Luke 7 commentary

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.

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.

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.

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!

Luke 7:5. For he loveth our nation This was, no doubt, a commendation given him by the Jews on account of his piety: “Il n’ y a point de doute que les Juifs recommandent cest homme pour l'affection et le bon zele qu'il avoit a la crainte de Dieu.” — “There is no doubt that the Jews recommend this man for the affection and the good zeal which he had for the fear of God.” 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.

Luke 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.

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.

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, (Romans 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, [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, (John 5:25.)

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.

MATTHEW 8:19-22; LUKE 9:57-62

Matthew 8:19-22

Luke 9:57-62

19. And a scribe approaching said to him, Master, I will follow thee whithersoever thou shalt go. 20. And Jesus saith to him, Foxes have holes, and birds of the air have nests: but the Son of man hath not where to lay his head. 21. And another of his disciples said to him, Lord, permit me first to go and bury my father. 22. And Jesus said to him, Follow me, and allow the dead to bury their dead.

57. And it happened, while they were walking in the way, one said to him, I will follow thee withersoever thou shalt go. 58. Jesus said to him, Foxes have holes, and birds of the air have nests: but the Son of man hath not where to lay his head. 59. And he said to another, Follow me. And he said, Lord, permit me to go first and bury my father. 60. And Jesus said to him, Allow the dead to bury their dead: but go thou and proclaim the kingdom of God. 61. And another said to him, I will follow thee, Lord, but permit me first to bid farewell to those who are in my house. 62. Jesus said to him, No man who, having put his hand to the plough, shall look back, is fit for the kingdom of God.

Luke 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,” (1 Corinthians 1:27.) Our duty is to prefer this foolishness of God, to use Paul’s expression, (1 Corinthians 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, “Gardons premierement de mespriser un seul moyen par lequel Die nous convie;” — “let us first guard against despising a single method by which God invites us.” 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.

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

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.

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.

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, “Quand un homme ne boira point de vin;” — “when a person will drink no wine.” 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, (1 Timothy 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.

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 “Le mot Grec que nous avons rendu par De;” — “the Greek word which we have translated by.” 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, (Romans 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, (17:25,) where Christ says, that he must suffer many things, καὶ ἀποδοκιμασθὢναι ἀπὸ τὢς γενεᾶς ταύτης, and be rejected By this generation. Everybody will admit, that the form of expression is the same as in the corresponding clause. “On void bien que la ce mot De se rapporte a la personne qui fait, et non pas a celuy qui souffre;” — “It is very evident that the word By relates to the person that acts, and not to him who suffers.” 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.

Luke 10:1-12

Luke 10:1-12

1. And after these things the Lord appointed other seventy also, and sent them two by two before his face into every city and place, to which he was to come 2. He said, therefore to them, The harvest is indeed abundant, but the laborers are few; pray ye, therefore, the Lord of the harvest to send out the laborers into his harvest 3. Go: behold, I send you as lambs among wolves. 4. Carry neither purse, nor bag nor shoes, and salute no man by the way. 5. Into whatsoever house you shall enter, first say, Peace be to this house. 6. And if the son of peace will remain upon it: but if not, it will return to you. 7. And remain in the same house eating and drinking those things which shall be given by them; “Mangeans et beuvans de ce qui sera mis devant vous;” — “eating and drinking of what shall be set before you.” for the laborer is worthy of his hire. Go not from house to house. 8. And into whatsoever city you shall enter, and they shall receive you, eat those things which are set before you: 9. And cure the diseased who are in it, and say to them, The kingdom of God is nigh to you. 10. And in whatsoever city you shall enter, and they shall not receive you, go out into its streets and say, 11. Even the dust, which has cleaved to us from your city, we wipe off against you: yet know this, that the kingdom of God is nigh to you. 12. I say to you, That in that day it will be more tolerable for Sodom than for that day.

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, “Que Christ a este donne pour liberateur au genre humain, miserable et perdu;” — “that Christ was given as a deliverer to the human race, miserable and lost.” 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, “Qui fait que les hommes se me cognoissent;” — “which makes men forget themselves.” and haughtily to despise others.

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, “Quoe fuerat peccatrix 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. “Veu qu’il ne cognoist point l’infamie de la vie de ceste femme qui estoit notoire a un chacun;” — “since he does not know the infamy of the life of this woman, which was notorious to every one.”

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.

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, “Veu que le remerciment presuppose tousiours qu’on ait avant receuquelque bien;” — “since gratitude always presupposes that some favor has been received.” 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.

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, “Mettons le cas, Simon, que le fardeau des pechez, desquels Dieu t’a descharge fust petit;” — “let us put the case, Simon, that the burden of the sins, from which God has discharged thee, was small.” 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. “Et s’il avoit este absous de la condamnation qu’il avoit encourue;” —”and if he had been absolved from the condemnation which he had incurred.” 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. “En lieu que l’autre n’a pas mesme daigne le baiser par une facon commune de civilite;” — “whereas the other did not even deign to kiss him, according to an ordinary custom of civility.” 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. “A este un acte special et extraordinaire, duquel si on vouloit faire une reigle generale, ce seroit un abus;” — “was a special and extraordinary act, of which, if we wished to make a general rule, it would be a mistake.”

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. “Combien qu’il faut resoudre le verbe du temps present en un temps passe: comme quand il dit, Ses pechez luy sont pardonnez: il faut entendre, Ont este pardonnez;” — “though the verb must be resolved from the present tense into a past tense: as when he says, Her sins are forgiven, we must understand it to mean, Have been forgiven.” 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, “Il n’est pas dit ici que la dilection ou amour des hommes envers Dieu soit la cause de la remission des pechez;” — “it is not here said that the loving, or the love of men towards God, is the cause of the forgiveness of sins.” 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.

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.

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, “Qui se plaisent et fiattent en leurs vices;” — “who please and flatter themselves amidst their vices.” should murmur at it as a thing new and unexpected, when Christ forgives sins.

50. Thy faith hath saved thee. To repress those murmurings, “Pour reprimer les murmures de ces gens;” — “to repress the murmurings of those people.” 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. “Qui t’a apporte certitude de salut;” — “which has brought thee certainty of salvation.” 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.

Luke 10:38-42

Luke 10:38-42

38. And it happened, while they were traveling, that he entered into a certain village; and a certain woman, called Martha, received him into her house. 39. And she had a sister called Mary, who also, sitting at the feet of Jesus, heard his word. 40. And Martha was cumbered about much serving; who stood, and said, Lord, hast thou no care that my sister hath left me to serve alone? bid her therefore assist me. 41. And Jesus answering said to her, Martha, Martha, thou art anxious and distressed about many things. 42 But one thing is necessary: Mary hath chosen the good part, which shall not be taken from her.

CHAPTER 7

Lu 7:1-10. Centurion's Servant Healed.

(See on Mt 8:5-13.)

4. he was worthy--a testimony most precious, coming from those who probably were strangers to the principle from which he acted (Ec 7:1).

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

built, &c.--His love took this practical and appropriate form.

Lu 7:11-17. Widow of Nain's Son Raised to Life. (In Luke only).

11. Nain--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.

12. carried out--"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.

only son, &c.--affecting particulars, told with delightful simplicity.

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

saw her, he had compassion, &c.--What consolation to thousands of the bereaved has this single verse carried from age to age!

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!

