owed money to a certain moneylender. One owed him five hundred denarii, ^a and the other fifty. ⁴² Neither of them had the money to pay him back, so he canceled the debts of both. Now which of them will love him more?"

⁴³ Simon replied, " I suppose the one who had the bigger debt canceled."

" You have judged correctly," Jesus said.

⁴⁴ Then he turned toward the woman and said to Simon, " Do you see this woman? I came into your house. You did not give me any water for my feet, but she wet my feet with her tears and wiped them with her hair. ⁴⁵ You did not give me a kiss, but this woman, from the time I entered, has not stopped kissing my feet. ⁴⁶ You did not put oil on my head, but she has poured perfume on my feet. ⁴⁷ Therefore, I tell you, her many sins have been forgiven - for she loved much. But he who has been forgiven little loves little."

⁴⁸ Then Jesus said to her, " Your sins are forgiven."

⁴⁹ The other guests began to say among themselves, " Who is this who even forgives sins?"

⁵⁰ Jesus said to the woman, " Your faith has saved you; go in peace."

^a 41 A denarius was a coin worth about a day's wages.

We are unsure why Luke chose to include this story at this point. Most likely this woman should be seen as the perfect example for Luke of the tax collectors and sinners who are proved to be wise (v. 35) over against the Pharisees who reject God's purpose for themselves and criticize Jesus. The story itself has a near parallel in the other Gospels, as a woman (Mary of Bethany, according to John 12) anoints Jesus' head before the trial and crucifixion (Mark 14:3-9; Matt 26:6-13; John 12:1-8). However, there are sufficient differences between this story and that to ensure that we are here dealing with a separate tradition.

36-38. This is the first of three occasions on which Luke describes Jesus eating with Pharisees. Those who were dining reclined with feet away from the table, leaning on one elbow and eating with the other hand. The woman who had lived a sinful life is literally called a " sinner." Jesus does not dispute that this reputation is accurate, as he later speaks of " her many sins" (v. 47). Luke's first readers would have known that an alabaster jar of perfume was worth a great deal of money (see Mark 14:5) and was therefore an extravagant response to Jesus' (assumed) forgiveness. She began to wet his feet with her tears which we may assume she shed because of her sorrow for sin or her joy over forgiveness (or both). Letting down her hair in order to wipe Jesus' feet was simply not done in public, but propriety here takes a back seat to devotion.

39. Even in this story Luke shows Jesus as the prophet . Simon's assumption is that a prophet would know that the woman is a sinner (and would not allow her to touch him). The delicious irony is that Jesus does know about the woman, and he knows Simon's thoughts. He is indeed a prophet. He will, however, prove himself to be much more than a prophet as he does what only God can do when he forgives the woman's sins.

40-43. Five hundred denarii would have been the equivalent of over a year and a half's wages (five hundred days) for a common laborer (see Matt 20:9-10). Fifty denarii would pay a laborer almost two months. When Jesus pulls Simon into the parable, Simon has to answer that the one who had the bigger debt canceled would be most grateful to the moneylender.

44-50. Jesus then applies the parable directly to Simon and the sinful woman. Simon had not washed Jesus' feet, a common courtesy in those days. Simon had not given to Jesus the kiss of greeting, another common courtesy. Furthermore, Simon had not anointed Jesus' head, a gesture reserved for the most honored of guests. The woman had done all three.

Supplemental Study:

Forgiveness and Grace

This story returns to a theme Luke has dealt with only briefly to this point but one that he will return to frequently in the final half of the Gospel. The theme is God's forgiveness of the sinner through Jesus. It was implied in the call of Peter (5:8-10) and stated explicitly in the story of the lame man (5:20-24). However, in the present story we find the teaching explained as nowhere else. The sentences, " Her many sins have been forgiven - for she loved much. But he who is forgiven little loves little," may be the most beautiful expression in Luke-Acts of the relationship of God's loving forgiveness and the human response of loving devotion.

The " same story" will be told again in the parables of the prodigal son and that of the tax collector and the Pharisee. The names and the circumstances change, but the plots are very similar. In all three there is a " sinner" and a " Pharisee." In all three the story ends with the sinner recognizing his/her sin, which leads to being forgiven and justified. The Pharisee refuses to admit to being a sinner and therefore cannot accept forgiveness.

By narrating these stories, Luke offers great insight into his perspective on forgiveness and discipleship. Luke, of the four Gospel writers, has the most pronounced doctrine of the grace of God: God accepts the sinner on the basis of the sinner's acceptance of Jesus' forgiveness. Salvation is a free gift, given prior to " proving oneself" by good works. Yet at the same time, Luke's teaching on discipleship is very demanding, as it calls on followers of Jesus to renounce all and take up the cross daily (9:23; 14:27). This story helps the reader understand the relationship between the two seemingly contradictory doctrines. Forgiveness of sins is offered as a gift, contingent only upon repentance from sins. The various acts of discipleship follow as the appropriate grateful response to the gift. The believer is not saved on the basis of his or her ability to walk as Jesus walked. However, even at the time of the offer of forgiveness, the would-be disciple is asked to count the cost (14:25-33). All who truly understand the depth of their own sin and the cost of redemption will respond in grateful and costly acts of devotion to Jesus and in imitation of Jesus (9:57-62).

-College Press New Testament Commentary: with the NIV

McGarvey: Luk 7:1-10

XLIII.
HEALING THE CENTURION'S SERVANT.
(At Capernaum.)
^aMATT. VIII. 1, 5-13; ^cLUKE VII. 1-10.

   ^c1 After he had ended all his sayings in the ears of the people, ^a1 And when he was come down from the mountain, great multitudes followed him. che entered into Capernaum. [Jesus proceeded from the mountain to Capernaum, which was now his home, or headquarters. The multitudes which are now mentioned for the third time were not wearied by his sermon, and so continued to follow him. Their presence showed the popularity of Jesus, and also emphasized the fact that the miracles which followed the sermon were wrought in the presence of the vast throngs of people.]  ^a5 And when he was entered into Capernaum, there came unto him a centurion [The context shows that this centurion or captain of a hundred men was a Gentile, but whether he was in the employ of Herod Antipas, tetrarch of Galilee, or an officer in the Roman army, is [270] not clear, neither is very important. The army of Antipas, like that of other petty kings, was modeled after that of Rome],  ^c2 And a certain centurion's servant [slave boy], who was dear unto him, was sick, and at the point of death.  3 And when he heard concerning Jesus [The sequel shows that the centurion had probably heard how Jesus had healed the son of his fellow-townsman -- Joh 4:46-54], he sent unto him elders of the Jews [To reconcile Matthew and Luke, we have only to conceive of the centurion as coming to the edge of the crowd about Jesus, but modestly refraining from coming into the Lord's immediate presence.] asking him that he would come and save his servant. abeseeching him,  6 and saying, Lord, my servant lieth in the house sick of the palsy, grievously tormented. [Because palsy is not usually accompanied with suffering, some think that in this case it was combined with tetanus or lockjaw, a combination not infrequent in hot climates. But Sir R. Bennet, M.D., speaks thus: "In this instance we have probably a case of progressive paralysis, attended by muscular spasms, and involving the respiratory movements, where death is manifestly imminent and inevitable. In such a case there would be symptoms indicative of great distress, as well as immediate danger to life." As to palsy generally, see Luk 18:8). The elders, little knowing the wideness of our Lord's vision and sympathy, supposed that Jesus would look upon the splendid synagogue erected for the Jewish people as a sufficient motive for granting their request. Even the apostles were slow to learn that at heart Jesus knew neither Jew nor Gentile.] ^c8 For I also am a man set under authority, having under myself soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant [not a soldier, but a household slave], Do this, and he doeth it. [Having those over him, he knew how to obey, and [272] having those under him, he knew how to be obeyed. He was familiar, therefore, with all the principles of obedience. Knowing from the healing of the nobleman's son, or from other reports concerning Jesus, that the realm of nature obeyed Jesus, he judged from his knowledge of earthly obedience that Jesus had those who could come and go for him, and who could carry his messages and enforce obedience to them. He felt that the presence of Jesus was not at all necessary to the healing.] ^a10 And when Jesus heard it, {cthese things,} he marvelled at him, and turned and said unto athem cthe multitude that followed him, ^aVerily I say unto you, I have not found so great faith, no, not in Israel. [To some it seems strange that Jesus could marvel, but he had all the actual feelings of a man. However, we should note that Jesus is never said to have marveled but twice. In this case it was because of belief, and in the other (Mar 6:6), it was because of unbelief. Those who think that Jesus gave or gives faith should note this fact. If Jesus had given the centurion faith, he could not have been surprised to find that he had it; and, if he failed to bestow it upon the people of Nazareth, it would have been inconsistent in him to express surprise at their lack of it. It would seem, however, irreconcilable with the character and affectionate nature of Christ, to bestow faith in such profusion upon this Gentile stranger, and withhold every spark of it from his near kinsmen and fellow-townsmen. Faith is no miraculous gift. Faith means no more nor less than belief; and a man believes the Scripture facts in the same manner and by the same processes that he believes any other facts.]  11 And I say unto you, that many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven [Jesus here predicts the conversion of the Gentiles, since that fact is suggested to him by the faith of this centurion. The east and the west represent the extreme points of the compass in the directions in which the world was most thickly inhabited. But Jesus refers rather to spiritual separation than to [273] geographical distances -- Mal 1:11, Isa 49:19, Jer 16:19, Zec 8:22.]  12 but the sons of the kingdom [The child of anything in Hebrew phraseology expressed the idea of special property which one has in the thing specified, as, for instance, children of disobedience (Eph 2:2). Jesus here means, then, the Jews, to whom the kingdom belonged by hereditary descent -- Rom 9:4] shall be cast forth into the outer darkness: there shall be the weeping and the gnashing of teeth. [In this paragraph Christ's kingdom is set forth under the simile of a great feast, a familiar simile with Jesus (Mat 26:29, Luk 22:30). The Jews were accustomed to speak of the delights of the Messianic kingdom as a feast with the patriarchs (Luk 14:15), but lost sight of the fact that Gentiles should share in its cheer and fellowship (Isa 25:6). Marriage feasts and other great feasts of the Jews were usually held in the evening. Inside, therefore, there would be joy and light and gladness, but outside there would be darkness and disappointment, tears and bitter self-reproach (Mat 25:10-13). The despised outcasts should be brought in and placed at the festal board, while the long-invited guests -- the natural and fleshly heirs of Abraham's invitation -- would be excluded (Mat 21:43). Hell is absence from spiritual light, separation from the company of the saved, lamentation and impotent rage.]  13 And Jesus said unto the centurion, Go thy way; as thou hast believed, so be it done unto thee. And the servant was healed in that hour. [In the moment when Jesus spoke, the servant was healed -- not relieved, but healed.]  ^c10 And they that were sent, returning to the house, found the servant whole. [The centurion, long before this when he was building the synagogue, had doubtless heard with delight concerning the wonderful works wrought by the mighty prophets in the olden time; he little dreamed that his own eyes should see them all surpassed.] [274]

[FFG 270-274]

McGarvey: Luk 7:11-17

XLIV.
JESUS RAISES THE WIDOW'S SON.
(At Nain in Galilee.)
^cLUKE VII. 11-17.

   ^c11 And it came to pass soon afterwards [many ancient authorities read on the next day], that he went into a city called Nain; and his disciples went with him, and a great multitude. [We find that Jesus had been thronged with multitudes pretty continuously since the choosing of his twelve apostles. Nain lies on the northern slope of the mountain, which the Crusaders called Little Hermon, between twenty and twenty-five miles south of Capernaum, and about two miles west of Endor. At present it is a small place with about a dozen mud hovels, but still bears its old name, which the Arabs have modified into Nein. It is situated on a bench in the mountain about sixty feet above the plain.]  12 Now when he drew near to the gate of the city, behold, there was carried out one that was dead, the only son of his mother, and she was a widow: and much people of the city was with her. [Places of sepulture were outside the towns, that ceremonial pollution must be avoided. To this rule there was an exception. The kings of Judah were buried in the city of David (2Ki 16:20, 2Ki 21:18, 2Ki 21:26). The Jews were careful to give public expression to their sympathy for those who were bereaved (Joh 11:19). The death of an only child represented to them as to us the extreme of sorrow (Jer 6:26, Zec 12:10, Amo 8:10). But in this case the sorrow was heightened by the fact that the mother was a widow, and hence evidently dependent upon her son for support. Her son had comforted her in her first loss of a husband, but now that her son was dead, there was none left to comfort.]  13 And when the Lord saw her [Some take this use of the phrase "the [275] Lord," as an evidence of the late date at which Luke wrote his Gospel; but the point is not well taken, for John used it even before Jesus ascension -- Joh 21:7], he had compassion on her, and said unto her, Weep not. [As the funeral procession came out of the gate, they met Jesus with his company coming in. Hence there were many witnesses to what followed. But the miracle in this instance was not wrought so much attest our Lord's commission, or to show his power, as to do good. As Jesus had no other business in Nain but to do good, we may well believe that he went there for the express purpose of comforting this forlorn mother. Compare Joh 11:1-15. Good blessings may come to us when reason speaks and God's wise judgment answers; but we get our best blessings when our afflictions cry unto him and his compassion replies.]  14 And he came nigh and touched the bier: and the bearers stood still. [The word here translated "bier" may mean a bier or coffin, and the authorities are about equally divided as to which it was. It was more likely a stretcher of boards, with the pallet or bed upon it, and the body of the young man wrapped in linen lying upon the bed. Coffins, which were common in Babylon and Egypt, were rarely used by the Jews, save in the burial of people of distinction; and, if we may trust the writing of the later rabbis, the burial of children. When they were used, the body was placed in them, and borne without any lid to the place of sepulture. We find no coffin in the burial of either Lazarus or Jesus. Jesus was, no doubt, known to many in Nain, and it is no wonder that those who bore the bier stood still when he touched it. Though we can not say that he had raised the dead prior to this, we can say that he had healed every kind of disease known among the people, and therefore his act would beget a reasonable expectancy that he might do something even here.] And he said, Young man, I say unto thee, Arise. [Here, as in the other instances where Jesus revived the dead, we find that he issues a personal call to the party whose remains are before him. It suggests the sublime thought that he has as full dominion and [276] authority over the unseen as over the seen; and that should he issue a general call, all the dead would revive again as obediently and immediately as did the single one to whom he now spoke (Joh 5:28, Joh 5:29). The command of Jesus, moreover, is spoken with the ease and consciousness of authority known only to Divinity. Compare the dependent tone of Simon Peter -- Act 3:6.]  15 And he that was dead sat up, and began to speak. [Thus showing that not only life, but also health and strength, were restored.] And he gave him to his mother. [As the full fruitage of his compassion. The scene suggests that Christ will, with his own hands, restore kindred to kindred in the glorious morning of resurrection.]  16 And fear took hold on all [Because the power of God had been so signally manifested among them. They recognized the presence of God's power and mercy, yet by no means apprehended the nearness of his very person]: and they glorified God, saying, A great prophet is arisen among us: and, God hath visited his people. [Expectation of the return of one of the prophets was at that time widely spread. See Luk 9:8, Luk 9:19. That they should esteem Jesus as no more than a prophet was no wonder, for as yet even his apostles had not confessed him as the Christ. In state and conduct Jesus appeared to them too humble to fulfill the popular ideas of Messiahship. But in wisdom and miracle he outshone all God's former messengers. The "visiting" of God refers to the long absence of the more strikingly miraculous powers of God as exercised through the prophets. None had raised the dead since the days of Elisha.]  17 And this report went forth concerning him in the whole of Judaea, and all the region round about. [This great miracle caused the fame of Jesus to fill all Judæa as well as Galilee. It seems, from what next follows, to have reached John the Baptist in his prison on the east of the Dead Sea.] [277]

[FFG 275-277]

McGarvey: Luk 7:18-30

XLV.
THE BAPTIST'S INQUIRY AND JESUS' DISCOURSE
SUGGESTED THEREBY.
(Galilee.)
^aMATT. XI. 2-30; ^cLUKE VII. 18-35.

   ^c18 And the disciples of John told him of all these things.  ^a2 Now when John had heard in the prison the works of Christ, he sent by his disciples  ^c19 And John calling unto him two of his disciples sent them unto the Lord [John had been cast into prison about December, A. D. 27, and it was now after the Passover, possibly in May or June, A. D. 28. Herod Antipas had cast John into prison because John had reproved him for taking his brother's wife. According to Josephus, the place of John's imprisonment and death was the castle of Machærus (or Makor), east of the Dead Sea (Ant. xviii.; v. 1, 2). It was built by Herod the Great, and was not very far from that part of the Jordan in which John had baptized, so that it is probable that Herod resided in this castle when he went to hear John preach. We learn elsewhere that Herod felt kindly towards John, and this fact, coupled with the statement that John called two of his disciples to him, suggests that John must have been held as an honored prisoner with liberties like those accorded Paul at Cæsarea -- Act 24:23],  ^a3 and said unto him, {csaying,} Art thou he that cometh, or look we for another? [The prophets spoke of the Messiah as the coming one, and John himself had done likewise -- Mat 3:11.]  20 And when the men were come unto him, they said, John the Baptist hath sent us unto thee, saying, Art thou he that cometh, or look we for another? [This passage has been a puzzle to expositors from the very earliest times. Being unable to understand how the Baptist, being an inspired prophet and favored with visions of the supernatural, [278] could give way to skeptical doubts, they have exhausted their inventive genius to explain what John meant by his question. Among these many explanations the best is that given by Alford, viz.: that John wished to get Jesus to publicly declare himself for the sake of quieting all rumors concerning him, his fault being kindred to that of Jesus' mother when she tried to hasten Jesus' hour at the wedding of Cana (Joh 2:4). But the plain, unmistakable inference of the text is that John's faith wavered. The Bible does not represent the saints as free from imperfection. It does not say that inspiration is omniscience, or that visions and miracles remove doubts. It took two miracles to persuade Gideon; Moses harbored distrust (Exo 3:11-13, Exo 4:1-17.), and was guilty of unbelief (Num 20:12); Elijah despaired of God's power (1Ki 19:4-10); Jeremiah was slow of belief, and in his despondency cursed the day of his birth (Jer 20:7, Jer 20:14-18). But the most instructive parallel is that of Simon Peter. He witnessed the transfiguration of Jesus, beheld the glory of God, and heard the voice of the Father (Mat 17:1-6); yet he sank below the Baptist, and denied the Lord with cursing; and no man has ever thought it at all incredible that he should do so. The trial of John's faith, though not so clearly depicted as that of Peter, was perhaps equally searching. His wild, free life was now curbed by the irksome tedium of confinement. His expectations were not fulfilled. The unfruitful trees had not been cut down, the grain had not been winnowed, nor the chaff burned, nor should he see any visible tendency toward these results. Moreover, he held no communion with the private life of Jesus, and entered not into the sanctuary of his Lord's thought. We must remember also that his inspiration passed away with the ministry, on account of which it was bestowed, and it was only the man John, and not the prophet, who made the inquiry. The inquiry itself, too, should be noted. It is not, Are you what I declared you to be? but, Being all of that, are you the one who should come, or must we look for another? John no doubt shared with all Jews the idea that Messiah was to set up an earthly kingdom, and seeing in Jesus [279] none of the spirit of such a king, he seems to have questioned whether Jesus was to be the finality, or whether he was to be, like himself, a forerunner, preparing the way for the ultimate Messiah. He did not grasp the thought that Jesus was both Alpha and Omega; that Jesus, the lowly servant of humanity, by service and sacrifice is evermore preparing the way for Jesus the King.]  21 In that hour he cured many of diseases and plagues and evil spirits, and on many that were blind he bestowed sight.  22 And he ^aJesus answered and said unto them, Go and tell John the things which ye hear and see: {chave seen and heard;}  ^a5 the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have good tidings to them. [John himself, when thus questioned, had answered plainly, saying, "No" (Joh 1:20, Joh 1:21), and he probably expected a like categorical answer from Jesus. The indirect answer of Jesus, ending with a beatitude, was well calculated to waken in John beneficial thoughtfulness, for it threw his mind back upon the prophecies of God, such as Isa 30:5, Isa 30:6, Isa 42:7, Isa 41:1-3, etc. It may be inferred that Jesus withheld answering the messengers and went on with his works of grace, that these might testify to John more potently than mere words of assertion. Jesus did not work miracles to gratify skeptical curiosity, but he did use them, as here, to strengthen wavering faith (Mar 9:24, Joh 11:15, Joh 14:11); Jesus sums up his work in the form of a climax, wherein preaching the gospel to the poor stands superior even to the raising of the dead. Attention to the poor has always been a distinctive feature of Christianity. To care for the poor is above miracles. Modern Orientals are not impressed by the miracles of the New Testament as such. The sacred literature of India and China abounds in wonders, and with the people of these lands a miracle is little more than a commonplace. With them Christ's love for the lowly is above the miracles. "Wonders and miracles might be counterfeited, but a sympathy with the suffering and helpless, so tender, so [280] laborious, so long continued, was not likely to be simulated. Such humanity was unworldly and divine" -- Beecher.]  6 And blessed is he, whosoever shall find no occasion of stumbling in me. [The scribes had stumbled and failed to believe in Jesus because he did not fulfill their ideal, or come up to their expectations. Jesus seeks to woo John from a like fate by the sweet persuasion of a beatitude. John must realize that it is better for the subject to fall in with the plans of the all-wise King, as he fulfills the predictions of God the Father, than for the King to turn aside and frustrate the plan of the ages to humor the passing whim of a despondent and finite mind.]  ^c24 And when the messengers of John were departed, {^a7 And as these went their way,} che ^aJesus began to say unto the multitudes concerning John [The commendation of Jesus which follows was not spoken in the presence of John's messengers. It was best that John should not hear it. We also do our work under the silent heavens and wait for the future plaudit, "Well done, good and faithful servant"], What went ye out into the wilderness to behold? a reed shaken with the wind?  8 But what went ye out to see? ca man clothed in soft raiment? ^aBehold, they that wear soft raiment cthey that are gorgeously apparelled, and live delicately, are in kings' courts. {ahouses.} [After the departure of John's messengers Jesus immediately clears the character of John of unjust suspicion. John, who had testified with such confidence as to the office and character of Jesus, now comes with a question betraying a doubtful mind and wavering faith. Was John then a vacillating man? Was he guilty of that lack of steadfastness which the world looks upon as intolerable in all who it esteems great? Was he blown about by every wind of public opinion like the tall reed (the Arunda donax) which skirts the Jordan, and which stands, bearing its beautiful blossoming top twelve feet high one moment, only to bow it to earth the next, the slender stem yielding submissively to the passing breeze? Was he a voluptuary about to condescend to flatter Herod and retract [281] his reproof, that he might exchange his prison for a palace? Those who had gone to the wilderness to see John had found no such man, and John was still the John of old. One act does not make a character, one doubt does not unmake it. John was no reed, but was rather, as Lange says, "a cedar half uprooted by the storm."]  9 But wherefore went ye out? {^c26 But what went ye out to see?} ato see a prophet? Yea, I say unto you, and much more than a prophet. [The Mat 11:10 shows us that John was a messenger as well as a prophet. Prophets foretold the Messiah, but John was the herald who announce him. John was miraculously born, and was himself the subject of prophecy. Great as was John in popular estimation, that estimation was insufficient.]  10 This is he, of whom it is written, Behold, I send my messenger before thy face, Who shall prepare thy way before thee. [This quotation is taken from Mal 3:1, where it reads "my messenger . . . before me." But Mark (Mar 1:2) concurs with Matthew and Luke in the reading given here. From the change in the words it appears "that Christ is one with God the Father, and that the coming of Christ is the coming of God" -- Hammond.]  11 Verily I say unto you, Among them that are born of women there hath not arisen a greater {cthere is none greater} athan John the Baptist: yet he that is but little in the kingdom of heaven {cof God} is greater than he. [We find from this passage that all true greatness arises from association, relation and contact with Jesus Christ. To be Christ's forerunner is to be above teacher and prophet, Levite and priest, lawgiver and king, and all else that the world estimates as great. If all greatness be thus measured by contact of Christ, how great must Christ be! But the least in the kingdom is greater then John. "This shows: 1. That John was not in the kingdom of God. 2. That, as none greater than John has been born of women, no one had yet entered the kingdom. 3. That, therefore, it had not yet been set up; but as John himself, Jesus, and the Twelve under the first commission, preached, was 'at hand'. [282] 4. All in the kingdom, even the humble, have a station superior to John's" (Johnson). Farrar reminds us of the old legal maxim which says, "The least of the greatest is greater than the greatest of the least," which is as much as to say that the smallest diamond is of more precious substance than the largest flint. The least born of the Holy Spirit (Joh 1:12, Joh 1:13, Joh 3:5) is greater than the greatest born of women. They are greater in station, privilege and knowledge. The dispensations rise like lofty steps, and the lowest that stand upon the New Testament dispensation are lifted above the tallest who rest upon the dispensation of Moses. This is perhaps prophetically suggested by Zechariah -- Zec 12:8.]  ^c29 And all the people [the common peopple, and not the rulers] when they heard, and the publicans, justified God, being baptized with the baptism of John. [They justified or approved the wisdom of God in sending such a prophet as John and establishing such an ordinance as baptism.]  30 But the Pharisees and the lawyers rejected for themselves the counsel of God, being not baptized of him. [The counsel of God was that the nation should be brought to repentance by John, that it might be saved by Jesus; but the Pharisees frustrated this plan so far as they were concerned, by their proud refusal to repent. All who followed their example shared their unhappy success. It is noteworthy that Jesus emphasizes baptism as the test as to whether men justify or reject God's counsel.]  ^a12 From the days of John the Baptist until now [a period of about three years] the kingdom of heaven suffereth violence, and men of violence take it by force. [Jesus here pictures the kingdom of heaven as a besieged city. The city is shut up, but the enemies which surround it storm its walls and try to force an entrance -- an apt illustration which many fail to comprehend. The gates of Christ's kingdom were not opened until the day of Pentecost (Act 2:22-36.), but men hearing it was about to be opened sought to enter prematurely, not by the gates which God would open when Simon Peter used the keys (Mat 16:19), but by such breaches as they themselves sought to make [283] in the walls. Examples of this violence will be seen in the following instances (Joh 6:15, Mat 20:21, Luk 19:11, Luk 19:36-38, Luk 22:24-30, Act 1:6.) The people were full of preconceived ideas with regard to the kingdom, and each one sought to hasten and enjoy its pleasures as one who impatiently seizes upon a bud and seeks with his fingers to force it to bloom. The context shows that John the Baptist was even then seeking to force the kingdom.]  13 For all the prophets and the law prophesied until John.  14 And if ye are willing receive it, this is Elijah, that is to come.  15 He that hath ears to hear, let him hear. [The Old Testament was the work of a long series of prophets, and this series was closed by John the Baptist. But John differed from all the others in the series; for they prophesied concerning the kingdom, while John turned from their course to preach that the kingdom was at hand, and thereby incidentally brought upon it the assaults of violence. As to John the Baptist being the prophetic Elijah, see Mat 13:24-43. In the Mat 13:24 Jesus says, "The kingdom of heaven is likened unto a man who sowed good seed," but in the Mat 13:37 he says "He that soweth the good seed is the Son of man," thus making the kingdom of heaven like the entire parabolic picture, and not the mere subject of its leading verb. Others say that John came mourning and Jesus came piping, and that the Jews were satisfied with neither. This was the older view, and had not expositors been confused by the grammatical difficulties above mentioned, it would never have been questioned. For the context favors it, and the whole trend of Scripture demands it. It was God in his messengers -- his prophets and his Son -- who came to set the world right. It was these messengers who took the initiative and who demanded the changes. It was the people who sulked and refused to comply with the divine overtures. The whole tenor of Christ's teaching -- the parables of the supper, etc. -- represents the Jews as being invited and refusing the invitation. It was John and Jesus who preached repentance, but there was no instance where any called on them to repent. Jerusalem never wept over an intractable Jesus, but Jesus wept over the people of Jerusalem because they "would not." Jesus and John each besought the people to prepare for the kingdom of God, but the people sneered at one [285] as too strict and at the other as too lenient, and would be won by neither. To justify them in rejecting God's counsel, they asserted that John's conduct was demoniacal and that of Jesus was criminal, thus slandering each. But the lives or works of Jesus and John were both directed by the wisdom of God, and all those who were truly wise towards God -- children of wisdom (see Act 21:3, Act 27:3), and Tyre became a Christian city, while Tiberias, just south of Capernaum, became the seat of Jewish Talmudism. Sackcloth was a coarse fabric woven of goat's or camel's hair, and was worn by those who mourned. It was called sackcloth because, being strong and durable, it was used for making the large sacks in which rough articles were carried on the backs of camels. Such sacks are still so used. Ashes were put upon the head and face as additional symbols of grief. Jesus here uses these symbolic words to indicate that these cities would have repented thoroughly.]  22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.  23 And thou, Capernaum, shalt thou be exalted unto heaven? thou shalt go down unto Hades: for if the mighty works had been done in Sodom which were done in thee, it would have remained until this day.  24 But I say unto you that it shall be more tolerable for the land of Sodom in the day of judgment, than for thee. [Several great truths are taught in this paragraph. We note the following: 1. Every hearer of the gospel is left either much more blessed or much more wretched. 2. That the miracles which Jesus wrought were calculated to lead men to repentance, for they demonstrated his authority to demand that man should repent. 3. That even among those who stand condemned at the judgment there is a difference, and that it shall be more tolerable for some than for others. 4. That God takes account of our opportunities when he comes to measure our guiltiness (Mat 5:21, Mat 5:22, Mat 10:15, Luk 11:47, Luk 11:48, Joh 9:41, Joh 15:22-24, Rom 2:12). Capernaum was the most favored spot on earth, for Jesus made it his home. He therefore speaks of it figuratively as being exalted to heaven. Hades means the abode of the dead. It stands in figurative contrast to heaven and indicates that Capernaum shall be brought to utter ruin. Though Jesus was not displeased with the walls and houses, but with those who dwelt in them, yet the uncertain sites of these cities are marked only by ruins, and present to the traveler who searches among [287] rank weeds for their weather-worn stones the tokens of God's displeasure against the people who once dwelt there. In less than thirty years these three cities were destroyed. Sin destroys cities and nations, and permanent temporal prosperity depends upon righteousness. The history of the destruction of Sodom in the time of Abraham is well known. As it was one of (Num 13:22) the oldest cities of any great importance in Palestine, this reference to its remaining is the more striking, showing that its destruction did not come from the mere operation of natural law, but as a divine punishment meted upon it for its sins -- a punishment which might have been avoided by repentance (Jon 3:10). There is hope for the greatest sinner if Sodom might thus escape.]  25 At that season [while these thoughts of judgment were in his mind] Jesus answered [replying to the thoughts raised by this discouraging situation -- this rejection] and said, I thank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding [the selfish and shrewd; the scribes and Pharisees, wise in their own conceit -- Joh 9:40, Joh 9:41], and didst reveal them unto babes [the pure and childlike; the apostles and their fellows who were free from prejudice and bigoted prepossession. God hid and revealed solely by his method of presenting the truth in Christ Jesus. The proud despised him, but the humble received him]:  26 yea, Father, for so it was well-pleasing in thy sight. [This is a reiteration of the sentiment just uttered. It means "I thank thee that it pleases thee to do thus." The Son expresses holy acquiescence and adoring satisfaction in the doings of Him who, as Lord of heaven and earth, had right to dispose of all things as it pleased him.]  27 All things have been delivered unto me of my Father [Joh 3:35. All things necessary to the full execution of his office as Lord of the kingdom were entrusted to Jesus, but for the present only potentially. The actual investiture of authority did not take place until the glorification of Jesus (Mat 28:18, Col 1:16-19, Heb 1:8). The authority thus delivered shall be eventually returned [288] again -- 1Co 15:28]: and no one knoweth the Son, save the Father; neither doth any know the Father, save the Son, and he to whomsoever the Son willeth to reveal him. [Here again are many important truths taught: 1. While we may have personal knowledge of Jesus, we can not know him completely. His nature is inscrutable. And yet, in direct opposition to our Lord's explicit assertion, creeds have been formed, defining the metaphysical nature of Christ, and enforcing their distinctions on the subject which Jesus expressly declares that no man understands, as necessary conditions of church membership in this world, and of salvation in the world to come. "It would be difficult to find a more audacious and presumptuous violation of the words of Jesus than the Athanasian Creed, with its thrice repeated curses against those who did not receive its doctrines" (Morison). 2. We can have no correct knowledge of God except through revelation. 3. Jesus begins the revelation of the Father in this world, and completes it in the world to come. 4. By this exclusive claim as to the knowledge of the Father, Jesus asserts his own divinity. 5. Christ's exalted power comes by reason of his exalted being.]  28 Come unto me, all ye that labor and are heavy laden, and I will give you rest.  29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.  30 For my yoke is easy, and my burden is light. [The preceding remarks are prefatory to this invitation. The dominion which Jesus exercises, the nature which he possess, and the knowledge which he can impart justify him in inviting men to come to him. The labor and the rest here spoken of are primarily those which affect souls. That is, the labor and the heavy burden which sin imposes, and the rest which follows the forgiveness of that sin. Incidentally, however, physical burdens are also made lighter by coming to Jesus, because the soul is made stronger to bear them. The meekness and lowliness of Jesus lend confidence to those whom he invites that no grievous exactions will be made of them. "Taking the yoke" is a symbolic expression. [289] It means, "Submit to me and become my disciple," for the yoke is symbolic of the condition of servitude -- see Jer 27:11, Jer 27:12, Isa 9:4, Act 15:10, Gal 5:1, 1Ti 6:1.]

