Luke 7 commentary

LUKE 7 COMMENTARY
EDITED BY GLENN PEASE
The Faith of the Centurion
1 When Jesus had finished saying all this to the
people who were listening, he entered
Capernaum.
GILL, "Now when he had ended all his sayings,.... That is, when Jesus, as the
Persic version expresses it, had finished all the above sayings, doctrines, and
instructions; not all that he had to say, for he said many things after this:
in the audience of the people; of the common people, the multitude besides the
disciples; and that openly, and publicly, and with a loud and clear voice, that all
might hear:
he entered into Capernaum; Jesus entered, as the Syriac version reads, into his
own city, and where he had been before, and wrought miracles.
HENRY, "Some difference there is between this story of the cure of the
centurion's servant as it is related here and as we had it in Mat_8:5, etc. There it was
said that the centurion came to Christ; here it is said that he sent to him first some of
the elders of the Jews (Luk_7:3), and afterwards some other friends, Luk_7:6. But it
is a rule that we are said to do that which we do by another - Quod facimus per
alium, id ipsum facere judicamur. The centurion might be said to do that which he
did by his proxies; as a man takes possession by his attorney. But it is probable that
the centurion himself came at last, when Christ said to him (Mat_8:13), As thou hast
believed, so be it done unto thee.
This miracle is here said to have been wrought by our Lord Jesus when he had ended
all his sayings in the audience of the people, Luk_7:1. What Christ said he said
publicly; whoever would might come and hear him: In secret have I said nothing,
Joh_18:20. Now, to give an undeniable proof of the authority of his preaching word,
he here gives an incontestable proof of the power and efficacy of his healing word.
He that had such a commanding empire in the kingdom of nature as that he could
command away diseases, no doubt has such a sovereignty in the kingdom of grace as
to enjoin duties displeasing to flesh and blood, and bind, under the highest penalties,
to the observance of them. This miracle was wrought in Capernaum, where most of
Christ's mighty works were done, Mat_11:23.
JAMISON, "Luk_7:1-10. Centurion’s servant healed.
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(See on Mat_8:5-13.)
BARCLAY, "A SOLDIER'S FAITH (Luke 7:1-10)
7:1-10 When Jesus had completed all his words in the hearing of the people, he
went into Capernaum. The servant of a certain centurion was so ill that he was
going to die, and he was very dear to him. When he heard about Jesus he sent
some Jewish elders to him and asked him to come and save his servant's life.
They came to Jesus and strenuously urged him to come. "He is," they said, "a
man who deserves that you should do this for him, for he loves our nation and
has himself built us our synagogue." So Jesus went with them. When he was now
quite near the house the centurion sent friends to him. "Sir," he said, "do not
trouble yourself. I am not worthy that you should come under my roof; nor do I
count myself fit to come to you; but just speak a word and my servant will be
cured. For I myself am a man under orders, and I have soldiers under me, and I
say to one, 'Go,' and he goes; and to another, 'Come,' and he comes; and I say to
my servant, 'Do this,' and he does it." When Jesus heard this he was amazed at
him. He turned to the crowd who were following him and said, "I tell you I have
not found such great faith not even in Israel." And those who had been sent
returned to the house and found the servant completely cured.
The central character is a Roman centurion; and he was no ordinary man.
(i) The mere fact that he was a centurion meant he was no ordinary man. A
centurion was the equivalent of a regimental sergeant-major; and the centurions
were the backbone of the Roman army. Wherever they are spoken of in the New
Testament they are spoken of well (compare Luke 23:1-56 ; Lk 47 ; Acts 10:22;
Acts 22:26; Acts 23:17; Acts 23:23-24; Acts 24:23; Acts 27:43). Polybius, the
historian, describes their qualifications. They must be not so much "seekers after
danger as men who can command, steady in action, and reliable; they ought not
to be over anxious to rush into the fight; but when hard pressed they must be
ready to hold their ground and die at their posts." The centurion must have been
a man amongst men or he would never have held the post which was his.
(ii) He had a completely unusual attitude to his slave. He loved this slave and
would go to any trouble to save him. In Roman law a slave was defined as a
living tool; he had no rights; a master could ill-treat him and even kill him if he
chose. A Roman writer on estate management recommends the farmer to
examine his implements every year and to throw out those which are old and
broken, and to do the same with his slaves. Normally when a slave was past his
work he was thrown out to die. The attitude of this centurion to his slave was
quite unusual.
(iii) He was clearly a deeply religious man. A man needs to be more than
superficially interested before he will go the length of building a synagogue. It is
true that the Romans encouraged religion from the cynical motive that it kept
people in order. They regarded it as the opiate of the people. Augustus
recommended the building of synagogues for that very reason. As Gibbon said in
a famous sentence, "The various modes of religion which prevailed in the Roman
world were all considered by the people as equally true; by the philosopher as
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equally false; and by the magistrate as equally useful." But this centurion was no
administrative cynic; he was a sincerely religious man.
(iv) He had an extremely unusual attitude to the Jews. If the Jews despised the
gentiles, the gentiles hated the Jews. Anti-semitism is not a new thing. The
Romans called the Jews a filthy race; they spoke of Judaism as a barbarous
superstition; they spoke of the Jewish hatred of mankind; they accused the Jews
of worshipping an ass's head and annually sacrificing a gentile stranger to their
God. True, many of the gentiles, weary of the many gods and loose morals of
paganism, had accepted the Jewish doctrine of the one God and the austere
Jewish ethic. But the whole atmosphere of this story implies a close bond of
friendship between this centurion and the Jews.
(v) He was a humble man. He knew quite well that a strict Jew was forbidden by
the law to enter the house of a gentile (Acts 10:28); just as he was forbidden to
allow a gentile into his house or have any communication with him. He would not
even come to Jesus himself. He persuaded his Jewish friends to approach him.
This man who was accustomed to command had an amazing humility in the
presence of true greatness.
(vi) He was a man of faith. His faith is based on the soundest argument. He
argued from the here and now to the there and then. He argued from his own
experience to God. If his authority produced the results it did, how much more
must that of Jesus? He came with that perfect confidence which looks up and
says, "Lord, I know you can do this." If only we had a faith like that, for us too
the miracle would happen and life become new.
BENSON, "Luke 7:1-10. When he had ended all his sayings — Namely, those
contained in the preceding chapter; in the audience of the people — For though
his discourse was immediately addressed to his disciples, he delivered it in the
hearing of the people who stood round him in the plain; he entered into
Capernaum — Near which town the plain was in which he had preached. And a
certain centurion’s servant was sick — See some of the circumstances of the
miracle explained on Matthew 8:5-10. And when he heard of Jesus — Of his
miracles and of his arrival at Capernaum; he sent unto him the elders of the
Jews — “Magistratus oppidi, aut præpositos synagogæ, either the magistrates of
the town, or the rulers of the synagogue.” — Grotius. For, as it was anciently the
custom of the Jews to intrust the management of public affairs to persons
advanced in years, as having most wisdom and experience, they called all who
discharged those offices elders, even when, in later times, they were admitted to
them without any regard to their age at all. It is plain, from the more
circumstantial account here given of this miracle by Luke, than that given by
Matthew, that when the latter says, There came unto him a centurion, beseeching
him, &c., he is not to be understood as signifying that the centurion came in
person, but only by his messengers. Indeed, it is usual in all languages, especially
in the Hebrew, to ascribe to a person himself the things which are done, and the
words which are spoken, by his order. Accordingly, Matthew relates as said by
the centurion himself, what others said by order from him. An instance of the
same kind we have in the case of Zebedee’s children: from Matthew 20:20, we
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learn it was their mother that spoke those words which, Mark 10:35-37, they
themselves are said to speak; because she was only their mouth. In John 4:1,
Jesus is said to baptize, when he baptized by his disciples. And John 19:1, Pilate
is said to take and scourge Jesus, when he did it only by his soldiers. Thus, in the
following Jewish proverbs, adduced by Le Clerc on this passage, “The messenger
of any man is as, or equal to, the man himself. The ambassador of a king is as, or
equal to the king.” And nothing is more frequent, even at this day, in our courts
of law, than to say that a person comes into the court, and asks a thing, which he
asks perhaps only at the third hand, — by the counsel, whom his solicitor has
employed in his cause. They besought him instantly, saying, That he was
worthy — This centurion seems to have been what they called a proselyte of
righteousness; for he was a lover of the Jewish nation, on account of their
religion, and therefore had built them a synagogue: which attachment to them,
and uncommon generosity, had made him greatly beloved in that country. Hence
these elders of Capernaum, where he now resided, heartily espoused his cause on
this occasion, presented his petition to Jesus, and urged it also from the
consideration of his character. Then Jesus went with them — As he constantly
embraced every opportunity of doing good, whether to the bodies or souls of
men; so he did not decline this that was now offered him, but cheerfully went
with the elders as they desired, in order to heal the centurion’s servant. And
when he was not far from the house, the centurion sent friends to him — In the
way, some of the centurion’s friends, whom he had sent, met Jesus with a
message from him, in which he expressed the highest opinion of our Lord’s
power, and desired him not to take the trouble of coming, but to order the cure,
which he knew he could easily do. When Jesus heard these things he marvelled at
him — Admired him, on account of his great humility, and the strength of his
faith. See on Matthew 8:5. And turned him about, and said unto the people —
With great solemnity; I say unto you — What it is of great importance that you
should consider and lay to heart; I have not found so great faith — As now
appears in this stranger; no, not in Israel — In all my journeys through the
country, and converse with its inhabitants. Observe, reader, Christ will have
those that follow him to observe and consider the great examples of faith that are
sometimes set before them; especially when any such are found among those who
do not profess to follow Christ so closely as they do; in order that, by considering
the strength of the faith of such, they may be ashamed of the weakness and
wavering of their own. And they, returning, found the servant whole — The cure
was immediately and perfectly wrought. Observe also, 1st, The kindness of this
centurion to his servant, and the anxiety he showed to get him cured, were
suitable to the character of a humane master, and exhibit an excellent pattern of
duty, very fit to be imitated by Christian masters, with whom it is but too
common to treat their servants and dependants as if they were not creatures of
the same rank with themselves, but of an inferior order. 2d, 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 preached
to them, than among the Jews.
COFFMAN, "Luke brought the love of Christ into sharp focus in this chapter,
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along with the ethic derived from it, namely, that it is in the love of God and the
love of man that a soul may hope to commend itself to the Lord. First, there is
the centurion who loved his servant (Luke 7:1-10); then, Jesus showed his love
for the bereaved by raising the son of the widow of Nain (Luke 7:11-17); next,
Jesus offered his love of the afflicted and the poor as proof of his Messiahship to
John the Baptist, laying stress on the publicans and harlots who accepted John's
message (Luke 7:24-25); and then, he gave the explanation of how publicans and
harlots were saved and the Pharisees were not, this explanation growing out of a
dinner in the house of a Pharisee (Luke 7:36-50).
THE HEALING OF THE CENTURION'S SERVANT
In my Commentary on Matthew this miracle was referred to as being identical
with the one in Matthew 8:5-13, this view being that of Lamar, Boles, McGarvey,
and many others; and it is reaffirmed here that it may be so interpreted, all of
the variations in the two accounts yielding easily to harmonizing suggested by
many commentators. It should be noted, however, that it is by no means
CERTAIN that Matthew and Luke have recorded the same incident.
More mature study has convinced this writer that the two episodes COULD be
different miracles, and that the higher probability is that they WERE separate
wonders. The Greek words translated "my servant" (Matthew 8:6) are from
terms which are literally "the boy of me,"[1] an expression which MacKnight
affirms would have been translated "my son" except "for the supposition that
the miracles are the same."[2] About the only objection to viewing the miracles
as separate wonders springs from the alleged unlikelihood that there would have
been two centurions, one with a sick son, another with a sick slave, who would
have approached Jesus with approximately the same words, manifesting exactly
the same attitude.
MacKnight, however, suggested that:
There might have been two centurions. Both made the same speech to Jesus, one
through his friends, and the other in person; but this circumstance may be
accounted for. As the faith of the first centurion, who was a heathen, took its rise
from the extraordinary cure wrought on the nobleman's son (John 4:46-54), the
faith of the second centurion might have taken its rise from the success of the
first, which could not fail to be well known both in the town and in the
country.[3]
MacKnight elaborated the above argument in his harmony of the Gospels in
such a manner as to foreclose any logical objections to it. He concluded thus:
To conclude that two centurions should have had, the one his son, the other his
slave, cured in Capernaum with like circumstances, is no more improbable than
that the temple should have been twice purged, the multitude twice fed, and the
fishes twice caught by miracle, and with the same circumstances.[4]
This consideration has been introduced here, not because of any bearing the
question has with reference to interpreting the miracles themselves, but because
of the implications bearing on the two great sermons, the one on the mount, the
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other on the plain. The big argument for making those sermons the same
depends upon making these two miracles the same; but it is clear enough that the
uncertainty of their being indeed but one wonder totally removes the principal
argument for viewing Luke's record of the Sermon on the Plain as merely an
abbreviated account of the Sermon on the Mount in Matthew. Significantly,
some of the commentators who treat these two miracles as one refuse to view the
sermons as one (Boles, for example). It appears that it is more logical to view the
miracles also as separate wonders.
[1] The Nestle Greek Text (Grand Rapids, Michigan: Zondervan Publishing
House, 1958), en loco.
[2] James MacKnight, Harmony of the Gospels (Grand Rapids, Michigan: Baker
Book House, 1950), p. 468.
[3] Ibid.
[4] Ibid., p. 469.