16. visited his people--more than bringing back the days of Elijah and Elisha (1Ki 17:17-24; 2Ki 4:32-37; and see Mt 15:31).

Lu 7:18-35. The Baptist's Message the Reply, and Consequent Discourse.

(See on Mt 11:2-14.)

29-30. And all the people that heard--"on hearing (this)." These are the observations of the Evangelist, not of our Lord.

and the publicans--a striking clause.

justified God, being baptized, &c.--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 Lu 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.

31-35. the Lord said, &c.--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" (Pr 27:7).

Lu 7:36-50. Christ's Feet Washed with Tears.

37-38. a sinner--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 Lu 8:2.)

an alabaster box of ointment--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].

39. the Pharisee--who had formed no definite opinion of our Lord, and invited Him apparently to obtain materials for a judgment.

spake within himself, &c.--"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.

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.

44-47. I entered ... no water--a compliment to guests. Was this "much love?" Was it any?

48. said unto her, &c.--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.

49-50. they that sat ... Who is this, &c.--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.

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

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.

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.

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.

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.

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.

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.

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.

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 Zac 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.

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."

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.

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

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.

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.

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.

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.

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.

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.

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.

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

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.

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.

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 1Kgs 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.

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.

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

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

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; 1Sam 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.

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.

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 Rut 3:3; 2Sam 12:20; 2Sam 14:2; 2Kgs 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.

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; 1Cor 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.

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.

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.

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; 1Sam 1:17; 1Sam 20:42; 1Sam 29:7; 2Sam 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 Meeting

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 Man

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 Life

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 People

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.

Mt 8:5.

Hearing of Jesus - Of his miracles, and of his arrival at Capernaum.

Mt 11:2.

To the poor the Gospel is preached - Which is the greatest mercy, and the greatest miracle of all.

When the messengers were departed - 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.

Mal 3:1.

There is not a greater prophet than John - A greater teacher. But he that is least in the kingdom of God - The least teacher whom I send forth.

And all the people - 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.

But the Pharisees and scribes - 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.

They are like children sitting in the market place - 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.

But wisdom is justified by all her children - 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.

And one of the Pharisees asked him to eat with him - 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.

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

And Jesus said, Simon, I have somewhat to say to thee - So tender and courteous am address does our Lord use even to a proud, censorious Pharisee!

Which of them will love him most? - 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.

Thou gavest me no water - 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.

Those many sins of hers are forgiven; therefore she loveth much - 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.

Thy faith hath saved thee - Not thy love. Love is salvation.

10 And they that were sent, returning to the house, found the servant whole that had been sick.

See the Notes on Matth. 8. from v. 5. to v. 11. where we have considered all the differences betwixt Matthews and Lukes Relation of this Miracle. We have in it remarkable, 1. The Humanity of the Centurion to his Servant, to teach us Christians to do the like. 2. The profitableness of good Works, the Centurions love to the Jews in Building them a Synagogue, gaineth their Applications to Christ for him. 3. The Humility of the Centurion, he did not think himself worthy to appear in Christ's presence, nor to receive Christ into his House. 4. His Faith in Christs Divine Power and Goodness. It doth not appear, that he believed that Christ was the Eternal Son of God, but he did at least believe, that he was clothed with a Divine Power, or had a Divine Power Communicated to him from God, by which he was able▪ at a distance, and by no more than a Word, without Application of humane Rational means, to command off the Distemper of his Servant. 5. The Power of Faith in God, and its acceptableness to him. Christ doth not only effect the Cure, but predicate his Faith, to be greater than he had found amongst the Generality of the Jewish Nation, who went for the only People of God at that Day, and had much more Light, and means to discern that Christ was sent of God for the good of Men, than this Roman Captain had.

15 And he that was dead, sat up, and began to speak, And he delivered him to his mother.

Luke alone gives us an account of this Miracle of our Saviours. Matthew mentioneth only the raising from the dead of Iairus his Daughter. Luke addeth this, Iohn adds that of Lazarus, Iohn 11. by which our Lord did mightily shew his Divine Power, and gave us some first Fruits 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 Naim. H. Stephen Heb. Cald. 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 her self 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 Solliciting him for any such Act of Mercy toward them, and that in the three first Miracles (of which Matthew and Luke giveth us an account here, and Matth. 8.) which he wrought after his famous Sermon on the Mountain, he gave us an instance of all these, in his healing of the Leper Personally beseeching him, of the Centurions Servant at the Intreaty of the Elders of the Jews, and of the Widows Son here, upon his sight of the Womans Affliction, none Solliciting him. Thereby shewing 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 Sollicited, thereunto. Christ saying to her, Weep not, forbad not the Natural expression of her Passion, but signifyed a suddain, 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 who was Dead sate 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.

17 And this rumour of him went forth throughout all Judea, and throughout all the region round about.

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 Gods 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, Chap. 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 Gods 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, Luke 1.68. and this Rumour was spead abroad all that Country.

23 And blessed is he whosoever shall not be offended in me.

See the Notes on Matth. 11.2, 3, 4, &c.

28 For I say unto ye, Amongst those that are born of women, there is not a greater prophet then John the Baptist, but he that is least in the kingdom of God, is greater then he.

See the Notes on Matth. 11.7, 8, 9. where we met with this Testimony concerning Iohn, given by our Saviour with some considerable enlargements.

30 But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.

Matthew hath not this Addition to our Saviours Commendation of Iohn, but it is of great use to introduce our Saviours following Discourse. The Evangelist here divideth the hearers into two sorts. The first were the Common People, and the Publicanes, the former were despised by the Jewish Doctors, and Rabbies, 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 Baptisme of John, Iustified God, that is, they owned, and Publickly declared, and Predicated the Goodness, and Justice ofGod, they approved of what God had done, and Blessed his Name for sending amongst them such a Prophet as Iohn was, they owned and received him, and were Baptized by him. Whoso believeth the message which God sendeth, and obeyeth it, he [illegible: 2 letters]stifyeth God, he that doth not, Accuseth and Condemneth God, see Iohn 3.33. 1 Iohn 5.10. But the Pharisees and the Lawyers, that is▪ the Scribes, not the Scribes of the People, (they were▪ but Actuaries, or Publick 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, Ch. 10.16. 1 Thess. 4.8. Heb. 10.28. sometimes to disan[illegible: 1 letter]l, as Gal. 3.15. sometimes to reject, as Mar. 7.9. Ch. 6.26. It is here Interpreted by those Words. Not being Baptized of him. We must understand the Sense of [non-Latin text not transcribed] by considering what is here meant by [non-Latin text not transcribed] 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 s[illegible: 1 letter]r[illegible: 1 letter]fe 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 our selves, 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 [illegible: 1 letter]is Will, that whoso Believeth, 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 [non-Latin text not transcribed], Gods secret purpose to be understood, how is it proved that it must be understood, of his secret purposefor 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 Iohn 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 mean 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 Gods 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 Disanul, or Frustrate, as Galath. 3.15. understanding it as to the Divine Act, for who can Frustrate or Disanul the Will or Purpose of Man, as to an Act of his own, within his Power to purpose[illegible: 1 letter] tho indeed as to the Event it may be Disanulled 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 Iohns Doctrine of Repentance, for the Remison of Sins, and bringing forth Fruits worthy of amendment of Life, nor submitting to Baptisme as a Testimony of such Repentance; for the Baptisme of Iohn in Scripture signifyeth his whole Administration, the Doctrine he Preached, as well as the Ordinance of Baptisme by him Administred, and so must be Interpreted, where our Saviour ask'd the Pharisees whether Iohns Baptisme was from Earth or from Heaven, and they durst not say from Heaven, lest Christ should have ask't 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.