[FFG 278-290]

McGarvey: Luk 7:36-50

XLVI.
JESUS' FEET ANOINTED IN THE HOUSE
OF A PHARISEE.
(Galilee.)
^cLUKE VII. 36-50.

   ^c36 And one of the Pharisees desired him that he would eat with him. [We learn from Luk 7:40 that the Pharisee's name was Simon. Because the feast at Bethany was given in the house of Simon the leper, and because Jesus was anointed there also, some have been led to think that Luke is here describing this supper. See Mat 26:6-13, Mar 14:3-9, Joh 12:1-8. But Simon the leper was not Simon the Pharisee. The name Simon was one of the most common among the Jewish people. It was the Greek form of the Hebrew Simeon. The New Testament mentions nine and Josephus twenty Simons, and there must have been thousands of them in Palestine at that time. The anointing at Bethany was therefore a different occasion from this.] And he entered into the Pharisee's house, and sat down to meat. [Literally, reclined at meat. The old Jewish method of eating was to sit cross-legged on the floor or on a divan, but the Persians, Greeks and Romans reclined on couches, and the Jews, after the exile, borrowed this custom. We are not told in plain terms why the Pharisee invited Jesus to eat with him. The envy and cunning which characterized his sect leads us to be, perhaps, unduly suspicious that his motives were evil. The narrative, however, shows that his motives were somewhat akin to those of Nicodemus. He wished to investigate the character and claims of Jesus, and was influenced more by curiosity than by hostility -- for [290] all Pharisees were not equally bitter (Joh 7:45-52). But he desired to avoid in any way compromising himself, so he invited Jesus to his house, but carefully omitted all the ordinary courtesies and attentions which would have been paid to an honored guest. Jesus accepted the invitation, for it was his custom to dine both with Pharisees and publicans, that he might reach all classes.]  37 And behold, a woman who was in the city, a sinner; and when she knew that he was sitting at meat in the Pharisee's house, she brought an alabaster cruse of ointment. [Because the definite article "the" is used before the word "city," Meyer says it was Capernaum, and because Nain is the last city mentioned, Wiesler says it was Nain, but it is not certain what city it was. Older commentators say it was Magdala, because they hold the unwarranted medieval tradition that the sinner was Mary Magdalene, i. e., Mary of Magdala. No trustworthy source has ever been found for this tradition, and there are two good reasons for saying that this was not Mary Magdalene: 1. She is introduced soon after (Luk 8:2) as a new character and also as a woman of wealth and consequence. See also Mat 27:55. 2. Jesus had delivered her from the possession of seven demons. But there is no connection between sin and demon-possession. The former implies a disregard for the accepted rules of religious conduct, while the latter implies no sinfulness at all. This affliction was never spoken of as a reproach, but only as a misfortune. The cruse which she brought with her was called "an alabaster." Orientals are very fond of ointments and use them upon the face and hair with profusion. They were scented with sweet-smelling vegetable essence, especially that extracted from the myrtle. Originally the small vases, jars or broad-mouthed bottles, in which the ointment was stored, were carved from alabaster, a variety of gypsum, white, semi-transparent and costly. Afterwards other material was used, but the name "alabaster" was still applied to such cruses. That used by Mary of Bethany was probably the highest grade ointment in the highest priced cruse (Joh 12:3). The context here [291] leaves us free to suppose that both the cruse and the unguent were of a cheaper kind],  38 and standing behind at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment. [To see this scene we must picture Jesus stretched upon the couch and reclining on his left elbow. The woman stood at the foot of the couch behind his feet. His feet were bare; for every guest on entering left his sandals outside the door. The woman, feeling strongly the contrast between the sinlessness of Jesus and her own stained life, could not control her emotions. "The tears," says Brom, "poured down in a flood upon his naked feet, as she bent down to kiss them; and deeming them rather fouled than washed by this, she hastened to wipe them off with the only towel she had, the long tresses of her own hair. She thus placed her glory at his feet (1Co 11:15), after which she put the ointment upon them."]  39 Now when the Pharisee that had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have perceived who and what manner of woman this is that toucheth him, that she is a sinner. [Public opinion said that Jesus was a prophet (Luk 7:16), and Simon, from the Pharisee's standpoint, feared that it might be so; and therefore no doubt felt great satisfaction in obtaining this evidence which he accepted as disproving the claims of Jesus. He judged that if Jesus had been a prophet he would have both known and repelled this woman. He would have known her because discerning of spirits was part of the prophetic office -- especially the Messianic office (Isa 11:2-4, 1Ki 14:6, 2Ki 1:1-3, 2Ki 5:26, 2Ki 5:). Comp. Joh 2:25. He would have repelled her because, according to the Pharisaic tradition, her very touch would have rendered him unclean. The Pharisees, according to later Jewish writings, forbade women to stand nearer to them than four cubits, despite the warning of God (Isa 65:5). Thus reasoning, Simon concluded that Jesus had neither the knowledge nor the holiness which are essential to a prophet. His narrow mind did not [292] grasp the truth that it was as wonderful condescension for Christ to sit at his board as it was to permit this sinner to touch him.]  40 And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Teacher, say on. [Jesus heard Simon's thoughts and answered them. Simon called Jesus "Teacher," little thinking how fully Jesus was about to vindicate the justice of the title, thus given him in compliment.]  41 A certain lender had two debtors: the one owed five hundred shillings, and the other fifty. [The denarius or shilling was a silver coin issued by Rome which contained nearly seventeen cents' worth of that precious metal. The two debts, therefore, represented respectively about seventy-five dollars, and seven dollars and fifty cents. But at that time a denarius was a day's wages for a laboring man (Mat 20:2, Mat 20:4, Mat 20:12, Mat 20:13), so that the debt is properly translated into our language as if one owed five hundred and the other fifty days of labor.]  42 When they had not wherewith to pay, he forgave them both. [In this brief parable God represents the lender, and the woman the big and Simon the little debtor. Simon was (in his own estimation) ten times better off than the woman; yet they were each in an equally hopeless case -- having nothing with which to pay; and each in an equally favored case -- being offered God's free forgiveness. Forgiveness is expressed in the past tense in the parable, but merely as part of the drapery and not for the purpose of declaring Simon's forgiveness. It indicates no more than that Jesus was equally willing to forgive both. But the Pharisee did not seek his forgiveness, and the absence of all love in him proved that he did not have it.] Which of them therefore will love him most? [It was Jesus' custom to thus often draw his verdicts from the very lips of the parties concerned -- Luk 10:36, Luk 10:37, Mat 21:40, Mat 21:41.]  43 Simon answered and said, He, I suppose, to whom he forgave the most. [The "suppose" of Simon betrays a touch of supercilious irony, showing that the Pharisee thought the question very trivial. And he said unto him, Thou hast rightly judged. [Simon's words were more [293] than an answer. They were a judgment as well. Like Nathan with David (2Sa 12:1-7), Jesus had concealed Simon's conduct under the vestments of a parable, and had thus led him to unwittingly pronounce sentence against himself. Simon, the little debtor, was a debtor still; having no acts of gratitude to plead in evidence of his acquittal. From this point the words of Jesus take up the conduct of Simon which we should here picture to ourselves. "We must imagine the guests arriving; Simon receiving them with all courtesy, and embracing each in turn; slaves ready to was the dust of the road from their sandaled feet, and to pour sweet olive oil over their heads to soften the parched skin. See Gen 18:4, Gen 19:2, Gen 24:32, Rth 3:3, 1Sa 25:41; Psa 23:5, Psa 141:5, Ecc 9:8, Dan 10:3, Amo 6:6, Mat 6:17. But there is one of the guests not thus treated. He is but a poor man, invited as an act of condescending patronage. No kiss is offered him; no slave waits upon him; of course a mechanic can not need the luxuries others are accustomed to!"]  44 And turning to the woman, he said unto Simon, Seest thou this woman? [Simon is to look upon the woman as one whose actions stood in contrast to his own.] I entered into thy house, thou gavest me no water for my feet: but she hath wetted my feet with her tears, and wiped them with her hair. [Jesus here draws the first contrast. In the East, where the feet without stockings are placed in sandals instead of shoes, water becomes essential to one who would enter a house. The guest should be afforded an opportunity to wash the dust from his feet, not only for comfort's sake, but also that he might not be humiliated by soiling the carpets on which he walked, and the cushions on which he reclined. The trifling courtesy Simon had omitted; but the woman had amply supplied his omission, bathing the Lord's feet in what Bengel well calls "the most priceless of waters."]  45 Thou gavest me no kiss: but she, since the time I came in, hath not ceased to kiss my feet. [We have here the second contrast. A kiss was the ordinary salutation of respect in the East. Sometimes the hand was [294] kissed, and sometimes the cheek (2Sa 15:5, 2Sa 19:39, Mat 26:49, Act 20:37, Rom 16:16). We may note incidentally that we have no record of a kiss upon the cheek of Jesus save that given by Judas. The woman had graced the feet of Jesus with those honors which Simon had withheld from his cheek.]  46 My head with oil thou didst not anoint: but she hath anointed my feet with ointment. [Anointing was a mark of honor which was usually bestowed upon distinguished guests (Amo 6:6, Psa 23:5, Psa 141:5). To anoint the feet was regarded as extreme luxury (Pliny H.N. xiii. 4). In this third case Jesus makes a double comparison. To anoint the feet was more honored than to anoint the head, and the ointment was a more valuable and worthy offering than the mere oil which ordinary courtesy would have proffered.]  47 Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. [Her love was the result, and not the cause, of her forgiveness. Our sins are not forgiven because we love God, but we love God because they are forgiven (1Jo 4:19). Such is the inference of the parable, and such the teaching of the entire New Testament. We search the story in vain for any token of love on the part of Simon.]  48 And he said unto her, Thy sins are forgiven.  49 And they that sat at meat with him began to say within themselves, Who is this that even forgiveth sins? [They were naturally surprised at this marvelous assumption of authority, but in the light of what had just been said they did not dare to express themselves. Ignorance of Christ's person and office caused them to thus question him. It is easy to stumble in the dark. We are not told that Simon joined in asking this question.]  50 And he said unto the woman, Thy faith hath saved thee; go in peace. [Jesus did not rebuke his questioners, because the process of forgiveness was something which could not be demonstrated to their comprehension, and hence their error could not be made clear. Jesus attributed her forgiveness to her faith. "Peace" was the Hebrew and "grace" [295] was the Greek salutation. It is here used as a farewell, and means "Go in the abiding enjoyment of peace." Several valuable lessons are taught by this incident. 1. That the sense of guiltiness may differ in degree, but nevertheless the absolute inability of man to atone for sin is common to all. 2. As sin is against Christ, to Christ belongs the right and power to forgive it. 3. That conventional respectability, having no such flagrant and open sins as are condemned by the public, is not conscious of its awful need. 4. That those who have wandered far enough to have felt the world's censure realize most fully the goodness of God in pardoning them, and hence are moved to greater expressions of gratitude than are given by the self-righteous. But we must not draw the conclusion that sin produces love, or that much sin produces much love, and that therefore much sin is a good thing. The blessing which we seek is not proportioned to the quantity of the sins; but is proportioned to the quantity of sinful sense which we feel. We all have sin enough to destroy our souls, but many of us fail to love God as we should, through an insufficient sense of sinfulness.]

[FFG 290-296]

Lapide: Luk 7:1-50

CHAPTER 7

Ver.1.— Now when he had ended (or fulfilled) all his sayings.

Ver. 2.— Ready to die, nigh unto death. Syriac.

Ver. 3.— He sent to him the elders of the Jews, beseeching him that he would come and heal his servant. S. Luke ascribes the request of the Jews to the Centurion himself, because they asked in his name; but the Centurion sought not that Christ should come unto him, but only that the Lord should be told, "My servant lieth at home sick of the palsy, grievously tormented."  S. Mat 8:6-8 The Jews asked therefore that which they knew the Centurion desired, although he was too humble-minded to seek it.

"That he would come," i.e., would give up everything else, and apply himself to the healing of the servant. An expression equivalent to the Hebrew word πΰ, ba, come.

Thus God came to Abimelech, Gen. xx; to Balaam, Num. xxii.; and to the Hebrews, Deut. xxxiii., when He appeared to them and gave them the Law. So it is said of the Baptist. John came, shewed himself, neither eating nor drinking. The force of the passage lies therefore in the word "heal," that he would heal his servant, whether he came—went down—to his house or not.

Ver. 6.— Lord, trouble not thyself, do not incur the fatigue (Syriac) of such a journey, but speak the word only, and heal my servant.

Ver. 11.— And it came to pass the day after that He went into a city called Nain. A city of Galilee two miles distant from Mount Tabor, situated on the river Kison, and called Nain, from the Hebrew word which denotes beauty. Thus Naomi says, "Call me not Naomi," i.e. fair or beautiful, "call me Mara; for the Almighty hath dealt very bitterly with me" (Rth 1:20)—words which the widow of Nain, mourning the loss of her only son, might well make her own. So also Psa 133:1., "Behold how good and how pleasant (Nain) it is for brethren to dwell together in unity," and therefore how sad and sorrowful for brother to be separated from brother, mother from son, by the hand of death.

The place is specially mentioned for the confirmation of the miracle, and also because "Jesus went about all the cities and villages, preaching the gospel of the kingdom, and healing every sickness and every disease among the people" (S. Mat 9:35); and to show the bitterness of the mother's grief, for the death of her son at Nain was a greater trial to the mother than if they had been living in some country place. Just as it seems more hard for a man to be cut off in youth than in age, in health than in sickness, in prosperity than in adversity, in the spring tide rather than in the winter of life, as it is written (Ecclus. 41:1), "0 Death, how bitter is the remembrance of thee to a man that liveth at rest in his possessions, unto the man that bath nothing to vex him, and that hath prosperity in all things. 0 Death, acceptable is thy sentence unto the needy and unto him whose strength faileth, to whom everything is a care."

Ver. 12.— Now when he came nigh to the gate of the city, behold, there was a dead man carried out, &c. "Behold," i.e. by accident, humanly speaking, Christ met the bier; but the meeting was foreseen and fore-ordained of Christ, that He might raise the dead to life. He willed, however, that it should seem accidental and not designed, in order that it might be the more esteemed; for as the proverb runs, "that is of little value which is voluntarily offered for sale."

" There was a dead man carried " without the city. Because, for sanitary and other reasons, the Jews had their burial places without the walls.

So the sepulchre of Joseph of Arimathæa, in which the body of Christ lay, was without Jerusalem. So also the valley of Jehoshaphat, the scene of the judgment to come and the general resurrection, is the common burial-place of the inhabitants of Jerusalem, with the exception of the kings, for whom David had provided a sepulchre in Zion. 1 Kings ii. 10. For similar reasons the Romans, who were forbidden by the twelve tables to bury their dead within the city, used the Campus Martius as a place of sepulture, until Theodoric revoked the law; and there is abundant evidence to show that the Christians also, in the time of the persecution, used the crypts which they had excavated without the city for purposes of interment, but afterward, when peace was given to the Christians, they consecrated burial places within the walls near the temples in which they were wont to worship:

1. That the remembrance of death might be continually presented to the faithful as an incentive to a holy life. Like as the Spartans were commanded by Lycurgus to bury their dead within the city, in order to teach their young men that death was to be honoured and, not to be feared.

2. That by their consecration they might be secure against the wiles of the devils, who are wont to dwell in the tombs and possess the bodies of those departed. S. Luk 8:27.

3. And also that the faithful when on their way to worship might be led to pray that those who lay buried around might be released from purgatory, and counted worthy of a glorious resurrection at the last day, and also that they might be partakers in the holy sacrifices offered in the temples and might benefit by the merits and by the prayers of those Saints who either lie buried, or are in some way especially commemorated therein. Thus Constantine the Great wished to be buried in the porch of the Church of the Holy Apostles at Constantinople, and Theodosius in the Church of S. Peter at Rome. And so, as most of the churches at Rome show the Christians built altars over the tombs of the martyrs, for reasons which I have given in my comments on the text, "I saw under the altar the souls of them that were slain." Rev 7:9.

The only son, לןםןדוםח̀ע, i.e. the only child of his mother, and therefore the sole object of her love. For he was to her her hope and her future, the support of her declining years, and the light of her eyes. Hence the mother's grief was of the bitterest kind, like to that which the prophets tell of: "They shall mourn for him as one mourneth for his only son," Zec 12:10. And again, "0 daughter of my people, gird thee with sackcloth and wallow thyself in ashes: make thee mourning as for an only son, most bitter lamentation." Jer 6:26.

And much people of the city was with her. This widow seems to have been a woman highly esteemed by her fellow-citizens, "out of respect for whom they joined in the funeral procession."  S. Ambrose. Furthermore, there is generally at the gate of a city a great crowd of people going in and coming out, particularly as formerly the gate was not only the market-place, but also the seat of judgment.

Hence God willed that the miracle should be thus publicly wrought, that many being witnesses of it, many might be led to give praise to Him. Bede.

Ver. 13.— And when the Lord saw her, He had compassion on her and said into her, Weep not. Nay, rather begin to rejoice, for I will restore your son to life again, mourn not as dead one whom thou shalt soon see brought back again to life. Bede. He forbids her to weep for him, who was, about to rise from the dead, S. Ambrose.

Ver. 14.— And He came and touched the bier: and He said Young man, I say unto thee, Arise. The bier, an open bier surely, as is common amongst the Jews.

Arise. Elijah, Elisha, and others restored the dead to life by means of prayer to God, but Christ at a word, as Lord of life and death, and therefore very God. He touched the bier, says Cyril, to show that his body was effectual for the salvation of men, for as iron heated in the fire does the work of fire, and kindles the chaff, so the flesh united to the Word gives life to mankind.

Ver. 15.— And he that was dead sat up and began to speak. Sat up, raised himself up into a sitting posture, and so returned to life; for to sit up and to begin to speak are sure signs of returning animation.

And He delivered him to his mother, i.e. He took him by the hand and placed him on his feet, then led him to his mother. Behold thy son! Take him home with thee, that thou mayest rejoice over him, and that he may render thee true filial obedience.

Ver. 16 .— And there came a fear on all.

Ver. 17.— And this rumour of Him went forth throughout all Judæa, and throughout all the region round about. Fear, i.e. reverence, and a sacred awe, mixed with admiration and joy.

A great prophet. The Messiah, of whose coming all were in anxious expectation.

Allegorically. The widow is the Church who mourns her sons—those who have fallen into mortal sin and forfeited the grace of God—as dead, and seeks by her tears for their restoration; and in answer to her prayers, Christ—1. Causes the bearers to stand still, checks those evil passions which gain the mastery over the young, and breaks their power. 2. Touches the bier, i.e. the wood of the Cross, and by it raises the dead to life. For by virtue of Christ sinners are moved to repentance, and restored to favour with God. Hence, 3. The dead man sits up and begins to speak, begins to lead a new life and give praise unto God, so that those who are witnesses of this marvellous change are filled with admiration and are led to give glory unto God. So S. Ambrose and others.

Of this we have a living example in S. Monica, for she mourned unceasingly for her son, who was dead in trespasses and sins, but recalled by her prayers to such holiness of life that he afterwards became a chief doctor of the Church. S. Augustine, Confessions.

Again, more particularly, the widow is the Church, the son the people of the Gentiles enclosed in the bier of concupiscence, and borne along to hell as to a sepulchre. By touch of the bier, i.e. by the wood of the Cross, Christ gave life to the world

Figuratively. By the example of the widow we see how a priest or director should act when any of his spiritual children have fallen into mortal sin and are being borne to the grave of everlasting misery. He should follow the bier with weeping and much lamentation, for thus he will receive comfort from the Lord who—(1.) Touching the bier will cause the bearers to stand still, i.e. cause evil lusts and passions to cease; (2.) will recall the dead to life; and (3.) will raise him up to the performance of good works, so as to confess his sins and tell of the loving kindness of God.

Thus at last he is restored to the Church, his mother, whose past sorrow will be eclipsed by her present joy, and thus also many will be led to extol the goodness of God.

Again, the widow represents the soul, her son the understanding, inactive and dead. When such a soul laments her spiritual death, especially if others also join in her mourning, Christ will grant an awakening. The bier is a conscience in a state of false security. The bearers, the evil enticements and flatteries of companions which stand still, i.e. are restrained at the touch of Christ. Bede. Or, as Theophylact interprets it, the widow is the soul which has lost its husband, i.e. the word of life; the son is the understanding; the body, the coffin or bier.

To sum up. We read that Christ on three occasions recalled the dead to life.

1. The daughter of the ruler of the synagogue in the house, i.e. one who sins in thought and intention.

2. The son of the widow at the gate, i.e. one who sins openly, and imparts his guilt to others.

3. Lazarus in the tomb, the habitual sinner who lies as it were buried in sin without hope of recovery or release.

The first, Christ raised to life by secret prayer apart from others; the second by a word; the third by crying with a loud voice, Lazarus, come forth. Hence different degrees of sin have different remedies, but to rescue the habitual sinner from the death of sin there needs no less than the voice of Christ speaking loudly to the sinner's heart.

Ver. 29.— And the publicans justified God. Confessed the goodness of God in sending the Baptist, and in offering them salvation :through his baptism and preaching. See verse Luke 35; 1Ti 3:16; and S. Mat 11:l9.

There is a question whether this verse and the one following, give the words of the Evangelist or of our Lord Himself. But as the opening words of the 31st verse, "and the Lord said," are absent from the best MSS., we may conclude, with Maldonatus, that these two verses are a part of the continuous discourse of Christ.

Ver. 30.— But the Pharisees and lawyers rejected the counsel of God against themselves, either within themselves, i.e. in their hearts, because they did not dare openly contravene His words, or as against themselves, i.e. for their own condemnation. Bede.

Ver. 36.— And one of the Pharisees desired that he would eat with him, and He went into the Pharisee's house and sat down to meat.

Ver. 37 . — And behold a woman in the city. Behold, a wonderful thing, and a wonderful example of penitence. A woman called Mary Magdalene. S. Luk 8:2. It is questioned whether this is the same woman who is mentioned by the two other Evangelists.  S. Chrysostom thinks there were two; Origen, Theophylact, and Euthymius, three who thus anointed our Lord, and that each Evangelist wrote of a different person. S. Mat 26:7;  S. Joh 12:3.

But I hold that it was one and the same woman—Mary Magdalene, the sister of Martha and of Lazarus, who anointed our Lord, as we read in the Gospels, on two but not three occasions; and this is clear,—

1. Because this is the general interpretation of the Church, who in her Offices accepts what is here written by S. Luke as referring to the Magdalene alone.

2. Because S. John (Joh 11:2) writes, "It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick," thus plainly alluding to this passage of S. Luke, and signifying that only one woman anointed the Lord. For if there had been more than one, the words just quoted would have insufficiently described her. But the meaning is, "when I say Mary, I mean the penitent who anointed the feet of the Lord, as recounted by S. Luke, whom all know to be Mary Magdalene."

3. Because the Mary mentioned by S. John (Joh 12:2-3) is clearly the same Mary Magdalene, the sister of Martha and of Lazarus, who anointed Christ here, as described by S. Luke, and again at Bethany, six days before the passover. For S. Matthew (Mat 26:6) and S. John (Jn 12:i) both refer to the same event, as is evident if the two accounts are compared together. Therefore it was Mary Magdalene who anointed Christ, not three times, as Origen would have us believe, but twice only, once as is recorded by S. Luke, and again six days before His death.