After he had ended all his sayings in the ears of the people, he entered into
Capernaum. (Luke 7:1)
The first clause here, according to Boles,
Shows that the discourse which had just been narrated was delivered at one
time, and was not a mere collection of sayings or detached parts of different
discourses.[5]
A great deal of Jesus' teaching was done in Capernaum, which was his residence
for a long while; and the event of our Lord's finishing a discourse at some place
near the city and then returning to the place where he stayed must have recurred
often. Nothing is plainer in the sacred Gospels than the fact that the sum total
recorded by all of them put together was merely the tip of the iceberg, compared
to all that Jesus said and did. The last word that has come down to us across the
long centuries since Jesus walked on the earth is that "the world itself could not
contain the books that should be written" (John 21:25), if men had recorded all
that Jesus did and taught! This monumental truth destroys the conceit which
would explain similar teachings or miracles of Jesus as inaccurate, garbled
accounts of but one event or sermon.
ENDNOTE:
[5] H. Leo Boles, A Commentary on the Gospel according to Luke (Nashville:
The Gospel Advocate Company, 1972), p. 145.
BURKITT, "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
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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, Matthew 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. Matthew 8:7.
O wonderful condescension. In John 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
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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.
CONSTABLE, "1. The healing of a centurion's servant 7:1-10 (cf. Matthew
8:5-13)
This incident shows Jesus extending grace to a Gentile through Jewish
intermediaries. It would have helped Luke's original Gentile readers appreciate
that Jesus' mission included them as well as the Jews. It is another case in which
Jesus commended the faith of someone (cf. Luke 1:45; Luke 5:20). Luke
continued to stress Jesus' authority and the power of His word (cf. Luke 4:32;
Luke 4:36). The similarities between this incident and the conversion of
Cornelius are striking (cf. Acts 10).
"His story is thus an example of the fact that God is willing to accept all men
alike and that everyone who fears him and performs righteousness is acceptable
to Him (Acts 10:34 f.)." [Note: Marshall, The Gospel . . ., p. 277.]
The good relations between the Jews and this Gentile also show their
compatibility, an important lesson for early Christians since there were Jewish
Gentile tensions within the early church. Jesus also noted the unbelief that
characterized the Jews generally, another important factor that the early church
had to deal with. In his account of this healing, Matthew, writing to Jews,
stressed the inclusion of Gentiles in God's plan, but Luke, writing to Gentiles,
emphasized the importance of Gentiles loving Jews. [Note: Edersheim, 1:544.]
BI 1-10, "And a certain centurion’s servant, who was dear unto him, was sick, and
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ready to die
The centurion and his servant
A Roman soldier, a stern, unbending man, accustomed to be obeyed absolutely;
accustomed to oppress a downtrodden, conquered race, no one daring to raise a
murmur; a heathen, too, a man whose religion was odious and contemptible, a man,
therefore, without real power over his actions, the creature of caprice: such, at least
by instinct and education, must the good centurion have been.
Yet the grace of God is well-nigh irresistible, it triumphs against desperate odds. At
first he has nothing but contempt for a religion which, good in itself, was made
almost insufferable by its priests and professors. As he looks deeper down; as he
begins to think; takes the trouble to examine this old creed, at first it may be with a
sort of antiquarian interest, then with growing curiosity, then with an honest desire
to learn; God teaches him, the Holy Spirit enlightens his heart, and he begins to love
the nation whom he had been sent to trample upon rather than to rule. So between
this rough soldier and his neighbour there sprang up mutual confidence, even love;
at last, so drawn was he towards the people of God, that with boundless generosity he
built the men of Capernaum a synagogue. Nor was this soldier’s love only to the
inhabitants of Capernaum; his servant, a poor slave, a youth stolen from home and
friends, expecting only cruelty and stripes, “was dear unto him,” and he lay at home
sick and ready to die.
1. The wisdom of accepting God’s plan of life as the one by which we can most
glorify Him. Who does not often wish that his place in life had been quite
differently cast? If we only had had more money, leisure, scope for talents,
friends, what could we not have done for God, what might not God have
accomplished in us? See the correction of this foolishness in the saintly
centurion’s history. A heathen soldier mixing with men whose actions, however
brave they might be, were always cruel and hard, living amongst companions
coarse and low, where passion was unbridled, pity unknown; a man sent to serve
m despised Galilee, amongst a nation utterly degraded, hopelessly vile; his
headquarters one of the most corrupt cities of that land of darkness; how could
circumstances be apparently more against him? Yet what seemed hindrances, he
turned into helps. If he had not been in the Roman army he had never seen
Capernaum; if he had not been quartered near Capernaum, he had never built a
synagogue; but for his sorrow he would never have had personal intercourse with
the Lord of Life; but for his great need he would never have won so gracious a
benediction from God’s Son. So is it with every one born of woman. Where our lot
is cast, what our circumstances may be—all this is God’s plan. Therefore it
follows, they are the best circumstances conceivable, by which we may mount to
Him. Shun discontent. Ourselves, not our circumstances, are our hindrances.
2. There is another line of thought suggested by the relationship which existed
between this master and those whom God had placed in his home—“his servant
was dear unto him.” It is difficult for us to realize thestrangeness of the situation.
Christianity has taught men pity, tenderness, sympathy for weakness and
suffering, yet this centurion was not even a Jew. Somehow the tender heart of
this valiant soldier, illuminated by the light of conscience, taught him that his
slave lad was brought into his home, in order that he might lift him out of the
lower depths of degradation, succour and help him in his need. How clear the
lesson to a Christian, to a soldier of the cross. Are we not taught the strange
responsibility which is placed on each as, in turn, he becomes a master or a
messenger, as parents or teachers—immediately, that is, God gives us any
authority? Home, the centre of Christian influence, home, the place where
servants, children, guests, are all brought together for this end alone, that by love
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those in authority may win those over whom they are set, and so God may win
them too; this, indeed, is the lesson of the good centurion’s action. (T. B. Dover,
M. A.)
The centurion’s faith
Notice some of the lessons, naturally lessons touching faith, which this passage is
designed to teach.
I. We learn that GREAT SPIRITUAL ADVANTAGES ARE NOT ALWAYS
NECESSARY TO GREAT FAITH. Let us never despair of truth-sowing, in waste and
unlikely places. The so-called rose of Jericho drops its dried-up germ on the parched
desert sand. But God’s mind does not leave it to perish. Swept hither and thither, it
finds at last its oasis, some hidden spot of moisture, and there it abides and sprouts,
and becomes again a thing of life and beauty. A drifting cocoa-nut, cast by the surf
ashore upon some barren limestone reef, seems in itself the very image of failure and
utter loss. But see I this apparent waif, under the watchful eye of Providence,
becomes the beginning of an earthly paradise. It is faith in sowing that brings the
harvest of faith (Ecc_11:6).
II. It is more than hinted, further, that GREAT FAITH IS MOST LIKELY TO BE
FOUND IN CONNECTION WITH A NOBLE NATURE. Equity, generosity,
sympathy, humility, such traits were prominent here, and they made room for tile
working of great faith in Christ. Faith is something that has to do with ideas, and
hence holds mere things cheap. It is not so much what they achieve as what they
believe in and strive for that makes men noble and great. “What I admire,” said
Turgot, “in Christopher Columbus, is not that he discovered the New World, but that
he went to look for it on the faith of an idea.”
III. Again, GREAT FAITH HERE, AS ALWAYS, IS ACCOMPANIED BY A SENSE OF
GREAT NEED.
IV. Further, it follows also from what has just been said, that GREAT FAITH IS
ACCOMPANIED ALSO BY GREAT HUMILITY. Its sublimest flights, like those of the
birds, are always preceded by a settling low down. There are some beautiful plants
whose leaves grow even smaller as the plant grows higher.
V. Still again, THE GREAT FAITH OF THE CENTURION WAS NO UNREASONING
FAITH. A great deal is said about believing blindly. And there are times when a
simple trust is all that is left us; but generally speaking, we may reason from the seen
to the unseen, front ourselves and our finite circumstances to God and His unlimited
might. Faith is not blind, except to trifles. It sees! It sees more, not less. It sees with
new light and new powers. This earth of ours is but a simple birthplace, a nest of
sticks and mud on the swinging bough. It is the point of departure, not the place of
rest, and the man of faith has realized this in some degree. He has looked over its
borders into the unsounded depths. He has gazed on the immeasurable vault. He has
the evidence of things unseen. He knows that though “the steps of faith fall on a
seeming void, they find the Rock beneath.”
VI. It is interesting to notice, in the next place, THE KIND OF MORAL TRAINING
THAT SEEMS TO FIT ONE FOR THE EXERCISE OF GREAT FAITH.
1. Obedience. Our centurion, as a soldier, had learned to submit his will, to obey.
But it is still better to learn obedience in the family than in the army.
A loving, filial obedience towards Christian parents is of all earthly things the nearest
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to that service which our heavenly Father claims from us.
2. Liberality. Our centurion was a generous giver, too. There is a really potent
moral discipline in giving. Just as the largest ships only venture into the deepest
harbours, so it is safe to expect that the Divine blessing—especially an all-
conquering faith, one of the greatest—will only there come richest and fullest
where the sluices are held widest open, through a noble, perpetual outgush of
kindly feeling and generous doing towards one’s fellow-men.
VII. GREAT FAITH DOES NOT LIFT ONE OUT OF THE BEACH OF
INTERCESSORY PRAYER ON THE PART OF THOSE HAVING LESS.
VIII. GREAT FAITH IS ABLE TO BEAR WITHOUT PERIL GREAT BLESSINGS.
Ships that are well ballasted you may load high, and they will not careen or refuse to
mind the rudder.
IX. WHETHER FAITH BE GREAT OR SMALL, IT IS THE SAME THING IN
ESSENCE, AND INEXPRESSIBLY WELL-PLEASING TO OUR LORD. The principal
thing is to have some faith, though it be little. It is that which brings us into the
blessed circle of the beneficiaries of Jesus, while the want of it shuts us wholly out.
Men have had it who had little else that was good, who had, in fact, much else that
was bad, and yet, because they had it, were enrolled among the heroes of God’s
shining host. (Edwin C. Bissell.)
Kindness to inferiors
Xenocrates, though a heathen, was pitiful to a poor sparrow, which, being pursued by
a hawk, fled to him for succour. He sheltered her until the enemy had flown off, and
then, letting her go, said that he had not betrayed his poor suppliant. A Christian
should have more pity for a distressed Christian than a heathen has for a bird. A
master should be a physician to his servants; as careful to preserve their health and
prevent their death, as to provide them work. Another heathen told his wife that it
was part of her office, and the most grateful part of it, in case a servant fell sick, to
tend him and promote his recovery. This centurion, though a soldier (and their
hearts usually are more obdurate and less compassionate than others), was earnest
and diligent for the help of his sick servant. (G. Swinnock.)
The increase of faith
I. FAITH IS THE CONDITION OF THE EXERCISE OF GOD’S POWER UPON US—a
condition, let it ever be borne in mind, of God’s own making, and springing wholly
out of God’s own wisdom and love to us. For, I ask, What is faith? and I reply that,
speaking generally, faith is sympathy with God—it is the receptive attitude of the
soul—it is the laying open of the whole being to the influence of God. If I would keep
the tender flower from the frost, I must cover it up and wrap it round to shut out the
icy touch that would freeze up its life. But would I quicken it with the sun I must take
away all barriers and let its blessed rays stream in. Unbelief covers up and closes the
soul: faith opens it to the sunshine.
II. FAITH IS THE MEASURE OF GOD’S GIFTS TO US. The gifts are proportioned
to our fitness and our power to receive them. There are partial gifts for partial faith;
fuller gifts for fuller faith. To recur to my former illustration, the measure in which
the sun streams into a chamber depends on the degree in which all impediments are
removed from its entrance. The limit is not in the glorious orb, but in that which
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receives it. It will enter wherever it can, though it be but through a broken link.
Throw wide open the broad shutters, and how it will stream in, till every object
becomes beautiful in its rays! If we would have more faith, we must cultivate it; and I
will tell you how.
1. There must be conscious desire in your minds for more faith—not a general
wish for more grace in a vague and unmeaning way, but a deep sense of your need
of a fuller trust in God and an earnest desire for it.
2. Try to exercise faith. The gift, indeed, is all of God; but He works through the
human effort. Not the listless idle soul, that folds its hands and takes its ease in
Zion, will ever get close to God, but the soul that presses on and up, and, in our
Lord’s vivid language, “takes heaven by violence.”
3. To assist you in this effort, endeavour to watch and study the dealings of God
with you, like one who expects to see God everywhere. Be not like the man who
saunters along the road, not caring or thinking whom he shall meet; but like one
who is looking out for a friend, and watches on every side to see him. Think of
God as a real being, and both in the answers to your prayers and in the details of
your life, try to trace His providence.
4. Let us dwell much upon the promises; let us live in them and on them, making
them the habitual atmosphere of our religious life. (E. Garbett, M. A.)
The centurion of Capernaum
I. There are three aspects in which this “centurion of Capernaum” commands our
attention; as a MAN, as an OFFICIAL, and as a PROSELYTE. His attraction is thus
PERSONAL, POLITICAL, and RELIGIOUS.
1. The personal interest that attaches to him.
2. His political interest, or official significance. As an officer of Rome, the
representative of Roman power at a Jewish Court, he draws our notice to himself.
The Jew is the world’s representative Religionist; the Greek its representative
Thinker; but the Roman its representative Ruler. He is the typical warrior and
administrator. Her own greatest poet put into the prophetic mouth of Anchises in
the nether world this description of her mission:—“Others, I grant, shall with
more delicacy mould the breathing brass; from marble draw the features to the
life; describe with the rod the courses of the rising stars. To rule the nations with
imperial sway, be your care, O Romans; these shall be thine arts—to impose
terms of peace, to spare the humble, and to crush the proud.” When the Word of
God became Incarnate He entered into a world politically prepared for His
Advent after a fashion not less perfect for the purpose designed than strange
because of the means by which it had been wrought. Of this preparation Rome
was the instrument; and of Rome her officer at Capernaum is a representative. Is
there not, then, about him, as an official, a deep political significance and
interest?