Marginal references: Or, frustrated.; Acts 20.27.; Or, within themselves.

35 But wisdom is justified of all her children.

See the Notes on Matth. 11.16, 17. 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 Iohn and Christ. Iohn shewed 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 Publicanes and Sinners. Such was their perverseness, that proceeded from their Enmity to the Doctrine of John and Christ.

36 And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sate down to meat.

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.

Marginal references: Mat. 26.6. Mar. 14.3.

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.

What hath made any Interpreters imagine this was the same Story which is mentioned, Matth. 26. Mark 14. and Iohn 12.2, 3. I cannot tell. The Histories agree scarce in any thing, unless in the bringing the Alabaster-Box of Oyntment, 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 Ierusalem, 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 Saviours Passion. At that Iudas 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 applyed to Women, signifies a Prostitute, or at least one of an ill Report as to Chastity; was, referreth here to the time past, tho 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, tho 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 fulness 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 Washing his Feet with her Tears, and wiped them with the Hairs of her Head, Kissed his Feet, and Anointed them with Oyntment. 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 her self 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 shewed her Love to Christ, and also her Subjection to him, she Kissed Christ in the Psalmists Sence, Psal. 2.11. It was not a Kiss of Love only, but of Reverence and Subjection, like Iosephs Kiss to Iacob, Gen. 50.2. Moses his Kiss to Iethro, Exod. 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, 1 Kings 19.28. washing and anointing with Oyl, was a common Complement they used in those Countries, for Cleansing, and Cooling thefeet; she had been a great Sinner, she now shews 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 Matth. 26.20. concerning the Jewish manner of sitting at Meat, which was Kneeling and resting thei[illegible: 1 letter] Bodies upon their Legs leaning backwards; admitting that all that we here read of this Woman, was very easie; 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 ano[illegible: 1 letter]nt them, which it is hard to conceive how she could do, adm[illegible: 1 letter]tting him to have sate, as we do, puting our feet forward under the Table.

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.

How easily are persons, (tho 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? It is certain they knew no more of Peoples hearts and Lives, then 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 Vnclean, so as none might touch them, but that contact made them also Unclean. It is said, also of the Samaritans, that when they meet a Iew, 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 cryed, stand by thy self, come not near to me, for I am holier then thou, is plain from Isaiah 65. v. 5.

Marginal references: Chap. 15.2.

48 And he said unto her, Thy sins are forgiven.

Our Saviour treateth 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 v. 39. spake within himself. Christ lets him know that he knew the thoughts of his heart. I have, (saith he) something to say unto thee. So he civilly obtaineth leave of him to speake, Simon saith, Master say on. Our Saviour tells him. There was a certain Creditor, &c. It is obvious by our Saviours application of this Parable v. 44, 45, 46, 47. That he whom Christ here intendeth 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, whither Simon were intended by the other or no, is not easily determined, but admit the other was [non-Latin text not transcribed] 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 Sinness are not equal in the sight of God, all are guilty, but there are degrees in guilt. 2. That be Mens Sins less or greater, fewer, or more, those who have least will stand in need of pardoning Mercy, and forgivness. 3. That God is free in the forgivness 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 them, of their loving much ▪ and of their being forgiven as the cause of their loving much 5. That much love, will follow a great forgivness, a great Sinner (one I mean who hath been so) will hardly ever be able to satisfie 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 Complements of those Countries, by which Men shewed their respects and kindness to Strangers and Friends. For Washing of Feet. See Gen. 18.4 & 19 2. Iud. 29 21. 1 Sam. 25.41. 1 Tim. 5.10. For anointing with Oil. See Psal. 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 linnen to wipe them, she washeth his Feet with her tears, and drieth them with her hair. They used to annoint the Head [illegible: 1 letter]of their Friends with Oil, she annoints his Feet. They used to kiss one anothers Cheeks ▪ or Lips, she kisseth 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 doubleth 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 evidenceth that she 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 fancyed; 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 Womens 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 Gods Love to the Soul. Iohn 14.21. The Particle [non-Latin text not transcribed] which we Translate because, doth not always in Scripture signifie the cause, but may be translate therefore, or for what cause, see Ioh 14.17. you know him for he dwelleth in you, the Spirits 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 Mark 9.28. [non-Latin text not transcribed] 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.

49 And they that sat at meat with him, began to say within themselves, Who is this that forgiveth sins also?

These were either the Pharisees, who thought that Christ blasphemed, in arogating 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.

Marginal references: Matth. 9.3.

50 And he said to the woman, Thy faith hath saved thee; go in peace.

Thy believing in me as [illegible: 1 letter]e 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. Mark 5.34. tho the saving here mentioned, be much more excellent then 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, tho the Faith that doth us good must work by Love, and be evidenced by an 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 preceeded, we have reason to think this was a more then ordinary Complement 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 sence of they own blessedness, and be not troubled at the Censures and reflexions 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.

Marginal references: Mark 10.52. Chap. 8.48 & 18.42.

The Healing of the Centurion's Servant.

1 Now when he had ended all his sayings in the audience of the people, he entered into Capernaum. 2 And a certain centurion's servant, who was dear unto him, was sick, and ready to die. 3 And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant. 4 And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this: 5 For he loveth our nation, and he hath built us a synagogue. 6 Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof: 7 Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed. 8 For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. 9 When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel. 10 And they that were sent, returning to the house, found the servant whole that had been sick.

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 Matt. viii. 5, &c. 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 (v. 3), and afterwards some other friends, v. 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 (Matt. viii. 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, v. 1. What Christ said he said publicly; whoever would might come and hear him: In secret have I said nothing, John xviii. 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, Matt. xi. 23. Now observe,

I. The centurion's servant that was sick was dear to his master, v. 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, v. 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 (v. 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 (Matt. viii. 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, v. 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, Ezra vi. 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 (v. 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. iii. 29. The centurion did not think himself worthy to visit Christ (v. 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, 2 Kings v. 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, v. 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 (v. 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 (v. 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.

The Widow of Nain.

11 And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people. 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. 13 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. 16 And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people. 17 And this rumour of him went forth throughout all Judæa, and throughout all the region round about. 18 And the disciples of John showed him of all these things.

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, Matt. xi. 5. Observe,

I. Where, and when, this miracle was wrought. It was the next day after he had cured the centurion's servant, v. 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 (v. 11), and a crowd of relations and neighbours attending the funeral of the young man, v. 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,—Zech. xii. 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 (v. 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. lxiii. 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, 1 Thess. iv. 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. xxxi. 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 (v. 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 xxxiii. 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 (v. 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 (v. 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," Luke i. 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 (v. 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 (v. 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.

John's Message to Jesus; The Ministry of John and of Christ.

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 that 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. 29 And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. 30 But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. 31 And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like? 32 They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept. 33 For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil. 34 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! 35 But wisdom is justified of all her children.

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, Matt. xi. 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, v. 19, 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! v. 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 (v. 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 (John vii. 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 (v. 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. lxi. 1), and to save the souls of the poor and needy, Ps. lxxii. 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 (v. 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 (v. 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 (v. 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 (v. 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 (v. 27): This is he of whom it is written (Mal. iii. 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, v. 29. The people indeed, the vulgar herd, of whom it was said, This people, who know not the law, are cursed (John vii. 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, v. 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 (v. 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 (v. 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, v. 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 (v. 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.