4 The same thing is testified to by Church history and tradition, and also by the inscription on the tomb of the Magdalene, which Maximus, one of the seventy disciples, is said to have built.

5. And this is also the opinion of S. Augustine, S. Cyprian, and many other interpreters of scripture.

But it may be objected that this Magdalene followed Jesus from Galilee (S. Mat 27:55), and was a Galilean, and cannot have been the same as Mary the sister of Martha, who lived at Bethany, and was therefore of Judæa. I answer that she was of Judæa by descent, but seems to have lived in Galilee, it may be in the castle called Magdala, either because she had married the lord of that place, or because it had been allotted her as her share of the family property. Hence she was called Magdalene from the name of the place, Magdala. So Jansenius and others.

In the city. Some think in Jerusalem. But Jerusalem was in Judæa, and these things seem to have been done in Galilee where Christ was preaching. Hence it is very probable that the city was Nain, the scene of Christ's miracle, as Toletus and others conjecture; but some think that it was the town of Magdala in which she lived, an idea which Adricomius on the word Magdalum supports.

A sinner. Some recent writers, to honour the Magdalene, think that she was not unchaste, but only conceited and vain, and for this reason called a sinner. But in proportion as they thus honour the Magdalene, they detract from the grace of God and that penitence which enabled her to live a holy life. For by the word sinner we generally understand one who not only sins, but leads others also to sin. The word sinner therefore here signifies a harlot, i.e. one who has many lovers although she may not make a public market of her charms, and this interpretation is accepted by S. Augustine, S. Jerome, Isidore of Pelusium,  S. Ambrose, Gregory, Bede, and S. Chrysostom, who holds ( Hom. 62 ad Pop.) that to her refer the words of our Lord, "Verily, I say unto you, that the publicans and harlots go into the kingdom of God before you." S. Mat 22:31. Hence the Church hymn:—

So she, who hath so many sins committed,

Now from the very jaws of hell returns;

E'en to the threshold of a Life eternal,

After her fitful life of guilt and shame.

She, from a seething caldron of offences,

A fair and perfumed vase is now become;

From an uncomely vessel of dishonour

Translated to a vessel full of grace.

Doubtlessly Christ permitted her to be entangled in all the filth of a wanton life, that He might show the power of His grace in winning her back to purity again, for the worse the disease the greater the skill of the physician in curing it. Nor does this detract from the honour due to the Magdalene, for the greater her sins, the more admirable her penitence, and the stronger her resolution to forsake them.

God willed that she should be an example of penitence, that none should despair of pardon because or the heinousness of their offences, but trust to the infinite compassion of God, mindful of the saying of S. Paul, "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on Him to life everlasting." 1Ti 1:15-16.

"Truly," says S. Gregory, "a life anxious to atone for faults committed is oftentimes more pleasing to God than that innocence which rests in a torpid security."

Great, indeed, is the gift of innocence by which we are preserved from sin, but greater is the grace of penitence and remission of sin, and this grace is the greater in proportion to the greatness of the sin, for thus forgiveness is granted to the more unworthy, and so the grade becomes to him the greater, as S. Thomas teaches. Hence sinners who truly repent excel their brethren in humility, and in austerity and holiness of life, and often perform acts of heroism which those who have sinned less deeply are unable to do. As may be seen in the case of many saints, and especially in that of one who from a robber became the very mirror of monks. For the baseness of his former life, the baseness of his sin, the punishment due to his offences, and the pardoning love of God, are to the penitent so many incentives to a better and a holier life.

So the pearl is the emblem of penitence. For as the sun by its rays was said to convert the substance of the oyster into a precious jewel, so Christ by his transforming grace changed the woman that was a sinner into a pearl—a penitent saint.

When she knew that Jesus sat at meat in the Pharisee's house. It was not fitting that the Magdalene, whose sinful life was known to all, should anoint Christ in her own house, but rather in the house of another, so that there might be no suspicion of evil. Hence she was not ashamed to act as she did in the house of the Pharisee; for, as S. Gregory says ( Hom. 33), Being filled with shame within, she did not think there was any cause for the show of shame without. And S. Augustine ( Hom. 58 de Temp.) writes, The sinner who washed the feet of the Lord with her tears, and dried them with the hairs of her head, when she knew that the heavenly physician had come, entered the house an uninvited guest; and thus she, who had been shameless in sin, became yet more bold in seeking salvation, and so deserved to hear that her sins were forgiven. And again ( Hom. 23), Thou hast seen how a woman of notoriously evil repute entered, uninvited, the house where her Physician sat at meat, and although little fitted for a feast, was fitted for the blessing which she thus boldly (piâ impudentiâ) sought to obtain. For she knew how great was her need, and that He to whom she had come, could grant her relief. For Christ accepted the invitation of the Pharisee, in order to provide those who sat at meat with the spiritual feast of the repentant Magdalene. Hence S. Chrysostom ( Serm. 93):Christ sat at the feast, not to drink cups of wine flavoured with honey and perfumed with flowers, but the bitter tears of repentance; because God longs for the tears of the sinner. For, as S. Bernard says, the tears of penitence are the wine of angels, and yield them unbounded delight. And again ( Serm. 30 in Cant.),Tears are an earnest of repentance, and a return to the blessing and favour of God, and therefore of sweet savour to His angels.

An alabaster box of ointment. See S. Mat 26:6.

Ver. 38.— And stood at His feet behind Him weeping, and began to wash His feet with tears, and did wipe them with the hairs of her head, and kissed His feet, and anointed them with the ointment.

At His feet. The ancients at their feasts reclined on couches, their heads resting on their hands, their feet turned away from the table, so that there might be room for others on the same couch. Hence it was easy for the Magdalene to fulfil her pious purpose, for tradition represents her as a woman of lofty stature.

She stood. Standing indicates not the posture, but the presence of any one.

She stood, i.e. she came, and fell on her knees, at the feet of Christ. For kneeling is the posture of penitence.

She drew nigh, says S. Augustine ( Hom. 23), to the feet of the Lord, and she who for long had taken to evil ways, now seeks to direct her steps aright. For humble contrition she weeps, and washes the feet of Christ, and in the devotion with which she wiped and anointed them, although silent, she speaks.

In the Magdalene therefore was fulfilled that which is written: "Tell me, 0 thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon;" also, "While the King sitteth at his table, my spikenard sendeth forth the smell thereof," (Son 1:7-12); and further, "I will rise now and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth" (Son 3:2), which see.

Note here:—1. The reverence and modesty of the Magdalene, which is the grace of youth and of penitence. She drew nigh to Christ, not in front of Him, for she considered that she was, on account of her past misdeeds, unworthy of His holy presence, but at His feet. Therefore, S. Bernard accounts reverence or modesty ( Serm. 86, in Song )to be the foundation of all virtues. "How great," he says, "is the grace and the beauty which a modest blush lends to the cheek!"

2. S. Mary Magdalene, as S. Chrysostom ( Hom. 11 , on S. Matt.)observes, was the first who came to Jesus for pardon and forgiveness. Those before her had sought restoration to bodily health alone. Therefore, wounded like a deer, she, wounded by the dart of Christ's love, runs to Him for succour. Christ had showed her her wretchedness; hence, overcome with sorrow and remorse, she could not bear for one moment longer the burden of her sins, but at once sought of Him pardon and release. Therefore, without waiting until Christ had left the Pharisee's house, she burst in uninvited to the feast. So foul and loathsome is even one mortal sin alone. As S. Anselm asserts ( De Similit. cap. cxc.), "If of necessity I had to choose between sin and the torments of hell, I had rather plunge headlong into hell, than give sin the mastery over me;" and he adds, "I had rather enter hell pure from the stain of sin, than reign in heaven a prey to its pollutions."

3. The act of S. Mary Magdalene seems as if prompted by the words of the Baptist, "Behold the Lamb of God, which taketh away the sin of the world," S. Joh 1:29; or by the invitation of Christ, "Come unto Me, all ye that labour and are heavy laden, and I will give you rest," S. Mat 11:28. Moreover, she was persuaded that He, who had delivered her from the possession of the seven devils (S. Luk 8:2), would deliver her also from the bondage of sin. Therefore, in deepest contrition she draws nigh to Christ, acknowledging Him to he a prophet sent from God with power to forgive sins, and in full hope that He would pardon the guilt which she had contracted; for, S. Gregory says, Christ drew her to Himself by inward grace, and received her outwardly with pity and compassion.

And began to wash His feet with her tears. Observe how abundant were the tears of the penitent, inasmuch as they were able to wash and cleanse the dust-stained feet of the Lord. See S. Mat 10:10. On their power and efficacy, S. Chrysostom has written ( Serm. de Pœnitentia ),and S. Ambrose, "Christ washed not His own feet, in order that we might wash them with our tears. Blessed tears, not only because they are able to wash away our guilt, but because they besprinkle the firstfruits of the heavenly Word, and incline His steps towards us."

Blessed tears, for they not only obtain pardon for the sinner, but strength and refreshment for the just. For truly is it written "My tears have been my meat day and night," Psa 43:3. And S. Gregory ( Hom. 33): "As I ponder over the penitence of the Magdalene, I long to keep silent and weep. For what heart so hard, as not to be softened by the tears of this penitent sinner, who considered what she had done, and was careless of what she would do—who entered unbidden to the feast, and wept amongst those who were feasting. Learn then how great must have been the compunction and sorrow which impelled her on such an occasion to weep."

And did wipe them with the hairs of her head. Other means were at hand, but in her deep penitence, the Magdalen would dedicate to the service of Christ the very hair which once she took such pride in adorning. Hence S. Cyprian ( De Ablutione ),She used her hair for a napkin, her eyes for a pitcher, and her tears for water. Her contrition showed itself by her tears; her faith washed the feet of the Lord, her love anointed them. She made her head to be a foot-stool, and wiped the sacred feet with her unloosened hair. Without reserve, she gave herself to Christ, and He, regarding the intention rather than the act, anointed the anointer, cleansed her who was cleansing, and wiped away her sins.

S. Euthymius assigns the cause, "He makes instruments of sin, instruments of righteousness." And more particularly S. Gregory ( Hom. 33),"That which she had given up to the service of sin, now she offers for the glory of God. Her eyes, which had lusted after earthly things, she wears away with the tears of repentance. Her hair, which once added to the comeliness of her face, she now used to dry up her tears. With her mouth, which was wont to speak proudly, she now kisses the ground on which the feet of the Lord trod. All her sinful indulgences she sacrifices for the love of Christ, and making her former vices give place to virtues, wherewith she offended therewith she now serves God."

Hear also S. Chrysostom ( Hom. 6, on S. Matt.): "So the woman which was a sinner, inflamed with the fires of love, and purged by her flood of tears from the stains and defilement of sin, exceeded even the virtue of virgins. For in the warmth of her penitence she exulted in her longings for Christ; washing His feet with her tears, wiping them with the hairs of her head, and anointing them with ointment of price. Thus she acted outwardly, but how much more fervent were the thoughts of her heart, which were known only to God."

And kissed his feet. She who once delighted in the kisses of unchaste desire, now chastely kisses the feet of Christ, and seeks thereby the pardon and forgiveness of her sins. For a kiss is a sign of forgiveness, as well as of kindness and of love. S. Ambrose.

Mystically. The two feet of Christ, says S. Peter Damian, are mercy and judgment. To kiss one without the other is productive of rash security, or of an evil despair. Publicly, at a public feast, in presence of all the guests, the Magdalene performed her act of penitence, that her openly avowed repentance might atone for the public scandal of her former life.

And anointed them with the ointment. The ancients made frequent use of ointments or perfumes. See Eccles. ix. 8. And these were generally prepared by women. 1Sa 8:13.

The Magdalene boldly entered the house of Simon her friend at the time of the feast, that thus she might show the warmth of her love for Christ. Titus. For, as S. Paulinus says ( Epist. 4, ad Severum ),The Lord regarded not the ointment, but the love which impelled her, fearless of reproach or rejection, to enter uninvited the house of the Pharisee, and with that violence by which the kingdom of heaven is taken by force, she ran to the feet of Christ, and made them to be, if I may so express myself, her sanctuary and her altar. There she consecrated her tears—made offering of a sweet-smelling savour, and made sacrifice of her affections and passions; a broken and contrite heart, a sacrifice with which God is well-pleased. Therefore she not only obtained the forgiveness, of her sins, but wheresoever the Gospel is preached, there what she hath done shall be told for a memorial of her.

Mystically. S. Peter Damian explains, that this ointment was made out of our sins; for she, mixed and macerated in the mortar of repentance, sprinkled with the oil of discernment, and softened in the caldron of discipline by the fires of remorse, is applied a precious and acceptable ointment to the Saviour's feet. He adds also that this ointment was fourfold, inasmuch as it was composed 1. of devotion; 2. many virtues; 3. piety; and 4. Pity.

Note what a noble example of penitence and of virtue the Magdalene presents.

1. Her remarkable faith in believing that Christ was able to forgive sins, a power which the Scribes and Pharisees denied Him, and which no other prophet possessed. Hence if we may credit S. Augustine ( Hom. 33), she believed that He who had power to forgive sins, was more than man, and was led by divine illumination to acknowledge Christ to be God; for, as S. Augustine goes on to say, to believe that Christ can forgive sins, is to believe that He is God; and he adds, "She drew nigh unto the Lord impure, to return pure; sick, to return sound; a confessor of sin, to return a disciple of Christ."

2. Her wonderful devotion in continuing to kiss the feet of Jesus, and wash them with her tears until she heard Him say, "Thy sins are forgiven: go in peace."

3. Her great wisdom in not seeking pardon by the words of her mouth, but rather by the deep yearnings of her heart.

4. The depth of her penitence, in that for thirty years, after thus publicly showing her contrition, she lived in the desert a life given up to austerities and the practice of good works. Hence Petrarch writes:—

"Love and hope deep seated in the heart made cold and hunger sweet, and turned the hard rock into a pleasant couch;" and adds, "Here, unseen by men, but surrounded by bands of angels, and supported by the daily Offices, thou wast permitted to hear the responsive chantings of the angelic choirs." And so Christ revealed to S. Bridget that there were three saints specially pleasing to Him: the Blessed Virgin, John the Baptist, and Mary Magdalene, of whom He spake thus:—When Mary Magdalene was converted, the devils said, 'How shall we gain power over her again, for we have lost a goodly prey? We cannot look at her because of her tears; so covered and protected is she by good works, that no spot or soil of sin can stain her soul; so holy is her life, so fervent her love for God, that we dare not draw nigh her.'"

Figuratively, S. Ambrose ( lib. de Tobia, cap. xii.), says, "Whoso hath pity on the poor anoints the feet of Christ. For the poor are His feet, and on them He harmlessly walks."

Ver. 39.— Now when the Pharisee which had bidden Him saw it, he spake within himself, saying, this man, if He were a prophet, would have known who and what manner of woman this is that toucheth Him: for she is a sinner, and therefore unfit to touch a holy prophet. This Pharisee was, as S. Augustine says (Serm. 23), one of those self-righteous men, of whom Isaiah wrote, chap. lii. II.

But Simon's reasoning was false, for the unclean touched Christ that they might be cleansed by Him. For this cause He came into the world, that as the good physician, He might heal all manner of diseases, whether of the body or of the soul. He was offended, therefore, because, as Euthymius says, he knew not that Christ, although very God, was made man to save sinners. And, again, the Magdalene was not now unclean, for she had been cleansed by contrition, as Christ proceeded to show. Simon was deceived, because he judged of the past, and not of the present. For Mary was the same, yet another. Another, yet her very self, says Chrysologus ( Serm. 74).Wherefore the humble penitent was holier than the proud Pharisee, who, if he had not already sinned as deeply as the Magdalene, was liable from his spiritual pride to fall into as great a sin. S. Augustine ( in loc. cit. ). Hence in many things the Pharisee offended, as Toletus shows. Therefore, S. Gregory ( Hom. 33), concludes thus: "We should in another's fall lament our own sin; for perhaps, under similar circumstances, we should in like manner offend, and although punishment should always follow on sin, we ought to make a distinction, to be harsh and severe in our treatment of vice, but to be compassionate to the weakness of human nature. For though the sinner must be punished, he must be gently dealt with, as our neighbour."

Ver. 40.— And Jesus answering (the secret thoughts of his heart) said unto him, Simon, I have somewhat to say unto thee.

S. Augustine, Theophylact, Bede and others, think that this Simon was not Simon, the leper, in whose house the Magdalene again anointed the feet of Jesus.  S. Joh 12:2,  S. Mat 26:6. Others are of a contrary opinion, because the name is the same, and because the circumstances of the second anointing are so similar. It seems, however, that this Simon was converted when Christ was on his way from Galilee to Judaæ (S. Mat 19:1); and that he followed Jesus, and settled at Bethany, near S. Mary Magdalene, who was known to him, in order to enjoy with her the presence and teaching of Christ.

I have somewhat to say unto thee. See how wisely Christ reproves Simon with these gentle but meaning words, which appealed to his better feelings, and at once arrested his attention. For, as S. Augustine says, Christ desired to correct the error of his thoughts, in return for the entertainment which he had provided. And S. Luke implies that Simon at once recognised his fault, for he answered modestly, Master, say on. As Thy disciple, I will gladly accept Thy words as the teaching of my Master.

Ver. 41.— There was a certain creditor which had two debtors. The debtors, says S. Ambrose, are those who owe God, the heavenly creditor, not actual money, but a return of good works and of virtue. Our debts, therefore, are our sins, by which we do despite to God, and for which we should make atonement. But we cannot make atonement unto God, and therefore are in danger of hell fire. For the Syriac creditor implies the same as usurer, and the Greek word הבםויףפח̀ז answers to the Hebrew πωδ, nosche, and signifies one who gives, either outright, or on usury. Deu 15:6, Deu 28:12; Ecclus 29:1-2.

One owed five hundred pence and the other fifty. The Roman denarius or penny, originally of the value of ten asses, was worth about eight pence of our modern money. In this parable we are to understand by the two debtors, Mary Magdalene, and Simon the Pharisee; who is not mentioned by name, lest he should be offended or disheartened. This is clear from the following verses wherein the Magdalene is thrice, by antithesis, brought into comparison with Simon, and preferred to him. She, therefore, is the debtor who owed five hundred pence, who considered that she owed God much more because of her sins than Simon; and therefore, that she might obtain forgiveness, she loved more and showed greater proofs of her love. But Simon owed only fifty pence, his sins were but venial, and therefore he considered that he owed little to God. He was self-righteous, and thought that he had little or no need of repentance.

But S. Augustine rightly observes, for this very reason he ought all the more to acknowledge that he was a debtor to God, who had preserved him from committing greater offences. Thou wast not an adulterer (as the Magdalene) in that past life of thine which thou dost ignore. But it was God who kept thee from sinning, preserved thee from temptation, and from the power of the tempter. Acknowledge then what thou owest to Him who has kept thee from evil. For there is no sin which one man has committed that another man may not commit, if God withdraw His guidance from him.

Ver. 42.— And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? (loves him most, Vulg.) i.e. "in verity," or "ought" to love him most. For a similar Hebraism, see Amo 5:13. The prudent shall keep silence in that time, i.e. they were being silent or it behoved them to be silent.

The meaning is, As he who has been forgiven much, is accounted to have received forgiveness because of his deserts, so debtors who owe much, are wont to show the utmost deference to their creditors, in order to obtain from them, if not forgiveness of their debt, at least favourable terms of payment. In like manner, Simon, thou shouldest have known that the Magdalene loved me with a greater love than thine. For she showed greater proofs of her love, and therefore her sins, which are many, are forgiven, because she loved much. Wherefore, she is no longer a sinner, nor, as thou thinkest, unworthy to touch my feet; but holier than thou, and more worthy to be touched by me. The parable, therefore, plainly teaches us, that the more we love, the more we shall be forgiven.

So S. Augustine ( Hom. 23), "The more she loved Me, and shows her love, the more do I forgive." But if we take the Greek rendering ב̉דבנ?ףוי, and translate according to the English version, the argument is inverted. For although the love of the creditor, as shown in the forgiveness of the debt, excites in return the love of the debtor, yet at the same time it is the love of the debtor, in seeking to make payment of the debt, which causes the creditor to forgive. So De Lyra, Francis Lucas, and others. Hence the parable in one sense teaches us, that as the debtor who has been forgiven the most, loves his creditor the more, so Christ because he had forgiven the many sins of the Magdalene, will be the more beloved by her. But Christ desired also to show, not only that her sins were forgiven, but the reason, and the manner of their forgiveness, i.e. on account, of her love, so that we, taking example by her, may, in like manner obtain forgiveness.

Another explanation is given by S. Ambrose ( De Tobia, cap. xxii.). Christ forgave the sins of the Magdalene, which increased her love and gratitude to Him; but, Christ foresaw this increase of love, and therefore from the very first forgave her. Again, S. Gregory ( lib. vi . epist. 22), and after him Toletus: The greater the debt, which is forgiven the greater the gratitude of the debtor. When, therefore, 0 Simon, thou sawest in the Magdalene such great signs of love, thou shouldest have inferred how much had been forgiven her. For as the cause may be inferred from the effect, so her love wasthe result of her forgiveness. See then how rashly thou hast condemned this woman, when thou shouldest have known, from the abundant signs of love and gratitude which she had shown, that all her sins, however great their number, had been forgiven. But this interpretation is at variance with the 47th verse, "Her sins, which are many, are forgiven, for she loved much." The word "for" or "because" shows that her love was not the effect but the cause of her forgiveness. See infra, v.47.

Ver. 43.— Simon answered and said, I suppose that he to whom he forgave most. And He said unto him, Thou hast rightly judged. Christ praises the answer, in order that Simon might the more readily accept the reproof and the lessons to be drawn therefrom.

Ver. 44.— And He turned unto the woman, and said unto Simon, seest thou this woman? He turned, because the Magdalene stood behind Him, for from consciousness of her guilt, she did not dare to meet His sight. Seest thou this woman? no longer, as thou thinkest, a sinner, but a penitent reconciled with God.

I entered into thine house, but thou gavest Me no water for My feet. It was the custom in those days to wash the feet of one's guests before they sat down to meat, both for purposes of cleansing and refreshment. Thus Abraham washed the feet of the Angels, Gen. xviii. 4, and Lot, Gen 19:2. See also Jdg 19:21. Whence S. Paul considers that a widow may be set apart for the service of God, "if she have washed the saints' feet," 1Ti 5:10.

Christ had come as a guest to the house, and therefore Simon should have washed His feet. Christ therefore reproached him for his want of consideration and care, and contrasts his conduct with the love of the Magdalene. For Titus says, "It is an easy matter to provide water, but difficult to supply such an abundance of tears."

Ver. 45.— Thou gavest Me no kiss, but this woman, since the time I came in, hath not ceased to kiss My feet, "with reverence and godly fear." Titus. Guests were in old times received with a kiss in sign of affection and welcome. But Simon omitted this salutation. Hence "It was thy duty, 0 Simon, to receive Me, thy invited guest, with a kiss of welcome, but the Magdalene has more than made up for thy neglect, for she hath continued to kiss, not My face, but My feet, from the moment I entered Thy house."

Ver. 46.— My head with oil thou didst not anoint: but this woman hath anointed My feet with ointment. The more valued the guest, the more precious the perfumes wherewith He was anointed. Thou didst not anoint My head, but she hath anointed My feet with very precious ointment. See again how she excelleth thee in love and devotion. "Not that the Lord," as Ambrose says, "valued the ointment, but rather the love, the faith, and the humility." Hence Christ concludes,

Ver. 47.— Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much. Greek, ב̉צ?שםפבי, have been forgiven. At what time, we may ask, were her sins forgiven?

1. Francis Lucas thinks at the time when the Lord said unto her, "Thy sins ate forgiven," v. 48.

2. Others are of opinion that her sins were forgiven when our Lord in this present verse declared unto Simon the fact of her pardon.

3. But it seems more probable that her sins were forgiven at some time antecedent, i.e. when she felt true contrition for her offences. Because when by the grace of God she had been led to see the heinousness of her sin, so deep was her contrition and sorrow, that she thereby regained the divine favour, and so her love for God and her sorrow for her sins impelled her to show openly the reality of her repentance, and therefore before Christ could say unto her, "Thy sins are forgiven," she had obtained forgiveness by reason of her complete penitence.

We may, however, take the words "her sins are forgiven" as spoken in the same sense in which the priest pronounces absolution over a penitent, who is already reconciled to God by his perfect repentance. The priest absolves him who is already absolved, and this absolution is so effectual as to do away with any sin which might still attach itself to the penitent. Further, a sin often repeated may be often forgiven, if the penitent confesses his fault as often as he commits it, and seeks absolution at the hands of the Church. Hence Christ for the third time forgives the sins of the Magdalene. Wherefore He freed her not only from the guilt but from the punishment of sin, and granted her free release.

This is what the angel said to a certain Bishop of the Church: Penitence and confession restore the penitent to the number of the elect." Again, "The tears of a penitent may well bear the name of a baptism." Barlaam. And Palladius tells us, that a certain virgin who had fallen into sin "was more pleasing to God in her penitence, than in her former purity." See also S. Jerome ( De pœnitentia Fabiolæ ); and Climacus ( De pœnitentia.)

For she loved much. Toletus and some others think that the word "for" signifies not the cause but rather affords the proof of her forgiveness. "Thou mightest have known, 0 Simon, that her sins were forgiven, for these open signs of love are bestowed on Me in gratitude for my forgiveness of her sins."

But this explanation is faulty, because the Magdalene knew not that she had been forgiven, until she heard Christ pronounce the pardon of her sins. And Christ does not say, Learn from her acts of love that her sins have been forgiven, but on the contrary, Her sins are forgiven because of her love.

Hence the cause of the Magdalene's forgiveness was her great love for God, which led her to hate and abhor her former sins. For love is the death of sin, and the life of righteousness.  S. Augustine ( De laudibus charitatis.) Hence all theologians hold with him, that the act or perfect contrition which includes the entire surrender of the heart to God, precedes, but at once brings with it justification and forgiveness of sin as its final result, in the same way as a certain amount of heat ( calor ut octo ) applied to wood, as a result produces actual fire in that wood.

So the Council of Trent ( Sess. xiv . cap.iv.), distinguishig between the attrition caused by fear of punishment and the contrition which follows on the love of God, decides that the latter, in conjunction with the sacrament of penance, reconciles the sinner with God, which the former is in no wise able to do; for "a broken and a contrite heart, 0 God, thou wilt not despise," Ps. li. 17. Hence S. Gregory ( Hom. 33) explains, "Her sins, which are many, are forgiven, for she loved much, i.e. she burnt off the corruptions of sin, because she was inflamed with the fire of love. For the more the heart of the sinner burns with the love of God the wore is he purified from the lust and corruption of sin."

But to whom little is forgiven, the same loveth little. This refers to the Pharisee, because he obtained no forgiveness, inasmuch as he showed no signs of penitence or of love for God. Our Lord, under reserve, saith little or "less," as the Vulgate renders it, is forgiven, though he might have said "nothing" is forgiven. But by the words "to whom little is forgiven, the same loveth little," we may understand:

1. That, according to the principles on which God forgives sins, "one mortal sin, even though it be the least, cannot be forgiven without its accompanying sins being forgiven also, and whensoever one is forgiven, the others are forgiven as far as the guilt is concerned, but more or less of punishment is meted out, according to the degree of love which fills the heart of the penitent."

2. That he who has no love for God, or only that natural love which well nigh all men possess, loves God less than one whose love is divinely inspired. Hence to the one many, i.e. all his sins, are pardoned; to the other less, i.e. nothing, is forgiven. All was forgiven the Magdalene because she was truly contrite, and sought forgiveness by every means in her power; but the Pharisee received no forgiveness, because he felt no sorrow for sin, and had not even given the feast with any desire of obtaining mercy from Christ..

For Christ designed the parable to apply to S. Mary Magdalene and also to the Pharisee, and willed from it to show why the one was forgiven but the other not.  S. Augustine adds, "The parable was spoken because the Pharisee thought he had few, if any sins, not because he had no love, for he showed some love in that he invited our Lord." And again, "0 Pharisee, thou lovest little, not because little is forgiven thee, but because thou thoughtest that there was little which needed forgiveness." Toletus remarks, "Little was forgiven Simon, because by the grace of God he had been preserved from committing sin, for he had entertained Christ, and not persecuted him as the other Pharisees. Hence it is very probable that afterwards this Pharisee became a true follower of Christ." See further Suarez, Parte iii ., de Gratia, lib. viii. cap. x.