3. His interest as a Proselyte, This term, “Proselyte,” leads me to call attention to
a function of the Jewish Prophets in Messianic preparation, not always
adequately measured by us in our estimate of them as divinely ordained to “make
ready a people prepared for the Lord.” Joel thrills him; Jeremiah melts him;
Ezekiel elevates him; Isaiah entrances him. The Greek Philosophy, which formed
the polite study of every educated Roman, had taught him to look beneath the
surface and to gather the truths unseen by the vulgar eye, to see substance under
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shadow, reality under form, and the truth typified under the typifying symbol. He
is thus prepared to pierce beneath the rites and sacrifices to that to which they
pointed and which they forecasted.
II. His action, in circumstances which to many men in his station would have been
trivial, reveals a new beauty in his character, and demands from us a new admiration.
His servant—“dear to him” in a personal way, as one bound to him by personal links,
and not merely, as were his soldiers, by official relations—“was sick and ready to die.”
The manifestation of a noble nature was grateful to the Son of Man. His Divine
Humanity rejoiced as the flower of faith blossomed in the hearts of those He loved.
(G. M. Grout, B. D.)
The centurion; or, an exhortation to the virtuous
This centurion certainly had a high reputation. Two features of character blend in
him which do not often meet in such graceful harmony. He won the high opinion of
others, and yet he held a low estimation of himself.
I. To begin, then, here is a HIGH CHARACTER; let us thoroughly appreciate it, and
give it a full measure of commendation. This centurion must have been a man of
sterling worth. He was not merely quiet and inoffensive like some men who are as
insipid as they are harmless. It would appear, too, that his private temperament, as
well as his public spirit, contributed to the estimation in which he was held. Next to
this, you will observe his generosity. It is not by occasional deeds of showy lustre, but
by the habitual practice of comely virtues, that a worthy character is built up. A
thousand kindnesses may be nestling beneath the soil, like the many-fibred root of a
gigantic tree, when it is said, “He loveth our nation”; and then the conspicuous fruit
appears in its season—“He hath built us a synagogue.” But, remember, and here I
close this point, however good your character, or however excellent your repute, not
one word of this is ever to be mentioned before the throne of the Most High.
II. Secondly, in the centurion we see coupled with this high and noble repute, DEEP
HUMILIATION OF SOUL—“I am not worthy that Thou shouldest come under my
root.” Humility, then, it appears, may exist in any condition. There are some men
who are too mean to be humble. They are too crouching, crawling, sneakish, and
abject to be humble. It certainly is not for the least vermin that creep the earth to talk
about humility. But a man to be humble, needs to have a soul; to stoop, you must
have some elevation to stoop from; you must have some real excellence within you
before you can really understand what it is to renounce merit. We have heard of a
certain monk, who, professing to be humble, said “he had broken all God’s
commandments; he was the greatest sinner in the world; he was as bad as Judas.”
Somebody said, “Why tell us that? we have all of us thought that a long time!”
Straightway the holy man grew red in the face, and smote the accuser, and asked him
what he had ever done to deserve such a speech.
III. The main thing I am aiming at, because, after all, the most practical, lies in my
third point. However deep our humility, however conscious we may be of our own
undeservingness, WE SHOULD NEVER DIMINISH OUR FAITH IN GOD. Observe
the confession—“I am not worthy that Thou shouldest come under my roof.” What
then will be the inference?—“I fear, therefore, my servant will not be healed”? No, no;
but—“Say in a word, and my servant shall be healed.” It is all a mistake that great
faith implies pride. Beloved, the greater faith, the deeper humility. The more the
glories of God strike your eyes, the humbler you will lie in conscious abasement, but
yet the higher you will rise in importunate prayer. But now just imagine what your
own case is, and the case of others, and let us apply this principle to it: we are utterly
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unworthy to obtain the temporal or spiritual mercy which, it may be, we are now
seeking: we may feel this, but in asking anything for ourselves, we must still ask in
faith in God, in His promise, and in His grace; and we shall prevail. Whatever thy
desire may be, only believe, and it shall be granted unto thee if it be a desire in
accordance with His will, and in accordance with the promises of His Word; or else
God’s Word is not true. Be humble about it, but do not be doubtful about it. (C. H.
Spurgeon.)
The centurion’s faith and humility
The greatest light may enter into the darkest places. We may find the choicest flowers
blooming where we least expected them. Here was a Gentile, a Roman, a soldier—a
soldier clothed with absolute power—and yet a tender master, a considerate citizen, a
lover of God! The best of pearls have been found in the darkest caves of ocean. Let no
man think that because of his position in society he cannot excel in virtue. It is not
the place which is to blame, but the man.
I. THE HUMILITY OF THE CENTURION WAS NOT AT ALL INJURIOUS TO THE
STRENGTH OF HIS FAITH. You may have noticed in the biography of some
eminent men how badly they speak of themselves. Southey, in his “Life of Bunyan,”
seems at a difficulty to understand how Bunyan could have used such depreciating
language concerning his own character. For it is true, according to all we know of his
biography, that he was not, except in the case of profane swearing, at all so bad as the
most of the villagers. Indeed, there were some virtues in the man which were worthy
of all commendation. Southey attributes it to a morbid state of mind, but we rather
ascribe it to a return of spiritual health. Had the excellent poet seen himself in the
same heavenly light as that in which Bunyan saw himself, he would have discovered
that Bunyan did not exaggerate, but was simply stating as far as he could a truth
which utterly surpassed his powers of utterance. The great light which shone around
Saul of Tarsus was the outward type of that inner light above the brightness of the
sun which flashes into a regenerate soul, and reveals the horrible character of the sin
which dwells within. Believe me, when you hear Christians making abject
confessions, it is not that they are worse than others, but that they see themselves in
clearer light than others; and this centurion’s unworthiness was not because he had
been more vicious than other men—on the contrary, he had evidently been much
more virtuous than the common run of mankind—but because he saw what others
did not see, and felt what others had not felt. Deep as was this man’s contrition,
overwhelming as was his sense of utter worthlessness, he did not doubt for a moment
either the power or the willingness of Christ.
II. I shall want you for s moment to attend while we shift the text to the other
quarter. THE CENTURION’S GREAT FAITH WAS NOT AT ALL HOSTILE TO HIS
HUMILITY. His faith was extraordinary. It ought not to be extraordinary. We ought
all of us to believe as well in Christ as this soldier did. In his heart he enthroned the
Lord Jesus as a Captain over all the forces of the world, as the generalissimo of
heaven and earth; as, in fact, the Caesar, the imperial Governor of all the forces of the
universe. ‘Twas graciously thought, ‘twas poetically embodied, ‘twas nobly spoken,
‘twas gloriously believed; but it was the truth and nothing more than the truth, for
universal dominion is really in the power of Jesus to-day. Here is one point to which
I recall you; this man’s faith did not for a moment interfere with his thorough
personal humiliation. Because Christ was so great, he felt himself to be unworthy
either to meet Him or entertain Him. The application shall be to three sorts of
people.
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1. First, we speak to distressed minds deeply conscious of their unworthiness.
You feel that you cannot repent, but cannot Jesus make thee repent by His Spirit?
Do you hesitate about that question? See the world a few months ago hard bound
with frost, but how daffodil, and crocus, and snowdrop, have come up above that
once frozen soil, how snow and ice have gone, and the genial sun shines out? God
does it readily, with the soft breath of the south wind and the kind sunbeams, and
he can do the same in the spiritual world for thee. But, perhaps, it is some bad
habit which gives you trouble. You cannot get rid of it. Ah! I know your dreads
and despairs; but, man, I ask thee, cannot Jesus deliver? He whose every act is
wonderful, can surely do what He will within this little world of thy soul, since in
the great world outside He rules as He pleases. Believe in His power, and ask Him
to prove it. He has but to say in a word, and this matter of present distress shall
be taken away.
2. A second application of our subject shall be made to the patient workers who
are ready to faint. The last application I shall make is the same as the second,
only on a wider scale.
3. There are many who are like watchers who have grown weary. When He saith,
“Do” it shall be done, and His name shall be praised. O for more faith and more
self-abasement. (C. H. Spurgeon.)
Motives of humility
I. THE FRUITS OF HUMILITY.
1. Humility keeps us from many sins.
2. Humility preserves the other virtues.
3. Humility attracts Divine grace (Jas_4:6).
4. Humility inflames the heart with Divine charity.
5. Humility exalts us to the height of heaven (Luk_1:52; Luk 18:14; 1Pe_5:6).
II. THE TEACHING AND EXAMPLE OF JESUS CHRIST. Jesus has enjoined on us
this duty—
1. By words (Mat_11:29).
2. By example.
(1) In His birth.
(2) In His circumcision.
(3) In washing the disciples’ feet.
(4) In His death on the cross.
III. OUR OWN MISERY.
1. We find motives in the outer world.
(1) If you look at the earth, you behold your grave.
(2) Beneath the earth, you find hell.
(3) In heaven is God, and the gate of heaven is low.
2. Motives within ourselves.
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(1) Concerning our body.
(2) Concerning our soul. (Laselve.)
Of humility
He that would build lastingly must lay his foundation low. The proud man, like the
early shoots of a new-felled coppice, thrusts out full of sap, green in leaves, and fresh
in colour; but bruises and breaks with every wind, is nipped with every little cold,
and being top-heavy, is wholly unfit for use. Whereas the humble man retains it in
the root, can abide the winter’s killing blast, the ruffling concussions of the wind, and
can endure far more than that which appears so flourishing. Like the pyramid, he has
a large foundation, whereby his height may be more eminent; and the higher he is,
the less does he draw at the top; as if the nearer heaven, the smaller he must appear.
And indeed, the higher man approaches to celestials, and the more he considers God,
the more he sees to make himself vile in his own esteem. He who values himself least
shall by others be prized most. Nature swells when she meets a check; but
submission in us to others begets submission in others to us. Give me the man that is
humble out of judgment, and I shall find him full of parts. Charles
V. appears as great in holding the candle to his departing visitors, as when he was
surrounded by his victorious officers. Moses, who was the first and greatest divine,
statesman, historian, philosopher, and poet; who as a valiant general led Israel out of
Egypt; who was renowned for his miracles, and could roll up the waves to pass his
men, and tumble them down again upon his enemies; who was a type of Christ, and
styled a friend of God; was nevertheless meek above all that were upon the face of the
earth and lest our proud dust should think it a disparagement to be humble, we are
assured by our Saviour Himself, that to be so will be rest to our souls. No man ever
lost the esteem of a wise man by stooping to an honest lowness when there was
occasion for it. I have known a great duke to fetch in wood to his inferior’s fire; and a
general of nations descend to a footman’s office in lifting up the boot of a coach; yet
neither thought it a degradation to their dignity. (Owen Felltham.)
A full sail
The full sail oversets the vessel, which drawn in, may make the voyage prosperous.
(Owen Felltham.)
To children
If I had seen this centurion only when he was dressed for battle I should not have
thought of him as gentle. I should have seen him carrying a sword to kill men with,
and a shield to defend himself from being killed by others. And as he had other
soldiers under him, I might have heard him speaking to them in a loud commanding
way, and telling them to do hard and cruel things. But, as we see him in the Gospels,
his sword and shield are hanging on the wall, and he is sitting beside a little bed in
his room in the soldiers’ barracks. After one of his dreadful battles he had got for his
share of the spoil a little boy who had been taken captive—a poor little boy, torn away
from father and mother, and forced to be aslave. He was the slave of this soldier; he
cooked his food, he tidied his room, he polished his armour, he went his errands.
Then the rough soldier was as tender as a mother could be. He sat by his bed; he
watched over him day and night. One day, as the big soldier was sitting by the little
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bed, somebody came in and said, “A great prophet has come to the town. Jesus of
Nazareth has come.” “Jesus of Nazareth?” the soldier said; “the Healer of sickness?
Oh that He would heal my boy!” But then this thought came into his mind, “I am a
soldier of the nation that is ill-treating the Jews. I am not worthy that a Jew so good
as He should do anything for me.” Then other thoughts came, and in his great love
for the boy, and knowing that Jesus could heal him, he at last ventured to send this
humble message: “Oh, my Lord, my servant is near to die, and Thou art able to save
from dying. I am not worthy that Thou shouldest visit my house. But only speak the
word, and he shall live.” Now when Jesus received that message, a great joy came
into His heart; and He said to health, “Go to that soldier’s little servant, and make
him well, for I have not found a heart so gentle as his master’s—no, not in all Israel.”
And He had no sooner spoken, out on the street, than the thing He commanded was
done. Health came back to the sick boy in the soldier’s house. And the gentle heart of
the master swelled up in thankful joy, as he stooped down and kissed the child whom
Jesus had made well again. (A. Macleod, D. D.)
Cues to character
There are three separate spectators of every man’s life—himself, his neighbours, and
his God. Let us consider concerning this man—
I. WHAT HIS NEIGHBOURS THOUGHT OF HIM—that he was worthy.
1. They formed their opinion of his character from his conduct—“He loveth,” &c.
They judged of his worth, not by his words but by his works.
2. Their estimate of his character was singularly just.
II. WHAT HE THOUGHT OF HIMSELF—“I am not worthy.” Doubtless this feeling
of unworthiness which prompted him to procure the services of the Jewish elders,
instead of going direct to Christ himself.
1. A truly good man has a higher standard of moral excellence than other men.
2. A truly good man is conscious of numerous imperfections which other men do
not perceive.
III. WHAT THE SAVIOUR THOUGHT OF HIM—“I have not found so great faith,”
&c.
1. Christ estimates a man’s character according to the amount of his faith.
2. All true faith prompts to corresponding activity in doing good. Morality
without faith is heathenism, and faith without morality is antinomianism. (W.
Kirkman.)
The threefold influence of faith
I. THE INFLUENCE OF FAITH UPON SOCIETY—“He is worthy.”
1. Faith influencing society through the lowest natural means. Stones and mortar.
“He hath built us a synagogue.”
2. Faith influencing society through the highest human means. Philanthropy. “He
loveth our nation.”
3. Faith continuing to influence society independently of the means by which it
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manifested itself. Every heart says till this day, “He is worthy.”