Christ in the House of the Pharisee.

36 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. 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, 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. 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. 40 And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on. 41 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. And he said unto him, Thou hast rightly judged. 44 And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. 45 Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. 46 My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. 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. 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 forgiveth sins also? 50 And he said to the woman, Thy faith hath saved thee; go in peace.

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 (ch. viii. 2 and Mark xvi. 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 (v. 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 (v. 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 (1 Sam. xxv. 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, Ezek. xvi. 63.

2. Her strong affection to the Lord Jesus. This was what our Lord Jesus took special notice of, that she loved much, v. 42, 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, Cant. i. 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 (v. 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. lxv. 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, v. 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, v. 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, Matt. xviii. 23, &c., 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, Luke xviii. 10, 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? v. 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 (v. 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 (v. 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, v. 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, v. 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 (v. 49), as those had done (Matt. ix. 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, v. 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.

CHAP. VII.

Verse 2. [illegible: 1 word] a certain Conturions servant] PIscator thinks that this History is not the same with that Matthew 8. 5. His reasons may be read in his Scholia on that place. Videsis.

Verse 4. That he was worthy] So they held him: but he held himself unworthy, vers. 6. God in like manner saith that Jerusalem had received double for her sinnes, Isaiah 40. 2. But Jerusalem her self saith, Our God hath punished us lesse then our sins, Ezra 9. 13. Too much, saith God: Too little, saith she: and yet how sweetly and beautifully doth this kind of contradiction become both?

Verse 5. Built us a Synagogue] Antiochus had burnt up the Synagogues in sundry places. This man, now converted, is content to be at cost for God and his people. So the Israelites received to favour again after their foul fall in setting up the golden calf, brought enough and to spare toward the work of the Tabernacle.

Verse 6. For I am not worthy] So saith Jacob of himself, Gen. 32. 10. so Paul, 1 Cor. 15. so the Baptist. Matt. 3. so Augustine, Non sum dignus, quem tu diligas, Domine, I am not worthy of thy love, Lord.

Verse 9. He marvelled] See the Note on Matt. 8. 10.

Verse 12. There was a dead man] Though a young man. Our decrepit age both expects death and sollicits it: but vigorous youth lookes strangly upon that grim sergeant of God. Senibus mors in jannis, adolescentibus in insidiis, Bern. Death seizeth on old men, and layes wait for the youngest.

Verse 13. He had compassion on her] Of his own free accord, and unrequested, he raised him. Christ had a most tender heart. How shall he not pity and provide for his praying people?

Verse 19. Art thou he that should come] The soul resteth not till it pitch upon Christ. See the Notes on Matt. 11. 2. &c.

Verse 23. And blessed is he] This is check to them for their preposterous zeal for John, their Master. Therefore also our Saviour commends not John, till they were departed.

Verse 28. But he that is least] This is no small comfort to the Ministers of the Gospel, against the contempts cast upon them by the world. They are some-bodies in heaven, what ever men make of them.

Verse 29. Justified God] i. e. They glorified his word, Act. 13. 48. and acknowledged his righteousnesse, repenting of their sins, and beleeving Johns and Christs testimony, which the Pharisees so pertinaciously rejected.

Verse 30. Rejected the counsell of God] Being ingrati gratiae Dei, as Ambrose speaketh, and so much the further off, for that they saw the people so forward.

Verse 33. Neither eating bread] But Locusts and wild Hony.

Verse 35. Of all her children] That is, her disciples, Psal. 34. 11.

Verse 36. Sat down to meat] It was fit he should feast sometimes, that fared so hard mostly.

Verse 38. To wash his feet] They that make their eyes a fountain to wash Christs feet in, shall have his side for a fountain, to wash their souls in. Kissed his feet] But how many now refuse those kisses of his mouth, Cant. c. 1. by despising the word preached, that sweet pledge of his love?

Verse 39. This man, if he were a Prophet] See the picture of an hypocrite, slighting and censuring his betters. What manner of woman this is] Syr. What an ill name she hath, for a light huswife.

Verse 40. I have somewhat to say to thee] He that receives a curtesie, we say, sells his liberty. But so did not Christ at Simons, at Martha's, &c. table. His mouth was not stopped with good chear. He entertains the Pharisees with as many menaces, as they do him with messes of meat.

Verse. 44. Washed my feet with tears] We read not that the Virgin Mary ever did as this greater sinner did. Repentance is the fair child of that foul mother, sin, as the Romane said of Pompey. [non-Latin text not transcribed]. And it is question whether more glorifies God, Innocence or Penitence?

Verse 47. For she loved much] Nam, notificativum est, non impulsivum. Her love was an Argument (not a cause) that her sins were forgiven her.

Verse 48. Thy sinnes are forgiven thee] Melanchthon makes mention of a godly woman, who having upon her death-bed been much conflicted, and afterwards much comforted, brake out into these words; Now, and not till now, I understand the meaning of those words, Thy sins are forgiven. It is storied of another that courting a curtezan, and understanding that her name was Mary: he remembred Mary Magdelen, and forbearing to commit that act of filthinesse that he intended, became a sound convert.

Mt 8:5; Mt 8:6; Mt 8:7; Mt 8:8; Mt 8:9; Mt 8:10; Mt 8:11; Mt 8:12' Mt 8:13

In the audience of the people. In the hearing of the people.

(a) "Now when he had ended" Mt 8:5

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

(b) "dear" Job 31:15, Prov 29:21

They besought him instantly. Urgently or earnestly.

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

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, Mohammedans, and Christians. Dr. Thomson (The Land and the Book, vol. ii. p. 158) locates it on the north-west 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 north-west comer 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."

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 borne 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, 1Sam 28:3;2Kgs 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 gay 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.

(2) "bier" or, "coffin" (f) "Arise" Lk 8:54, Acts 9:40, Rom 4:17

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 honoured 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 peculiar favour to the people.

Hath visited. Lk 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 spake, 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 borne 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 spake. 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 embracing Him who is the resurrection and the life, and resolving to live to his glory.

(h) "great prophet" Lk 24:19 (i) "God hath visited" Lk 1:68

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 men to repentance, and in denouncing future wrath on the impenitent. Comp. Mt 11:19.

Being baptized, &c. 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.

(t) "justified" Ps 51:4, Rom 3:4 (u) "baptized" Mt 3:5,6, Lk 3:12

But the Pharisees and lawyers rejected, &c. It appears from Mt 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.

(3) "rejected" or, "frustrated" (v) "counsel of God" Acts 20:27 (4) "against themselves" or, "within themselves"

See this passage explained in the Notes on Mt. 11:16-19. Mt 11:16; Mt 11:17; Mt 11:18; Mt 11:19.

(w) "Whereunto then shall I" Mt 3:4, Mk 1:6, Lk 1:15

See this passage explained in the Notes on Mt. 11:16-19. Mt 11:16; Mt 11:17; Mt 11:18; Mt 11:19.

See this passage explained in the Notes on Mt. 11:16-19. Mt 11:16; Mt 11:17; Mt 11:18; Mt 11:19.

(x) "came neither eating bread" Mt 3:4, Mk 1:6, Lk 1:15

See this passage explained in the Notes on Mt. 11:16-19. Mt 11:16; Mt 11:17; Mt 11:18; Mt 11:19.