Ver. 48 . — And He said unto her, Thy sins are forgiven. FrancisLucas thinks that the Magdalene's sins were at this time and by these words forgiven. See preceding verse. Christ now turns to the Magdalene, and repeats that which He had said just before to Simon, in order to comfort her grief, to confirm her pardon, and show that He had power and authority to forgive sins, and that He therefore was the Messiah, and God. Euthymius.

Ver. 49.— And they that sat at meat with Him began to say within themselves, i.e. to reason in their hearts, for they did not dare to express their thoughts lest they should be put to rebuke.

Who is this that forgiveth sins also? Is it the Messiah? Is it God, for God alone can forgive sins! Christ leaves them a prey to wonder and to doubt, in order that they might be led to inquire into His life, doctrine and miracles, and see in Him the Son of God.

Ver. 50. — And He saith to the woman, Thy faith hath saved thee; go in peace. Faith, not alone, as, the innovators hold, but fruitful in good works, such as the Magdalene had displayed, and love. For a little before, v. 47, Christ had ascribed her forgiveness to her love. We must here understand, therefore, not a barren faith, but a faith which showed itself in her acts of contrition and love.

Hath saved thee, i.e. hath freed thee from sin, and made thee meet for salvation. Thy loving faith hath placed thee in the way of salvation, and if thou continuest therein, thou wilt lay hold upon eternal life, for a readiness to serve God is the way to glory.

Go in peace. Be no longer downcast and distressed by reason of thy sins: they have now no power to hurt thee, nor to make thy conscience afraid. Euthymius. The fruit of repentance, forgiveness, and of a conscience void of offence, is peace and spiritual joys, which far exceed those which the world can give, as it is written, "Being justified by faith, we have peace with God." Rom. v. 1; and again, "The peace of God, which passeth all understanding, shall keep your hearts and minds through Jesus Christ," Phil. iv. 7. So also, "He that is of a merry heart hath a continual feast," Pro 15:15.

S. Bernard, in his sermon on the Magdalene, very fitly remarks, "The joy which a perfect heart looks for from an untroubled conscience is a lasting happiness. For the heart which is cleansed from this world's corruptions, and whose desires are fixed on God, joys only in the Lord, and rejoices only in God its Saviour. The soul of such an one despises the threats of the enemy, casts away fear, is not a prey to false hopes, but, secure against all evil, rests in perfect peace."

This perfect peace Christ gave to the Magdalene, for God's work is perfect (Deu 32:4), and therefore those whom Christ cleansed were made perfectly whole. He therefore,

1. Uprooted from the Magdalene's heart all vicious habits, all evil recollections and fleshly lusts, and restored to her true peace of mind.

2. Endued her, not only with chastity, humility and penitence, but also with,

3. A contempt for earthly things, and a love for heavenly; and

4. Kindled in her heart an ardent love, which caused her to dedicate herself and all she had to His service.

Hence she followed Christ as He went about the villages preaching, and ministered unto Him of her substance, resigning the cares of the family to her sister Martha, that she might wholly devote herself to the teaching of the Lord.

Hence she heard from His lips the words, "Mary hath chosen that good part, which shall not be taken away from her," S. Luk 11:42. Hence also she stood at the foot of the Cross, and beheld Christ washing away, by His blood, those sins which she had washed with her tears, and afterwards, with a yet more fervent love, withdrawing into the desert she gave herself up to the contemplation of His life, His passion and His resurrection, and, wholly devoted to His service, lived henceforth for heaven and not for earth.

Such also was the conversion of S. Paul, and therefore he was endued with all Christian and Apostolic virtues. See Acts ix. A similar conversion of heart and mind, we are told, was experienced by S Cyprian at his baptism ( Lib. ii . Epist. 2, ad Donat.); and by S. Augustine ( Confess. lib. ix . cap. i., lib. viii . cap. ii.)

Wherefore Origen, in his noble Homily on the Magdalene, figuratively says, "We may follow the example of this woman, in order to obtain a similar blessing. For we way confidently draw nigh unto Jesus, since He did not withdraw Himself from the sinner who sought Him. Learn then from her, 0 sinner, to mourn over the absence of God from thy soul, and to seek His presence again. Learn from Mary to love Jesus, to hope in Jesus, and by seeking Jesus to find Him. Learn from her to fear no opposition, to refuse to be comforted without Him, and to count all things but loss for His sake. Hence see the power of grace, and of the love of Christ."

"Love conquers all things." "Love can control the savage lion, and love alone has power to 1ead captive the hearts of men," for "love is strong as death," Son 8:6.

Commentary -- Other

Contradiction: Luk 7:3

76. Did the Capernaum centurion come personally to ask Jesus to heal his slave (Matthew 8:5), or did he send elders of the Jews and his friends (Luke 7:3,6)?

(Category: the text is compatible with a little thought & misunderstood the author's intent)

This is not a contradiction but rather a misunderstanding of sequence, as well as a misunderstanding of what the authors intended. The centurion initially delivered his message to Jesus via the elders of the Jews. It is also possible that he came personally to Jesus after he had sent the elders to Jesus. Matthew mentions the centurion because he was the one in need, while Luke mentions the efforts of the Jewish elders because they were the ones who made the initial contact.

We know of other instances where the deed which a person tells others to do is in actuality done through him. A good example is the baptism done by the disciple's of Jesus, yet it was said that Jesus baptized (John 4:1-2).

We can also understand why each author chose to relate it differently by understanding the reason they wrote the event. Matthew's main reason for relating this story is not the factual occurrence but to relate the fact of the importance of all nations to Christ. This is why Matthew speaks of the centurion rather than the messengers of the centurion. It is also the reason why Matthew spends less time relating the actual story and more on the parable of the kingdom of heaven. Matthew wants to show that Jesus relates to all people.

Luke in his telling of the story does not even relate the parable that Jesus told the people, but concentrates on telling the story in more detail, thereby concentrating more on the humanity of Jesus by listening to the messengers, the fact that he is impressed by the faith of the centurion and the reason why he is so impressed; because the centurion does not even consider himself 'worthy' to come before Jesus. Ultimately this leads to the compassion shown by Jesus in healing the centurion's servant without actually going to the home of the centurion.

Contradiction: Luk 7:6

76. Did the Capernaum centurion come personally to ask Jesus to heal his slave (Matthew 8:5), or did he send elders of the Jews and his friends (Luke 7:3,6)?

(Category: the text is compatible with a little thought & misunderstood the author's intent)

This is not a contradiction but rather a misunderstanding of sequence, as well as a misunderstanding of what the authors intended. The centurion initially delivered his message to Jesus via the elders of the Jews. It is also possible that he came personally to Jesus after he had sent the elders to Jesus. Matthew mentions the centurion because he was the one in need, while Luke mentions the efforts of the Jewish elders because they were the ones who made the initial contact.

We know of other instances where the deed which a person tells others to do is in actuality done through him. A good example is the baptism done by the disciple's of Jesus, yet it was said that Jesus baptized (John 4:1-2).

We can also understand why each author chose to relate it differently by understanding the reason they wrote the event. Matthew's main reason for relating this story is not the factual occurrence but to relate the fact of the importance of all nations to Christ. This is why Matthew speaks of the centurion rather than the messengers of the centurion. It is also the reason why Matthew spends less time relating the actual story and more on the parable of the kingdom of heaven. Matthew wants to show that Jesus relates to all people.

Luke in his telling of the story does not even relate the parable that Jesus told the people, but concentrates on telling the story in more detail, thereby concentrating more on the humanity of Jesus by listening to the messengers, the fact that he is impressed by the faith of the centurion and the reason why he is so impressed; because the centurion does not even consider himself 'worthy' to come before Jesus. Ultimately this leads to the compassion shown by Jesus in healing the centurion's servant without actually going to the home of the centurion.

Critics Ask: Luk 7:2

LUKE 7:2-10 —Is there a mistake in the accounts concerning Jesus and the centurion?

(See comments on Matt. 8:5-13 .)   

Critics Ask: Luk 7:3

LUKE 7:2-10 —Is there a mistake in the accounts concerning Jesus and the centurion?

(See comments on Matt. 8:5-13 .)   

Critics Ask: Luk 7:4

LUKE 7:2-10 —Is there a mistake in the accounts concerning Jesus and the centurion?

(See comments on Matt. 8:5-13 .)   

Critics Ask: Luk 7:5

LUKE 7:2-10 —Is there a mistake in the accounts concerning Jesus and the centurion?

(See comments on Matt. 8:5-13 .)   

Critics Ask: Luk 7:6

LUKE 7:2-10 —Is there a mistake in the accounts concerning Jesus and the centurion?

(See comments on Matt. 8:5-13 .)   

Critics Ask: Luk 7:7

LUKE 7:2-10 —Is there a mistake in the accounts concerning Jesus and the centurion?

(See comments on Matt. 8:5-13 .)   

Critics Ask: Luk 7:8

LUKE 7:2-10 —Is there a mistake in the accounts concerning Jesus and the centurion?

(See comments on Matt. 8:5-13 .)   

Critics Ask: Luk 7:9

LUKE 7:2-10 —Is there a mistake in the accounts concerning Jesus and the centurion?

(See comments on Matt. 8:5-13 .)   

Critics Ask: Luk 7:10

LUKE 7:2-10 —Is there a mistake in the accounts concerning Jesus and the centurion?

(See comments on Matt. 8:5-13 .)   

Evidence: Luk 7:39

You can be forgiven all your sin in half the tick of a clock, and pass from death to life more swiftly than I can utter the words. CHARLES SPURGEON

Evidence: Luk 7:50

For the differences between humans and animals, see Psa 32:9 footnote.

Introduction / Outline

Robertson: Luke (Book Introduction)

THE GOSPEL OF LUKE

By Way of Introduction

There is not room here for a full discussion of all the interesting problems raised by Luke as the author of the Gospel and Acts. One can find them ably handled in the Introduction to Plummer’s volume on Luke’s Gospel in the International and Critical Commentary , in the Introduction to Ragg’s volume on Luke’s Gospel in the Westminster Commentaries , in the Introduction to Easton’s Gospel According to St. Luke , Hayes’ Synoptic Gospels and the Book of Acts , Ramsay’s Luke the Physician , Harnack’s Date of the Acts and the Synoptic Gospels , Foakes-Jackson and Kirsopp Lake’s Beginnings of Christianity , Carpenter’s Christianity According to St. Luke , Cadbury’s The Making of Luke-Acts , McLachlan’s St. Luke: The Man and His Work , Robertson’s Luke the Historian in the Light of Research , to go no further. It is a fascinating subject that appeals to scholars of all shades of opinion.

The Same Author for Gospel and Acts

The author of Acts refers to the Gospel specifically as " the first treatise," ton prōton logon , (Act_1:1) and both are addressed to Theophilus (Luk_1:3; Act_1:1). He speaks of himself in both books as " me" ( kamoi , Luk_1:3) and I made ( epoiēsamēn , Act_1:1). He refers to himself with others as " we" and " us" as in Act_16:10, the " we" sections of Acts. The unity of Acts is here assumed until the authorship of Acts is discussed in Volume III. The same style appears in Gospel and Acts, so that the presumption is strongly in support of the author’s statement. It is quite possible that the formal Introduction to the Gospel (Luk_1:1-4) was intended to apply to the Acts also which has only an introductory clause. Plummer argues that to suppose that the author of Acts imitated the Gospel purposely is to suppose a literary miracle. Even Cadbury, who is not convinced of the Lucan authorship, says: " In my study of Luke and Acts, their unity is a fundamental and illuminating axiom." He adds: " They are not merely two independent writings from the same pen; they are a single continuous work. Acts is neither an appendix nor an afterthought. It is probably an integral part of the author’s original plan and purpose."

The Author of Acts a Companion of Paul

The proof of this position belongs to the treatment of Acts, but a word is needed here. The use of " we" and " us" in Act_16:10 and from Act_20:6 to the end of chapter Acts 28 shows it beyond controversy if the same man wrote the " we" sections and the rest of the Acts. This proof Harnack has produced with painstaking detail in his Date of the Acts and the Synoptic Gospels and in his volume The Acts of the Apostles and in his Luke the Physician .

This Companion of Paul A Physician

The argument for this position lies in the use of medical terms throughout the Gospel and the Acts. Hobart in his Medical Language of St. Luke proves that the author of both Gospel and Acts shows a fondness for medical terms best explained by the fact that he was a physician. Like most enthusiasts he overdid it and some of his proof does not stand the actual test of sifting. Harnack and Hawkins in his Horae Synopticae have picked out the most pertinent items which will stand. Cadbury in his Style and Literary Method of Luke denies that Luke uses Greek medical words more frequently in proportion than Josephus, Philo, Plutarch, or Lucian. It is to miss the point about Luke merely to count words. It is mainly the interest in medical things shown in Luke and Acts. The proof that Luke is the author of the books does not turn on this fact. It is merely confirmatory. Paul calls Luke " the beloved physician" ( ho iatros ho agapētos , Col_4:14), " my beloved physician." Together they worked in the Island of Malta (Act_28:8-10) where many were healed and Luke shared with Paul in the appreciation of the natives who " came and were healed ( etherapeuonto ) who also honoured us with many honours." The implication there is that Paul wrought miracles of healing ( iasato ), while Luke practised his medical art also. Other notes of the physician’s interest will be indicated in the discussion of details like his omitting Mark’s apparent discredit of physicians (Mar_5:26) by a milder and more general statement of a chronic case (Luk_8:43).

This Companion and Author Luke

All the Greek manuscripts credit the Gospel to Luke in the title. We should know that Luke wrote these two books if there was no evidence from early writers. Irenaeus definitely ascribes the Gospel to Luke as does Clement of Alexandria, Tertullian, the Muratorian Fragment. Plummer holds that the authorship of the four great Epistles of Paul (I and II Corinthians, Galatians, Romans) which even Baur accepted, is scarcely more certain than the Lukan authorship of the Gospel. Even Renan says: " There is no very strong reason for supposing that Luke was not the author of the Gospel which bears his name."

A Sketch of Luke

His name is not a common one, and is probably a shortened form of Lukios and Lukanos . Some of the manuscripts of the Gospel actually have as the title Kata Lukanon . Dean Plumptre suggests that the Latin poet Lucanus was named after Luke who probably was the family physician when he was born. That is conjecture as well as the notion of Hayes that, since the brothers Gallio and Seneca were uncles of Lucanus they were influenced by Luke to be friendly toward Paul both in Corinth and in Rome. It is probable that Luke was a Greek, certainly a Gentile, possibly a freedman. So this man who wrote more than one-fourth of the New Testament was not a Jew. It is not certain whether his home was in Antioch or in Philippi. It is also uncertain whether he was already converted when Paul met him at Troas. The Codex Bezae has a " we" passage after Act_11:27 which, if genuine, would bring Luke in contact with Paul before Troas. Hayes thinks that he was a slave boy in the family of Theophilus at Antioch, several conjectures in one. We do not know that Theophilus lived at Antioch. It may have been Rome. But, whether one of Paul’s converts or not, he was a loyal friend to Paul. If he lived at Antioch, he could have studied medicine there and the great medical temple of Aesculapius was at Aegae, not far away. As a Greek physician, Luke was a university man and in touch with the science of his day. Greek medicine is the beginning of the science of medicine as it is known today. Tradition calls him a painter, but of that we know nothing. Certainly he was a humanist and a man of culture and broad sympathies and personal charm. He was the first genuine scientist who faced the problem of Christ and of Christianity. It must be said of him that he wrote his books with open mind and not as a credulous enthusiast.

The Date of the Gospel

There are two outstanding facts to mark off the date of this Gospel by Luke. It was later than the Gospel of Mark since Luke makes abundant use of it. It was before the Acts of the Apostles since he definitely refers to it in Act_1:1. Unfortunately the precise date of both termini is uncertain. There are still some scholars who hold that the author of the Acts shows knowledge of the Antiquities of Josephus and so is after a.d. 85, a mistaken position, in my opinion, but a point to be discussed when Acts is reached. Still others more plausibly hold that the Acts was written after the destruction of Jerusalem and that the Gospel of Luke has a definite allusion to that event (Luk_21:20.), which is interpreted as a prophecy post eventum instead of a prediction by Christ a generation beforehand. Many who accept this view hold to authorship of both Acts and Gospel by Luke. I have long held the view, now so ably defended by Harnack, that the Acts of the Apostles closes as it does for the simple and obvious reason that Paul was still a prisoner in Rome. Whether Luke meant the Acts to be used in the trial in Rome, which may or may not have come to pass, is not the point. Some argue that Luke contemplated a third book which would cover the events of the trial and Paul’s later career. There is no proof of that view. The outstanding fact is that the book closes with Paul already a prisoner for two years in Rome. If the Acts was written about a.d. 63, as I believe to be the case, then obviously the Gospel comes earlier. How much before we do not know. It so happens that Paul was a prisoner a little over two years in Caesarea. That period gave Luke abundant opportunity for the kind of research of which he speaks in Luk_1:1-4. In Palestine he could have access to persons familiar with the earthly life and teachings of Jesus and to whatever documents were already produced concerning such matters. Luke may have produced the Gospel towards the close of the stay of Paul in Caesarea or during the early part of the first Roman imprisonment, somewhere between a.d. 59 and 62. The other testimony concerns the date of Mark’s Gospel which has already been discussed in volume I. There is no real difficulty in the way of the early date of Mark’s Gospel. All the facts that are known admit, even argue for a date by a.d. 60. If Mark wrote his Gospel in Rome, as is possible, it would certainly be before a.d. 64, the date of the burning of Rome by Nero. There are scholars, however, who argue for a much earlier date for his gospel, even as early as a.d. 50. The various aspects of the Synoptic problem are ably discussed by Hawkins in his Horae Synopticae , by Sanday and others in Oxford Studies in the Synoptic Problem , by Streeter in his The Four Gospels , by Hayes in his The Synoptic Gospels and the Book of Acts , by Harnack in his Date of the Acts and the Synoptic Gospels , by Stanton in his The Gospels as Historical Documents , and by many others. My own views are given at length in my Studies in Mark’s Gospel and in Luke the Historian in the Light of Research .

The Sources of the Gospel

In his Preface or Prologue (Luk_1:1-4) the author tells us that he had two kinds of sources, oral and written, and that they were many, how many we have no way of telling. It is now generally accepted that we know two of his written sources, Mark’s Gospel and Q or the Logia of Jesus (written by Matthew, Papias says). Mark is still preserved and it is not difficult for any one by the use of a harmony of the Gospels to note how Luke made use of Mark, incorporating what he chose, adapting it in various ways, not using what did not suit his purposes. The other source we only know in the non-Markan portions of Matthew and Luke, that is the material common to both, but not in Mark. This also can be noted by any one in a harmony. Only it is probable that this source was more extensive than just the portions used by both Matthew and Luke. It is probable that both Matthew and Luke each used portions of the Logia not used by the other. But there is a large portion of Luke’s Gospel which is different from Mark and Matthew. Some scholars call this source L. There is little doubt that Luke had another document for the material peculiar to him, but it is also probable that he had several others. He spoke of " many." This applies especially to chapters 9 to 21. But Luke expressly says that he had received help from " eye-witnesses and ministers of the word," in oral form this means. It is, then, probable that Luke made numerous notes of such data and used them along with the written sources at his command. This remark applies particularly to chapters 1 and 2 which have a very distinct Semitic (Aramaic) colouring due to the sources used. It is possible, of course, that Mary the mother of Jesus may have written a statement concerning these important matters or that Luke may have had converse with her or with one of her circle. Ramsay, in his volume, Was Christ Born at Bethlehem? shows the likelihood of Luke’s contact with Mary or her circle during these two years at Caesarea. Luke handles the data acquired with care and skill as he claims in his Prologue and as the result shows. The outcome is what Renan called the most beautiful book in the world.

The Character of the Book

Literary charm is here beyond dispute. It is a book that only a man with genuine culture and literary genius could write. It has all the simple grace of Mark and Matthew plus an indefinable quality not in these wonderful books. There is a delicate finish of detail and proportion of parts that give the balance and poise that come only from full knowledge of the subject, the chief element in a good style according to Dr. James Stalker. This scientific physician, this man of the schools, this converted Gentile, this devoted friend of Paul, comes to the study of the life of Christ with a trained intellect, with an historian’s method of research, with a physician’s care in diagnosis and discrimination, with a charm of style all his own, with reverence for and loyalty to Jesus Christ as Lord and Saviour. One could not afford to give up either of the Four Gospels. They each supplement the other in a wonderful way. John’s Gospel is the greatest book in all the world, reaching the highest heights of all. But if we had only Luke’s Gospel, we should have an adequate portrait of Jesus Christ as Son of God and Son of Man. If Mark’s is the Gospel for the Romans and Matthew’s for the Jews, the Gospel of Luke is for the Gentile world. He shows the sympathy of Jesus for the poor and the outcast. Luke understands women and children and so is the universal Gospel of mankind in all phases and conditions. It is often called the Gospel of womanhood, of infancy, of prayer, of praise. We have in Luke the first Christian hymns. With Luke we catch some glimpses of the child Jesus for which we are grateful. Luke was a friend and follower of Paul, and verbal parallels with Paul’s Epistles do occur, but there is no Pauline propaganda in the Gospel as Moffatt clearly shows ( Intr. to Lit. of the N.T. , p. 281). The Prologue is in literary Koiné and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite Luk_2:1-7 as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . The main feature of this proof appears also in my Luke the Historian in the Light of Research . So many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.

JFB: Luke (Book Introduction)

THE writer of this Gospel is universally allowed to have been Lucas (an abbreviated form of Lucanus, as Silas of Silvanus), though he is not expressly named either in the Gospel or in the Acts. From Col 4:14 we learn that he was a "physician"; and by comparing that verse with Col 4:10-11 --in which the apostle enumerates all those of the circumcision who were then with him, but does not mention Luke, though he immediately afterwards sends a salutation from him--we gather that Luke was not a born Jew. Some have thought he was a freed-man (libertinus), as the Romans devolved the healing art on persons of this class and on their slaves, as an occupation beneath themselves. His intimate acquaintance with Jewish customs, and his facility in Hebraic Greek, seem to show that he was an early convert to the Jewish faith; and this is curiously confirmed by Act 21:27-29, where we find the Jews enraged at Paul's supposed introduction of Greeks into the temple, because they had seen "Trophimus the Ephesian" with him; and as we know that Luke was with Paul on that occasion, it would seem that they had taken him for a Jew, as they made no mention of him. On the other hand, his fluency in classical Greek confirms his Gentile origin. The time when he joined Paul's company is clearly indicated in the Acts by his changing (at Act 16:10) from the third person singular ("he") to the first person plural ("we"). From that time he hardly ever left the apostle till near the period of his martyrdom (2Ti 4:11). EUSEBIUS makes him a native of Antioch. If so, he would have every advantage for cultivating the literature of Greece and such medical knowledge as was then possessed. That he died a natural death is generally agreed among the ancients; GREGORY NAZIANZEN alone affirming that he died a martyr.

The time and place of the publication of his Gospel are alike uncertain. But we can approximate to it. It must at any rate have been issued before the Acts, for there the 'Gospel' is expressly referred to as the same author's "former treatise" (Act 1:1). Now the Book of the Acts was not published for two whole years after Paul's arrival as a prisoner at Rome, for it concludes with a reference to this period; but probably it was published soon after that, which would appear to have been early in the year 63. Before that time, then, we have reason to believe that the Gospel of Luke was in circulation, though the majority of critics make it later. If we date it somewhere between A.D. 50 and 60, we shall probably be near the truth; but nearer it we cannot with any certainty come. Conjectures as to the place of publication are too uncertain to be mentioned here.

That it was addressed, in the first instance, to Gentile readers, is beyond doubt. This is no more, as DAVIDSON remarks [Introduction to the New Testament, p. 186], than was to have been expected from the companion of an "apostle of the Gentiles," who had witnessed marvellous changes in the condition of many heathens by the reception of the Gospel. But the explanations in his Gospel of things known to every Jew, and which could only be intended for Gentile readers, make this quite plain--see Luk 1:26; Luk 4:31; Luk 8:26; Luk 21:37; Luk 22:1; Luk 24:13. A number of other minute particulars, both of things inserted and of things omitted, confirm the conclusion that it was Gentiles whom this Evangelist had in the first instance in view.

We have already adverted to the classical style of Greek which this Evangelist writes--just what might have been expected from an educated Greek and travelled physician. But we have also observed that along with this he shows a wonderful flexibility of style, so much so, that when he comes to relate transactions wholly Jewish, where the speakers and actors and incidents are all Jewish, he writes in such Jewish Greek as one would do who had never been out of Palestine or mixed with any but Jews. In DA COSTA'S'S Four Witnesses will be found some traces of "the beloved physician" in this Gospel. But far more striking and important are the traces in it of his intimate connection with the apostle of the Gentiles. That one who was so long and so constantly in the society of that master mind has in such a work as this shown no traces of that connection, no stamp of that mind, is hardly to be believed. Writers of Introductions seem not to see it, and take no notice of it. But those who look into the interior of it will soon discover evidences enough in it of a Pauline cast of mind. Referring for a number of details to DA COSTA, we notice here only two examples: In 1Co 11:23, Paul ascribes to an express revelation from Christ Himself the account of the Institution of the Lord's Supper which he there gives. Now, if we find this account differing in small yet striking particulars from the accounts given by Matthew and Mark, but agreeing to the letter with Luke's account, it can hardly admit of a doubt that the one had it from the other; and in that case, of course, it was Luke that had it from Paul. Now Matthew and Mark both say of the Cup, "This is my blood of the New Testament"; while Paul and Luke say, in identical terms, "This cup is the New Testament in My blood" (1Co 11:25; Luk 22:20). Further, Luke says, "Likewise also the cup after supper, saying," &c.; while Paul says, "After the same manner He took the cup when He had supped, saying," &c.; whereas neither Matthew nor Mark mention that this was after supper. But still more striking is another point of coincidence in this case. Matthew and Mark both say of the Bread merely this: "Take, eat; this is My body" (Mat 26:26; Mar 14:22); whereas Paul says, "Take, eat, this is My body, which is broken for you" (1Co 11:24), and Luke, "This is My body, which is given for you" (Luk 22:19). And while Paul adds the precious clause, "This do in remembrance of Me," Luke does the same, in identical terms. How can one who reflects on this resist the conviction of a Pauline stamp in this Gospel? The other proof of this to which we ask the reader's attention is in the fact that Paul, in enumerating the parties by whom Christ was seen after His resurrection, begins, singularly enough, with Peter--"And that He rose again the third day according to the Scriptures and that He was seen of Cephas, then of the Twelve" (1Co 15:4-5) --coupled with the remarkable fact, that Luke is the only one of the Evangelists who mentions that Christ appeared to Peter at all. When the disciples had returned from Emmaus to tell their brethren how the Lord had appeared to them in the way, and how He had made Himself known to them in the breaking of bread, they were met, as Luke relates, ere they had time to utter a word, with this wonderful piece of news, "The Lord is risen indeed, and hath appeared to Simon" (Luk 24:34).

Other points connected with this Gospel will be adverted to in the Commentary.