II. THE INFLUENCE OF FAITH UPON THE MAN HIMSELF.
1. It gives man a right estimate of himself—“I am not worthy.”
2. It gives him the right estimate of what he has—“Under my roof.”
3. It gives man right ideas of God—“Speak the word only.” He believed
(a) that Christ has authority to speak;
(b) in His willingness to speak;
(c) in His power to accomplish—“And my servant shall be healed.”
4. It gives to the soul the right idea of duty. Loving the nation and caring for the
welfare of his domestics.
5. It gives to the soul the right religious impulse—“He hath built us a synagogue.”
6. It converts the soul into a most Christ-like aspect. Disinterestedness pervades
all the centurion’s acts. All for others.
III. THE INFLUENCE OF FAITH UPON THE SAVIOUR—“I have not found so great
faith,” &c.
1. The uniqueness of the faith. It took the Saviour by surprise.
2. The clear conception which his faith had of the person of the Saviour.
3. The estimate which his faith had formed of the Saviour’s feelings. Believed
there were sympathy and tenderness in the Saviour’s heart.
4. The estimate which he had formed of the resources at the Saviour’s command.
5. His implicit confidence in the Saviour in His absence.
6. The Saviour’s unreserved compliance with the centurion’s request, and the
desired blessing bestowed. (W. A. Edwards.)
The lessons of the narrative
1. The true Church in the world in all ages is wider than the visible Church.
2. There are in all ages lost characters within the pale of the visible Church. “They
are not all Israel which are of Israel.”
3. True piety always insures membership of the invisible Church.
4. We are led into circumstances at times in which our religious sympathies
ought to transcend all the narrow sectional lines of our creeds.
5. True faith presents itself to Christ and the world in very different aspects.
6. True faith never fails to enlist Christ’s sympathy and help.
7. Devotion to the welfare of others is a safe path to personal happiness and
heaven’s approval. (W. A. Edwards.)
Another treatment
1. Truth may prosper when the Church is not aware of it.
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2. Truth prospers at times beyond the expectation of the Church.
3. Truth prospers often where we least expect it.
4. Contact with Christ reveals the true condition of the soul:
(a) Faith in the heart of the centurion;
(b) Unbelief in that of the Jews.
5. The noble influence of religion, conquering the bigotry of the Jew, and
inspiring the heart of a Gentile to build synagogues to the service of the living
God.
6. Privileges enhance responsibility, and neglect of them involves the saddest
consequences.
7. Man’s work is ever in proportion to his faith.
8. Man’s influence upon society is ever in proportion to the amount of his faith.
9. Man’s influence with Heaven is ever in proportion to the strength of his faith.
(W. A. Edwards.)
A soldier’s training
This centurion was a Roman, a captain in the army, who had risen from the ranks by
good conduct. Before he got his vine-stock, which was the mark of his authority over
a hundred men, he had, no doubt, marched many a weary mile under a heavy load,
and fought, probably, many a bloody battle in foreign parts. That had been his
education—discipline and hard work. And because he had learned to obey, he was fit
to rule. He was helping now to keep in order those treacherous, unruly Jews, and
their worthless puppet-kings like Herod; much as our soldiers in India are keeping in
order the Hindoos, and their worthless puppet-kings. This was the great and true
thought which had filled this good man’s mind—duty, order, and obedience. The
message which he sent to Jesus means this: “There is a word of command among us
soldiers. Has God no word of command likewise? The word of my superiors is
enough for me. I say to those under me, ‘Go,’ and they go. And if I can work by a
word, cannot this Jesus work by a word likewise? “By some such thoughts as these, I
suppose, had this good soldier gained his great faith; his faith that all God’s creatures
were in a divine and wonderful order obedient to the wilt of God who made them;
and that Jesus Christ was God’s viceroy and lieutenant (I speak so, because I suppose
that is what he, as a soldier, would have thought), to carry out God’s commands on
earth. This is the character which makes a good soldier, and a good Christian
likewise. (Charles Kingsley.)
Paradoxes in the character of the centurion
He was—
1. A soldier accustomed to scenes of bloodshed, yet preserving, amid all the
hardening tendencies of his profession, a tender heart.
2. A slave-owner, yet solicitous for the welfare of his slave.
3. A representative of the usurping power, yet one who had secured the respect
and affection of the leaders of the subjugated people among whom he lived.
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4. A proselyte to the religion of Israel, yet more truly religious than the people
whose religion he had adopted.
5. A Pagan by birth, a Jew by conversion, a Christian by faith. “The first heathen
man of whom we read, that he acknowledged Christ.” Learn that a true religious
faith is able to overcome in the man who possesses it the untoward influences of
(a) birth;
(b) training:
(c) calling;
(d) circumstances. (J. R. Bailey.)
Faith of the centurion
I. THE FAITH WHICH WAS COMMENDED.
1. First evidence of its existence—His tenderness to his servants. Of course this
good act might have existed separate from religion. But we arc forbidden to view
it so, when we remember that he was a proselyte.
2. Second proof: His humility.
3. Third: His belief in an invisible living will.
II. THE CAUSES OF CHRIST’S ASTONISHMENT.
1. The centurion was a Gentile, and therefore unlikely to know revealed truth.
2. A soldier, and therefore exposed to a recklessness, and idleness, and
sensuality, which are the temptations of that profession. But he turned his loss to
glorious gain.
III. THE SAVIOUR’S COMMENT CONTAINED THE ADVANTAGE OF
DISADVANTAGES, AND THE DISADVANTAGE OF ADVANTAGES. The former,
“Many shall come from the east and the west,” &c. The latter, “The children of the
kingdom shall be cast into outer darkness” (Mat_8:11-12).
IV. THIS INCIDENT TESTIFIES TO THE PERFECT HUMANITY OF CHRIST. The
Saviour marvelled. It was a real genuine wonder. (F. W. Robertson.)
I. THIS FAITH IN ITS AWAKENING IN THE MAN’S LIFE.
II. THIS FAITH IN ITS EXPRESSION IN THE MAN’S LIFE. (J. Ogmore Davies.)
Marvellous faith
The faith of the centurion reveals itself.
I. As A POWER OF CONCEIVING GREAT THOUGHTS. His idea is, that just as the
hundred men under his command are at his beck to come and go, and do as he
pleases, so all the powers of nature arc ready to do the bidding of Christ. Was it not a
great original idea? Observe, it was an idea, the credit of which belonged to the
centurion’s faith. To conceive it required more than a clever brain, even the daring
spirit of which faith alone is capable. Unbelief cannot entertain such grand ideas of
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Divine power.
II. AS A POWER OF DWARFING INTO INSIGNIFICANCE MOUNTAINS OF
DIFFICULTY. Weak faith makes difficulties, but strong faith annihilates them. (A. B.
Bruce, D. D.)
Masters and servants
The centurion was
(1) a man of faith.
(2) He was also a man of liberality.
(3) His charity began at home.
There are many faults noticeable in rulers of families.
1. Injustice in the assignment of duties.
2. Unreasonableness in the expectation of perfection.
3. Negligence in the consideration of religious interests.
(Dean Vaughan.)
He loveth our nation
I. THE PRINCIPLE ON WHICH THE CENTURION ACTED.
II. THE ACTION ITSELF. “He hath built us,” &c. We estimate love by the service
that it renders, and the cost that service occasions. (J. C.Galloway.)
The candour and liberality of the centurion recommended
I. THE SUPERIORITY TO PREJUDICE WHICH HIS LOVE FOR THE JEWISH
NATION IMPLIES.
II. THE SOLID GROUNDS ON WHICH HIS ATTACHMENT TO THE JEWISH
NATION RESTED. It was such an attachment as it was next to impossible for a good
man not to feel. To love the Jewish nation is still a natural dictate of piety.
III. THE MANNER IN WHICH HIS ATTACHMENTS TO THE PEOPLE OF GOD
WAS EVINCED. It was not an empty profession, productive of no fruit.
IV. THE HIGHLY PRAISEWORTHY AND EXEMPLARY CHARACTER OF HIS
CONDUCT. To assist in the erection of places of worship, providing it proceeds from
right motives, is unquestionably an acceptable service to the Most High. (R. Hall, M.
A.)
Christ marvelling
I do not know that we ever feel the immense interval between ourselves and the Son
of Man more keenly than when we compare that which astonishes us with that which
astonishes Him. To us, as a rule, the word “miracles” denotes mere physical wonders;
and these are so wonderful to us as to be well-nigh incredible. But in Him they awake
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no astonishment. He never speaks of them with the faintest accent of surprise. He set
so little store by them that He often seemed reluctant to work them, and openly
expressed His wish that those on or for whom they had been wrought would tell no
man of them. What does astonish Him is not these outward wonders so surprising to
us, but that inward wonder, the mystery of man’s soul, the miraculous power which
we often exercise without a thought of surprise, the power of opening and shutting
that door or window of the soul which looks heavenward, and through which alone
the glories of the spiritual world can stream in upon us. Only twice are we told that
He marvelled to whom all the secrets of Nature and Life lay open; once at the
unbelief of men, and once at their faith. When He came to His own, and they received
Him not, He was driven from His wonted calm by an immeasurable surprise: He
marvelled at their unbelief (Mar_6:6); and, again, when He came to those to whom
He was a Stranger, and they took Him in, He was beyond all measure astonished; He
marvelled at their prompt and vigorous faith. (S. Cox, D. D.)
Faith and reason
We are told that this man’s faith excited the wonder of the Son of God, and,
therefore, everything that belongs to that faith must be interesting to us.
1. Already, then, this man was recognized for his devotedness of character.
2. Since our Lord knew that the character of this centurion was that of a devout,
unselfish believer in God, we can easily understand that His expectations must
have been large.
3. And yet we are told that His expectations were exceeded. Expecting much, He
found more.
4. Some people have thought that the humility of this centurion was so extreme
as to be exaggerated, and even unnatural. Yet remember
(1) that he had been taught that the position of a Gentile was that of a profane
and unclean person;
(2) that his humility was founded, doubtless, upon moral as well as
ceremonial reasons. He realized the greatness of the Lord Jesus.
5. How did he reason with himself? In a way which shows that the basis of true
faith is always humility. (Bishop Moorhouse.)
Faith and humility, my brethren, may be described as two sister virtues, so closely
are they connected together, that the one cannot flourish without the other. We are
taught that we may possibly have something like a vague hope that, through God’s
mercy, our sin may, ultimately, be forgiven, and our souls rescued from ruin: but for
a man to say that he knows that salvation is his, that he is in a state of acceptance,
that the blood of the Lord Jesus Christ has been applied to his soul, and that now he
is the child of God, is presumption, and that no real, humble-minded Christian will
speak in this way. Thus we find, that while, on the one hand, faith is, by one class of
persons represented as presumption, on the other hand, it is exaggerated into
presumption just because people fail to exercise the virtue of humility. There is no
humility in my doubting the Word of God. “He that believeth on the Son hath
everlasting life.” Let us take the narrative as it stands, and learn a few practical
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lessons from it.
I. The first thing I notice about this centurion is, that although he was a man in a
considerable social position, HE WAS ALTOGETHER FREE FROM THAT PETTY
FORM OF CONVENTIONAL PRIDE, WHICH IS IN TOO MANY INSTANCES THE
CURSE OF MODERN SOCIETY. Here is a very practical lesson with respect to
humility. My friends, I do not believe much in the humility of man towards his God
where his conduct is characterized by pride towards his fellow men. Yet, again, the
centurion was free from that miserable form of pride which exhibits itself in national
prejudice. The man that really wants to get a blessing from the Lord Jesus Christ
must be content to take the lowest place, to think everybody better than himself, to
see himself as God sees him, and to be willing to accept from any man whatever
reasonable help that man seems likely to offer to him.
II. Well, listen to THE WORDS OF COMMENDATION OF THE MASTER. “When
Jesus heard it, He marvelled, and said to them that followed, Verily, I say unto you, I
have not found so great faith: no, not in Israel.” I want to ask you, before concluding
my sermon this morning, Are you prepared to receive a blessing, dear friends, on
those terms? If the Lord Jesus Christ were to stand in this pulpit, looking every one
of you in the face, and were to say, “ Go thy way; as thou hast believed, so be it unto
thee,” would you reply by a fervent exclamation of grateful joy? Should we be able to
say so? or should we not, in common honesty, have to look up, and say. “Not so,
Lord; I have net believed, or trusted my case into Thy hand; on the contrary, I feel in
my own heart, that I have been constantly taking it out of Thy hand, and transferring
it from Thee to myself? I have had my own feelings and thoughts; I have been
reasoning about possibilities; and, so far as I have been taking it out of Thy hand, I
cannot claim Thy blessing.” Oh, dear friends, remember that God cannot alter His
conditions. They are fixed in the very nature of things. (W. H. Aitken, M. A.)