(y) "Son of man" Jn 2:2, 12:2, Lk 7:36

And the Lord said. This clause is wanting in almost all the manuscripts, and is omitted by the best critics.

(z) "Wisdom is justified" Prov 8:32-36, 17:16

One of the Pharisees. His name was Simon, Lk 7:10. Nothing more is known of him. It is not improbable, however, from what follows (Lk 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 practised by the Jews. Mt 23:6.

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

(a) "one of the Pharisees" Mt 26:6, Mk 14:3, Jn 11:2

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, &c. Mk 14:3.

(b) "a sinner" Lk 5:32, Lk 7:34, 1Timm 1:15

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. Mt 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.

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 men. 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, etc. 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 Mt 9:11.

(c) "This man" Jn 9:24 (d) "she is a sinner" Lk 15:2

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, 11s. 8d. Mt 18:28.

Fifty. About 7 dollars, or 1, 9s. 2d

(5) "pence" Mt 18:28.

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 any 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 honour 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 men, all need the pardoning mercy of God, and all, without that, must perish.

I suppose, &c. 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.

(f) (rightly judged) Ps 116:16-18, 1Cor 15:9, 1Timm 1:13-16

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, Jud 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.

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 or welcoming him to his house. It was often used among men as a sign of salutation. Comp. Gen 33:4, Ex 18:7, Mt 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.

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. Ruth 3:3; 2Sam 12:20, 2Sam 14:2, Ps 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.

(g) "My head" Ps 23:5.

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, Lk 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.

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.

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

(h) (Who is this that forgiveth sins.) Mt 9:2,3, Mk 2:7

Thy faith hath saved thee; go in peace. Mk 5:34.

(i) "Thy faith" Hab 2:4, Mt 9:22, Mk 5:34, 10:52, Lk 8:48, 18:42, Eph 2:8

[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, fol. 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.'"

[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," &c.

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.

[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.

[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, 2 Samuel 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."

[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," &c.

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.

[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.

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

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."

In our Saviour's miraculous cure of the centurion's servant, we have several particulars very observable:

1. The person applying himself to our blessed Saviour for help and healing: he was a Gentile, an Heathen, a Roman soldier, an officer and commander; yet he believes in, and relies upon the power of Christ.

Note, that such is the freeness of divine grace, that it extends itself to all sorts and ranks, to all orders and degrees of men, without exception; even the bloody trade of war yields worthy clients to Christ: he does not so much regard what we are and which we are, as with what dispositions and the desires, with what purposes and inclinations, we come unto him.

Observe, 2. The person whom the centurion came to Christ for: not for himself, nor for his own, but for his servant. His servant was sick; he does not drive him out of doors, nor stand gazing by his bedside, but looks out for help and relief for him: a worthy example of humanity! Some masters have not so much regard to their sick servants as they have to their oxen and their swine. But he is not worthy of a good servant that in a time of sickness is not willing to serve his servant.

Observe, 3. Unto whom the centurion seeks, and with what zeal and application; he seeks not to wizards and conjurers, but to the physician, for his sick servant; yea, to Christ, the chief Physician; and this not with a formal relation in his mouth, but with a vehement aggravation of his disease. My servant lies sick of the palsy, grievously tormented, Matt 8:6 Where the master's condolency, and tender sympathy, with his afflicted servant, is both matter of commendation and imitation.

Observe, 4. The happy mixture of humility and faith which was found in this centurion. See his wonderful humility in not thinking himself worthy to come into Christ's presence, or that Christ should come under his roof. The best men have always the lowest thoughts of themselves; when we esteem ourselves unworthy of any favors, Christ accounts us worthy of all.

See also his faith in Christ's divine power; he believed that Christ was able at a distance, and by a single word, to command off the distemper of his servant; he tells him, that diseases were as much at Christ's command, as his servants were at his command.

Humility, we see, is both the fruit of faith, and the companion of faith. An humble soul has evermore an high esteem of Christ's power, and a low esteem of itself.

Observe, 5. How our blessed saviour exceeds not only the centurion's desires, but his expectations. Jesus saith unto him, I will come and heal him. Matt 8:7.

O wonderful condescension. In Joh 4:47 we read of a certain nobleman and ruler that twice entreated our Saviour to come to his house and heal his son, but our Lord refused. Here the centurion does but barely tell Christ of his poor servant's sickness, and Christ, both unasked and undesired, says, I will come and heal him.

O how far is Christ from seeming in the least to honor riches and despise poverty! He that came in the form of a servant goes down to visit a sick servant upon his poor pallet bed, who did not come near the rich couch of the ruler's son.

Observe, 6. The notice and observation which our Saviour takes of the centurion's faith: he wondered at it from him. Admiration agreed not to Christ as God, but as man it did. Christ wrought faith as God, and wondered at it as man. What can be more wonderful than to see Christ wonder? We find not our Saviour wondering at worldy pomp and greatness: when the disciples wondered at the magnificence and stately buildings of the temple, Christ rather rebuked them than wondered with them; but when he sees the gracious act and exercise of fatih, he is ravished with wonder.

Let it teach us to place our admiration where Christ fixes his; let us be more affected with the least measure of grace in a good man, than with all the gaities and glories of a great man; let us not envy the one, but admire and imitate the other.

Observe, lastly, Christ does not only admire the centurion's faith, but publishes it: Verily I have not found so great faith, no, not in Israel; that is, amongst the generality of the Jewish nation.

For, as to particular persons, several had showed a greater faith that this, as Joseph and Mary. This expression lets us know, that where the means of faith are but small, the nobler act and exercise of faith are wonderful and soul amazing.

There were three persons raised from death to life by the powerful word of Christ's mouth; namely, Jairus's daughter, mentioned by St. Matthew; Lazarus recorded by St. John; and here the widow's son, only taken notice of by St. Luke.

The place where the miracle was wrought was the city of Nain; out of their cities, and not within them, the Jews were wont to bury their dead. Our Saviour at the gate of the city meets with the sad pomp of a funeral, a sorrowful widow attended with her mournful neighbors, following her only son to the grave.

Where note, 1. The doleful and distressed condition of the widow: there were many heart-piercing circumstances in her affliction.

1. It was the death of a son. To bury a child rends the heart of a parent; for what are children but the parent multiplied? But to lay a son in the grave, which continues the name and supports the family, is a sore affliction.

2. This was a young man in the strength and flower of his age, not carried from the cradle to the coffin. Had he died an infant, he had not been so much lamented; but then when the mother's expectations were highest, and the endearments greatest, even in the flower of his age, he is cut off.

3. He was not only a son, but an only son; one in whom all his mother's hopes and comforts were bound up. The death of one out of many, is much more tolerable than of all in one. The loss of that one admits of no consolation.

4. Still to heighten the affliction, it is added that she was a widow; she wanted the counsel and support of a loving yoke-fellow. Had the root been left entire, she might better have spared the branch; now both are cut down, and she has none left to comfort her in her comfortless state of widowhood. In this distressed conditon, Christ, the God of comfort, meets her, pities her, relieves her.

Observe, 2. Thee compassion of Christ towards this distressed widow: He saw her, and had compassion on her. Christ saw her, she did not speak to him; no tears, no prayers, can move Christ so much as our afflictions and his own compassion. Christ's heart pitied her, his tongue said to her, Weep not; his feet went to the bier, his hand touched the coffin, and the power of his Godhead raised the dead.