JFB: Luke (Outline)

• ANNOUNCEMENT OF THE FORERUNNER. (Luke 1:5-25)
• ANNUNCIATION OF CHRIST. (Luk 1:26-38)
• VISIT OF MARY TO ELISABETH. (Luke 1:39-56)
• BIRTH AND CIRCUMCISION OF JOHN--SONG OF ZACHARIAS AND PROGRESS OF THE CHILD. (Luke 1:57-80)
• BIRTH OF CHRIST. (Luk 2:1-7)
• ANGELIC ANNUNCIATION TO THE SHEPHERDS--THEIR VISIT TO THE NEWBORN BABE. (Luk 2:8-20)
• PURIFICATION OF THE VIRGIN--PRESENTATION OF THE BABE IN THE TEMPLE-SCENE THERE WITH SIMEON AND ANNA. (Luke 2:22-40)
• FIRST CONSCIOUS VISIT TO JERUSALEM. (Luk 2:41-52)
• PREACHING, BAPTISM, AND IMPRISONMENT OF JOHN. (Luke 3:1-20) Here the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age (Luk 3:23) is determined by it [BENGEL]. No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that he had "accurately traced down all things from the first" (Luk 1:3). Here, evidently, commences his proper narrative. Also see on Mat 3:1.
• BAPTISM OF AND DESCENT OF THE SPIRIT UPON JESUS. (Luk 3:21-22)
• GENEALOGY OF JESUS. (Luke 3:23-38)
• JESUS ENTERING ON HIS PUBLIC MINISTRY, MAKES A CIRCUIT OF GALILEE--REJECTION AT NAZARETH. (Luke 4:14-32)
• DEMONIAC HEALED. (Luk 4:33-37)
• PETER'S MOTHER-IN-LAW AND MANY OTHERS, HEALED. (Luk 4:38-41)
• JESUS SOUGHT OUT AT MORNING PRAYER, AND ENTREATED TO STAY, DECLINES FROM THE URGENCY OF HIS WORK. (Luk 4:42-44)
• MIRACULOUS DRAUGHT OF FISHES--CALL OF PETER, JAMES, AND JOHN. (Luk 5:1-11)
• LEPER HEALED. (Luk 5:12-16)
• PARALYTIC HEALED. (Luk 5:17-26)
• LEVI'S CALL AND FEAST. (Luk 5:27-32)
• PLUCKING CORN-EARS ON THE SABBATH. (Luk 6:1-5)
• WITHERED HAND HEALED. (Luk 6:6-11)
• THE TWELVE APOSTLES CHOSEN--GATHERING MULTITUDES--GLORIOUS HEALING. (Luke 6:12-49)
• CENTURION'S SERVANT HEALED. (Luk 7:1-10)
• WIDOW OF NAIN'S SON RAISED TO LIFE. (In Luke only). (Luk 7:11-17)
• THE BAPTIST'S MESSAGE THE REPLY, AND CONSEQUENT DISCOURSE. (Luke 7:18-35)
• CHRIST'S FEET WASHED WITH TEARS. (Luk 7:36-50)
• A GALILEAN CIRCUIT, WITH THE TWELVE AND CERTAIN MINISTERING WOMEN. (In Luke only). (Luk 8:1-3)
• PARABLE OF THE SOWER. (Luk 8:4-18)
• JESUS CROSSING THE LAKE, STILLS THE STORM. (Luk 8:22-25)
• JAIRUS' DAUGHTER RAISED AND ISSUE OF BLOOD HEALED. (Luke 8:40-56)
• MISSION OF THE TWELVE APOSTLES. (Luk 9:1-6)
• HEROD TROUBLED AT WHAT HE HEARS OF CHRIST DESIRES TO SEE HIM. (Luk 9:7-9)
• PETER'S CONFESSION OF CHRIST--OUR LORD'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH, AND WARNINGS ARISING OUT OF IT. (Luk 9:18-27)
• JESUS TRANSFIGURED. (Luk 9:28-36)
• DEMONIAC AND LUNATIC BOY HEALED--CHRIST'S SECOND EXPLICIT ANNOUNCEMENT OF HIS DEATH AND RESURRECTION. (Luk 9:37-45)
• STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST--JOHN REBUKED FOR EXCLUSIVENESS. (Luk 9:46-48) (See on Mat 18:1-5).
• THE PERIOD OF HIS ASSUMPTION APPROACHING CHRIST TAKES HIS LAST LEAVE OF GALILEE--THE SAMARITANS REFUSE TO RECEIVE HIM. (Luk 9:51-56)
• INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. (Luk 9:57-62)
• MISSION OF THE SEVENTY DISCIPLES, AND THEIR RETURN. (Luke 10:1-24)
• QUESTION OF A LAWYER AND PARABLE OF THE GOOD SAMARITAN. (Luk 10:25-37)
• MARTHA AND MARY. (Luk 10:38-42)
• THE DISCIPLES TAUGHT TO PRAY. (Luk 11:1-13)
• BLIND AND DUMB DEMONIAC HEALED--CHARGE OF BEING IN LEAGUE WITH HELL, AND REPLY--DEMAND OF A SIGN, AND REPLY. (Luke 11:14-36)
• DENUNCIATION OF THE PHARISEES. (Luke 11:37-54)
• WARNING AGAINST HYPOCRISY. (Luk 12:1-12)
• COVETOUSNESS--WATCHFULNESS--SUPERIORITY TO EARTHLY TIES. (Luke 12:13-53)
• NOT DISCERNING THE SIGNS OF THE TIME. (Luk 12:54-59)
• THE LESSON, "REPENT OR PERISH," SUGGESTED BY TWO RECENT INCIDENTS, AND ILLUSTRATED BY THE PARABLE OF THE BARREN FIG TREE. (Luk 13:1-9)
• WOMAN OF EIGHTEEN YEAR'S INFIRMITY HEALED ON THE SABBATH. (Luk 13:10-17)
• MISCELLANEOUS TEACHINGS. (Luk 13:18-30)
• MESSAGE TO HEROD. (Luk 13:31-35)
• HEALING OF A DROPSICAL MAN, AND MANIFOLD TEACHINGS AT A SABBATH FEAST. (Luke 14:1-24)
• ADDRESS TO GREAT MULTITUDES TRAVELLING WITH HIM. (Luk 14:25-35)
• PUBLICANS AND SINNERS WELCOMED BY CHRIST--THREE PARABLES TO EXPLAIN THIS. (Luke 15:1-32)
• I. THE LOST SHEEP. (Luk 15:3-7) Occurring again (Mat 18:12-14); but there to show how precious one of His sheep is to the Good Shepherd; here, to show that the shepherd, though the sheep stray never so widely, will seek it out, and when he hath found, will rejoice over it.
• II. THE LOST COIN. (Luk 15:8-10)
• III. THE PRODIGAL SON. (Luke 15:11-32)
• PARABLES OF THE UNJUST STEWARD AND OF THE RICH MAN AND LAZARUS, OR, THE RIGHT USE OF MONEY. (Luke 16:1-31)
• OFFENSES--FAITH--HUMILITY. (Luk 17:1-10) (See Mat 18:6-7).
• TEN LEPERS CLEANSED. (Luk 17:11-19)
• COMING OF THE KINGDOM OF GOD AND OF THE SON OF MAN. (Luke 17:20-37)
• PARABLE OF THE IMPORTUNATE WIDOW. (Luk 18:1-8)
• PARABLE OF THE PHARISEE AND THE PUBLICAN. (Luk 18:9-14)
• LITTLE CHILDREN BROUGHT TO CHRIST. (Luk 18:15-17)
• THE RICH YOUNG RULER AND DISCOURSE THEREON. (Luk 18:18-30)
• FULLER ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. (Luk 18:31-34)
• BLIND MAN HEALED. (Luk 18:35-43)
• ZACCHEUS THE PUBLICAN. (Luk 19:1-10)
• PARABLE OF THE POUNDS. (Luke 19:11-27)
• SECOND CLEANSING OF THE TEMPLE AND SUBSEQUENT TEACHING. (Luk 19:45-48) As the first cleansing was on His first visit to Jerusalem (Joh 2:13-22), so this second cleansing was on His last.
• THE AUTHORITY OF JESUS QUESTIONED, AND HIS REPLY--PARABLE OF THE WICKED HUSBANDMEN. (Luke 20:1-19)
• ENTANGLING QUESTIONS ABOUT TRIBUTE AND THE RESURRECTION--THE REPLIES. (Luke 20:20-40)
• CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID AND MESSIAH, AND DENOUNCES THE SCRIBES. (Luk 20:41-47)
• THE WIDOW'S TWO MITES. (Luk 21:1-4)
• CHRIST'S PROPHECY OF THE DESTRUCTION OF JERUSALEM AND WARNINGS TO PREPARE FOR HIS SECOND COMING, SUGGESTED BY IT--HIS DAYS AND NIGHTS DURING HIS LAST WEEK. (Luke 21:5-38) (See on Mat 24:1-3.)
• CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--COMPACT WITH JUDAS. (Luk 22:1-6) (See on Mat 26:1-5.)
• LAST PASSOVER--INSTITUTION OF THE SUPPER--DISCOURSE AT THE TABLE. (Luke 22:7-38)
• AGONY IN THE GARDEN. (Luk 22:39-46)
• JESUS BEFORE CAIAPHAS--FALL OF PETER. (Luk 22:55-62)
• JESUS BEFORE HEROD. (Luk 23:6-12)
• JESUS AGAIN BEFORE PILATE--DELIVERED UP--LED AWAY TO BE CRUCIFIED. (Luke 23:13-38)
• THE TWO THIEVES. (Luk 23:39-43)
• ANGELIC ANNOUNCEMENT TO THE WOMEN THAT CHRIST IS RISEN--PETER'S VISIT TO THE EMPTY SEPULCHRE. (Luk 24:1-12)
• CHRIST APPEARS TO THE TWO GOING TO EMMAUS. (Luke 24:13-35)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES--HIS ASCENSION. (Luke 24:36-53)

TSK: Luke (Book Introduction)

Luke, to whom this Gospel has been uniformly attributed from the earliest ages of the Christian church, is generally allowed to have been " the beloved physician" mentioned by Paul (Col 4:14); and as he was the companion of that apostle, in all his labours and sufferings, for many years (Act 16:12; Act 20:1-6; Act 27:1, Act 27:2; Act 28:13-16. 2Ti 4:11. Phm 1:24), and wrote " the Acts of the Apostles," which conclude with a brief account of Paul’s imprisonment at Rome, we may be assured that he had the Apostle’s sanction to what he did; and probably this Gospel was written some time before that event, about ad 63 or 64, as is generally supposed. He would appear, from Col 4:10, Col 4:11, and his intimate acquaintance with the Greek language, as well as from his Greek name Λουκας [Strong’s 3065], to have been of Gentile extraction; and according to Eusebius and others, he was a native of Antioch. But, from the Hebraisms occurring in his writings, and especially from his accurate knowledge of the Jewish rites, ceremonies, and custom, it is highly probable that he was a Jewish proselyte, and afterwards converted to Christianity. Though he may not have been, as some have affirmed, one of the seventy disciples, and an eye-witness of our Saviour’s miracles, yet his intercourse with the apostles, and those who were eye-witnesses of the works and ear witnesses of the words of Christ, renders him an unexceptional witness, if considered merely as an historian; and the early and unanimous reception of his Gospel as divinely inspired is sufficient to satisfy every reasonable person.

TSK: Luke 7 (Chapter Introduction)

Overview

Luk 7:1, Christ finds a greater faith in the centurion, a Gentile than in any of the Jews; Luk 7:10, heals his servant, being absent; Luk 7:11, raises from death the widow’s son at Nain; Luk 7:18, answers John’s messengers with the declaration of his miracles; Luk 7:24, testifies to the people what opinion he held of John; Luk 7:31, inveighs against the Jews, who with neither the manners of John nor of Jesus could be won; Luk 7:36, and suffering his feet to be washed and anointed by a woman who was a sinner, he shows how he is a friend to sinners, to forgive them their sins, upon their repentance.

Poole: Luke 7 (Chapter Introduction)

CHAPTER 7

MHCC: Luke (Book Introduction)

This evangelist is generally supposed to have been a physician, and a companion of the apostle Paul. The style of his writings, and his acquaintance with the Jewish rites and usages, sufficiently show that he was a Jew, while his knowledge of the Greek language and his name, speak his Gentile origin. He is first mentioned Act 16:10, Act 16:11, as with Paul at Troas, whence he attended him to Jerusalem, and was with him in his voyage, and in his imprisonment at Rome. This Gospel appears to be designed to supersede many defective and unauthentic narratives in circulation, and to give a genuine and inspired account of the life, miracles, and doctrines of our Lord, learned from those who heard and witnessed his discourses and miracles.

MHCC: Luke 7 (Chapter Introduction)

(Luk 7:1-10) The centurion's servant healed.

(Luk 7:11-18) The widow's son raised.

(v. 19-35) John the Baptist's inquiry concerning Jesus.

(Luk 7:36-50) Christ anointed in the house of the Pharisee The parable of the two debtors.

Matthew Henry: Luke (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Luke

We are now entering into the labours of another evangelist; his name Luke, which some take to be a contraction of Lucilius; born at Antioch, so St. Jerome. Some think that he was the only one of all the penmen of the scripture that was not of the seed of Israel. He was a Jewish proselyte, and, as some conjecture, converted to Christianity by the ministry of St. Paul at Antioch; and after his coming into Macedonia (Act 16:10) he was his constant companion. He had employed himself in the study and practice of physic; hence, Paul calls him Luke the beloved Physician, Col 4:14. Some of the pretended ancients tell you that he was a painter, and drew a picture of the virgin Mary. But Dr. Whitby thinks that there is nothing certain to the contrary, and that therefore it is probable that he was one of the seventy disciples, and a follower of Christ when he was here upon earth; and, if so, he was a native Israelite. I see not what can be objected against this, except some uncertain traditions of the ancients, which we can build nothing upon, and against which may be opposed the testimonies of Origen and Epiphanius, who both say that he was one of the seventy disciples. He is supposed to have written this gospel when he was associated with St. Paul in his travels, and by direction from him: and some think that this is the brother whom Paul speaks of (2Co 8:18), whose praise is in the gospel throughout all the churches of Christ; as if the meaning of it were, that he was celebrated in all the churches for writing this gospel; and that St. Paul means this when he speaks sometimes of his gospel, as Rom 2:16. But there is no ground at all for this. Dr. Cave observes that his way and manner of writing are accurate and exact, his style polite and elegant, sublime and lofty, yet perspicuous; and that he expresses himself in a vein of purer Greek than is to be found in the other writers of the holy story. Thus he relates divers things more copiously than the other evangelists; and thus he especially treats of those things which relate to the priestly office of Christ. It is uncertain when, or about what time, this gospel was written. Some think that it was written in Achaia, during his travels with Paul, seventeen years (twenty-two years, say others) after Christ's ascension; others, that it was written at Rome, a little before he wrote his history of the Acts of the Apostles (which is a continuation of this), when he was there with Paul, while he was a prisoner, and preaching in his own hired house, with which the history of the Acts concludes; and then Paul saith that only Luke was with him, 2Ti 4:11. When he was under that voluntary confinement with Paul, he had leisure to compile these two histories (and many excellent writings the church has been indebted to a prison for): if so, it was written about twenty-seven years after Christ's ascension, and about the fourth year of Nero. Jerome says, He died when he was eighty-four years of age, and was never married. Some write that he suffered martyrdom; but, if he did, where and when is uncertain. Nor indeed is there much more credit to be given to the Christian traditions concerning the writers of the New Testament than to the Jewish traditions concerning those of the Old Testament.

Matthew Henry: Luke 7 (Chapter Introduction)

In this chapter we have, I. Christ confirming the doctrine he had preached in the former chapter, with two glorious miracles - the curing of one at a distance, and that was the centurion's servant (Luk 7:1-10), and the raising of one to life that was dead, the widow's son at Nain (Luk 7:11-18). II. Christ confirming the faith of John who was now in prison, and of some of his disciples, by sending him a short account of the miracles he wrought, in answer to a question he received from him (Luk 7:19-23), to which he adds an honourable testimony concerning John, and a just reproof to the men of that generation for the contempt they put upon him and his doctrine (Luk 7:24-35). III. Christ comforting a poor penitent that applied herself to him, all in tears of godly sorrow for sin, assuring her that her sins were pardoned, and justifying himself in the favour he showed her against the cavils of a proud Pharisee (Luk 7:36-50).

Barclay: Luke (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT LUKE

A Lovely Book And Its Author

The gospel according to St. Luke has been called the loveliest book in the world. When once an American asked him if he could recommend a good life of Christ, Denney answered, "Have you tried the one that Luke wrote?" There is a legend that Luke was a skilled painter; there is even a painting of Mary in a Spanish cathedral to this day which purports to be by him. Certainly he had an eye for vivid things. It would not be far wrong to say that the third gospel is the best life of Christ ever written. Tradition has always believed that Luke was the author and we need have no qualms in accepting that tradition. In the ancient world it was the regular thing to attach books to famous names; no one thought it wrong. But Luke was never one of the famous figures of the early Church. If he had not written the gospel no one would have attached it to his name.

Luke was a gentile; and he has the unique distinction of being the only New Testament writer who was not a Jew. He was a doctor by profession (Col_4:14 ) and maybe that very fact gave him the wide sympathy he possessed. It has been said that a minister sees men at their best; a lawyer sees men at their worst; and a doctor sees men as they are. Luke saw men and loved them all.

The book was written to a man called Theophilus. He is called most excellent Theophilus and the title given him is the normal title for a high official in the Roman government. No doubt Luke wrote it to tell an earnest inquirer more about Jesus; and he succeeded in giving Theophilus a picture which must have thrilled his heart closer to the Jesus of whom he had heard.

The Symbols Of The Gospels

Every one of the four gospels was written from a certain point of view. Very often on stained glass windows the writers of the gospels are pictured; and usually to each there is attached a symbol. The symbols vary but one of the commonest allocations is this.

The emblem of Mark is a man. Mark is the simplest and most straightforward of the gospels. It has been well said that its characteristic is realism. It is the nearest to being a report of Jesusife.

The emblem of Matthew is a lion. Matthew was a Jew writing for Jews and he saw in Jesus the Messiah, the lion of the tribe of Judah, the one whom all the prophets had predicted.

The emblem of John is the eagle. The eagle can fly higher than any other bird. It is said that of all creatures only the eagle can look straight into the sun. John is the theological gospel; its flights of thought are higher than those of any of the others. It is the gospel where the philosopher can find themes to think about for a lifetime and to solve only in eternity.

The symbol of Luke is the calf The calf is the animal for sacrifice; and Luke saw in Jesus the sacrifice for all the world. In Luke above all, the barriers are broken down and Jesus is for Jew and gentile, saint and sinner alike. He is the saviour of the world. Keeping that in mind, let us now set down the characteristics of this gospel.

An HistorianCare

First and foremost, Lukegospel is an exceedingly careful bit of work. His Greek is notably good. The first four verses are well-nigh the best Greek in the New Testament. In them he claims that his work is the product of the most careful research. His opportunities were ample and his sources must have been good. As the trusted companion of Paul he must have known all the great figures of the church, and we may be sure that he had them tell their stories to him. For two years he was Paulcompanion in imprisonment in Caesarea. In those long days he had every opportunity for study and research and he must have used them well.

An example of Lukecare is the way in which he dates the emergence of John the Baptist. He does so by no fewer than six contemporary datings. "In the fifteenth year of the reign of Tiberius Caesar (1), Pontius Pilate being governor of Judaea (2), Herod being tetrarch of Galilee (3), and his brother Philip being tetrarch of the region of Ituraea and Trachonitis (4), and Lysanias tetrarch of Abilene (5) in the high priesthood of Annas and Caiaphas (6), the word of God came to John" (Luk_3:1-2 ). Here is a man who is writing with care and who will be as accurate as it is possible for him to be.

The Gospel For The Gentiles

It is clear that Luke wrote mainly for gentiles. Theophilus was a gentile, as was Luke himself, and there is nothing in the gospel that a gentile could not grasp and understand. (a) As we have seen, Luke begins his dating from the reigning Roman emperor and the current Roman governor. The Roman date comes first. (b) Unlike Matthew, he is not greatly interested in the life of Jesus as the fulfilment of Jewish prophecy. (c) He very seldom quotes the Old Testament at all. (d) He has a habit of giving Hebrew words in their Greek equivalent so that a Greek would understand. Simon the Cananaean becomes Simon the Zealot. (compare Luk_6:15 and Mat_10:4 ). Calvary is called not by its Hebrew name, Golgotha (compare H1538 and H1556), but by its Greek name, Kranion (G2898). Both mean the place of a skull. He never uses the Jewish term Rabbi (H7227) of Jesus but always a Greek word meaning Master. When he is tracing the descent of Jesus, he traces it not to Abraham, the founder of the Jewish race, as Matthew does, but to Adam, the founder of the human race. (compare Mat_1:2 and Luk_3:38 ).

Because of this Luke is the easiest of all the gospels to read. He was writing, not for Jews, but for people very like ourselves.

The Gospel Of Prayer

Lukegospel is specially the gospel of prayer. At all the great moments of his life, Luke shows us Jesus at prayer. He prayed at his baptism (Luk_3:21 ); before his first collision with the Pharisees (Luk_5:16 ); before he chose the Twelve (Luk_6:12 ); before he questioned his disciples as to who they thought he was; before his first prediction of his own death (Luk_9:18 ); at the Transfiguration (Luk_9:29 ); and upon the Cross (Luk_23:46 ). Only Luke tells us that Jesus prayed for Peter in his hour of testing (Luk_22:32 ). Only he tells us the prayer parables of the Friend at Midnight (Luk_11:5-13 ) and the Unjust Judge (Luk_18:1-8 ). To Luke the unclosed door of prayer was one of the most precious in all the world.

The Gospel Of Women

In Palestine the place of women was low. In the Jewish morning prayer a man thanks God that he has not made him "a gentile, a slave or a woman." But Luke gives a very special place to women. The birth narrative is told from Marypoint of view. It is in Luke that we read of Elizabeth, of Anna, of the widow at Nain, of the woman who anointed Jesuseet in the house of Simon the Pharisee. It is Luke who makes vivid the pictures of Martha and Mary and of Mary Magdalene. It is very likely that Luke was a native of Macedonia where women held a more emancipated position than anywhere else; and that may have something to do with it.

The Gospel Of Praise

In Luke the phrase "praising God" occurs oftener than in all the rest of the New Testament put together. This praise reaches its peak in the three great hymns that the church has sung throughout all her generations--the Magnificat (Luk_1:46-55 ); the Benediclus (Luk_1:68-79 ); and the Nunc Dimittis (Luk_2:29-32 ). There is a radiance in Lukegospel which is a lovely thing, as if the sheen of heaven had touched the things of earth.

The Universal Gospel

But the outstanding characteristic of Luke is that it is the universal gospel. All the barriers are down; Jesus Christ is for all men without distinction.

(a) The kingdom of heaven is not shut to the Samaritans (Luk_9:51-56 ). Luke alone tells the parable of the Good Samaritan (Luk_10:30-37 ). The one grateful leper is a Samaritan (Luk_17:11-19 ). John can record a saying that the Jews have no dealings with the Samaritans (Joh_4:9 ). But Luke refuses to shut the door on any man.

(b) Luke shows Jesus speaking with approval of gentiles whom the orthodox Jew would have considered unclean. He shows us Jesus citing the widow of Zarephath and Naaman the Syrian as shining examples (Luk_4:25-27 ). The Roman centurion is praised for the greatness of his faith (Luk_7:9 ). Luke tells us of that great word of Jesus, "Men will come from east and west, and from north and south, and sit at the table in the kingdom of God" (Luk_13:29 ).

(c) Luke is supremely interested in the poor. When Mary brings the offering for her purification it is the offering of the poor (Luk_2:24 ). When Jesus is, as it were, setting out his credentials to the emissaries of John, the climax is, "The poor have good news preached to them" (Luk_7:22 ). He alone tells the parable of the Rich Man and the Poor Man (Luk_16:19-31 ). In Lukeaccount of the Beatitudes the saying of Jesus runs, not, as in Matthew (Mat_5:3 ), "Blessed are the poor in spirit," but simply, "Blessed are you poor" (Luk_6:20 ). Lukegospel has been called "the gospel of the underdog." His heart runs out to everyone for whom life is an unequal struggle.

(d) Above all Luke shows Jesus as the friend of outcasts and sinners. He alone tells of the woman who anointed Jesuseet and bathed them with her tears and wiped them with her hair in the house of Simon the Pharisee (Luk_7:36-50 ); of Zacchaeus, the quisling tax-gatherer (Luk_19:1-10 ); of the Penitent Thief (Luk_23:43 ); and he alone has the immortal story of the prodigal son and the loving father (Luk_15:11-32 ). When Matthew tells how Jesus sent his disciples out to preach, he says that Jesus told them not to go to the Samaritans or the gentiles (Mat_10:5 ); but Luke omits that altogether. All four gospel writers quote from Isa 40 when they give the message of John the Baptist, "Prepare the way of the Lord; make straight in the desert a highway for our God"; but only Luke continues the quotation to its triumphant conclusion, "And all flesh shall see the salvation of God" (Isa_40:3-5 ; Mat_3:3 ; Mar_1:3 ; Joh_1:23 ; Luk_3:4 , Luk_3:6 ). Luke of all the gospel writers sees no limits to the love of God.

The Book Beautiful

As we study this book we must look for these characteristics. Somehow of all the gospel writers one would have liked to meet Luke best of all, for this gentile doctor with the tremendous vision of the infinite sweep of the love of God must have been a lovely soul. Faber wrote the lines,

Therea wideness in Godmercy,

Like the wideness of the sea;

Therea kindness in his justice,

Which is more than liberty.

For the love of God is broader

Than the measures of manmind;

And the heart of the Eternal

Is most wonderfully kind.

Lukegospel is the demonstration that this is true.

Barclay: Luke 7 (Chapter Introduction)

A Soldier's Faith (Luk_7:1-10)

The Compassion Of Christ (Luk_7:11-17)

The Final Proof (Luk_7:18-29)

The Perversity Of Men (Luk_7:30-35)

A Sinner's Love (Luk_7:36-50)

Constable: Luke (Book Introduction)

Introduction

Writer

Several factors indicate that the writer of this Gospel was the same person who wrote the Book of Acts. First, a man named Theophilus was the recipient of both books (Luke 1:3; Acts 1:1). Second, Acts refers to a previous work by the same writer. Third, both books have several common themes some of which do not receive the same emphasis elsewhere in the New Testament. Fourth, there are general structural and stylistic similarities including the use of chiasms and the tendency to focus on specific individuals.

The writer also acquired his knowledge of Jesus' life and ministry from research rather than from eyewitness observations (Luke 1:1-4). Therefore he was not one of the disciples who travelled with Jesus.

The early church identified the writer as Luke. The heretic Marcion is the earliest witness we have to Luke's authorship (c. 135 A.D.). The Muratorian Canon (c. 180 A.D.) mentioned Luke as the writer too. It described him as the physician who accompanied Paul on his journey (cf. Acts 16:10-17; 20:5-15; 21:1-18; 27:1-28:16; Col. 4:14; Phile. 24; 2 Tim. 4:11). Irenaeus (c. 180-185 A.D.) also believed Luke wrote this Gospel and called him the "inseparable" companion of Paul.¹ Later church fathers referred to Luke as the writer of this Gospel. Luke was evidently a Gentile (cf. Col. 4:10-14).² Church tradition identified Antioch of Syria as Luke's hometown, but this is impossible to validate.

Distinctive Features

The main doctrines of systematic theology that Luke stressed were Christology, soteriology, pneumatology, and eschatology. There is much emphasis on the glory of God, prayer, miracles, the divine plan that Jesus fulfilled, Israel, believing, discipleship, forgiveness, and God's Word.³

Luke stressed Jesus' concern for all people, especially for individuals that society of His day despised such as the poor, women, children, and "sinners." He used the Greek term nomikos, which means "lawyer," rather than the Hebrew term grammateus, meaning "scribe." He emphasized Jesus' practical teachings, such as what He taught about money (cf. chs. 12 and 16).

"In terms of its worldview, its theology, and its practical presentation of principles, this Gospel explains how we can serve God better."⁴

Luke showed interest in purpose, fulfillment, and accomplishment. He documented the joy that resulted from Jesus' saving and healing works. He stressed Jesus' call for people to become His disciples. He portrayed Jesus as dependent on the Holy Spirit and on the Father through prayer. Finally, Luke recorded many examples of Jesus' power.

"Luke's Gospel gives a reader a more comprehensive grasp of the history of the period than the other Gospels. He presented more facts about the earthly life of Jesus than did Matthew, Mark, or John."⁵

This is the longest book in the New Testament. Together with Acts it comprises about 27% of the Greek New Testament.⁶ Luke is the longest book in the New Testament, Matthew is second, and Acts is third, but only slightly shorter than Matthew.

Purposes

The Gospel of Luke is one of the books of the Bible that states the purpose of the writer. Luke said that he wrote to inform Theophilus about the truthfulness of the gospel that he had heard (1:4). In Acts, Luke said he had written previously about the things that Jesus began to do and teach before His ascension (Acts 1:1-2). He then proceeded to record the things Jesus continued to do and teach after His ascension through His apostles in Acts. Presumably Luke wrote both his Gospel and Acts with a larger audience than just Theophilus in view.