The centurion at Capernaum
I. HIS PIETY WAS MARKED BY ZEAL AND LIBERALITY. The true secret of this
soldier’s “love “ for the Jewish “nation” is thus explained. It was a “love” founded
upon religion, and it expressed itself in religious acts. The conversion of this Roman
soldier gives an interesting and instructive view of the power of Divine truth. In
scarcely any period of its history was there a more sad declension of genuine piety in
the Jewish Church, than in the age to which the text refers. Scepticism, formality,
hypocrisy, and sin, seemed to pervade all ranks. Yet, amidst all this degeneracy, the
truth remained embodied in the sacred Scriptures, the purity of which was most
sedulously guarded; and by means of that truth, however it might be dishonoured by
its professors, this heathen soldier was effectually “turned from darkness to light,
and from the power of Satan unto God.” How wonderful are the dispensations of
Providence! The Roman army conquered the Jews in battle, and rendered their
nation tributary; but the Jews, in their turn, armed with the power of revealed truth,
effected a greater victory. They overcame the understandings and the hearts of many
of their conquerors, and laid the hardy soldiers of heathen Rome prostrate in prayer
before the God of Abraham, of Isaac, and of Jacob. In connection with this part of
our subject I wish particularly to invite your attention to the liberal and generous
character of true religion. A good man cannot live to himself. His property, his
influence, his person, are freely placed upon God’s altar, and offered in sacrifice to
the Lord of all. But the piety of the centurion mentioned in our text was not only
characterized by zeal and liberality; it was equally marked—
II. BY KINDNESS AND HUMANITY. He had a “servant that was dear to him”; and
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when that servant “was sick, and ready to die,” the tenderest sympathies of the
master were awakened. We are here reminded of that diversity of rank which has
prevailed in the world from the earliest ages. While poverty remains, servitude must
also continue. This diversity of rank, in consequence of the depravity of human
nature, has often given birth to feelings and acts alike dishonourable to God and
man. True religion effectually corrects all these evils. It produces a spirit of justice,
equity, and love; and it inspires the mind with the fear of God, and a supreme regard
for His authority. It renders the rich man the guardian and benefactor of the poor;
and it makes the poor cheerful, contented, and honest. And let no one suppose that
this spiritual equality and affection is subversive of order and of just authority. The
most perfect of all government is the government of holy love. This remark will apply
both to families and the Church. His piety and kindness, so far from impairing his
authority, seem to have even increased it; and the probability is, that a master more
respected, or an officer more efficient, did not then exist. The obedience which he
received was remarkable for its promptitude and cheerfulness; so far was his pious
kindness from rendering his domestic servants insolent, or his soldiers careless and
remiss.
III. THE CENTURION’S DEEP AND UNAFFECTED HUMILITY, Humility consists
in lowliness of mind. It is a disposition which becomes creatures of even the highest
order. Angels never affect independence. Humility especially becomes fallen man.
Humility so profound as this is rarely met with, and argues an extraordinary degree
of self-knowledge. The centurion was now converted from the error of his way; bat
his conversion was effected by the grace of God, and therefore conferred upon him
no proper merit, or worthiness, before the Lord. It was not self-righteous pride, but
the want of better knowledge, that led him, under the mingled influence of shame
and fear, to shun the presence of his Saviour. Increasing light would discover to him
that his own unworthiness constituted the grand reason why he should come to
Christ, and entrust all his concerns with Him. Tim simplicity and ingenuousness with
which the centurion had already received the truth would prepare him for those
further discoveries of the Divine mind and plan which the doctrine of Christ and His
apostles was about to present to the world. The spiritual benefits resulting from
humility are numerous and great. This temper is especially pleasing in the sight of
the Lord. The piety of the centurion was particularly marked—
IV. BY STRONG FAITH. The faith of the centurion was not a blind and
presumptuous confidence.
1. The subjects which I have brought before you on this occasion, I fear suggest to
many of us matter of shame and humiliation before God. What an example of
practical godliness have we in this centurion! and yet how great were the
disadvantages under which he laboured!
2. But there is another view to be taken of this subject; and it is one which is full
of encouragement. The argument which we have just urged may be changed, and
proposed thus: If this heathen soldier, in whose mind there was so much error
and prejudice to be overcome, and whose means of instruction and spiritual
improvement were so vastly inferior to those which we enjoy, attained to all this
religious eminence; what may not we attain to, with all our helps and advantages?
(T. Jackson.)
Now, that we may profit by this example, let us consider these three things—
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1. What was his faith, and wherein the greatness of it lay.
2. How this faith was bred and begotten in him.
3. The effects and fruits of it, or how it discovered itself.
I. THE NATURE OF HIS FAITH. It was a firm persuasion that all power and
authority was eminently in Christ, and that He could do what He pleased.
1. You must distinguish of the times. In that age there was no human reason to
believe this truth. Antiquity was against it, and therefore, when Paul preached
Jesus, they said, “ He seemeth to be a setter forth of strange Act_17:18).
Authority was against it: “Which none of the princes of this world knew, for had
they known it they would not have crucified the Lord of glory” (1Co_2:8). The
universal consent of the habitable world was against it; Only a small handful of
contemptible people owned Him: “Fear not, little flock “ (Luk_12:32). At that
time it was the critical point, the hated truth, that the carpenter’s Son should be
owned as the Son of God. Those bleak winds that blow in our backs, and thrust us
onward to believe, blew in their faces, and drove them from it; those very reasons
which move us to own Christ moved them to reject Him. For many ages the name
of Christ bath been in request and honour, but then it was a despised way. At His
first appearance a certain persuasion, impressed upon the soul by the Spirit of
God, of the Divine power and all-sufficiency of Christ, so as to repair to I-lira for
help, was faith and great faith; when the veil of His human nature and infirmities
did not keep the eye of faith from seeing Him to have a Divine power, though they
could not unriddle all the mysteries about His Person and office, this was
accepted for saving faith.
2. The speculative belief of this truth was not sufficient then, no more than it is
now, but the practical improvement. Grant that truth, that Jesus is the Son of
God, and other things will follow, as that we must obey His laws, and depend
upon His promises, and make use of His power, and trust ourselves in His hands;
otherwise the bare acknowledgment was not sufficient.
II. How was THIS FAITH WROUGHT AND BRED IN HIM? I answer—The
groundwork was laid in his knowledge of the omnipotency and power of God, and his
acquaintance with the Scriptures of the Old Testament, though he were not a
professed Jew. This prepared for his faith in Christ; the report or hearing was the
ground of faith: “Who hath believed our report?” (Isa_53:1.) He had heard by fame
of His excellent doctrine: “ That He taught as one having authority, and not as the
scribes” Mat_7:29). And he had heard the rumour of His miracles, more particularly
the late instance of curing the leper, which was notorious and public; for Christ
biddeth him “show himself to the priests” (Mat_8:4); and also the miracle in
recovering the ruler’s son, an instance near, which was done in time before this: “And
there was a certain nobleman, whose son was sick at Capernaum; end he heard that
Jesus was come out
of Judaea into Galilee, and he went unto Him, and besought Him that He would
come down and heal his son, for he was at the point of death” Joh_4:46-47). By all
which he was moved to ascribe the omnipotency of God, which he knew before, to
Jesus Christ. Thus the Spirit of God blessed the knowledge of this centurion, and the
rumours that were brought to him of Christ’s doctrine and miracles.
III. THE EFFECTS OR FRUITS OF IT, OR NOW IT DISCOVERED ITSELF.
1. In that he applieth himself to Christ. They that believe in Christ will come to
Him, and put Him upon work, whilst others prize His name but neglect His
office. A gracious heart will find occasions and opportunities of acquaintance
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with Christ, if not for themselves yet for others; for when they have heard of Him,
they cannot keep from Him.
2. That He accounteth misery an object proper enough for mercy to work upon.
The centurion came to Him, saying, “Lord, my servant lieth at home sick of the
palsy, grievously tormented “ (verse 6), that is, grievously affected with the
disease. Alas! what can we bring to Christ but sins and sicknesses?
3. When Christ offereth to come and heal him, “I will come and heal him” (verse
7), (which was the great condescension of the Son of God to a poor servant), see
how the centurion taketh it, “He answered, and said, Lord, I am not worthy that
Thou shouldest come under my roof” (verse 8). Humility is a fruit of faith. Why
are true and sound believers so ready to profess their unworthiness? They have a
deeper sense of God’s majesty and greatness than others have, and also a more
broken-hearted sense of their own vileness by reason of sin. They have a more
affective light and sight of things; God is another thing to them than before, so is
sin and self.
4. He is content with Christ’s word without His bodily presence: “Speak but the
word, and my servant shall be healed.” God’s word is enough to a believer.
5. Here is Christ’s power and dominion over all events, and events that concern
us and ours, fully acknowledged, and that is a great point gained: “He is Lord
both of the dead and living” (Rom_14:9). Health and sickness are at His
command. “I form the light, and create darkness; I make peace, and create evil; I,
the Lord, do all these things” (Isa_45:7).
6. He reasoneth from the strict discipline observed in the Roman armies, where
there was no disputing of commands or questioning why and wherefore: “I am a
man under authority, having soldiers under me; and I say to this man, Go, and he
goeth.” Reasoning for God and His promises is a great advantage. We are
naturally acute in reasoning against faith, but when the understanding is quick
and ready to invent arguments to encourage faith, it is a good sign. Use. Go you
and do likewise. From the example of the centurion let me encourage you—
(1) To readiness of believing (Jas_3:17).
(2) To represent our necessity to Christ, and refer the event to Him, to
commit and submit all to Him.
(3) To be humble. In all our commerce with Christ, faith must produce a real
humility. Faith is most high when the heart is most low (Luk_18:11-14).
(4) To meditate often on the sovereign dominion of Christ, and His power
over all things that fall out in the world. (T. Manton.)
Sickness the servant of the Saviour
I. LET US LOOK AT THE PROOFS OF THE STATEMENT.
1. In Christ’s world-wide love we have the proof of it. Christ’s love to men is the
assurance that He reserves to Himself the entire control of whatever makes them
suffer.
2. Then the fact that suffering is the servant of the Saviour is shown in Christ’s
universal sovereignty. He is “Lord of all”; “all authority is given unto Me in
heaven and earth.” He is therefore Lord of Providence.
3. And we may add that in His miraculous works we have a token of this. When
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He stood before sickness on earth He could do with it what He liked, it
recognized His voice and bowed submissive to His Word.
II. If then, this suggestion of the centurion is an established Scripture truth, let us
pass on to see WHAT IT INVOLVES WITH REGARD TO SICKNESS. Our Lord is to
sickness what the Roman captain was to the soldiers under him.
1. Then we may say that sickness only comes at His building. Compact,
motionless in their ranks, stand all possible pains and sicknesses before Him,
until He singles one out and bids it hasten here or there.
2. And this truth implies also that sickness is restrained by His will. Like the
centurion to his servant, so says Christ to sickness, “Do this,” and it doeth it. It
can only do what Christ permits.
3. And if sickness is Christ’s servant, then sickness is sent to do His work. His
servant! Then it has some message to bring, some gift to leave behind, some
mission to fulfil for its Master; there is a distinct purpose in it. And the sooner
that purpose is fulfilled by our discovery and acceptance of it the sooner will the
sickness be withdrawn. That invests sickness with great solemnity.
III. These are THREE CLOSING LESSONS.
1. This should teach us the sacred blessedness of sickness.
2. And this should call us to reverential service for the sick.
3. And this should show us the possibility of redemption, to those who are sick.
(C. New.)
An endeared servant
“She was a special Providence to me, “wrote the late Earl of Shaftesbury concerning
his father’s housekeeper, Maria Millas. He explains his meaning by stating that this
good woman had almost the entire care of him until he was seven years old, when she
died. Yet such was the impression she made upon him in those few years, that
towards the close of his truly noble life this good man said: “I must trace, under God,
very much, perhaps all, of the duties of my later life to her precepts and her prayers.”
What a striking testimony is this confession to the fidelity of an obscure Christian
woman! And what a grand result it wrought! Lord Shaftesbury’s nobility of birth,
represented by his earl’s coronet, when placed beside the moral grandeur of his
character, was but as a glowworm to a star. Through his long life his supreme
devotion to works of benevolence gave him an undisputed right to say—
“Write me as one that loves his fellow-men.”
His deeds gave light, hope, comfort, and elevation to many thousands who were born
heirs to an inheritance of poverty and woe. And those deeds were the precious fruit of
the influence of a servant in his father’s household.
Importance of servants in a household
A worldly man began to taunt a celebrated preacher, and, among other things, told
him it was true his congregation was large, but it was chiefly made up of servants and
low people. “I know it is,” said the sagacious divine. “My Church is composed of such
converts as Jesus Christ and His apostles gained; and as for servants, I had rather be
instrumental in converting them than their employers.” “Why so?” inquired the man.
“Because,” observed the minister, “they have the care of all the children.”
(Baxendale.)
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Humility always seasonable
I think it was Bernard, or one of the preachers of the Middle Ages, who said, “There
is one thing to be said for humility, that it never can by any possibility do one harm.”
For if a man goes through a door, and he has the habit of stooping his head, it may be
the door is so high there is no need for stooping, but the stooping is no injury to him;
whereas if the door should happen to be a low one, and he has the habit of holding up
his head, he may come into sharp contact with the top of the door. True humility is a
flower which will adorn any garden. This is a sauce with which you may season every
dish of life, and you will find an improvement in every case. Whether it be prayer or
praise, whether it be work or suffering, the salt of humility cannot be used in excess.
(C. H.Spurgeon.)
Humility does not lessen dignity
A person of great sanctity once paid a visit to the Caliph Haroun. The Caliph rose to
receive him, and with every mark of reverence conducted him to his own seat; and
when he took his leave the Caliph rose again, and accompanied him a little way.
Some of the nobles afterwards observed that such condescension would lessen his
dignity, and diminish the awe that belongs to a prince. The Caliph replied, “The
dignity that is lessened by humility is not worth maintaining; and the awe that is
diminished by paying reverence to piety should be got rid of as soon as possible.”
Military obedience
The story is told of a young general in the ninth century who, with five hundred men,
came against a king with twenty thousand. The king sent word that it was the height
of folly in so small an army to resist his legions. In reply the general called one of his
men and said, “Take that sword and drive it to your heart.” The man did so, and fell
dead. To another he said, “Leap into yon chasm,” and the man instantly obeyed.
“Go,” he said to the messenger, “and tell your king we have five hundred such men.
We will die, but never surrender.” The messenger returned with his message—a
message that struck terror into the heart of the whole army of the king. (Baxendale.)
Ready to obey
The Duke of Wellington was an eminently magnanimous man, bribes could not buy
him, threats could not annoy him. When a lower place was offered him, he said,
“Give me your orders, and you shall be obeyed.”