But how strange does Christ's counsel seem! To bid a woman not to weep for such a loss was to persuade her to be miserable, and not to feel it; to feel it, and not regard it; to regard it, and yet conceal and hide it. It is not the decent expression of our sorrow then which Christ condemns, but the undue excess and extravagance of it, which our Saviour blames.

And the lesson of instruction which we learn from hence is this, that Christians ought to moderate their sorrow for their dead relation, how many afflicting circumstances and aggravations soever do meet together in their death: here was a child, that child a son, that son an only son, that only son carried to the grave in the flower of his age; yet Christ says to the pensive mother, a sorrowful widow, Weep not.

Observe, 3. The power of Christ in raising the widow's son to life. The Lord of Life arrests the sergeant Death, and rescues the prisoner out of his hand. Christ says not, in the name of God, young man, arise; but, I say unto thee, arise.

Christ had a power in himself, and of himself, to command the dead to arise; and the same powerful voice which raised this young man, shall in the last day raise up our dead bodies; for it is as easy for Omnipotency to say, let them be repaired, as to say at first, let them be made.

The Socinians here own, that Christ raised this young man by a divine power, which God had communicated to him; yet deny him at the same time to be essentially God. But let them prove if they can, that a divine power, which is proper to God alone, ever was, or ever can be, communicated to a creature, without the communication of the divine nature.

True, we find St. Peter, Acts 9:40, commanding Tabitha to arise; but we find all he did was by faith in Christ, and by prayer unto Christ, Acts 9:34.

Jesus Christ healeth thee, arise: but Christ here raised the widow's son without prayer, purely by his own power; which undeniably proves him to be God.

Observe, 4. The reality of the miracle: he sits up, he begins to speak, and is delivered to his mother.

Death has no power to hold that man down, whom the Son of God bids rise up: Immediately he that was dead sat up; and the same power which raised one man, can raise a thousand, a million, a world; no power can raise one man but an almighty power, and that which is almighty can raise all men. It was not so much for the child's sake as the mother's sake, that the son was raised; it was an injury to the son, though a kindness to the mother, for he must twice pass through the gates of death, to others' once; it returned him from rest to labor, from the peaceful harbor, back again to the tempestous ocean.

Observe, lastly, what effects this miracle had upon the multitude: seeing the divine power thus manifestly exerted, they are filled with astonishment and amazement: they look upon our Saviour with awful and admiring looks; They glorify and praise God for sending a great prophet amongst them, accounting it a great act of favor that God had in this wonderful manner visited his people; yet a prophet was the highest name they could find for him, whom they saw like themselves in shape, but above themselves in power: A great prophet is risen up amongst us, and God hath visited his people.

About the time of our Saviour's appearing in the world there was a general expectation of a great prince that should come out of Judea, and govern all nations: this prince the Jews called the Messiah, or the Anointed, and waited for his appearance.

Accordingly, when John the Baptist appeared in the quality of an extraordinary prophet, the Jews went to know of him, whether he was the Messiah or not, Joh 1:19 He answered that he was not, but only the harbinger and forerunner of the Messiah; so that it was very evident that it was not for John's own information that he sent two of his disciples to Christ, to know whether he was the Messiah or not; for John was assured of it himself by a voice from heaven at our Saviour's baptism, Matt 3:13-17.

But it was for his disciples' satisfaction that he sent them to Jesus; because John's disciples were unwilling to acknowledge Christ to be the Messiah, out of a great zeal for the honor of him their master; they were not willing to own any person greater than John their master, lest such an acknowledgment should eclipse and cloud him.

From whence we may note, how the judgments of the best of men are very apt to be biassed and perverted by faction or interest. No doubt John's disciples were good men, and no doubt their master had often told them, as he did others, that he was not the Messiah; yet they will not believe their own master, when they apprehend him to speak against their own interest; for they knew that they must rise and fall in their reputation and esteem, as their master did: therefore that John's disciples might receive full satisfaction from Christ, he sends two of his disciples to him to hear his doctrine, and see his miracles; for John perceiving his disciples to be ill-affected towards our Saviour, and hearing them speak with some envy of his miracles, he sent them to him, that being eye-witnesses of what he did, they might be convinced who he was.

Observe next, the way and means which our Saviour takes to convince and satisfy John's disciples that he was the true Messiah: he appeals to the miracles wrought by himself, and submits those miracles to the judgment and examination of their senses: Go and show John the miracles which you hear and see: the blind receive their sight, the lame walk, the deaf hear.

Christ was all this in a literal and spiritual sense also: he was an eye of understanding to the ignorant, a foot of power to the weak, he opened an ear in deaf hearts to receive the word of life, and the poor receive and embrace the gospel.

Miracles are the highest attestation, and the greatest external confirmation and evidence, that can be given to the truth and divinity of any doctrine. Now our Saviour's miracles, for their nature, were divine and Godlike; they were healing and beneficial to mankind, freeing men from the greater calamities of human life; for their number, they were many; for the manner of their operation, they were publicly wrought in the sight and view of multitudes of people. To free them from all suspicion of fraud and imposture, he wrought them before his enemies, as well as in the presence of his friend and followers. And this was not done once or twice, or in one place, but at several times, and in several places, wherever he came, and this for a long time, even for three years and a half; so that our blessed Saviour had all the attestation that miracles can give, to evidence himself the true and promised Messiah.

The poor hear and receive the gospel. Matt 11:5

Note, that all along, in our Saviour's time and since, the poor of the world have been more disposed to hear and embrace the gospel than other men; and the reasons of it are these:

1. Because the poor have no worldly interest to engage them to reject Christ and his gospel. The high-priest, the scribes and Pharisees, had a plain worldly interest to engage them to oppose Christ and his doctrine; but the poor were free from these incumbrances and temptations. They had nothing to lose; therefore our Saviour's doctrine went down more easily with them, because it did not contradict their interest, as it did the interest of those who had great possessions.

Those that are poor, and enjoy little of the good things of this life, are willing to entertain the glad tidings of happiness in another life. Such as are in a state of misery here, are glad to understand that it shall be well with them hereafter, and are willing to listen to the good news of a future happiness; wheras the rich, who have had their consolation here, are not much concerned what will become of them afterwards.

No doubt our Saviour uttered these words with particular respect and reference to John's disciples, who, out of an extraordinary zeal for the honor of their master, were prejudiced against our Saviour; but the general import of the words does show that there are many to whom Christ is a Rock of offence; the Jews were offended at the meanness of his extraction, at the poverty of his parents, at the lowness of his breeding, at his suffering condition; from their traditions they expected the Messiah should be a temporal prince, whereas the prophets declared he should be a man of sorrows, and acquainted with grief: be despised, and put to death.

Thus at this day many are offended at Christ; some are offended at the asserted divinity of his person, and the meritoriousness of his satisfaction. Some are offended at the sublimity of his doctrine, others at the sanctity and strictness of his laws; some are offended at the free dispensations of his grace; others that the terms of Christianity are very hard, and lay too great a restraint upon human nature: but, Blessed is he, says Christ, that shall not be offended at me: intimating, that such as, instead of being offended at Christ, do believe in him, and ground their expectations of heaven and salvation wholly upon him, are in a happy and blessed condition: Blessed is he that shall not be offended in me.

Our Saviour having given, as we may suppose, full satisfaction to John's disciples and sent them away, he enters upon a large commendation of John himself.