The distinctive emphases of the Gospel help us to identify secondary purposes. Luke demonstrated a zeal to convince his readers of the reliability of the facts that he recorded so they would believe in Jesus and become Christians. This concern is also clear in Acts.⁷ Obviously he wrote to preserve the record of events that happened during Jesus' earthly ministry, but few ancient writers wrote simply to narrate a chronicle of events.⁸ They wrote to convince their readers of something, and they used history to do that. Notwithstanding historical accuracy was important to them.⁹ We believe that Luke's Gospel is an accurate continuation of biblical history that God preserved in Scripture. This Gospel constitutes an apologetic for Christianity that would have been of special interest to Greeks because of Luke's selection of material, vocabulary, and style.¹⁰

Original Audience

Evidently Theophilus was a real person.¹¹ His name is Greek and means "friend of God." He appears to have been a fairly recent convert to Christianity from Greek paganism. Consequently it appears that Luke wrote for people such as Theophilus originally. Before his conversion, Theophilus may have been one of the Gentile God-fearers to which Luke referred several times in Acts. The God-fearers were Gentiles who had a certain respect for and who wanted to learn more about the God of the Jews. They came to the Jewish synagogues and listened to the Jewish Scriptures read there. Luke's orientation of his Gospel to the secular world and his references to Judaism also suggest that he wrote his Gospel with these people in mind. His use of the Septuagint version and his interest in the God-fearers suggest this too. The God-fearers had turned from Greek polytheism to Jewish monotheism, but many of them were not familiar with Palestinian geography and culture. Luke clarified these matters for his readers when necessary. The God-fearers were the Gentiles whom Paul found to be the most receptive soil for the gospel seed. Luke himself may have been one of this group, though there is no way to prove or to disprove that possibility.

"[Luke] writes to reassure the Christians of his day that their faith in Jesus is no aberration, but the authentic goal towards which God's ancient dealings with Israel were driving."¹²

By the first century most of the pagan Greeks had stopped believing in the gods and goddesses of their mythology and had abandoned fatalism. Many of them were following Eastern "mystery" religions that competed with Christianity for their allegiance. Both beliefs offered saviors, but the Savior of Christianity was a personal resurrected Lord whereas the savior of the mystery religions was impersonal and ideal. Luke evidently wrote to persuade these people to believe in Jesus and to give them a solid factual basis for their faith.

"That he wrote for an urban church community in the Hellenistic world is fairly certain."¹³

Literary Characteristics

Experts in Greek literary styles acknowledge Luke's style and structure as superb.¹⁴ No one knows Luke's educational background, but clearly he had training in Greek composition as well as medicine and a talent for writing. Luke used many words that the other Gospel writers did not, and many of them show a wide literary background. He also used several medical and theological terms that are unique. Luke's use of Semiticisms shows that he knew the Hebrew Old Testament well. However, his preference for the Septuagint suggests that it was the version his readers used most. Probably Luke was a Gentile who had much exposure to Semitic idioms from Paul and other Jews. He was a skillful enough writer to use chiasms as a major structural device.¹⁵ Chiasms were both Jewish and Greek literary devices that gave unity to a composition or section of text. Acts also contains them. Luke also repeated similar stories with variations (cf. 1:80; 2:40; 2:52). This literary device aids learning while giving additional new insights. He also tended to use a particular term frequently in one or more passages and then rarely or never after that. This makes the term stand out and calls attention to it where it occurs.¹⁶

Date

Practically all scholars believe that Luke wrote his Gospel before he wrote Acts. Many conservative scholars hold that he wrote Acts during Paul's first Roman imprisonment during which the book ends (60-62 A.D.). Luke accompanied Paul during much of that apostle's missionary ministry. At times Luke was not with Paul, but he was ministering as Paul's representative in one or another of the churches that Paul had founded. Evidently Paul was Luke's primary source of information for his Gospel and Acts as Peter was Mark's primary source for the second Gospel. Luke may have written his Gospel during Paul's first imprisonment in Rome along with Acts. However, it seems more likely in view of how Luke introduced these two books that he wrote the Gospel sometime earlier than Acts. Luke had the most time to write this Gospel during Paul's Caesarean imprisonment (57-59 A.D., cf. Acts 24:1-26:32). This seems to me to be the most probable date of writing.¹⁷

Message¹⁸

The first Gospel presented Jesus as the King. The second Gospel presented Him as the Servant. The third Gospel presents Him as the perfect Man. Matthew wrote to Jews about their King. Mark wrote to Romans about a Servant. Luke wrote to Greeks about the ideal Man. The title "Messiah" is most fitting for Jesus in Matthew. The title "Suffering Servant" is most appropriate in Mark. "Son of Man" is the title most characteristic of Luke's presentation of Jesus.

Luke stressed the saving work of Jesus in His Gospel. He presented Jesus as the Savior of mankind. He also proclaimed Jesus' work of providing salvation for mankind. Let us consider first the Savior that Luke presents and then the salvation that the Savior came to provide.

Luke presented Jesus as the Savior in three different relationships. He presented Him as the first-born of a new race. Second, He presented Him as the older brother in a new family. Third, He presented Him as the redeemer of a lost humanity.

Let us consider first Luke's concept of Jesus as the first-born of a new race. Luke's genealogy reveals how the writer wanted the reader to regard Jesus. Matthew traced Jesus' lineage back to David and Abraham in his genealogy to show His right to rule as Israel's Messiah. Luke traced Jesus' ancestry back to Adam. He did this to show Jesus' humanity.

However, Luke went back even farther than that to God. This indicates that Jesus was not just like other humans who descended from Adam. He was, as the Apostle Paul called Him, the "Last Adam." The first Adam that God placed on this earth failed and plunged his race into sin and death. The last Adam that God placed on the earth did not fail but saved His race from sin and brought it new life. The first man begins the Old Testament, but the "Second Man," to use another Pauline title, begins the New Testament. As Adam headed one race, so Jesus heads a new race. Both Adams were real men. Thus both men head real races of mankind. Luke viewed Jesus as succeeding where Adam failed, as atoning for Adam's transgression.

For Jesus to undue the consequences of Adam's fall, He had to be more than just a good man. He had to be a perfect man, a sinless man. Therefore Luke stressed Jesus' sinlessness. He did this primarily in his account of Jesus' birth. Luke stressed the virgin conception of Jesus. The Holy Spirit, not a sinful human, fathered Jesus. God regards the male as responsible in the human family. Husbands are responsible for their wives. Fathers are responsible for their children. God held Adam, not Eve, responsible for his descendants.

Human beings are sinners for three separate reasons. First, we are sinners because we commit acts of sin. However even if we never committed one act of sin we would still be sinners because we, second, inherited a sinful human nature. This nature apparently comes through our fathers (cf. Heb. 7:9-10).¹⁹ Third, we are sinners because God has imputed the guilt of Adam's sin to us because he is the head of the race to which we belong.

Jesus was not a sinner. He did not commit any acts of sin. Second, He did not inherit a sinful nature from His human father because God was His real Father. Third, God did not impute Adam's sin to Jesus because Jesus was the direct descendant of God and therefore the head of a new race. God gave the first Adam life by breathing the breath of life into the body that He had created. Likewise God gave the second Adam life by implanting His divine life into a body that He had created, namely Mary's body.

The doctrine of the virgin birth is extremely important because it establishes the sinlessness of Jesus in two of the three ways whereby people become sinners. If a virgin did not conceive Jesus, then He was a sinner. If Jesus was a sinner, then He cannot be the Savior.

The third way a person becomes a sinner is by committing acts of sin. Luke showed that Jesus did not do this in his account of Jesus' temptations.

In the wilderness Satan subjected Jesus to the strongest temptations that humans face. Satan directed Jesus' three tests at the three areas of human personality that constitute the totality of human existence. These areas are doing (the lust of the flesh), having (the lust of the eyes), and being (the pride of life). These are the same three areas in which Satan attacked Eve.

The first man fell in a garden, an environment conducive to withstanding temptation. The Second Man overcame temptation in a wilderness, an environment conducive to yielding to temptation. Rather than showing at every turn in Jesus' life that He did not sin, Luke showed that in the supreme test of His life Jesus did not sin. However, he continued to note Jesus' conflict with Satan, demons, and sin throughout His life. Luke's record of these encounters also demonstrates Jesus' sinlessness.

At the Transfiguration, God declared His Son acceptable to Him. This meant that He was sinless.

Second, Luke presented Jesus as the older brother in a new family. Since Jesus was the head of a new race we might think that Luke would have presented Jesus as a father. Jesus was the first and therefore the source of all that follow in the race that He established. Nevertheless Luke stressed Jesus' likeness with those in the new race. He is as an elder brother to us who have new life through Him. This is not to deny His deity. In one sense Jesus is completely different from us since He is God. However, Luke stressed the sense in which He is like us, namely in His humanity. He is one of us, fully human.

Luke presented Jesus as a man among men. He of all the Gospel writers wanted his readers to appreciate the fact that Jesus was a real person. There are many small indications of this throughout this Gospel that I have tried to identify in the notes. Luke did this because he was evidently writing to Greeks. Greeks had a background in polytheism and mythology. Because of their cultural background they tended to think of gods as superhumans. They were not real people, but they had the characteristics of people expanded into superhuman proportions. Luke wanted his readers to realize that Jesus was not that type of god. He was fully human, but He was also sinless. He had superhuman powers, but He was not the type of superman that the Greeks imagined.

Jesus was a fellow human being albeit sinless. This is very hard for us to imagine. Therefore Luke put much in his Gospel that helps us understand Jesus, from His birth announcements to His ascension into heaven.

Third, Luke presented Jesus as the redeemer of a lost humanity. Since he was writing to Greeks, Luke did not identify many allusions to the Old Testament or to Jewish life and history. These allusions are in the text, but Luke did not draw attention to them. One of the outstanding concepts in Israelite life that Luke did not identify as such, but which overshadows his portrait of Jesus, is the kinsman redeemer. His presentation of Jesus fits the image of the Jewish kinsman redeemer remarkably.

The kinsman redeemer had to be the next of kin to the person he redeemed. Luke presented Jesus as qualifying as our redeemer in this respect. He was a man as we are. Therefore He could provide redemption for His needy brothers.

The kinsman redeemer also had to accept personal responsibility for those he purposed to save from their miserable estate. Luke presented Jesus as taking personal responsibility for lost sinners. He recorded Jesus saying that He had to go to the Cross. He viewed the salvation of mankind as something that He needed to accomplish because He had made a personal commitment to do so. That commitment began in heaven but continued on earth throughout Jesus' life.

The kinsman redeemer had to overcome those who opposed his brethren. Luke presented Jesus as conflicting with Satan and his hosts. He showed Him interceding for the Father's help for His tempted brethren, Peter in particular. Jesus won the victory over mankind's great enemy for His brethren.

The kinsman redeemer had to create an opportunity for his brother's redemption. Luke presented Jesus as doing this. Luke's distinctive presentation of Jerusalem as Jesus' city of destiny contributes to this theme. Jesus deliberately advanced toward Jerusalem and the Cross because He was creating an opportunity for mankind's redemption.

The kinsman redeemer turned his back on his personal rights and privileges to provide redemption for his brother. Luke presented Jesus doing this as well. Jesus modeled this strongly for His disciples in this Gospel. He also taught the importance of disciples doing this so we can bring salvation to our brothers.

These themes are very strong in Luke. Jesus is the head of an entirely new race of people, the redeemed. He is the elder brother who provides an example for His brethren to follow. He is the Savior who has come "to seek and to save the lost."

We have considered how Luke presents Jesus as the Savior. Now let us turn to what he revealed about salvation. The key verse in the Gospel is 19:10: "The Son of Man is come to seek and to save the lost." We have been looking at the Son of Man. Now let us look as seeking and saving the lost.

Luke reveals that the Son of Man has redeemed mankind. This Gospel is a record of God's redeeming work in Jesus Christ. Jesus' work on the Cross is the climax of this Gospel as it is the climax of all the Gospels and history itself. Jesus was born to die. By His death Jesus purchased mankind's freedom at the cost of His own life. Jesus instituted the Lord's Supper so His disciples would always keep the memory of the significance of His death freshly before them. The Christian mission is to tell the world about this redemption.

Through redemption God regenerates those who are dead in sin. This is the second step in God's plan of seeking and saving the lost. Believers receive new life when they believe on Jesus. Comprehending what this new life involves, learning how to live in view of its reality, and appreciating its great potential are all things that Luke stressed in this Gospel. Jesus' disciples struggled with learning this as we do. Luke recorded many of Jesus' teachings that are helpful in understanding and appreciating regeneration.

Through regeneration God brings believers into relationship with Himself. This is the third step in this great salvation process. Luke helps the reader understand the difference between trusting for salvation and working for rewards. What is our relationship to Jesus as His followers? What are our privileges and our responsibilities? How does prayer enter into our relationship? Luke has more to say to disciples about our relationship to the Father and the Son than any other Gospel evangelist.

Then through relationship with Himself, God prepares believers for life after death as members of a new race. Luke recorded much that is of great help for us as readers here too. What is the next phase of our life with God going to be like? How should we prepare for it? What is ahead in the future? Luke teaches us what it means to be a member of the new redeemed race of humanity.

In addition to the central teaching of this Gospel let me also point out what I believe are the reasons for its abiding appeal. These are two: the personality of Jesus and the presentation of discipleship.

The personality of Jesus as Luke presents Him in this Gospel is very appealing. Possibly three things make Him so.

First, we feel that we can identify with the Jesus of Luke's Gospel. This is probably because Luke presented Him as a real man. It may be harder to identify with a King or with a Suffering Servant to say nothing about God, John's emphasis. Even though He is perfect He is someone with whom we feel a natural kinship because we share humanity together. Jesus faced what we do yet He was pleasing to God. This is very encouraging.

Second, the Jesus of Luke's Gospel is attractive because He is different from us. Even though we are of the same kind, He holds a fascination for us because He was the personification of ideal humanity. He was everything that God intended man to be. It is thrilling to view someone like that since we all fall so far short of what we should be.

Third, this Jesus is attractive because He was so sympathetic. One of the characteristic features of Luke's Gospel is the many references it contains to Jesus' concern for the needy including women, the poor, the sick, and outcasts of society. We read of the social outcasts of Jesus' day flocking to Him and feeling at home in His presence. We see Him welcoming children, and we feel ourselves drawn to Him.

Another reason for the appeal of this book is its presentation of discipleship. It contains some of the most straight talk and challenging demands for followers of Jesus that the New Testament holds. We read Jesus telling us that unless we hate our family members we cannot be His disciples, (14:26). He taught that we have to deny ourselves (14:27). We have to renounce all that we have (14:33). Interestingly these three conditions correspond to the three things that we mentioned earlier that Luke pointed out about Jesus.

Jesus calls us to sever our connections with our old race because we have become members of a new race. Jesus taught that our spiritual relations are really closer than our physical relations. Therefore we should let these old relations go if they interfere with our participation in the affairs of our new race.

Jesus calls us to accept the same responsibility that He accepted since we are now brothers. He denied Himself and took up His cross for us. Now we are brothers so we need to do the same for Him. Brothers sacrifice for each other.

Jesus also calls us to give up everything for Him. Having received the benefits of redemption because of the work of our Kinsman Redeemer who paid a great price for us, we need to pay a great price too. The price He calls us to pay is not to earn redemption. He has given that to us as a gift. It is to express our gratitude to Him for His grace and to advance the mission that He has given us to fulfill. He had a mission from God, and He gave up everything to fulfill it. We, too, have a mission from God, and we need to give up everything to fulfill it.

Finally this Gospel has a two-fold application, to the church and to the world.

To the church Luke says, "Be witnesses" (24:48).

We are to be such in view of the relationship that we now enjoy with the Son of Man. We should be such for three reasons. We have experienced redemption. We enjoy His fellowship. We have a future as members of a new race.

We are to be His witnesses also in view of the lost condition of mankind. Jesus came to seek and to save the lost. Our fellowship with Jesus requires participation in His mission to seek and to save the lost. We can do this for three reasons. He has transformed our lives. He will open people's eyes with His Word. He has empowered us with His Spirit (cf. ch. 24).

To the world Luke says, "You are lost, but the Son of Man has come to seek and to save the lost." A Redeemer has come. A brother is available. A new life is possible. Behold the Man! He understands you. Yet He is different from you. But He will receive you.

Constable: Luke (Outline)

Outline

I. Introduction 1:1-4

II. The birth and childhood of Jesus 1:5-2:52

A. The announcement of John the Baptist's birth 1:5-25

1. The introduction of John's parents 1:5-7

2. The angel's announcement to Zechariah 1:8-23

3. The pregnancy of Elizabeth 1:24-25

B. The announcement of Jesus' birth 1:26-56

1. The introduction of Mary and Joseph 1:26-27

2. The angel's announcement to Mary 1:28-38

3. Mary's visit to Elizabeth 1:39-56

C. The birth and early life of John the Baptist 1:57-80

1. The naming of John 1:57-66

2. Zechariah's song of praise 1:67-79

3. The preparation of John 1:80

D. The birth and early life of Jesus ch. 2

1. The setting of Jesus' birth 2:1-7

2. The announcement to the shepherds 2:8-20

3. Jesus' circumcision 2:21

4. Jesus' presentation in the temple 2:22-38

5. Jesus' development in Nazareth 2:39-40

6. Jesus' visit to the temple as a boy 2:41-50

7. Jesus' continuing growth 2:51-52

III. The preparation for Jesus' ministry 3:1-4:13

A. The ministry of John the Baptist 3:1-20

1. The beginning of John's ministry 3:1-6

2. John's preaching 3:7-18

3. The end of John's ministry 3:19-20

B. The baptism of Jesus 3:21-22

C. The genealogy of Jesus 3:23-38

D. The temptation of Jesus 4:1-13

IV. Jesus' ministry in and around Galilee 4:14-9:50

A. Jesus' teaching ministry and the response to it 4:14-5:11

1. An introduction to Jesus' Galilean ministry 4:14-15

2. Jesus' teaching in Nazareth 4:16-30

3. Jesus' ministry in and around Capernaum 4:31-44

4. The call of Peter, James, and John 5:1-11

B. The beginning of controversy with the Pharisees 5:12-6:11

1. Jesus' cleansing of a leprous Jew 5:12-16

2. Jesus' authority to forgive sins 5:17-26

3. Jesus' attitude toward sinners 5:27-32

4. Jesus' attitude toward fasting 5:33-39

5. Jesus' authority over the Sabbath 6:1-5

6. Jesus' attitude toward the Sabbath 6:6-11

C. Jesus' teaching of His disciples 6:12-49

1. The selection of 12 disciples 6:12-16

2. The assembling of the people 6:17-19

3. The Sermon on the Mount 6:20-49

D. Jesus' compassion for people ch. 7

1. The healing of a centurion's servant 7:1-10

2. The raising of a widow's son 7:11-17

3. The confusion about Jesus' identity 7:18-35

4. The anointing by a sinful woman 7:36-50

E. Jesus' teaching in parables 8:1-21

1. The companions and supporters of Jesus 8:1-3

2. The parable of the soils 8:4-15

3. The parable of the lamp 8:16-18

4. The true family of Jesus 8:19-21

F. Jesus' mighty works 8:22-56

1. The stilling of the storm 8:22-25

2. The deliverance of a demoniac in Gadara 8:26-39

3. The healing of a woman with a hemorrhage and the raising of Jairus' daughter 8:40-56

G. Jesus' preparation of the Twelve 9:1-50

1. The mission of the Twelve to Israel 9:1-6

2. Herod's question about Jesus' identity 9:7-9

3. The feeding of the 5000 9:10-17

4. Peter's confession of faith 9:18-27

5. The Transfiguration 9:28-36

6. The exorcism of an epileptic boy 9:37-43a

7. Jesus' announcement of His betrayal 9:43b-45

8. The pride of the disciples 9:46-50

V. Jesus' ministry on the way to Jerusalem 9:51-19:27

A. The responsibilities and rewards of discipleship 9:51-10:24

1. The importance of toleration 9:51-56

2. The importance of self-denial 9:57-62

3. The importance of participation 10:1-16

4. The joy of participation 10:17-20

5. The joy of comprehension 10:21-24

B. The relationships of disciples 10:25-11:13

1. The relation of disciples to their neighbors 10:25-37

2. The relation of disciples to Jesus 10:38-42

3. The relation of disciples to God the Father 11:1-13

C. The results of popular opposition 11:14-54

1. The Beelzebul controversy 11:14-26

2. The importance of observing God's Word 11:27-28

3. The sign of Jonah 11:29-32

4. The importance of responding to the light 11:33-36

5. The climax of Pharisaic opposition 11:37-54

D. The instruction of the disciples in view of Jesus' rejection 12:1-13:17

1. The importance of fearless confession 12:1-12

2. The importance of the eternal perspective 12:13-21

3. God's provisions for disciples 12:22-34

4. The coming of the Son of 12:35-48

5. The coming crisis 12:49-59

6. A call to repentance 13:1-9

7. A sign of Jesus' ability to affect change 13:10-17

E. Instruction about the kingdom 13:18-14:35

1. Parables of the kingdom 13:18-21

2. Entrance into the kingdom 13:22-30

3. Jesus' postponement of the kingdom 13:31-35

4. Participants in the kingdom 14:1-24

5. The cost of discipleship 14:25-35

F. God's attitude toward sinners ch. 15

1. The setting for Jesus' teaching 15:1-2

2. The parable of the lost sheep 15:3-7

3. The parable of the lost coin 15:8-10

4. The parable of the lost son 15:11-32

G. Jesus' warnings about riches ch. 16

1. Discipleship as stewardship 16:1-13

2. Jesus' rebuke of the Pharisees for their greed 16:14-31

H. Jesus' warning about disciples' actions and attitudes 17:1-19

1. The prevention of sin and the restoration of sinners 17:1-4

2. The disciples' attitude toward their duty 17:5-10

3. The importance of gratitude 17:11-19

I. Jesus' teaching about His return 17:20-18:8

1. A short lesson for the Pharisees 17:20-21

2. A longer explanation for the disciples 17:22-37

3. The parable of the persistent widow 18:1-8

J. The recipients of salvation 18:9-19:27

1. The parable of the Pharisee and the tax collector 18:9-14

2. An illustration of humility 18:15-17

3. The handicap of wealth 18:18-30

4. Jesus' passion announcement and the disciples' lack of perception 18:31-34

5. The healing of a blind man near Jericho 18:35-43

6. Zaccheus' ideal response to Jesus 19:1-10

7. The parable of the minas 19:11-27

VI. Jesus' ministry in Jerusalem 19:28-21:38

A. The Triumphal Entry 19:28-40

B. The beginning of Jesus' ministry in Jerusalem 19:41-48

1. Jesus' sorrow over Jerusalem 19:42-44

2. Jesus' cleansing of the temple 19:45-46

3. A synopsis of Jesus' teaching in the temple 19:47-48

C. Jesus' teachings in the temple 20:1-21:4

1. The controversy over authority 20:1-8

2. The parable of the wicked tenant farmers 20:9-19

3. The question of tribute to Caesar 20:20-26

4. The problem of the resurrection 20:27-40

5. Jesus' question about David's son 20:41-44

6. Jesus' condemnation of the scribes 20:45-47

7. Jesus' commendation of a widow 21:1-4

D. Jesus' teaching about the destruction of the temple 21:5-36

1. The setting and the warning about being misled 21:5-9

2. The need for faithful perseverance 21:10-19

3. The judgment coming on Jerusalem 21:20-24

4. The second coming of the Son of 21:25-28

5. The certainty of these events 21:29-33

6. The concluding exhortation to watchfulness 21:34-36

E. A summary of Jesus' ministry in Jerusalem 21:37-38

VII. Jesus' passion, resurrection, and ascension 22:1-24:53

A. The plot to arrest Jesus 22:1-6

1. The leaders' desire 22:1-2

2. Judas' offer 22:3-6

B. The preparations for the Passover 22:7-13

C. Events in the upper room 22:14-38

1. The Passover meal 22:14-18

2. The institution of the Lord's Supper 22:19-20

3. Jesus' announcement of His betrayal 22:21-23

4. Teaching about the disciples' service 22:24-30

5. Jesus' announcement of Peter's denial 22:31-34

6. The opposition to come 22:35-38

D. The arrest of Jesus 22:39-53

1. Jesus' preparation in Gethsemane 22:39-46

2. Judas' betrayal 22:47-53

E. The trials of Jesus 22:54-23:25

1. Peter's denial of Jesus 22:54-62

2. The mockery of the soldiers 22:63-65

3. Jesus' trial before the Sanhedrin 22:66-71

4. Jesus' first appearance before Pilate 23:1-7

5. Jesus' appearance before Herod 23:8-12

6. Jesus' second appearance before Pilate 23:13-25

F. The crucifixion of Jesus 23:26-49

1. Events on the way to Golgotha 23:26-32

2. Jesus' death 23:33-49

G. The burial of Jesus 23:50-56

H. The resurrection of Jesus 24:1-12

I. The post-resurrection appearances of Jesus 24:13-49

1. The appearance to the disciples walking to Emmaus 24:13-35

2. The appearances to the disciples in Jerusalem 24:36-49

J. The ascension of Jesus 24:50-53

Constable: Luke

Luke

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_____. "Fresh Light on St Luke xvi. II. Dives and Lazarus and the preceding Sayings." New Testament Studies, 7 (1960-61):364-80.

_____. Law in the New Testament. London: Darton, Longman & Todd, 1970.

_____. "Law in the New Testament: The Palm Sunday Colt." Novum Testamentum 13 (1971):241-58.

_____. "Law in the New Testament: The Unjust Judge." New Testament Studies 18 (1071-72):178-91.

_____. "Take thy Bond . . . and Write Fifty' (Luke xvi. 6) The nature of the Bond." Journal of New Testament Studies NS23 (1972):438-40.

_____. "You Build the Tombs of the Prophets' [Luke 11:47-51; Matt. 23:29-31]." Studia Evangelica 4 (1968):187-93.

Dillon, Richard J. From Eye-Witnesses to Ministers of the Word: Tradition and Composition in Luke 24. Analecta Biblica 82. Rome: Biblical Institute Press, 1978.

_____. "Previewing Luke's Project from His Prologue (Luke 1:1-4)." Catholic Biblical Quarterly 43 (1981):205-27.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fl.: Schoettle Publishing Co., 1992.

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Doriani, Daniel. "The Deity of Christ in the Synoptic Gospels." Journal of the Evangelical Theological Society 37:3 (September 1994):333-50.

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Edwards, James R. "The Authority of Jesus in the Gospel of Mark." Journal of the Evangelical Theological Society 37:2 (June 1994):217-33.

Ellis, Earle E. The Gospel of Luke. New Century Bible series. New York: Thomas Nelson Publishers, 1966.

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_____. Handbook of Biblical Chronology. Princeton: Princeton University Press, 1964.

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_____. The Gospel according to Luke I--IX. Anchor Bible series. Garden City, N.Y.: Doubleday & Co., 1981.

_____. "The Story of the Dishonest Manager." Theological Studies 25 (1964):23-42.

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_____. "The Blind Men at Jericho." Bibliotheca Sacra 122:488 (October-December 1965):319-30.

_____. "The Centurion's Faith in Matthew and Luke." Bibliotheca Sacra 121:484 (October-December 1964):321-32.

_____. "Stop and Think! (Luke 14:13-14), Rewardable Hospitality." The KERUGMA Message 3:1 (Spring 1993):1, 3.

_____. "The Women and the Empty Tomb." Bibliotheca Sacra 123:492 (October-December 1966):301-9.

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_____. The Parables of Jesus. Translated by S. H. Hooke. London: SCM, 1963.

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_____. "Theological Motifs in the Transfiguration Narrative." In New Dimensions in New Testament Study, pp. 162-79. Edited by Richard N. Longenecker and Merrill C. Tenney. Grand Rapids: Zondervan Publishing House, 1974.

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_____. "On the Mount - on the Plain (Mt. V. 1 - Lk. VI. 17)." Novum Testamentum 9 (1967):124-31.

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_____. Luke: Historian and Theologian. Grand Rapids: Zondervan Publishing House, 1971.

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_____. S.v. "Quirinius," by F. F. Bruce.

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_____. The Words and Works of Jesus Christ. Grand Rapids: Zondervan Publishing House, 1981.

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_____. S.v. "Demon, Demoniac, Demonology," by R. K. Harrison.

_____. S.v. "Diseases of the Bible," by R. H. Pousma.

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_____. S.v. "Quirinius," by E. M. Blaiklock.

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Copyright 2003 by Thomas L. Constable

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Haydock: Luke (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. LUKE.