Great faith
The discovery of the New World, as the continent of America and its islands are
called, was not, like many discoveries, an accident; it was the reward of faith—the
reward of Christopher Columbus’s faith. He found fruits on the shores of Western
Europe, cast up by the Atlantic waves, and brought there, as we now know, by the
Gulf Stream, perfectly diverse from any that the temperate, fiery, or frozen zones of
the Old World produced. So one day, let me say, strolling by the sea-shore, he saw a
nut. He takes it in his hand, and looks at it; he takes it into his capacious mind, and
out of that little seed springs his faith in another world beyond that watery horizon,
where, as he believed, and events proved, the sea had pearls, and the veins of the
earth were filled with silver, and the rivers that flowed through spicy groves ran over
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sands of gold. They thought him mad to leave his sweet bays, and his land, and his
pleasant home, to launch on a sea which keel had never ploughed, in search of a land
man had never seen. I tell that infidel that I know in whom I have believed; I can give
a reason for the faith that is in me; and so he could. And so he launched his bark on
the deep, and with strange stars above him and strange seas around him, storms
without and mutinies within, no man of all the crew hoping but himself, with a
courage nothing could daunt, and a perseverance nothing could exhaust, that
remarkable man stood by the helm, and kept the prow of his bark onward and
westward till lights gleamed on San Salvador’s shore, and as the day broke, the joyful
cry “Land!” rang from the mast-head; and faith was crowned with success, and
patience had her perfect work. Now I look on that man, and the world has looked on
him, as one of the finest types of a believer; but I cannot read his story without
feeling that it puts our faith to the blush, and, as it were, hearing the echo from
heaven of that voice that said, “I have not found such great faith; no, not in Israel.”
(T. Guthrie, D. D.)
For he loveth our nation, and hath built us a synagogue
The usefulness of good men
I. LET US CONSIDER WHAT IT IS TO SEEK THE GENERAL GOOD OF SOCIETY.
1. That to seek the general good of society, men must sincerely desire that good as
an ultimate object. The worst member of society may desire the general good of
society, when he apprehends it will have a favourable aspect upon himself; and he
may seek the general good in that view of it.
2. Men’s seeking the general good of society, implies their seeking that good in
preference to their own.
3. That men’s seeking the general good of society farther implies their actually
using all the proper means in their power to promote it.
II. THAT IT BECOMES ALL MEN TO SEEK THE GENERAL GOOD OF SOCIETY.
This will appear from a variety of considerations.
1. Men were formed for society. It is one important end for which they were
created rational beings. No man was made solely for himself; and no man is
capable of living in the world totally independent of society.
2. It becomes men to seek the general good of society, because this is the great
and valuable end of entering into society. Every body of men, which deserves the
name of society, unite together for some valuable and desirable purpose.
3. It becomes men to seek the general good of society, by obeying the general
laws of society. Societies are not formed by mere accident.
4. Every society needs the assistance or co-operation of all its members, to
promote its general prosperity and happiness.
5. It becomes all men to seek the general good of society, in return for the
benefits they receive from it.
6. There is something so amiable and beautiful in seeking the general good, that
it commands universal approbation and esteem. For this the Roman centurion
was so highly esteemed and applauded by the Jewish nation.
7. It becomes all men to obey the will of their Creator; and it is expressly His will
that they should seek the general good. He says to every man, “Thou shalt love
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thy neighbour as thyself.” The apostle requires the same things under different
forms of expression. “By love serve one another.”
IMPROVEMENT
1. If it becomes men to seek the general good of society, then it becomes them to
be truly religious. There is a natural, and even necessary connection between
their being religious, and being good members of society.
2. In the view of this subject, parents may learn how much it becomes and
concerns them to educate their children in the best manner to qualify them to
promote not only their own good, but the general good of society.
3. It appears, in view of this discourse, that all men are morally bound to
promote the general good of society, in proportion to the various abilities they
possess. Knowledge gives men ability to promote their own good, and the general
good. Wealth gives men ability to do good. Men in authority have peculiar ability
to promote the general good of society.
4. Since it becomes all men to promote the general good of society, it is
unbecoming men to pursue any courses which are either directly or indirectly
injurious to the public good. Not only idlers, but all profane swearers, Sabbath-
breakers, neglecters and despisers of all religion, act a part highly detrimental to
human society.
5. It appears from what has been said, that those who are truly pious are the best
men in the world. They are the only men who have true love to God and man.
6. We learn the goodness of God in prolonging the lives of His pious and faithful
servants. He is good to His cordial friends in carrying them in His arms, and
guiding and guarding their lives, even to old age. He has promised this as a mark
of His favour to the godly man. (N. Emmons, D. D.)
The centurion’s love for God’s house; an example of Christian duty
I. THE POWERFUL FAITH DISPLAYED BY THIS CENTURION.
II. THIS CENTURION’S EXAMPLE OF GREAT LOVE FOR THE PUBLIC
WORSHIP OF GOD. We here find his true piety shown in his liberality in building a
house of God for public worship. When he knew Divine truth, he loved the people
among whom it shone, and he then erected a synagogue for God’s honour.
III. IS IT NOT, THEREFORE, OUR PLAIN DUTY AS CHRISTIANS TO SUPPORT
PUBLIC WORSHIP IN THE CHURCH OF GOD AMONG US?
IV. THE WANTS OF THE PEOPLE, WITH THE WISHES OF OUR CHURCH
BUILDING SOCIETIES, SHOULD WARMLY EXCITE OUR CHRISTIAN
LIBERALITY. (J. G.Angley, M. A.)
Religion essentially included in the love of our country
These remarks may be sufficient to illustrate the general principle. We will now
attend to its operations.
1. If we love our country, we shall be affected with her dangers and calamities. “If
I forget thee, O Jerusalem,” says the Psalmist; “let my right hand forget her
cunning.”
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2. This principle will restrain us from injuring, and prompt us to serve our
country. “Love works no ill.” “By love we serve one another.”
3. A lover of his country has an affection for the Church of God, and a concern to
promote its credit and interest.
4. Love to our country will express itself in prayers for her prosperity. “Pray for
the peace of Jerusalem,” says the Psalmist, “ they prosper that love thee.” I have
illustrated the nature and operations of love to our country.
I now ask your attention to some reflections which result from the subject.
1. True patriotism is a nobler attainment than some seem to imagine. It includes
compassion for the unhappy, hatred of sin, love of virtue, disinterestedness, self-
denial, industry, prudence, piety and devotion; yea, everything that is excellent
and amiable.
2. There is a great difference between talking warmly in our country’s favour, and
really loving it. A man may say much in the praise of his country, its constitution,
trade, soil, and climate, and give it the preference to all other countries; he may
plead for its rights with great earnestness, and do much to support its credit and
respectability; and yet not be a real lover of it not have any pure benevolence, any
piety to God, or regard to virtue; but be influenced wholly by ambition and
avarice.
3. It appears from our subject, that a people who enjoy, who profess to believe,
Divine revelation, ought to make some stated provision for maintaining and
preserving the social worship of the Deity. This is a plain dictate of reason, as well
as Scripture.
4. If we ought to regard the interest of our country at large, we ought, for the
same reasons, to consult the peace and happiness of the smaller societies of
which we are members.
5. We see how careful we should be, that no selfish or unworthy motive influence
our social or religious conduct. (J. Lathrop, D. D.)
2 There a centurion’s servant, whom his master
valued highly, was sick and about to die.
BARNES, "Who was dear unto him - That is, he was valuable, trusty, and
honored.
CLARKE, "A certain centurion’s servant - See this miracle explained on
Mat_8:5-13 (note).
GILL, "And a certain centurion's servant,.... The same that Matthew makes
mention of, Mat_8:5; see Gill on Mat_8:5. See Gill on Mat_8:6.
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who was dear unto him; to the centurion, being an honest, upright, faithful, and
obliging servant; as Tabi was to Rabban Gamaliel, of whom his master said (l),
"Tabi my servant, is not as other servants, ‫היה‬ ‫,כשר‬ "he is upright".''
was sick: of a palsy; see Mat_8:6,
and ready to die; in all appearance his case was desperate, and there was no help
for him by any human means, which makes the following cure, the more remarkable.
HENRY, "I. The centurion's servant that was sick was dear to his master, Luk_
7:2. It was the praise of the servant that by his diligence and faithfulness, and a
manifest concern for his master and his interest, as for himself and for his own, he
recommended himself to his master's esteem and love. Servants should study to
endear themselves to their masters. It was likewise the praise of the master that,
when he had a good servant, he knew how to value him. Many masters, that are
haughty and imperious, think it favour enough to the best servants they have not to
rate them, and beat them, and be cruel to them, whereas they ought to be kind to
them, and tender of them, and solicitous for their welfare and comfort.
COFFMAN, "Centurion ... Even counting the two centurions of these miracles
(the one here, and the other in Matthew) as but one man, there are no less than
eight centurions mentioned in the New Testament; and it is significant that all of
them appear in a favorable light. As Ryle expressed it, "It is worthy of remark
that in no case is there the slightest hint that the profession of a soldier is
unlawful in the sight of God."[6] The list of centurions listed in the New
Testament is:
1. The one whose servant was healed (in this passage).
2. The one who confessed Christ at the cross (Matthew 27:54).
3. The ones who rescued Paul from the mob (Acts 21:32).
4. The one who bore Paul's message to the chiliarch (Acts 22:25).
5. Cornelius, the first Gentile convert (Acts 10:1)
6. Julius, who saved Paul's life on the voyage to Rome (Acts 27:3,43)
7. The centurion who brought Paul's nephew to the chiliarch (Acts 23:17,18).
8. The centurions who escorted Paul to Caesarea (Acts 23:23).SIZE>
Servant ... The word here is "bondservant" or slave; and it is evident that Luke
recorded this for the purpose of showing the centurion's love for such a person.
"He did not despise slaves as other Gentiles commonly did."[7] The character of
this noble soldier was evident, not merely in the love lavished upon a slave, but in
his love for Israel, (Luke 7:5), and in his support of the worship of God (Luke
7:5). Some sought the aid of Jesus for a son, or daughter, or for themselves; but
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this man came to Jesus on behalf of a slave.
[6] J. C. Ryle, Expository Thoughts on the Gospels, Luke (Grand Rapids,
Michigan: Zondervan Publishing House), p. 205.
[7] Ibid., p. 200.
COKE, "Luke 7:2. A certain centurion's servant,— In the notes on St. Matthew,
we have spoken largely concerning this miracle, and have given, on Luke 7:13 of
the eighth chapter, the arguments of there who think that the historians relate
different transactions; at the same time harmonizing the accounts, and
endeavouring to shew, according to our own private opinion, that they are one
and the same. See on Matthew 8:5. In confirmation of this opinion, the following
passage from Dr. Heylin is subjoined, nearly in his own words: "The narrative
which St. Luke gives of the centurion's behaviour is larger and more distinct
than that given in St. Matthew; and therefore we will put them both together,
only premising, that as it is not unusual in all languages, so in the Hebrew
particularly it is very usual, to ascribe to the person himself what has been
spoken or done by his order. (See Matthew 11:2-3.) And accordingly, St.
Matthew relates as said by the centurion himself, what was really spoken by
those whom he had deputed to address our Lord on his behalf; which
sufficientlyaccounts for the seeming difference which is found in the evangelists.
The centurion was brought up under the heathen dispensation, but had attained
to the knowledge of the one God; and, finding that fundamental truth so well
established in the Jewish religion, had conceived a great affection to the Jewish
nation, and done them all the good offices which lay in his power. His
improvement also of the light given him under his inferior dispensation, had
prepared him for the reception of the Gospel; and his knowledge of God in a
general way, led him, through grace, by a just transition, to the acknowledgment
of Christ as the God of nature; for whom therefore he had so aweful a
veneration, that when he was to apply to him for the cure of his servant, he had
recourse to the intercession of the elders of the Jewish church, who, at his
request, came to Jesus, to entreat him that he would come and cure the sick
servant, in consideration of his master who had sent them, and to whom they
acknowledged great obligations. (Luke 7:4.) Jesus went along with them, as they
desired; but while he was yet on the way, and not far from the house, the
centurion, who had refrained from addressing Jesus in person, out of a humble
sense of his own unworthiness, (and perhaps too from having observed how the
more religious among the Jews made a scruple of conversing with the heathen,
such as himself still was, to outward appearance;) when he heard that Christ was
actually coming to his house, reflected with himself, upon more enlarged views of
faith, that the intended visit was a needless condescension in our Lord, and
therefore sent some of his friends to prevent it by the following message in his
name, Luke 7:6, &c. 'Lord, do not give thyself farther trouble, for I am not a fit
person that thou shouldst come under my roof; and that indeed was the reason
why I judged myself unworthy to come to thee myself. Do thou but speak the
word only, and my servant will be cured. For although I am under the authority
of others, yet, as I have soldiers under me, I say to one, Go, and he goeth; to
another, Come, and he cometh; and to my servant, Do this, and he doeth it.' As if
33

he should have said, 'I am but a subaltern, and have only a delegated and
subordinate power; yet what I bid be done, is immediately executed: thou then,
who art Lord of nature, what canst not thou do by thy bare command?'—When
Jesus heard this, he wondered, (Luke 7:9,) and turning about, he said to the
people that followed him, 'I profess that I have not found so great a faith even
among the Jews themselves.'" See Heylin, and on Matthew 8:10.
PETT, "In or near Capernaum lived a Centurion and his household, and a
servant whom he loved dearly was sick, and indeed at the point of death. By the
fact that he was concerned about it we see both the centurion’s compassion and
his concern for his servants. The centurion was probably a Roman soldier
assigned to the service of Herod Antipas as there were no official Roman forces
in Galilee at that time. Or he may have been a foreign soldier in Herod’s army.
But his obvious wealth would suggest that he held an important position.
CONSTABLE, "Verse 2-3
These verses are unique to Luke's account. They give detail about the character
of the centurion. He had a personal concern for his slave whom he honored and
respected (Gr. entimos), which was unusual and commendable. This affectionate
regard is also clear in his use of the Greek word pais to describe the servant
(Luke 7:7). This word elsewhere sometimes describes a son (John 4:51). The
centurion also enjoyed the respect of the Jews in Capernaum so much that he felt
free to ask some of the local Jewish leaders to approach Jesus for him (cf. 1
Timothy 3:7). Normally the Jews did not like the Roman soldiers who occupied
their towns. The slave was evidently too sick to bring to Jesus. Luke described
him as about to die. Matthew described him as paralyzed and in great pain
(Matthew 8:6).