Where we have observable, 1. The persons whom he commended John before: not his own disciples, but before the multitude; for John's disciples had too high an opinion of their master already, insomuch, that they envied our Saviour for overshadowing their master: Joh 7:26

Behold Christ baptizeth, and all men come unto him. It was a great eye-sore to John's disciples, that Christ had more hearers and followers than their master; therefore not before John's disciples, but before the multitude, is John commended: for as John's disciples had too high, so the multitude had too low, an opinion of John; possibly because of his imprisonment and sufferings. There was a time when the people had high thoughts of John's person and ministry; but being now clouded with sufferings, they disesteem and undervalue him.

Learn hence, how vain it is for any men, but especially for the ministers of the gospel, to value themselves by popular applause. The people condemn today whom they admired yesterday; he who today is cried up, tomorrow is trodden down; the word and ministers are the same, but this proceeds from the fickleness and inconsistency of the people: nothing is so mutable as the mind of man; nothing so variable as the opinion of the multitude.

Observe, 2. The time when our Saviour thus commended John; when he was cast into prison by Herod. Not when he was in prosperity, when the people flocked after him, when he preached at court, and was reverenced by Herod; but when the giddy multitude had forsaken him; when he was disgraced at court, and had preached himself into a prison; now it is that Christ proclaims his worth, maintains his honor, and tells the people that the world was not worthy of such a preacher.

Learn hence, that Christ will evermore stand by, and stick fast unto, his faithful ministers, when all the world forsakes them. Let the world slight and despise them at their pleasure; yet Christ will maintain their honor, and support their cause; as they bear a faithful witness to Christ, so Christ will bear witness to their faithfulness for him.

Observe, 3. The commendation itself. Our Saviour commends John for four things! For his constancy, for his sobriety, for his humility, for gospel ministry.

1. For his constancy: he was not a reed shaken with the wind; that is, a man of an unstable and unsettled judgment, but fixed and steady.

2. For his sobriety, austerity, and high degree of mortification and self-denial: He was no delicate, voluptous person, but grave, sober, and severe. He was mortified to the glory and honor, to the ease and pleasure, of the world: John wrought no miracles, but his conversation was almost miraculous, and as effectual as miracles to prevail upon the people.

3. For his humility: John might once have been what he would, the people were ready to cry him up for the Messiah, the Christ of God: but John's humble and lowly spirit refuses all: He confessed, and denied not, saying, I am not the Christ, but a poor minister of his willing, but not worthy, to do him the meanest service. This will commend our ministry to the consciences of our people; when we seek not our own glory, but the glory of Christ.

4. Our Saviour commends John for his clear preaching the gospel, and for his making known the coming of the Messiah to the people: He was more than a prophet, because he pointed out Christ more clearly and fully than any of the prophets before him. The ancient prophets beheld Christ afar off, but John saw him face to face. They prophesied of him, he pointed at him, saying, This is he. The clearer any ministry is in discovering of Christ, the more excellent and useful it is.

Our Saviour having highly commended John in the former verses, here he sets bounds to the honor of his ministry; adding, that though John was greater than all the prophets that went before him, seeing more of Christ than all of them, yet he saw less than those that came after him.

The meanest gospel minister that preaches Christ as come, is to be preferred before all the old prophets who prophesied of Christ to come. That minister who sets forth the life and death, resurrection and ascension, of Christ, is greater in the kingdom of heaven, that is, has an higher office in the church, and a more excellent ministry, than all the prophets, yea, than John himself. The excellency of a ministry consists in the light and clearness of it: now though John's light did exceed all that went before him, yet it fell short of them that came after him; and thus he that was least in the kingdom of grace on earth, much more he that was least in the kingdom of glory in heaven, was greater than John. See note on Matt 10:11

These words are our Saviour's farther commendation of John the Baptist; he tells us, that John had two sorts of hearers.

1. The common people and publicans.

2. The Pharisees and lawyers: and declares the different effect which John's ministry had upon these two different sorts of persons.

As to the former, the common people and the publicans: the common people were accounted by the Jewish doctors as the dregs of mankind, an ignorant and rude mob; the publicans were esteemed notoriously wicked, guilty of great injustice, oppression, and extortion; yet these vile persons were converted sooner than the knowing men of the time, the self-justifying Pharisees and lawyers; for it is said, The publicans were baptized of John, and justified God; that is, they looked upon John as a prophet sent of God; they owned his ministry, received his message, and submitted to his baptism. Those who believe the message that God sends, and obeys it, justifies God; they that do not believe and obey, accuse and condemn God.

But of the others it is said, namely, of the Pharisees and lawyers, That they rejected the counsel of God against themselves; that is, the revealed will of God: refusing to be baptized of him. This rejecting the counsel of God we are guilty of, when we have low and undervaluing thoughts of Christ and his gospel, when we are ashamed, in times of persecution, to own and profess him, when we stop our ears to the voice of his ministers and messengers, when we submit not ourselves to the reasonable laws and commands of Christ; and this rejection of Christ at the great day, will render our condition worse than the condition of Heathens, that never heard of a Saviour; than the condition of Jews, which cruciifed their Saviour; yea, than the condition of devils, for whom a Saviour never was intended.

Lord! Where shall we appear, if we either reject or neglect thy great salvation!

The chief thing then observable here, is this, that in rejecting John's baptism and ministry, they are said to reject the counsel of God towards themselves, that is, the gracious design of God in calling them to repentance, by John's ministry; by which refusal they declared, that they approved not of God's counsel as just and right in calling them to repentance, who were such zealots for the law, and so unblameable in their conversation, that it became a proverb amongst them, that if but two persons went to heaven, one of them must be a Pharisee. They therefore judged it an incongruous thing to call such righteous persons to repentance, as they took themselves to be, and to threaten them with ruin who were so dear to God: but the publicans and common people, being conscious to themselves of their sin and guilt, did approve of this counsel which God sent them by his messenger, and submitted to this baptism of repentance, for the remission of sins, to which God by the Baptist now called them.

Our blessed Saviour in these words describes the perverse humor of the Pharisees, whom nothing could allure to the embracing of the gospel, neither John's ministry nor Christ's.

This our Saviour sets forth two ways, allegorically and properly: by way of allegory he compares them to sullen children, whom nothing would please, neither mirth nor mourning; if their fellows piped before them, they would not dance; if they sang mournful songs to them they would not lament: that is, the Pharisees were of such a censorious and capricious humor, that God himself could not please them, although he used variety of means and methods in order to that end.

Next our Lord plainly interprets this allegory, by telling them that John came to them neither eating nor drinking, that is, not so freely and plentifully as other men, being a very austere and mortified man, both in his diet and habit; all which was designed by God to bring the Pharisees to repentance and amendment of life.

But, instead of this, they censure him for having a devil, because he delighted in solitude, and was not so free in conversation as some men, according to the ancient observation, "That he that delighteth in solitude, is either an angel or a devil," either a wild beast or a god.

John being thus rejected, Christ himself comes to them, who being of a free and familiar conversation, not shunning the society of the worst of men, no, not of the Pharisees themselves, but complying with their customs, and accompanying them innocently at their feasts. Yet the freedom of our Saviour's conversation displeased them as much as John's reservedness of temper; for they cry, Behold a man gluttonous, a friend of publicans and sinners; Christ's affability towards sinners they account an approbation of their sins; and his sociable disposition, looseness and luxury.