INTRODUCTION

St. Luke was a physician, a native of Antioch, the metropolis of Syria, and well skilled in the Greek language, as his writings sufficiently evince. In some ancient manuscripts, he is called Lucius, and Lucanus. Some conjecture that he was at first a Gentile and a pagan, and was converted by the preaching of St. Paul, at Antioch; others, that he was originally a Jew, and one of the seventy-two disciples. Sts. Hippolitus and Epiphanius say, that hearing from our Lord these words, he that eateth not my flesh, and drinketh not my blood, is not worthy of me, he withdrew, and quitted our Saviour, but returned to the faith at the preaching of St. Paul. But to leave what is uncertain, St. Luke was the disciple, travelling companion, and fellow-labourer of St. Paul. Of him St. Paul is supposed to speak: (2 Corinthians viii. 18.) We have sent also with him (Titus) the brother, whose praise is in the gospel, through all churches: and again, Luke, the most dear physician, saluteth you: (Colossians iv.) and, only Luke is with me. (2 Timothy iv.) Some are of opinion that as often as St. Paul, in his Epistles, says according to my gospel, he speaks of the Gospel of St. Luke. This evangelist did not learn his gospel from St. Paul only, (who had never been with our Lord in the flesh) but from the other apostles also, as himself informs us in the beginning of his gospel, when he says, according as they have delivered them unto us; who, from the beginning, were eye-witnesses, ( Greek: autoptai ) and ministers of the word. His gospel, therefore, he wrote as he heard it; but the Acts of the Apostles, from his own observations; and both, as some believe, about the same time in which his history of the Acts finishes, towards the year of Christ 63. But the received opinion now is, that St. Luke wrote his gospel in Achaia, in the year 53, ten years previously to his writing of the Acts, purposely to counteract the fabulous relations concerning Jesus Christ, which several persons had endeavoured to palm upon the world. It does not appear, as Calmet observes, that he had ever read the gospels of St. Matthew and St. Mark. ... He chiefly insists in his gospel, upon what relates to Christ's priestly office; hence the ancients gave, of the four symbolical representations, mentioned in Ezechiel, that of the ox, or calf, to St. Luke, as an emblem of sacrifices. He lived 84 years in the state of celibacy, was crucified at Elœa, in Peloponnesus, near Achaia, and was buried in the church of the apostles, at Constantinople, to which city his remains were translated, together with those of St. Andrew and St. Timothy, in the year 357, by order of the emperor Constantius. When this church was repaired, by an order of Justinian, the masons found three wooden chests, in which the bodies of these saints were interred. Baronius mentions, that the head of St. Luke was brought by St. Gregory from Constantinople to Rome, in the year of Christ 586. St. Luke writes purer Greek than any of the other hagiographers; yet many Syriac words, and turns of expressions, occur in both his gospel and Acts of the Apostles; some also that imitate the genius of the Latin tongue. He cites Scripture according to the Septuagint, and not after the Hebrew text. St. Paul, in his Epistles, generally quotes the gospel in a manner the most conformable to St. Luke, as may be seen in the following instances; 1 Corinthians xi. 23. and 24. chap. xv. 5. The Marcionites would only receive the gospel of St. Luke, and from this they retrenched the first two chapters, with regard the birth of Jesus Christ, and only admitted ten of St. Paul's Epistles, as Tertullian and St. Epiphanius have remarked. Marcion embraced the errors of Cerdon: to these he added others, the offspring of his own brain. He began to disseminate his novel opinions at Rome, about the year of Christ 144. He could not bring himself to believe how a spirit, such as the human soul, could be shut up in a body, be subject to ignorance, to weakness, to pain; nor in what manner, or for what end, the great and good Lord, the Creator of spirits, could have thus degraded them. Revelation, which teaches us the fall of the first man, did not appear to the Marcionites, to solve the difficulty, since the first man was composed of a spiritual soul and a terrestrial body; they, moreover, imagined that an all-good, an all-powerful God, ought to have prevented the fall of man. No wonder then, that they refused to adopt the first two chapters of St. Luke, which contain the miraculous births of Jesus and his precursor [John the Baptist]; as also sundry texts of the very scanty portions of holy Scriptures which their party chose to retain. But what does this shew? that tradition, in the first instance, must be admitted, to inform us what is authentic scripture; and, secondly, an infallible Church-authority, to inform us what is the genuine interpretation of the genuine text. Without the assistance of apostolical tradition and Church-authority, could any Seeker (even with the assistance of Brown's Self-interpreting Bible, in 2 vols. 4to.) rest secure, that he properly understood the disputed points of holy writ; that his, and no other interpretation, was the genuine sense of these mysterious words, when he was informed that by far the greater part of learned societies, and learned individuals, gave a widely different interpretation to the same texts. This freedom of expounding Scripture, by unassisted reason and private spirit, was the first germ of the daily increasing spread of sects and heresies; this is the nucleus, which, after enveloping itself like the comet, in much nebulous obscurity, terminates in a fiery tail, of portentous magnitude, the ruinous effects of which can only be prevented by a speedy return to first principles, apostolical tradition, and Church-authority.

====================

Gill: Luke (Book Introduction)

INTRODUCTION TO LUKE

The writer of this Gospel, Luke, has been, by some, thought, as Origen ^a relates, to be the same with Lucius, mentioned in Rom 16:21, but he seems rather to be, and without doubt is, Luke the beloved physician, who was a companion of the Apostle Paul in great part of his travels in the Gentile world: he came with him to Jerusalem, and from thence accompanied him to Rome, and continued with him when in prison, and was with him to the last; see Act 16:10, &c. Col 4:14. Jerom ^b, and others, say, he was a physician of Antioch in Syria; where it may be the Apostle Paul met with him, and might be the happy instrument of his conversion; so that he seems to be, by nation, a Syrian, as Jerom ^c calls him. Grotius thinks his name is Roman, and that it is the contraction of Lucilius. It is not an Hebrew name, but might be in common use in Syria; for though the Jews reckon owqwl, "Lukus", among foreign names, yet say ^d a it was a very illustrious one, and well known to them, as it may well be thought to be if Syriac, the language being spoke by them: and many Jews lived in Syria, and particularly in Antioch. Some say that this Gospel was written by the advice, and assistance, and under the direction of the Apostle Paul, as the Gospel according to Mark was by that of Peter; though the following preface does not seem so well to accord with this. Eusebius says ^e that it was the sense of the ancients, that whenever the Apostle Paul makes mention of his Gospel, he intends this according to Luke. The time of the writing of it is not certain; some say it was written in the fifteenth year after the ascension of our Lord; others in the twenty second; and others in the twenty seventh. It is commonly thought to have been written after the Gospels of Matthew and Mark, according to the order in which it stands; but this is rejected by some learned men, who rather think that Luke wrote first of all: and indeed, there are some things in his preface which look as if there had not, as yet, been any authentic account published, at least which was come to the knowledge of this evangelist. The place where he wrote it is also uncertain. Jerom says ^f, he wrote it in the parts of Achaia, perhaps at Corinth: according to the titles prefixed to the Syriac and Persic versions, he wrote it in Alexandria: the former of these runs thus;

"the Gospel of Luke, the Evangelist, which he spake and published in Greek in Alexandria the great.''

And the latter thus;

"the Gospel of Luke, which he wrote in the Greek tongue in Alexandria of Egypt.''

However, it is agreed on all hands, that it is genuine, and of divine inspiration. Eusebius ^g relates, that it was affirmed by some, that this Gospel, together with those of Matthew and Mark, were brought to the Apostle John, who approved of them, and bore witness to the truth in them.

College: Luke (Book Introduction)

FOREWORD

"Many have undertaken" to write commentaries on the Gospel of Luke, and a large number of these are very good. "It seemed good also to me" to attempt to place in the hands of a popular audience the best of recent scholarship in an easily readable form. My prayer will have been answered if those without specialized training are able to come to a deeper understanding of Luke's message as a result of these efforts.

My debt to those who have written before me will be demonstrated throughout the commentary. I am equally indebted to many who have spent hours reading and making suggestions which have vastly improved my work. To my student assistant, Meg Grandstaff; to my mother, Peggy Black; and to my colleagues, Terry Briley, Brandon Fredenburg, and Gary Holloway, I can only say, "Thank you" and "I owe you one." I must also thank Lipscomb University for the Faculty Summer Grant which gave me the summer of 1996 to work on the book.

My greatest gratitude goes to Margo, Sara, Jessica, and Allison, who have tolerated too many hours taken away from them. They fill all my days with joy, and I must ask with Elizabeth (Luke 1:43), "Why am I so favored" to be their husband and father?

-College Press New Testament Commentary: with the NIV

TABLE OF

SUPPLEMENTAL STUDIES

Anti-Semitism 371

Baptism 84

Destruction of Jerusalem and End of Time 336

Forgiveness and Grace 163

Fulfillment of Scripture 42

Holy Spirit 93

Kingdom of God 112

Law 69

Messiah 88

Miracles and Sign-Seeking 107

Outcasts and Untouchables 127

Parables 167

Pharisees 120

Poor and Rich 142

Prayer 92

Prophet Theme 60

Repentance 83

Sadducees 327

Samaritans 200

Son of Man 124

Table Fellowship 126

Tax Collectors 87

Women 50

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

This commentary is written for serious students of the New Testament, including Bible class teachers, preachers, college students, and other motivated readers. The reader need not be acquainted with the Greek language or scholarly tools and methodology. The single goal of the present commentary is to place modern readers into the shoes of the first readers of Luke's Gospel. Two questions have been constantly asked: What did Luke want his readers to grasp as he penned each section? And what did he want them to believe and to do after they had read the whole? My assumption is that the Gospel of Luke was written for us but not directly to us. Since it was originally written for a people of a different culture almost two thousand years ago, we must attempt to understand it as they understood it in order to be faithful to Luke's intent.

Luke wrote in order to encourage active faith in Jesus, and he did so through the use of narrative literature. To put it differently, Luke has written to tell his readers what to believe, what reasons there are for believing, and what it means to live as a believer. To make his case he has chosen to tell a story, a literary form with few imperatives and exhortations directly to the reader. Since narratives teach indirectly, the reader must learn to "read between the lines" in order to grasp the message.

I have therefore taken a literary and theological approach in this commentary. I believe that Luke has given many clues regarding his intent and that a proper reading will discover that intent. Put simply, his method is to tell the story of Jesus, highlighting those aspects of the story which his readers need most to hear. He has woven many themes into the plot which begins with the birth and ends with the death and resurrection of Jesus. To understand his message, then, the reader must read the whole, paying close attention to the plot and the characters and to the many repeated themes. Therefore I am more concerned with Luke's message in any given story than I am with the attempt to discover how his source(s) told the story. Similarly, I am more concerned with the reasons for Luke's references to various events than I am with our ability to confirm the historicity of those events.

For each episode or section in Luke's Gospel, we will be concerned first with any terms, customs, institutions, places, and beliefs which might be unfamiliar to the modern reader. We will therefore offer brief introductions to Herod Antipas, first-century eating customs, messianic beliefs, and dozens of other matters with which Luke's readers would already be familiar. Our second and most important concern will be to discover the function of each section in the larger story. Does it further the plot, teach a lesson on what it means to be a disciple, encourage deeper faith, or function in some other way?

A third feature of the present commentary is the attempt to summarize Luke's teaching on a variety of topics. Luke had several areas of special concern, evidenced by his dealing with them again and again. The reader will find in the table of contents a list of one- or two-page treatments of special topics such as women, the poor, the Law, the Holy Spirit, prayer, the kingdom of God, and many others.

A final special interest (to be explained further in the introduction below) is the effort to relate the Gospel of Luke to its companion volume, the book of Acts. The reader gains inspired insight into what Luke thinks about the teachings of Jesus when he or she sees Jesus' disciples in Acts carrying out those teachings. We will regularly look ahead to Acts to understand what Jesus means in the Gospel of Luke.

I am greatly indebted to the fine commentaries on Luke's Gospel by Johnson, Nolland, Stein, and Tiede. These works, which have different purposes and perspectives, have been tremendously helpful in my writing. I have tried to footnote them when appropriate. However, having used them for several years, I am no longer sure whether many ideas are my own or borrowed from them. I recommend these four commentaries to the reader who wants more than I have provided herein. I have directed the reader to Stein's work more than the others, because his will prove easiest to understand for the nonspecialist.

AUTHORSHIP

The Gospel of Luke is anonymous. Like the other three Gospels, it makes no claim regarding authorship. However, from the late second century until the 19th, no one seems to have questioned that Luke the physician wrote Luke and Acts.

The Third Gospel was known as "The Gospel of Luke" by at least the late second century in order to distinguish it from the other three. It is impossible to know just why the early church attributed the book to Luke. Some would argue that he indeed wrote the book, and that his name was therefore associated with it from the beginning. Others argue that early Christians derived its authorship from evidence within the book of Acts (to be discussed below).

Supporting this early tradition are the Muratorian Canon (A.D. 170-180), Irenaeus (late 2nd century), the earliest actual copy of the Gospel (Bodmer Papyrus XIV, 175-225), an ancient Prologue to the Gospel written against the heretic Marcion (late 2nd), Tertullian (207-208), and later Origen (254), Eusebius (303), and Jerome (398). Such is the external evidence for Lukan authorship, and it is quite strong.

The internal evidence is also strong, and it comes from volume two, the book of Acts. There the author uses the first person plural pronoun ("we") in narrating the events in the life of Paul on three occasions (16:10-17; 20:5-15; 21:1-18; 27:1-28:16; often called the "we-passages" of Acts). These sections imply that the author was with Paul in Asia Minor, Macedonia, Judea, on the Mediterranean, and in Rome.

This of course does not point directly to Luke, but it does encourage some detective work on the part of the reader. Who was with Paul during these times? Paul's letters and Acts suggest a number of traveling companions (see the relevant portions of Acts and especially Col 4, Phlm, and 2 Tim 4). When one eliminates those whom the author mentions by name in Acts, and if one assumes that the author of Luke-Acts was a Gentile (see below), Luke emerges as the most likely author, given the strong weight of tradition.

Given strong external and internal evidence for Lukan authorship, one may wonder why much of contemporary scholarship rejects the notion entirely. The answer is based on internal evidence which is said to disallow Lukan authorship. Quite simply, the book of Acts presents a view of Paul the Christian who appears to be quite different from the Paul who wrote the letters, especially Galatians. The book of Acts does not cite or even mention Paul's letters. More significantly, it is argued that the theological portrait of Paul in Acts could not have been painted by a companion of Paul. Luke's portrait is especially problematic with regard to Paul's stance on keeping the Law. We must admit that it is somewhat surprising when Paul, who wrote that, "All who rely on observing the Law are under a curse," (Gal 3:10), consistently upholds the Law in Acts. Most notably, James in Acts 21:24 encourages Paul to help the four men under a vow in order to show that "you yourself are living in obedience to the Law."

At the risk of oversimplifying a very complex discussion, several points should be noted. First, we should admit and not apologize for the fact that Luke and Paul have very different agendas in writing their works. This has necessarily influenced which events they narrate and what they emphasize theologically. Paul is writing for churches in crises and tends to address only those areas where the church in question needs instruction. Luke on the other hand writes in order to show the unity within the early church and therefore stresses that which all churches shared. So Paul in Galatians writes against Judaizers (those who want Gentiles to keep the Law), whereas Luke writes to Gentiles who may not have enough understanding or appreciation of the Jewish heritage of Christianity. The difference may well be one of audience and perspective rather than theological position. One should remember that Paul in his letters does write that his policy is, "To the Jews I became like a Jew," and, "To those under the Law I became like one under the Law" (1 Cor 9). In other words, Luke in Acts may be showing a side of Paul that the letters largely do not show: Paul customarily lived as a Jew, especially around Jews.

Efforts to argue that the Third Gospel demonstrates that its author was a doctor have been abandoned today. Hobart argued that the sheer number of healing stories and the vocabulary demonstrated that Luke was a physician. However, Cadbury later refuted these claims by proving that Luke showed no more "medical" language than other educated writers of his day. Of course, the healing stories and "medical" vocabulary are consistent with authorship by a physician. They simply do not prove it.

While it can never be proven absolutely, I have taken the view that Luke, the companion of Paul, wrote Luke and Acts. This is largely because I accept the "we-sections" at face value. The author intended to represent himself as a companion of Paul, and the best candidate is Luke. However, we still know very little about our author, because the New Testament says little about Luke. What can be known about this author other than that he was a companion of Paul (Acts 16-28), a physician (Col 4:14), and a Gentile (Col 4:11)?

We actually learn more about Luke from his writing than from other sources. First, he was not an eyewitness to the ministry of Jesus (1:1-4). He got his information from "eyewitnesses and ministers of the word." Second, he was a man of some education, as is clearly evidenced by his learned Greek (see esp. 1:1-4) and his ability to imitate the style of the Greek Old Testament. Third, he does appear to have been a Gentile. While this cannot be proven with certainty, his references to "the Jews" probably imply that he was not one of them, especially the reference to "their language" in Acts 1:19. This is, of course, consistent with the statement of Colossians 4:14 (which implies that Luke was a Gentile). Fourth, he was thoroughly conversant with the Scriptures. Although he has been called a Gentile writing to Gentiles, we must not overlook his constant references to every section of the Old Testament (esp. Psalms), his overriding fulfillment theme, and his great concern to show that all of his Jewish characters continue to observe the Law of Moses (even those who become Christians). This Gentile, for example, is the only Gospel writer who tells us of Jesus' circumcision on the eighth day, of Mary's purification on the fortieth day, of the disciples' observance of the Sabbath "according to the commandment" after the death of Jesus (24:1), and of Paul's taking vows (18:18) and participating in the sacrificial system long after becoming a Christian (Acts 21). Perhaps Luke had for some time been a "God-fearer," a Gentile who worshiped God, appreciated Judaism, and attended the synagogue. God-fearers are an important group in Acts who very often become Christians (see 13:16; 16:14; 18:7).

Fortunately, we need not know the author's name to interpret his narrative. In fact, the narrative tells us much more about the author than any theory about the author tells us about the narrative.

DATE

It is fortunate also that the interpreter need not know the date of Luke's writing, because no one knows exactly when it was written. Though some argue that Luke wrote his Gospel long before he wrote Acts, there are many reasons to think the two volumes were written at the same time. If so, the Gospel was written after A.D. 60-62, the date of Paul's imprisonment in Acts 28. Thus the earliest possible date for Luke's Gospel is 62. A few scholars argue that Luke must have written at that time, and that this accounts for the abrupt and frustrating (did Paul live or die?) ending of Acts. Most, however, believe that Luke had other reasons than lack of information for ending Acts as he did. I concur with those who think Luke had simply accomplished his purpose in Acts 28. He wrote to give an account of the spread of the gospel from Jews (only) in Jerusalem to Gentiles (predominantly) in Rome. He did not intend to give a biography of Paul.

Most argue that Luke had to have been written after Mark, because, in their opinions, Luke used Mark's Gospel in writing his own. However, this opinion is not universally accepted; and even if it were, one then has to answer the equally difficult question, When was Mark written? On the other hand, Luke 1:1 does suggest that Luke was probably written relatively late among early Gospels.

Many would argue that the earliest date of writing must be at least A.D. 70 on the basis of likely allusions to the destruction of Jerusalem. Of course, Jesus alludes to the coming destruction of Jerusalem in the first two Gospels as well as in Luke. However, in Luke Jesus says, "When you see Jerusalem surrounded by armies," (21:20) instead of, "When you see 'the abomination that causes desolation' standing where it does not belong," (Mark 13:14). Many believe that this more specific language suggests that Luke was looking back at the destruction and interpreting for his audience the meaning of Jesus' statement. This is likely, but it is far from certain.

The latest possible date for the writing of Luke's Gospel would be the first allusion to it in other literature. But even that is difficult to determine because allusions are notoriously difficult to ascertain. It could be 1 Clement (95-96), Ignatius (110), Polycarp (135), or 2 Clement (clear allusion but uncertain date, anywhere from 120-170).

The evidence tends to point to the period of A.D. 65-85 for the composition of the Gospel of Luke. Some might like to be more exact, but it matters little for the interpretation of Luke's work.

AUDIENCE

As suggested above, the Gospel of Luke appears to be addressed to Gentile Christians. Though Theophilus is the named recipient and was certainly an intended reader, Luke undoubtedly wrote for a much larger audience. Just as modern "letters to the editor" are meant for the larger public, so was Luke's work. Numerous hints within the work point to a larger audience which is predominantly Gentile. The most important are these: (1) He relates his work to a Greco-Roman literary tradition (1:1-4). (2) He dedicates the work to Theophilus, most likely a Gentile. (3) He is profoundly interested in the Gentile mission. (4) He uses Greek and Roman terms when other Gospel writers use Hebrew ("teacher" for "rabbi;" "lawyer" for "scribe;" "Skull" for "Golgotha"). (5) He refers to the Jews in the third person.

Most agree that the original readers were Christian and that Luke-Acts is intended to build up faith rather than help create it. This is perhaps more difficult to prove, but two factors seem to lead in this direction. First, it appears that the named reader, Theophilus, had already heard the story (1:4). Second, there are simply too many matters left unexplained which would have been far too confusing for the non-Christian. Almost every episode assumes that Luke's readers had a basic knowledge about Jesus and that Luke writes to provide certainty and various additional details.

PURPOSE

Luke tells us his purpose in Luke 1:4: he wants Theophilus to have "certainty" regarding the things he has been taught. This statement is at the same time helpful and ambiguous. On the one hand, it suggests that Luke is written with a quasi-apologetic motive. What it does not tell us, on the other hand, is in what area(s) his readers needed certainty. Did they simply need to be assured of the historicity of the events narrated? Or is it possible that they needed certainty regarding their own position before God? Or could it be that they needed certainty that God was behind all of the events they had heard about and witnessed? Might it even mean that they needed certainty about the proper response to the gospel message?

Luke's purpose has been called apologetic (to defend Christianity to Rome, or, in another sense, to defend God's actions), evangelistic (to engender faith among non-Christians), anti-heretical (to combat Gnosticism), and didactic (to teach Christians what to believe and how to act), to name only the most commonly suggested. In light of the many credible suggestions offered by scholars, we should be very careful about settling upon one purpose. The question of Luke's purpose must be answered by looking not only at Luke's Gospel but also at the Acts of the Apostles, and it can only be answered with reference to the themes which keep recurring throughout both volumes.

Perhaps it is best to suggest that Luke-Acts was written primarily for Gentiles who needed "assurance" in a number of areas, both historical and theological. Perhaps they did need the account of a careful and educated historian to give them confidence that events they heard about had actually occurred. There also may have been some among them who had not yet decided to become Christians. Most likely those who were Christians needed Luke to explain how God had kept his promises to the Jews in light of the fact that there seemed to be fewer and fewer Jews among those being converted. Probably these same Gentile Christians simply needed to understand better their own place in God's plan. And surely these readers, whoever they were, needed to be reminded that being Christian meant sharing possessions, undergoing persecution, welcoming the outcast, serving one another, and generally walking as Jesus walked.

LUKE AND ACTS

Eighteen hundred fifty years ago it was apparent that Luke's first volume was very much like the works of Matthew and Mark. At that time the Gospel was placed beside its peers in the New Testament. John, assumed to be the last Gospel written, was placed between Luke and Acts, and the two works by Luke have been separated ever since. While everyone acknowledges that one author wrote both, few have truly noted the import of that fact. Luke wrote not two independent documents, but a two-volume story, as he well explains.

When Luke is read along with Acts, Acts reads quite differently. No longer do we have the self-contained story of the spread of the Gospel from Jerusalem Jews to Roman Gentiles. We have nothing less than the story of Jesus, from his ministry in Galilee to his death and resurrection in Jerusalem to his continuing ministry in the Mediterranean world.

In the tradition of the Restoration Movement it has long been argued that the book of Acts provides a pattern for the later church. My thesis is that there is indeed an intended pattern in Acts, but the pattern is not rooted primarily in the practice of the early church. The pattern is that established by Jesus. Quite simply, the early church does what Jesus did and what Jesus commanded it to do. In fact, Luke insists that it is still Jesus who is carrying out his ministry through the church. In Acts 1:1 when Luke writes of the former book in which he "wrote about all that Jesus began to do and to teach," what he implies is that Acts will narrate what Jesus continues to do and to teach.

This is especially clear in certain passages: it is Jesus himself who calls Paul on the road to Damascus in Acts 9. Later in that chapter Peter says, "Aeneas, Jesus Christ heals you." In Acts 16:7 Paul and his companions attempt to enter Bithynia, "but the Spirit of Jesus would not allow them." And in 18:9 Jesus himself speaks to Paul, encouraging him to have no fear. It should also be noted that Jesus had already said in Luke 21:15, "I will give you words and a wisdom that none of your opponents will be able to withstand." It is clear, of course, that in Acts Jesus is at the right hand of God, but he is active and very much in control as he directs the new movement through his Spirit. Jesus is so bound up with his church that he can tell Paul in 9:5, "I am Jesus whom you are persecuting."

Consider the following parallels or "patterns" in the ministry of Jesus and that of the early church:

(1) Luke shows Jesus praying at nearly every major event (baptism, choosing disciples, confession, transfiguration, Gethsemane, and on the cross). The early church does the same (waiting before Pentecost, choosing Matthias, Peter before going to Cornelius, sending Paul, healing, and many others).

(2) In Luke Jesus is empowered when the Holy Spirit descends upon him at his baptism. Only then does he begin his ministry of preaching and healing (3:22; see 1:35; 4:1). In Acts the apostles are told to wait until they are baptized with the Holy Spirit (1:5, 8). After the Spirit descends upon them (2:4), they also do signs and wonders and preach, just as did Jesus. All the major characters in Acts, like Jesus, are said to be filled with the Holy Spirit (Peter - 4:8; Stephen - 6:5; Paul - 13:9, and dozens of other references to the guidance of the Spirit).

(3) In Luke Jesus performs various miracles as part of his ministry. The church leaders in Acts not only perform miracles - they perform miracles which are remarkably similar to those of Jesus. For example, just as Jesus heals the mother-in-law of Peter who had a fever (Luke 4:38), Paul heals the father of Publius, who also had a fever (Acts 28:8). Just as Jesus casts out unclean spirits (Luke 4:36; 6:18, etc.), so do Peter (Acts 5:16), Philip (8:7), and Paul (16:18; 19:13). Jesus heals the lame (Luke 7:22), as do Peter and John (Acts 3:2), Philip (8:7), and Paul (14:8-10).

(4) The message of Jesus and that of the leaders in Acts is the same, emphasizing the kingdom of God (30 times in Luke; see Acts 1:3; 8:12; 14:22; 19:8; 20:25; 28:23), repentance, and forgiveness of sins. Jesus and the apostles on occasion even use the same Old Testament texts, such as Psalm 110 (Luke 20:42; Acts 2:34).

(5) Jesus suffers at the hands of his own people and the Gentiles, and so do the disciples. Of course, Jesus predicted that they would (12:11-12; 21:12-14). Jesus teaches in the synagogue at Nazareth and is rejected and almost killed. The same will happen on numerous occasions in Acts, as Paul enters synagogue after synagogue, only to be eventually rejected. Suffering is especially the lot of Paul, whose story Luke parallels in detail with that of Jesus. The journeys to Jerusalem and treatment there of both Jesus and Paul occupy the large final sections of Luke and Acts. In 18:32 Jesus announces that he "will be delivered to the Gentiles." In Acts 21:11, speaking of Paul the prophet Agabus predicts that the Jews will "deliver him into the hands of the Gentiles." Of Jesus, Luke later records that the people "all cried out together, 'Away with this man,'" and of Paul Luke writes, "for the mob of the people followed, crying, 'Away with him!'" Both Jesus and Paul face Jewish accusers, including the High Priest; both appear before Herodian princes as well as Roman procurators; and both are said to be innocent by the Roman leaders.

The Jesus/Stephen parallels are even more obvious. Both are full of the Holy Spirit; both are recipients of wisdom, grace and power; both do signs and wonders; both are led to the council, the eyes of whose members are fixed on them; both are cast outside the city; both pray that God will forgive their accusers; both commit their spirits to God; both are killed; and both are buried by devout persons.

(6) There are also many examples of the apostles obeying the directives of Jesus (Luke 6:22-23: "rejoice [when people persecute you] in that day and leap for joy"- see Acts 5:41; Luke 9:5: "shake the dust off your feet . . . as a testimony against them"- see Acts 13:51; 18:6). In fact, the entire plan of Acts was commanded by the risen Jesus in Acts 1:8, where he says, "You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth."