3 The centurion heard of Jesus and sent some
elders of the Jews to him, asking him to come
and heal his servant.
CLARKE, "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.
34

GILL, "And when he heard of Jesus,.... That he was come, as the Ethiopic
version adds, into the city of Capernaum; or of his miracles, which he had done there,
and elsewhere:
he sent unto him the elders of the Jews: in whom he had an interest, judging
himself, being a Gentile, very unworthy and unfit to go himself, and ask a favour of so
great a person as Christ was, such was his modesty and humility. These elders he
sent, were not the more ancient inhabitants of the city, called ‫הארץ‬ ‫עם‬ ‫,זקני‬ "the elders
of, or among the common people", as distinguished from ‫תורה‬ ‫,זקני‬ "the elders of the
law", or those that were old in knowledge; of both which it is said by R. Simeon ben
Achasia (m), that
"the elders of the common people, when they grow old, their knowledge fails in them,
as it is said, Joh_12:20 but so it is not with the "elders of the law"; but when they
grow old, their knowledge rests in them, as it is said, Job_12:12.''
But these were either some principal officers of the city, called the elders of the
people elsewhere; particularly, who were members of the sanhedrim; for as elders,
when they design the elders in Jerusalem, mean the great sanhedrim (n) there; so
elders, in other places, intend the sanhedrim, consisting of twenty one persons, or
the bench of three; and such were these, the centurion sent to Christ:
beseeching him that he would come and heal his servant: he besought him
most earnestly by these messengers, that he would come to his house, and cure his
servant of the palsy, by laying his hands on him, or commanding the distemper off,
by a word speaking; or in what way he should think fit, for he made no doubt that he
was able to heal him.
HENRY, "And when he heard of Jesus,.... That he was come, as the Ethiopic
version adds, into the city of Capernaum; or of his miracles, which he had done there,
and elsewhere:
he sent unto him the elders of the Jews: in whom he had an interest, judging
himself, being a Gentile, very unworthy and unfit to go himself, and ask a favour of so
great a person as Christ was, such was his modesty and humility. These elders he
sent, were not the more ancient inhabitants of the city, called ‫הארץ‬ ‫עם‬ ‫,זקני‬ "the elders
of, or among the common people", as distinguished from ‫תורה‬ ‫,זקני‬ "the elders of the
law", or those that were old in knowledge; of both which it is said by R. Simeon ben
Achasia (m), that
"the elders of the common people, when they grow old, their knowledge fails in them,
as it is said, Joh_12:20 but so it is not with the "elders of the law"; but when they
grow old, their knowledge rests in them, as it is said, Job_12:12.''
But these were either some principal officers of the city, called the elders of the
people elsewhere; particularly, who were members of the sanhedrim; for as elders,
when they design the elders in Jerusalem, mean the great sanhedrim (n) there; so
elders, in other places, intend the sanhedrim, consisting of twenty one persons, or
the bench of three; and such were these, the centurion sent to Christ:
beseeching him that he would come and heal his servant: he besought him
35

most earnestly by these messengers, that he would come to his house, and cure his
servant of the palsy, by laying his hands on him, or commanding the distemper off,
by a word speaking; or in what way he should think fit, for he made no doubt that he
was able to heal him.
COFFMAN, "And when he heard ... What is more likely than the supposition
that this centurion had heard from his fellow officer in the same city of the
healing of a son; and that both were familiar with the healing of the nobleman's
son in the same city? A vast number of Jesus' deeds were wrought in Capernaum
(Matthew 11:23). The "hearing" would also have included the very words and
attitude by which the first centurion had approached the Lord; and the second
would have adopted the approach which was so successful with the first.
The elders ... In this appears one of the differences in the two similar miracles.
The first centurion was a heathen; this one was evidently some kind of proselyte
to Judaism; for it is hard to believe that he would have built the Jews a
synagogue unless he was a follower of Judaism. This officer enlisted the elders of
the people to convey his request to the Lord; in the case in Matthew, the
centurion himself went to Jesus and made the request.
PETT, "He was also a humble man. He did not despatch his soldiers to bring
Jesus in, as he might have done. Nor did he go himself in order to exercise his
influence as a servant of Rome. He recognised that he was dealing here with
something greater than Rome, and that, as he was a Gentile, a Jewish prophet
may well not wish to enter his house (no Pharisee would so so). So he rather
approached some of the elders of the synagogue which he had built for the Jews,
and asked them to intercede with the Prophet on his behalf. They on their part
were willing. This was an indication that general Jewish hatred of Gentiles could
be overborne when Gentiles were willing to show favour to Judaism. But had he
been a proselyte they would surely have said so.
4 When they came to Jesus, they pleaded
earnestly with him, “This man deserves to have
you do this,
BARNES, "They besought him instantly - Urgently or earnestly.
He was worthy - The centurion. He had showed favor to the Jews, and it was not
improper to show him a kindness.
GILL, "And when they came to Jesus,.... To that part of the city where he was;
either at Peter's house, where he used to be when in this place; or rather it might be
as he was passing along the streets, that they came up to him
36

they besought him instantly; or with great vehemence and importunity; very
studiously and carefully they urged the case, and pressed him much to it:
saying, he was worthy for whom he should do this; or, "for whom thou
shouldst do this", as the Vulgate Latin, Syriac, Persic, and Ethiopic versions read, and
some copies; and which reading connects the words best. This speech of theirs
savours of their "pharisaic" tenet and notion of merit, and is very different from the
sense the poor centurion had of himself.
HENRY, “IV. The elders of the Jews were hearty intercessors for the centurion:
They besought him instantly (Luk_7:4), were very urgent with him, pleading for the
centurion that which he would never have pleaded for himself, that he was worthy
for whom he should do this. If any Gentile was qualified to receive such a favour,
surely he was. The centurion said, I am not so much as worthy of a visit (Mat_8:8),
but the elders of the Jews thought him worthy of the cure; thus honour shall uphold
the humble in spirit. Let another man praise thee, and not thy own mouth. But that
which they insisted upon in particular was, that, though he was a Gentile, yet he was
a hearty well-wisher to the Jewish nation and religion, Luk_7:5
JAMISON, "he was worthy — a testimony most precious, coming from those
who probably were strangers to the principle from which he acted (Ecc_7:1).
COFFMAN, "Clearly, the centurion had remained at home (Luke 7:6), and the
Jewish elders actually bore the request to Jesus.
Our synagogue ... McGarvey wrote that:
The ruins of Capernaum show the ruins of a synagogue. It was a beautiful
structure, built of white limestone, shows by its architecture that it was built in
the time of the Herods, and there is little doubt that it is the one which this pious
Gentile erected, and in which Jesus taught and healed.[8]
Thus, God raised up a devout Gentile to provide a platform from which many of
the marvelous teachings of the Lord would be announced (see John 6:59).
How strange it is that this Roman centurion, a Gentile, and an officer in the
hated army of the oppressors, should have received such a commendation as the
Jewish elders in Capernaum delivered to Jesus on his behalf. He was one of a
class of persons who rose above the base morals of the ancient empire and who
rejected the vanity and falsehood of the pagan religions.
He was one among the proselytes, whom the providence of God had so
wonderfully prepared in all the great cities of the Greek and Roman world as a
link of communication between Gentile and Jew, in contact with both - holding
to the first by their race, and to the latter by their religion; and who must have
materially helped in the early spread of the faith.[9]
[8] J. W. McGarvey, The Fourfold Gospel (Cincinnati, Ohio: Standard
Publishing Company, 1914), p. 271.
[9] Richard Trench, Notes on the Miracles of Our Lord (Old Tappan, New
Jersey: Fleming H. Revell Company, 1953), p. 241.
37

PETT 4-5, "The Jews were very impressed by good works. It was something for
which Jews were well known. To them this, together with his reverent attitude
towards the God of Israel, made the centurion commendable. It is made clear,
however, that in the end what commended him to Jesus was his faith in Him. It
did illustrate, however, that a tree is known by its fruit, and that a man of faith
will also be a man of works.
Accordingly the elders came to Jesus and put to him the centurion’s plea,
assuring him that he was a deserving man having built a synagogue for the Jews.
The remains of a synagogue have been discovered in the area which might well
be a synagogue built on the site of this very one (which would have been
destroyed by Titus).
The village leaders explained to Jesus why they were interceding for the
centurion. Their affection for him is obvious and quite untypical, as was a
Roman soldier's affection for the Jews. Any person in this centurion's position
could have enriched himself honestly. [Note: B. S. Easton, The Gospel according
to St. Luke, p. 95.] Consequently the fact that he was so generous with the Jewish
residents of Capernaum shows his selfless concern for their welfare. Early
Jewish Christian readers should have concluded that since Jews thought this
Gentile worthy of Jesus' help they should see no problem with accepting similar
people into the church.
MACLAREN, “WORTHY—NOT WORTHY
A Roman centurion, who could induce the elders of a Jewish village to approach
Jesus on his behalf, must have been a remarkable person. The garrison which held
down a turbulent people was not usually likely to be much loved by them. But this
man, about whom the incident with which our texts are connected is related, was
obviously one of the people of whom that restless age had many, who had found out
that his creed was outworn, and who had been drawn to Judaism by its lofty
monotheism and its austere morality. He had gone so far as to build a synagogue,
and thereby, no doubt, incurred the ridicule of his companions, and perhaps the
suspicions of his superiors. What would the English authorities think of an Indian
district officer that conformed to Buddhism or Brahminism, and built a temple? That
is what the Roman officials would think of our centurion. And there were other
beautiful traits in his character. He had a servant ‘that was dear to him.’ It was not
only the nexus of master and servant and cash payments that bound these two
together. And very beautiful is this story, when he himself speaks about this servant.
He does not use the rough word which implies a bondservant, and which is employed
throughout the whole of the rest of the narrative, but a much gentler one, and speaks
of him as his ‘boy.’ So he had won the hearts of these elders so far as to make them
swallow their dislike to Jesus, and deign to go to Him with a request which implied
His powers at which at all other times they scoffed.
Now, we owe to Luke the details which show us that there was a double deputation to
our Lord-the first which approached Him to ask His intervention, and the second
which the centurion sent when he saw the little group coming towards his house, and
a fresh gush of awe rose in his heart. The elders said, ‘He is worthy’; he said, ‘I am not
38

worthy.’ The verbal resemblance is, indeed, not so close in the original as in our
versions, for the literal rendering of the words put into the centurion’s mouth is ‘not
fit.’ But still the evident antithesis is preserved: the one saying expresses the
favourable view that partial outsiders took of the man, the other gives the truer view
that the man took of himself. And so, putting away the story altogether, we may set
these two verdicts side by side, as suggesting wider lessons than those which arise
from the narrative itself.
I. And, first, we have here the shallow plea of worthiness.
These elders did not think loftily of Jesus Christ. The conception that we have of Him
goes a long way to settle whether it is possible or not for us to approach Him with the
word ‘worthy’ on our lips. The higher we lift our thought of Christ, the lower becomes
our thought of ourselves. These elders saw the centurion from the outside, and
estimated him accordingly. There is no more frequent, there is no more unprofitable
and impossible occupation, than that of trying to estimate other people’s characters.
Yet there are few things that we are so fond of doing. Half our conversation consists
of it, and a very large part of what we call literature consists of it; and it is bound to
be always wrong, whether it is eulogistic or condemnatory, because it only deals with
the surface.
Here we have the shallow plea advanced by these elders in reference to the centurion
which corresponds to the equally shallow plea that some of us are tempted to
advance in reference to ourselves. The disposition to do so is in us all. Luther said
that every man was born with a Pope in his belly. Every man is born with a Pharisee
in himself, who thinks that religion is a matter of barter, that it is so much work,
buying so much favour here, or heaven hereafter. Wherever you look, you see the
working of that tendency. It is the very mainspring of heathenism, with all its
penances and performances. It is enshrined in the heart of Roman Catholicism, with
its dreams of a treasury of merits, and works of supererogation and the like. Ay! and
it has passed over into a great deal of what calls itself Evangelical Protestantism,
which thinks that, somehow or other, it is all for our good to come here, for instance
on a Sunday, though we have no desire to come and no true worship in us when we
have come, and to do a great many things that we would much rather not do, and to
abstain from a great many things that we are strongly inclined to, and all with the
notion that we have to bring some ‘worthiness’ in order to move Jesus Christ to deal
graciously with us.
And then notice that the religion of barter, which thinks to earn God’s favour by
deeds, and is, alas! the only religion of multitudes, and subtly mingles with the
thoughts of all, tends to lay the main stress on the mere external arts of cult and
ritual. ‘He loveth our nation, and hath built us a synagogue’; not, ‘He is gentle, good,
Godlike.’ ‘He has built a synagogue.’ That is the type of work which most people who
fall into the notion that heaven is to be bought, offer as the price. I have no doubt
that there are many people who have never caught a glimpse of any loftier conception
than that, and who, when they think-which they do not often do-about religious
subjects at all, are saying to themselves, ‘I do as well as I can,’ and who thus bring in
some vague thought of the mercy of God as a kind of make-weight to help out what of
their own they put in the scale. Ah, dear brethren! that is a wearying, an endless, a
self-torturing, an imprisoning, an enervating thought, and the plea of ‘worthiness’ is
utterly out of place and unsustainable before God.
II. Now let me turn to the deeper conviction which silences that plea.
‘I am not worthy that Thou shouldest enter under my roof, wherefore neither thought
I myself worthy to come unto Thee.’ This man had a loftier conception of who and
what Christ was than the elders had. To them He was only one of themselves,
39

perhaps endowed with some kind of prophetic power, but still one of themselves. The
centurion had pondered over the mystic power of the word of command, as he knew
it by experience in the legion, or in the little troop of which he, though a man under
the authority of his higher officers, was the commander; and he knew that even his
limited power carried with it absolute authority and compelled obedience. And he
had looked at Christ, and wondered, and thought, and had come at last to a dim
apprehension of that great truth that, somehow or other, in this Man there did lie a
power which, by the mere utterance of His will, could affect matter, could raise the
dead, could still a storm, could banish disease, could quell devils. He did not
formulate his belief, he could not have said exactly what it led to, or what it
contained, but he felt that there was something divine about Him. And so, seeing,
though it was but through mists, the sight of that great perfection, that divine
humanity and human divinity, he bowed himself and said, ‘Lord! I am not worthy.’