Learn hence, that the faithful and zealous ministers of Christ, let their temper and converse be what it will, cannot please the enemies of religion, and the haters of the power of godliness; neither John's austerity, nor Christ's familiarity, could gain upon the Pharisees. It is the duty of the ministers of God, in the course of their ministry, to seek to please all men for their good: but after all our endeavors to please all, if we strenuously oppose the errors and vices of the times, we shall please but very few. But if God and conscience be of the number of those few, we are safe and happy.

Observe, 2. That it has been the old policy of the devil, that he might hinder the success of the gospel, to fill the minds of persons with an invincible prejudice against the ministers and dispensers of the gospel. Here the Pharisees are prejudiced unreasonably both against John and against Christ, that the success of both their ministries must be frustrated and disappointed.

Observe, 3. That after all the scandalous reproaches cast upon the Christian religion, and the ministers and professors of it, such as are Wisdom's children, wise and good men, will justify religion, that is, approve it in their judgments, honor it in their discourses, and adorn it in their lives: Wisdom is justified of all her children.

Observe here, 1. The Pharisee's civility and our Saviour's courtesy: the Pharisee invites Christ to eat with him; Christ readily accepts the invitation, never refusing any opportunity for doing good. There is a duty of civil courtesy which we owe to the worst of men: none are so bad but we may soberly eat and drink with them; only let us take care, that if our converse do not make them better, their example may not make us worse.

Observe, 2. What an opportunity our Saviour lays hold upon in the Pharisee's house of doing good to a sinful woman; who coming to Christ bowed down in a sorrowful sight and sense of her sins, finds an hearty welcome to him, and is dismissed with comfort from him. The history runs thus: Behold, a woman in the city which was a sinner, that is, a Gentile, say some; a remarkable, notorious, and infamous sinner, say others; probably, a lewd, unclean woman: she is led in with a note of admiration, Behold a woman that was a sinner!

Learn, that to see a sensual and notorious sinner, out of true remorse of conscience to seek unto a Saviour, is a rare and wonderful sight.

Observe farther, it is not said, "behold, a woman that sinned," but, Behold, a woman that was a sinner. One action does not denominate a person a sinner, but a habit and trade of sin.

Again, it is said, Behold, a woman in the city: the place where she acted her lewdness added to the heinousness of her sin, it was in the city; the more public the offence, the greater the scandal. Sin is sin, though in the desert, where no eye sees it; but the offence is aggravated by the number and multitude of beholders.

Yet observable it is, that there is no mention made, either of the woman's name, or of the city's name; and it is both presumption and injuriousness for any to name her, whose name God has been pleased to conceal; for this is not the same woman that anointed Christ's feet. Matt 26:6-12; Mr 14:1-9; Joh 12:1-7

That was in Bethany, this in Galilee; that in the house of Simon the leper, this of Simon the Pharisee.

Observe, 3. The behavior and demeanor of this poor woman; she appears in the poster of a penitent: She stood at Christ's feet behind him, weeping.

Where note, 1. The great change wrought in this sinful woman, and the evident effects of it: her eyes, which had been formerly lamps of fire by lust, are now a holy fountain of penitential tears; her hair, which she had used as a net to catch her fond and foolish lovers, does now become a towel for her Saviour's feet.

Verily, such a heart, as has once felt the sting and smart of sin, will make plentiful expressions of the greatness of its sorrow.

Again, 2. She sits behind Christ and weeps: this proceeded, no doubt, from a holy bashfulness; she that was wont to look boldly in the face of her lovers, dares not now behold the face of her Saviour; she that was wont to end her alluring beams forth into the eyes of her wanton lovers, now casts her dejected eyes down upon the earth.

And behold the plenty of her tears, they flow in such abundance that she washes Christ's feet with them. She began to wash his feet, says the text, but we read not when she ended; never were our Saviour's feet bedewed with more precious liquor than this of remorseful tears. Thus does a holy penitent account no office too mean that is done to the honor of its Saviour.

Observe here, 1. How unreasonably the Pharisee was offended with Christ, for permitting this poor woman to come near him, and touch him. Admit she had been the greatest of sinners, might not such come to Christ, when he was come from heaven to them?

Oh, blessed Saviour! There is merit enough in thy blood, and mercy enough in thy bowels, to justify and save the vilest sinners, which by repentance and faith do make a timely application to thee.

Observe, 2. The parable which Christ makes use of, for the Pharisee's conviction, and the woman's comfort: namely, the parable of the two debtors, one of whom owed a greater sum, and the other a less, who both having nothing to pay, were both freely forgiven; and both upon their forgiveness loved their creditor much, but he most to whom most was forgiven.

Now from this parable we gather these lessons of instruction;

1. That great is the debt which all mankind have contracted, and lie under to the justice of God: 'tis here expressed by five hundred pence. Our debt is infinite; and, had not miraculous mercy interposed, divine justice could never have been satisfied, but by undergoing an infinite punishment.

2. That yet all sinners stand not alike indebted to the justice of God; some owe more, and others less; all are guilty, but not all alike; some owe five hundred talents, others fifty pence.

3. That be men's debt greater or less, their sins more or fewer, 'tis utterly impossible for any person of himself to clear his debt, and make satisfaction, but they that owe least stand in need of mercy and forgiveness; He forgave them both.

4. That the forgiveness that is in God is a free, gratuitous, and gracious forgiveness: he frankly forgave them both: Gracious art thou, O Lord, in thy doings towards thy children, and thy tender mercy is over all thy works.

Observe here, 1. How our Saviour recounts and sums up the several particular instances of this woman's love and respect towards himself: she washed, wiped, kissed, and anointed his feet, according to the custom of those eastern countries. Love will creep where it cannot go, it will stoop to the meanest offices, and is ambitous of the highest services for, and towards the persons we sincerely love.

Observe, 2. The words of comfort given by our Saviour to this poor woman: Thy sins, which are many, are forgiven thee.

Thence learn, that the pardoning mercy of God is boundless and unlimited; it is not limited to any degree of sins or sinners; Thy sins, that are many, are forgiven thee: and thy sins, which are heinous, are forgiven also.

Observe, 3. What is the effect and fruit, of great pardoning mercy; it is great love; her sins, which are many, are forgiven, for she loved much. Her love to Christ was the effect of his pardoning love to her, and not the cause of it; she did not first love much, and then Christ forgave her, and then she loved much. Her love was a love of gratitude, because she was pardoned, and not a love of merit to purchase and procure her pardon.

The Papists interpret this word (for) as if it were the antecedent cause of her forgiveness; whereas it is a consequential sign and evidence, that the free grace and mercy of Christ had forgiven her; her many and great sins were forgiven her, and therefore she loved much. The debt is not forgiven, because the debtor loves his creditor; but the debtor therefore loves, because the debt is forgiven. Forgiveness goes before, and love follows after.

Hence learn, that much love will follow great forgiveness. Love will work in the heart towards God, in some proportion to that love which we have experienced from God.

Observe lastly, the very gracious dismission which this woman meets with from our blessed Saviour: what could she desire that is not here granted to her? Here is remission, safety, faith, and peace; all these here meet to make a contrite soul happy: remission is the ground of her safety, faith the ground of her peace, peace the fruit of her faith, and salvation the issue of her remission.

O woman! Great was thy sin, great was Christ's pardoning grace, and great was thy joy and comfort: Thy sins are forgiven thee, thy faith hath saved thee, go in peace.