One of the most important areas in which the church in Acts carries out the teaching of Jesus is that related to wealth and poverty. In Luke as in no other Gospel Jesus encourages the sharing of possessions and condemns the greedy and selfish. Many of these stories and sayings appear only in Luke: Zacchaeus; the rich man and Lazarus; "blessed are you poor;" the parables about inviting the poor, lame, maimed, and blind; the dishonest steward; and the command to all of the disciples, "sell your possessions and give alms." It is not surprising, then, that Acts contains many examples, both positive and negative, of the use of possessions in the early church: the selling of possessions for the needy in chapters 2 and 4; the generosity of Barnabas, Dorcas, Paul, and the Antioch church; and the negative examples of Ananias and Sapphira, Simon the Sorcerer, Felix, and Judas (who bought a field with his money (1:18), over against Barnabas, who sold a field in Acts 4:36).

Having argued this case, it would be a mistake to suggest that Luke had no notion of the church of his day being like the church which he writes about - he surely did. But the goal is not to replicate the church of the earliest decades; it is rather to be like Jesus, and the picture of a church that looked like Jesus could only further that goal. The intent may be very much like that of Paul, who tells the churches, "Imitate me as I imitate Christ." Paul knows the advantage of giving his readers an example which is easily grasped and will lead them toward the goal. Yet he also knows quite well that he has not yet reached the goal (Phil 3:12-13), and he never makes the imitation of himself the primary goal. Luke seems to have the same intent in Acts: the early church is well worthy of imitation, insofar as its members imitate Christ.

This commentary will be written from this perspective. The best commentary on Acts is the Gospel of Luke. And conversely, Luke has made clear what Jesus' statements mean in a later generation. Therefore, to read Acts is to read an inspired commentary on the Gospel of Luke. We will refer to Luke's two-volume work as "Luke-Acts."

HISTORY AND THEOLOGY

Luke has been accused often of being careless as a historian, at least by modern standards. His treatment of the census under Quirinius (Luke 2), the rebellion under Theudas (Acts 5), and several other matters have led many to argue that Luke is a better theologian than historian. While the present commentary cannot look in detail at these matters (there will be brief comments in the appropriate sections), one should keep in mind several things. First, there are many matters about which we will never have enough information to make a final judgment. However, the silence of extrabiblical sources should never be taken as proof that an event never occurred. Secondly, each passage must be evaluated independently. The number of cases in which Luke is clearly out of step with other ancient sources is very small, and those sources always had their own agenda, just as did Luke. Thirdly, most would concede that Luke proves to be accurate when there is sufficient evidence with which to compare his writing. Luke has obviously gone to great lengths in order to have accurate information on John the Baptist and on rulers in Judea and Galilee. Considering the large number of events and people in his narrative, the surprising thing is that there are not more alleged historical inaccuracies. There can be little doubt that Luke went to much trouble to ensure accuracy. Luke is both historian and theologian.

SOURCES

Luke got his information from various sources, as he tells us in 1:1-4. However, we do not know for certain the identity of any of these. Most scholars think that Luke (and Matthew) are somehow dependent on the Gospel of Mark. I have made no such assumption in this commentary. While there is undoubtedly some advantage in knowing any writer's sources, there is no final proof for any theory regarding the relationships between the Gospels. I have, however, made two assumptions about Luke's Gospel. First, I believe it to be inspired and thus completely reliable. Second, I believe that Luke had a great deal of information about Jesus from which to choose and that we gain a great deal by simply comparing what Luke wrote to what other Gospel writers wrote. In other words, Luke has selected and adapted his material, and while we do not have access to all the information he had at his disposal, we will learn a great deal through a comparative reading.

THEMES

There may be no clearer insight into Luke's purpose than that gained by examining those themes which recur with some frequency in Luke-Acts. Narrative writers express what their readers need most by returning to a point again and again. When looked at from this perspective, Luke has many concerns. It is clear that he has much to tell his readers, and there can be no more effective way for them to hear it than from the lips of Jesus. The following list is far from exhaustive, but it at least will steer the reader into some of those areas which apparently were close to Luke's heart. The following topics receive special attention in the commentary at the place where Luke first mentions them (see p. 11 for page numbers). They are listed here in order to give the reader a preview of some of Luke's major themes and in order to show the reader where to look in the commentary for more information.

Anti-Semitism Parables Baptism Pharisees Destruction of Jerusalem Poor and Rich and End of Time Prayer Forgiveness and Grace Prophet Theme Fulfillment of Scripture Repentance Holy Spirit Sadducees Kingdom of God Samaritans Law Son of Man Messiah Table Fellowship Miracles and Sign-Seeking Tax Collectors Outcasts and Untouchables Women

A FINAL WORD ABOUT

INTRODUCTORY QUESTIONS

Traditional introductory questions are being given less attention today than they were a generation ago. The reason is twofold. First, it is very difficult to give "sure" answers to many questions of introduction. The evidence is often insufficient to offer more than probabilities, and what is "probable" is evaluated differently by every scholar. Second, the interpretation of many New Testament works and especially the Gospels is not significantly aided by having answers to most of these questions. For example, knowing that the author of Luke was the companion of Paul does not change the understanding of any passage in the Gospel. Similarly, knowing the date aids interpretation very little. The following commentary does not assume sure answers to any of these questions for its interpretation.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PRIMARY SOURCES

Charlesworth, James H., ed. The Old Testament Pseudepigrapha , 2 vols. Garden City, NY: Doubleday & Co., 1983, 1985.

Danby, Herbert. The Mishnah . Trans. from the Hebrew with Introductory and Brief Explanatory Notes. London: Oxford University Press, 1933.

Epstein, I., ed. The Babylonian Talmud . London: Soncino Press, 1935-48.

Freedman, H., and Maurice Simon, eds. Midrash Rabbah . London: Soncino Press, 1939-.

Loeb Classical Library. Cambridge, MA: Harvard University Press; London: Heinemann.

Martínez, Florentino García. The Dead Sea Scrolls Translated: The Qumran Texts in English . Trans. Wilfred G.E. Watson. Leiden and New York: E.J. Brill, 1994.

SECONDARY SOURCES

Bock, Darrell. Luke . Baker Exegetical Commentary on the New Testament. 2 vols. Grand Rapids: Eerdmans, 1995-96.

Craddock, Fred B. Luke . Interpretation. Louisville: John Knox, 1990.

Danker, F.W. Luke . Proclamation Commentaries, 2nd ed. Philadelphia: Fortress, 1987.

Ellis, E.E. The Gospel of Luke . New Century Bible, 2nd ed. Grand Rapids: Eerdmans, 1974.

Evans, Craig A. Luke . New International Biblical Commentary. Peabody, MA: Hendrickson, 1990.

Fitzmyer, Joseph A. The Gospel according to Luke . Anchor Bible 28, 28A. 2 vols. Garden City, NY: Doubleday, 1981, 1985.

Green, Joel B., and Scot McKnight, eds. Dictionary of Jesus and the Gospels . Downers Grove, IL: InterVarsity, 1992.

Jervell, Jacob. Luke and the People of God . Minneapolis: Augsburg, 1972.

Johnson, Luke T. The Gospel of Luke . Sacra Pagina 3. Collegeville, MN: Liturgical Press, 1991.

Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text . The New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1978.

. Luke: Historian and Theologian . Grand Rapids: Zondervan, 1970.

Morris, Leon. Luke . Revised edition. Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

Nolland, John. Luke . Word Biblical Commentary, vols. 35A, 35B, 35C. Dallas: Word Books, 1989, 1993.

O'Toole, Robert F. The Unity of Luke's Theology: An Analysis of Luke-Acts . Good News Studies 9. Wilmington, DE: Michael Glazier, 1984.

Stein, Robert H. Luke . The New American Commentary 24. Nashville: Broadman, 1992.

Tannehill, Robert C. The Narrative Unity of Luke-Acts: A Literary Interpretation . Vol. I: The Gospel According to Luke. Philadelphia: Fortress, 1986.

Tiede, David L. Luke . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1988.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

DJG Dictionary of Jesus and the Gospels

LXX Septuagint (Greek translation of the Old Testament)

NIV New International Version

NRSV New Revised Standard Version

RSV Revised Standard Version

Main Biblical Manuscript Texts:

Codex Sinaiticus (4th century A.D.)

A Codex Alexandrinus (5th century A.D.)

B Codex Vaticanus (4th century A.D.)

D Codex Bezae (5th-6th century A.D.)

⁶⁹ Papyrus 69 (3rd century A.D.)

⁷⁵ Papyrus 75 (early 3rd century A.D.)

-College Press New Testament Commentary: with the NIV

College: Luke (Outline)

OUTLINE

There is general agreement among serious students of Luke's Gospel regarding its structure.

I. Prologue Luke 1:1-4

II. Infancy Narrative 1:5-2:52

III. The Preparation for Jesus' Ministry 3:1-4:13

IV. Jesus' Ministry in Galilee 4:14-9:50

V. Jesus' Journey to Jerusalem 9:51-19:27

VI. Jesus' Ministry in Jerusalem 19:28-21:38

VII. Jesus' Suffering and Death 22:1-23:56

VIII. Jesus' Resurrection and Ascension 24:1-53

(The Book of Acts)

IX. From Easter to Pentecost (Acts 1)

X. From Jerusalem to Samaria (Acts 2-9)

XI. From Judea to Rome (Acts 10-28)

Those who are familiar with the other Gospels notice immediately several similarities and differences. Like Matthew, Luke begins with birth stories (although Luke's are very different than Matthew's). Like Matthew and Mark, Luke includes Jesus' temptation and baptism and has a large section in which Jesus teaches and heals in Galilee. And like all three other Gospels, Luke has Jesus go to Jerusalem for the final week and ends the Gospel with the trial, suffering, death, and resurrection of Jesus.

What is most distinctive about the Gospel of Luke, however, is section V in the above outline, the journey to Jerusalem. It is the largest section in Luke's Gospel and contains a great number of stories found only in Luke. Luke uses this long journey to Jerusalem primarily to teach what it means to be a disciple of Jesus. It means doing what Jesus does: teaching, healing, serving, suffering, and dying to self. In other words, it means following Jesus - all the way to Jerusalem.

Finally, the greatest difference between Luke's writing and that of Matthew, Mark, and John is that Luke continues the story. The book of Acts tells how Jesus continues to teach and heal as he leads the growing kingdom throughout the Mediterranean world.

DETAILED OUTLINE

(Episode Titles Based on NIV Headings)

I. Prologue Luke - 1:1-4

II. Infancy Narrative - 1:5-2:52

A. The Birth of John the Baptist Foretold - 1:5-25

B. The Birth of Jesus Foretold - 1:26-38

C. Mary Visits Elizabeth - 1:39-45

D. Mary's Song - 1:46-56

E. The Birth of John the Baptist - 1:57-66

F. Zechariah's Song - 1:67-80

G. The Birth of Jesus - 2:1-7

H. The Shepherds and the Angels - 2:8-20

I. Jesus Presented in the Temple - 2:21-40

J. The Boy Jesus at the Temple - 2:41-52

III. The Preparation for Jesus' Ministry - 3:1-4:13

A. John the Baptist Prepares the Way - 3:1-20

B. The Baptism and Genealogy of Jesus - 3:21-38

C. The Temptation of Jesus - 4:1-13

IV. Jesus' Ministry in Galilee - 4:14-9:50

A. Jesus Rejected at Nazareth - 4:14-30

B. Jesus' Ministry in Capernaum - 4:31-44

1. Jesus Drives Out an Evil Spirit - 4:31-37

2. Jesus Heals Many - 4:38-44

C. The Calling of the First Disciples - 5:1-11

D. The Man with Leprosy - 5:12-16

E. The Beginning of Conflict - 5:17-6:11

1. Jesus Heals a Paralytic - 5:17-26

2. The Calling of Levi - 5:27-32

3. Jesus Questioned About Fasting - 5:33-39

4. Lord of the Sabbath - 6:1-11

F. The Sermon on the Plain - 6:12-49

1. The Twelve Apostles - 6:12-16

2. Blessings and Woes - 6:17-26

3. Love for Enemies - 6:27-36

4. Judging Others - 6:37-42

5. A Tree and Its Fruit - 6:43-45

6. The Wise and Foolish Builders - 6:46-49

G. Jesus the Prophet - 7:1-50

1. The Faith of the Centurion - 7:1-10

2. Jesus Raises a Widow's Son - 7:11-17

3. Jesus and John the Baptist - 7:18-35

4. Jesus Anointed by a Sinful Woman - 7:36-50

H. Jesus Teaches in Parables - 8:1-21

1. The Parable of the Sower - 8:1-15

2. A Lamp on a Stand - 8:16-18

3. Jesus' Mother and Brothers - 8:19-21

I. Jesus Shows His Divine Power - 8:22-56

1. Jesus Calms a Storm - 8:22-25

2. The Healing of a Demoniac - 8:26-39

3. A Dead Girl and a Sick Woman - 8:40-56

J. Jesus and His Apostles - 9:1-50

1. Jesus Sends Out the Twelve - 9:1-6

2. Jesus Feeds the Five Thousand - 9:7-17

3. Peter's Confession of Christ - 9:18-27

4. The Transfiguration - 9:28-36

5. The Healing of a Boy with a Demon - 9:37-45

6. Who Will Be the Greatest? - 9:46-50

V. Jesus' Journey to Jerusalem - 9:51-19:27

A. Jesus Faces Toward Jerusalem - 9:51-13:21

1. Samaritan Opposition - 9:51-56

2. The Cost of Following Jesus - 9:57-62

3. Jesus Sends Out the Seventy-Two - 10:1-24

4. The Parable of the Good Samaritan - 10:25-37

5. At the Home of Mary and Martha - 10:38-42

6. Jesus' Teaching on Prayer - 11:1-13

7. Jesus and Beelzebub - 11:14-28

8. The Sign of Jonah - 11:29-32

9. The Lamp of the Body - 11:33-36

10. Six Woes - 11:37-54

11. Warnings and Encouragements - 12:1-12

12. The Parable of the Rich Fool - 12:13-21

13. Do Not Worry - 12:22-34

14. Watchfulness - 12:35-48

15. Not Peace but Division - 12:49-53

16. Interpreting the Times - 12:54-59

17. Repent or Perish - 13:1-9

18. A Crippled Woman Healed - 13:10-17

19. Parables of Mustard Seed and Yeast - 13:18-21

B. Jesus Journeys Toward Jerusalem - 13:22-17:10

1. The Narrow Door - 13:22-30

2. Jesus' Sorrow for Jerusalem - 13:31-35

3. Jesus at a Pharisee's House - 14:1-14

4. The Parable of the Great Banquet - 14:15-24

5. The Cost of Being a Disciple - 14:25-35

6. The Parable of the Lost Sheep - 15:1-7

7. The Parable of the Lost Coin - 15:8-10

8. The Parable of the Lost Son - 15:11-32

9. The Parable of the Shrewd Manager - 16:1-15

10. Teachings on the Law and Divorce - 16:16-18

11. The Rich Man and Lazarus - 16:19-31

12. Sin, Faith, Duty - 17:1-10

C. Jesus Approaches Jerusalem - 17:11-19:27

1. Ten Healed of Leprosy - 17:11-19

2. The Coming of the Kingdom of God - 17:20-37

3. The Parable of the Persistent Widow - 18:1-8

4. The Parable of the Pharisee and the Tax Collector - 18:9-14

5. The Little Children and Jesus - 18:15-17

6. The Rich Ruler - 18:18-30

7. Jesus Again Predicts His Death - 18:31-34

8. A Blind Beggar Receives His Sight - 18:35-43

9. Zacchaeus the Tax Collector - 19:1-10

10. The Parable of the Ten Minas - 19:11-27

VI. Jesus' Ministry in Jerusalem - 19:28-21:38

A. The Triumphal Entry - 19:28-34

B. Jesus at the Temple - 19:45-48

C. The Authority of Jesus Questioned - 20:1-8

D. The Parable of the Tenants - 20:9-19

E. Paying Taxes to Caesar - 20:20-26

F. The Resurrection and Marriage - 20:27-40

G. Whose Son Is the Christ? - 20:41-47

H. The Widow's Offering - 21:1-4

I. Signs of the End of the Age - 21:5-38

VII. Jesus' Suffering and Death - 22:1-23:56

A. Judas Agrees to Betray Jesus - 22:1-6

B. The Last Supper - 22:7-38

C. Jesus Prays on the Mount of Olives - 22:39-46

D. Jesus Arrested - 22:47-53

E. Peter Disowns Jesus - 22:54-62

F. The Guards Mock Jesus - 22:63-65

G. Jesus Before Pilate and Herod - 22:66-23:25

H. The Crucifixion - 23:26-43

I. Jesus' Death - 23:44-49

J. Jesus' Burial - 23:50-56

VIII. Jesus' Resurrection and Ascension - 24:1-53

A. The Resurrection - 24:1-12

B. On the Road to Emmaus - 24:13-35

C. Jesus Appears to the Disciples - 24:36-49

D. The Ascension - 24:50-53

-College Press New Testament Commentary: with the NIV

Lapide: Luke (Book Introduction)

S. LUKE'S GOSPEL

Third Edition

JOHN HODGES,

AGAR STREET, CHARING CROSS, LONDON.

1892.

INTRODUCTION.

——o——

THE Holy Gospel of Jesus Christ, according to S. Luke , that is, the Holy Evangelical History of the words and acts of Jesus, as described by S. Luke. The Arabic says, "In the name of the Father, Son, and Holy Ghost, one God, the Gospel of the Excellent Father, Luke the Evangelist, the laying open of the glorious Gospel." The Syraic, "In the name of the Lord and our God, we Jeschua Mescicho, sign the Gospel, the holy message of Luke the Evangelist, which he spoke and proclaimed in Greek, in Alexandria." From this diversity, it is clear that the above title or inscription was prefixed to the Gospel, not by S. Luke himself, but by the Church which, in like manner, inscribed one Gospel "According to S. Matthew," one "According to S. John," and another "According to S. Mark." Nay, as regards the faith of the future, this title would have been added to no purpose by S. Luke himself, unless the Church had declared his Gospel to be genuine and not supposititious, and had handed it down as such. This speaks for Tradition against the heretics, for why is the Gospel, bearing the name of S. Luke, to be received as truly his, whilst that with the title of "Matthew and Thomas" is not to be considered theirs? Or again, why is the Gospel of S. Luke more canonical than that of Apelles or Basilides? No other reason can be given but the proof, declaration, and tradition of the Church. For we accept it, not because it is written in the sacred books, but because it has been so handed down by the Church. For instance, we believe this to be the Gospel of S. Luke and canonical, not because he wrote it, but because the Church so delivers and teaches. For although its own authority pertains to this Gospel, as to the others, yet this authority would not be plain to us, but for the declaration of the Church. The same is, a pari , to be said of the sense of Scripture. For the true sense of Scripture is not what appears to you or me, for this would be uncertain and doubtful, for Calvin affirms one sense to be the true one, Luther another, and others another, but that which is taught and received by the Church, whose office it is to deliver as well what is the true Scripture as what is its true meaning. For Holy Scripture consists not in the bark (cortice) of letters or words, but in their genuine meaning. So the Fourth Session of the Council of Trent, and the Fathers everywhere, especially Tertullian (B. iv. cap. 5 against Marcion). See what I have said on S. Matthew i. 1.

Observe: I. S. Matthew was the first in order of the Evangelists. He wrote in Hebrew to the Jews in Judæa. S. Mark was the second. He wrote in Greek and Latin to the Romans in Italy; then S. Luke wrote to the Greeks in Greek; and S. John last of all, also in Greek; but S. Luke wrote the more elegantly, because he was the more perfect master of Greek. Hear S. Jerome (Ep. 84 to Paulinus): "Matthew, Mark, Luke, and John, the quadriga of the Lord, and true Cherubim (which is interpreted, the 'multitude of knowledge'), through their whole body they are 'full of eyes,' sparks shine from them, lightnings flash forth, their feet are 'straight,' and point upwards, their backs are winged, and they fly hither and thither. They hold themselves mutually one with another, and are 'enfolded' with one another, and are rolled together, like a wheel, and they go wherever the influence of the Holy Spirit directs them." See Ezekiel i. 9, x. 12; Revelation iv. 6-8.

Moreover, among the faces or forms of the four Cherubim, the third, that of the ox, is ascribed to S. Luke, as well because he begins from the priesthood of Zachariah, whose chief sacrifice was an ox, as because he underwent the labours of an ox in the Gospel, and bore about continually in his own body the mortification of the Cross for the honour of the name of Christ, as the Church sings of him. See what has been said on Revelation iv. 7, and Ezekiel i. 10.

II. S. Luke wrote his Gospel against certain gaping, ignorant, perhaps even false Evangelists, who had written, in Syria or Greece, an imperfect, it may be a lying Gospel, as S. Luke himself signifies in the beginning of his work. So say Origen, S. Ambrose, Theophylact, and S. Epiphanius ( Her . l. i), who, however, when he adds that S. Luke wrote against Cerinthus and Meritus, does not seem to speak correctly. For these two, and especially Basilides, were later than S. Luke, as is clear from Eusebius (Hist. B. iii. ch. 32). Theophylact and Bede think, with more truth, that S. Luke wrote against the Apocryphal Gospels of others, such as pass under the names of "Thomas, Matthew, and the Twelve Apostles."

III. S. Luke was not one of the seventy-two disciples of Christ, as Euthymius and S. Gregory in his preface on Job, chap. i. think, on the authority of Origen; for S. Luke never saw Christ in the flesh, but he wrote what he had heard of Him from the Apostles, as he says himself, i. 2. Hence the Fathers call S. Luke "the disciple of the Apostles," and S. Paul mentions him by name, as his "fellow-labourer." So S. Jerome, on the 65th chapter of Isaiah, and preface to S. Matthew; where he says, "The third" (evangelist) is Luke the physician, by nation a Syrian, of Antioch, whose praise is in the Gospel (2 Cor. viii. 18 and 22), who himself was a disciple of S. Paul. He wrote his Gospel in the neighbourhood of Achaia and Bœotia, relating some things from the beginning, as he says himself, and describing rather what he heard than what he saw. St. Irenæus says the same, i. 20; Theodoret, on the Lives of the holy Fathers; Baronius, and others. Tertullian, also (Book iv. against Marcion, chap. 5), thinks this Gospel not so much S. Luke's as S. Paul's, because S. Luke wrote from the dictation of S. Paul, as S. Mark from that of S. Peter. For he says, "what S. Mark wrote may be ascribed to S. Peter, whose interpreter S. Mark was. And so the Gospel of S. Luke is generally given to S. Paul, for the productions of the disciples began to be ascribed to the masters."

S. Jerome also states that "S. Luke, in the Gospel and Acts, performed the duties of a physician of souls, as he had before done of bodies" (Ep. 103 to Paulinus); and again (in that to Philom). "Luke the physician left in his Gospel, and the book of the Acts of the Apostles to the Churches, how the Apostles from fishers of fish became fishers of men, and from the bodies of men became concerned with their souls, whose Gospel, as often as it is read in the churches, fails not of its medicine."

IV. Baronius thinks that S. Luke wrote in the companionship of S. Paul, anno 58, because S. Jerome says that he wrote his Gospel that year in Achaia and Bœotia, where S. Paul was. Others, however, are of opinion that S. Luke wrote earlier, as we must certainly admit, if we agree with S. Jerome ( Lib. de Scrip. Eccl. in Luc. ), Tertullian (Book iv. against Marcion, c. 5), Primasius, Anselm, and others, on 2 Cor. viii 18, that by, "the brother whose praise is in the Gospel" S. Paul meant S. Luke—as S. Ignatius, his fellow-citizen and contemporary, plainly asserts in his letter to the Ephesians: "As Luke bears witness, whose praise is in the Gospel." For the Second Epistle of S. Paul to the Corinthians was written in the year 58, so that if the praise of S. Luke was in the Gospel at that time, we must necessarily say that it (the Gospel) had been published previously. Hence Euthymius, and Theophylact in his Preface to S. Luke, say that he wrote fifteen years after the ascension of Christ, that is, about the year 49. But S. Luke had not then joined S. Paul, for he came to him in the Troad in the year 51, as Baronius rightly concludes from Acts xvi. 10. It appears, therefore, that S. Luke wrote subsequently to the year 51, but some years before 58, for, as S. Paul says, in that year he was well known and celebrated.

V.  S. Luke, after he had joined S. Paul, passed some time away from him, having been sent by him to other places (as I have shown on Acts xvi. 10), until S. Paul, when he had passed through other countries, came to Greece, thence to Syria, and so to Rome. Acts xx. 3, 4. For S. Paul, with other companions of his voyage, who are named in that verse, took S. Luke also, as S Luke himself states, verses 5, 15. From that time S. Luke became the "diligent" companion of S. Paul, even up to the time of S. Paul's first imprisonment, which was in the second year of Nero, when S. Luke finished the Acts of the Apostles, and, especially, those of S. Paul. Then, as S. Epiphanius says, S. Luke left S. Paul in prison, and went into Dalmatia, Gaul, Italy, and Macedonia, and preached the gospel everywhere till he came to Patara, a city of Achaia, where, in his eighty-fourth year, he was crowned with a glorious martyrdom in the year of Christ 61, the fifth of Nero, and the seventeenth of the session of S. Peter at Rome. So Baronius says, from S. Gregory Nazianzen, Paulinus, Gaudentius, Glyca, Nicephorus and others.

Lastly, who S. Luke was—of what rank and ability, I have described at length in the Book of Acts, where I have said that he appears to be the same as Lucius, whom S. Paul calls his kinsman, Rom xvi. 21. But he seems different to Lucius of Cyrene, mentioned in Acts xiii. 3. For S. Luke was of Antioch, not Cyrene. Again, the Roman Martyrology, on April 22, says that Lucius was among the first disciples of Christ, which cannot be said of S. Luke.

VI. The reason of S. Luke's having written a Gospel after SS. Matthew and Mark, was twofold. 1. To confute the false gospels that were then being published in Syria and Greece, as I have said before. 2. To write at length those words and acts of Christ which had been passed over by the other Evangelists, and especially His Infancy and Childhood, the Annunciation of His forerunner John the Baptist, His Conception, Nativity, Presentation in the Temple, Presence among the Doctors, the Conversion of St. Mary Magdalene, Zacchæus, the thief on the cross, the appearance to the two Disciples at Emmaus, the Parables of the Pharisee and Publican, the Good Samaritan, the Strayed Sheep, the Lost Piece of Money, the Prodigal Son, Lazarus and the Rich Glutton, and others; which show the mercy and pity of Christ to sinners and the miserable. See S. Irenæus, iii. 4, who recounts each. S. Luke also relates, more fully than the others, the Passion, Resurrection, and Ascension.

Lastly, S. Peter Damianus, in his Sermon on S. Matthew, says, "S. Luke observes the proper method and order when he describes the priestly stock of the Lord and His Person, and, with this object and intent, proceeds to describe at length every part of the Temple and the priests, to the end of the history. For, as the Mediator between God and man in His human nature, He pleased to be King and Priest in one, that through His kingly power He might rule, and, by His office of Priest, atone for us. These two "Personæ" of Christ are especially praised by the Fathers, for to Him principally and by singular prerogative God gave the seat of His Father David, that there might be no end of His Kingdom, and that He might be a Priest for ever, after the order of Melchisedek."

S. Anselm again, on Colos. iv., gives two reasons why S. Luke, more than the others, should speak of the mercy of Christ. 1. S. Luke was a physician of bodies; then, when he turned to Christ, he was made a physician of souls. Hence he speaks, more than the other Evangelists, of the mercies of the Redeemer, by which the weaknesses of sins are driven away. 2. In Christ, he describes the person of a Priest, making intercession for the sins of the whole world

Lastly, our own John de la Haye, in his Oparat. Evangel. chap. 68, recounts the twenty-five privileges granted to S. Luke, where, among other things, from S. Jerome, Bede, and Ado, he says that S. Luke never committed mortal sin, but passed a strict life of continual mortification; that he also preserved his virginity to the end, and was therefore beloved by the Blessed Virgin especially and before all others.

S. Ambrose and Titus of Bostra have commented especially on S. Luke. And Tertullian, in his whole work against Marcion (who had declared the Gospel of S. Luke, though adulterated, to be his own), treats of and explains many passages of this Gospel. Cardinal Toletus, also, wrote at length, and with exactness, on the first twelve chapters.