When you see Christ as He is, and give Him the honour due to His name, all notions
of desert will vanish utterly.
Further, the centurion saw himself from the inside, and that makes all the difference.
Ah, brethren! most of us know our own characters just as little as we know our own
faces, and find it as difficult to form a just estimate of what the hidden man of the
heart looks like as we find it impossible to form a just estimate of what we look to
other people as we walk down the street. But if we once turned the searchlight upon
ourselves, I do not think that any of us would long be able to stand by that plea, ‘I am
worthy.’ Have you ever been on a tour of discovery, like what they go through at the
Houses of Parliament on the first day of each session, down into the cellars to see
what stores of explosive material, and what villains to fire it, may be lurking there? If
you have once seen yourself as you are, and take into account, not only actions but
base tendencies, foul, evil thoughts, imagined sins of the flesh, meannesses and
basenesses that never have come to the surface, but which you know are bits of you, I
do not think that you will have much more to say about ‘I am worthy.’ The flashing
waters of the sea may be all blazing in the sunshine, but if they were drained off, what
a frightful sight the mud and the ooze at the bottom would be! Others look at the
dancing, glittering surface, but you, if you are a wise man, will go down in the diving-
bell sometimes, and for a while stop there at the bottom, and turn a bull’s-eye
straight upon all the slimy, crawling things that are there, and that would die if they
came into the light.
‘I am not worthy that Thou shouldest enter under my roof.’ But then, as I have said,
most of us are strangers to ourselves. The very fact of a course of action which, in
other people, we should describe with severe condemnation, being ours, bribes us to
indulgence and lenient judgment. Familiarity, too, weakens our sense of the foulness
of our own evils. If you have been in the Black Hole all night, you do not know how
vitiated the atmosphere is. You have to come out into the fresh air to find out that.
We look at the errors of others through a microscope; we look at our own through the
wrong end of the telescope; and the one set, when we are in a cynical humour, seem
bigger than they are; and the other set always seem smaller.
Now, that clear consciousness of my own sinfulness ought to underlie all my religious
feelings and thoughts. I believe, for my part, that no man is in a position to
apprehend Christianity rightly who has not made the acquaintance of his own bad
self. And I trace a very large proportion of the shallow Christianity of this day as well
as of the disproportion in which its various truths are set forth, and the rising of
crops of erroneous conceptions just to this, that this generation has to a large extent
lost-no, do not let me say this generation, you and I-have to a large extent lost, that
wholesome consciousness of our own unworthiness and sin.
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But on the other hand, let me remind you that the centurion’s deeper conviction is
not yet the deepest of all, and that whilst the Christianity which ignores sin is sure to
be impotent, on the other hand the Christianity which sees very little but sin is
bondage and misery, and is impotent too. And there are many of us whose type of
religion is far gloomier than it should be, and whose motive of service is far more
servile than it ought to be, just because we have not got beyond the centurion, and
can only say, ‘I am not worthy; I am a poor, miserable sinner.’
III. And so I come to the third point, which is not in my text, but which
both my texts converge upon, and that is the deepest truth of all, that
worthiness or unworthiness has nothing to do with Christ’s love.
When these elders interceded with Jesus, He at once rose and went with them, and
that not because of their intercession or of the certificate of character which they had
given, but because His own loving heart impelled Him to go to any soul that sought
His help. So we are led away from all anxious questionings as to whether we are
worthy or no, and learn that, far above all thoughts either of undue self-complacency
or of undue self-depreciation, lies the motive for Christ’s gracious and healing
approach in.
‘His ceaseless, unexhausted love,
Unmerited and free.’
This is the truth to which the consciousness of sinfulness and unworthiness points us
all, for which that consciousness prepares us, in which that consciousness does not
melt away, but rather is increased and ceases to be any longer a burden or a pain.
Here, then, we come to the very bed-rock of everything, for
‘Merit lives from man to man,
But not from man, O Lord, to Thee.’
Jesus Christ comes to us, not drawn by our deserts, but impelled by His own love,
and that love pours itself out upon each of us. So we do not need painfully to amass a
store of worthiness, nor to pile up our own works, by which we may climb to heaven.
‘Say not, who shall ascend up into heaven,’ to bring Christ down again, ‘but the word
is nigh thee, that if thou wilt believe with thine heart, thou shalt be saved.’
Worthiness or unworthiness is to be swept clean out of the field, and I am to be
content to be a pauper, to owe everything to what I have done nothing to procure,
and to cast myself on the sole, all-sufficient mercy of God in Jesus Christ our Lord.
And then comes liberty, and then comes joy. If the gift is given from no consideration
of men’s deserts, then the only thing that men have to do is to exercise the faith that
takes it. As the Apostle says in words that sound very hard and technical, but which,
if you would only ponder them, are throbbing with vitality, ‘It is of faith that it might
be by grace.’ Since He gives simply because He loves, the only requisites are the
knowledge of our need, the will to receive, the trust that, in clasping the Giver,
possesses the gift.
The consciousness of unworthiness will be deepened. The more we know ourselves to
be sinful, the more we shall cleave to Christ, and the more we cleave to Christ, the
more we shall know ourselves to be sinful. Peter caught a glimpse of what Jesus was
when he sat in the boat, and he said, ‘Depart from me, for I am a sinful man, O Lord!’
But Peter saw both himself and his Lord more clearly, that is more truly, when,
subsequent to his black treachery, his brother Apostle said to him concerning the
figure standing on the beach in the grey morning, ‘It is the Lord,’ and he flung
himself over the side and floundered through the water to get to his Master’s feet. For
that is the place for the man who knows himself unworthy. The more we are
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conscious of our sin, the closer let us cling to our Lord’s forgiving heart, and the more
sure we are that we have that love which we have not earned, the more shall we feel
how unworthy of it we are. As one of the prophets says, with profound meaning,
‘Thou shalt be ashamed and confounded, and never open thy mouth any more
because of thy transgression, when I am pacified towards thee for all that thou hast
done.’ The child buries its face on its mother’s breast, and feels its fault the more
because the loving arms clasp it close.
And so, dear brethren, deepen your convictions, if you are deluded by that notion of
merit; deepen your convictions, if you see your own evil so clearly that you see little
else. Come into the light, come into the liberty, rise to that great thought, ‘Not by
works of righteousness which we have done, but by His mercy He saved us.’ Have
done with the religion of barter, and come to the religion of undeserved grace. If you
are going to stop on the commercial level, ‘the wages of sin is death’; rise to the
higher ground: ‘the gift of God is eternal life through Jesus Christ our Lord.’
5 because he loves our nation and has built our
synagogue.”
CLARKE, "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.
GILL, "For he loveth our nation,.... The Jewish nation, which was Christ's
nation, as well as theirs, he being a Jew; see Joh_18:35. This they mention as an
argument to induce him to have a regard to the centurion, though he was a Gentile;
since he was a friend of the Jews, and well affected and disposed to them, which was
very rare: it was not common for the Gentiles to love the Jews, any more than the
Jews the Gentiles; there was an hatred, yea, an enmity between them; but this man,
very likely, was a proselyte to their religion, as the following instance seems to show:
and he hath built us a synagogue; at his own private charge, and by the
assistance of his soldiers under him, whom he might employ in this work: sometimes
a single person built a synagogue at his own expense, and gave it to the citizens; of
which the Jews say, (o).
"if a man builds an house, and afterwards devotes it to a synagogue, it is as a
synagogue.''
HENRY, “. 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
42

nation, as favoured by Heaven above all people. Note, Even conquerors, and those in
power, ought to keep up an affection for the conquered, and those they have power
over. 2. That he was well-affected to their worship: He built them a new synagogue
at Capernaum, finding that what they had was either gone to decay or not large
enough to contain the people, and that the inhabitants were not of ability to build one
for themselves. Hereby he testified his veneration for the God of Israel, his belief of
his being the one only living and true God, and his desire, like that of Darius, to have
an interest in the prayers of God's Israel, Ezr_6:10. This centurion built a synagogue
at his own proper costs and charges, and probably employed his soldiers that were in
garrison there in the building, to keep them from idleness. Note, Building places of
meeting for religious worship is a very good work, is an instance of love to God and
his people; and those who do good works of that kind are worthy of double honour.
JAMISON, "loved our nation — Having found that “salvation was of the Jews,”
he loved them for it.
built, etc. — His love took this practical and appropriate form.
CALVIN, "Luke 7:5.For he loveth our nation This was, no doubt, a
commendation given him by the Jews on account of his piety: (501) for his love of
a nation universally hated could proceed only from zeal for the Law, and from
reverence for God. By building a synagogue, he showed plainly that he favored
the doctrine of the Law. The Jews had therefore good grounds for saying that, as
a devout worshipper of God, he had claims on Christ for receiving such a favor.
They discover, at the same time, a marvellous stupidity in admitting, by their
own acknowledgment, that a Gentile possesses that grace of God which they
despise and reject. If they consider Christ to be the minister and dispenser of the
gifts of God, why do they not receive the grace offered to them before bringing
foreigners to enjoy it? But hypocrites never fail to manifest such carelessness and
presumption, as not to hesitate to look upon God as under some sort of
obligations to them, and to dispose of his grace at their pleasure, as if it were in
their own power; and then, when they are satisfied with it, or rather because
they do not deign to taste it, they treat it as useless, and leave it to others.
6 So Jesus went with them.
He was not far from the house when the
centurion sent friends to say to him: “Lord,
don’t trouble yourself, for I do not deserve to
have you come under my roof.
GILL, "Then Jesus went with them,.... The elders of the Jews, towards the
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centurion's house, after hearing their request, and their reasons for it; and that
without any reluctancy, he at once complied, made no hesitation, or difficulty about
it, but went with them very freely:
and when he was now not far from the house; of the centurion, where his
servant lay sick; he having some notice of his coming, and of his being near his
house, in his great humility, and being conscious to himself of his unworthiness to
have such a person under his roof, sent messengers to prevent him:
the centurion sent friends to him, saying unto him, Lord, trouble not
thyself; or do not fatigue thyself by coming to the house, stop, go no further;
for I am not worthy that thou shouldst enter under my roof: he might know
full well the law of the Jews, that it was not lawful for a Jew to go into the house of an
uncircumcised Gentile; and though he might be a proselyte of righteousness, and so
his house was free of entrance; yet considering his own meanness, and the greatness
of Christ, who was become so famous for his doctrines and miracles, he thought it
too great a stoop for Christ to come into his house, and too high a favour for him to
enjoy.
HENRY, "V. Jesus Christ was very ready to show kindness to the centurion. He
presently went with them (Luk_7:6), though he was a Gentile; for is he the Saviour
of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also, Rom_3:29.
The centurion did not think himself worthy to visit Christ
PETT, "Jesus responded to their plea, and the cry for help, and went on His
way. It is probable that the centurion had actually seen the approach of the
elders as a first step in order to scout out the position, rather than as a request
for Jesus to come. Thus it would appear that when a messenger was sent on
ahead in order to say that the Prophet was coming, the centurion sensed his own
unworthiness and in a sense panicked. He felt that he was not worthy for a
Prophet to come under his roof. Indeed he may also have recognised that for
Jesus to do so would render Him unclean, but we must not see that as the main
motive, otherwise it would have been stated. So he immediately sent his friends
to assure Jesus that He need not come to his house, because he knew that he was
not worthy. He was a man in awe of God.
CONSTABLE, "Verses 6-8
It seems unusual that the centurion would send for Jesus and then tell Him not to
come. Apparently his humility moved him to do so (cf. Luke 3:16). He felt
unworthy that Jesus should enter his house. He understood that Jews
customarily avoided entering the homes of Gentiles because they considered
them ritually unclean. He may also have wished to spare Jesus the
embarrassment of entering a Gentile's house since many Jews would have
criticized Jesus for doing so. He even felt unfit (spiritually, morally, religiously)
to meet Jesus outside his house.
However the main point of the centurion's words was his recognition of Jesus'
authority. He viewed Jesus' relationship to sickness as similar to his own
relationship to his subordinates. He saw both men as operating in a chain of
command under the authority of others but also in authority over others. Jesus
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could bid sickness to come, to go, and to behave, as this soldier ordered his
slaves. Jesus only needed to issue an authoritative command, as the centurion
gave orders, and the sickness would depart. All they had to do was say the word
and things happened. This man not only viewed Jesus as having authority over
sickness, but he even believed that Jesus' spoken word would be sufficient to
heal.
SIMEON, "THE CENTURION’S SERVANT HEALED
Luke 7:6-7. 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: wherefore
neither thought I myself worthy to come unto thee: but say in a word, and my
servant shall be healed.
NOTHING makes a wider breach among men than a difference in political and
religious opinion: but mutual good offices would greatly counteract this evil.
Though we can never hope to soften the rancour of all, we may by persevering
kindness conciliate the esteem of many. We have before us a remarkable instance
of the efficacy of such conduct. The centurion was a heathen, an officer of a
hostile nation, stationed in Jud ζa to keep the Jews in subjection; but instead of
oppressing the Jews he had shewed them much favour. He, in his turn, needed
their good offices on behalf of his servant; and they gladly became his advocates
and intercessors; they even prevailed on Jesus to work a miracle on his behalf.
To elucidate this miracle we shall consider,
I. The centurion’s character—
Soldiers, for the most part, are unfavourably circumstanced with respect to
religion; but here was one, though a heathen, whose character may well put to
shame the greater part of the Christian world. We may observe,
1. His love to his fellow-creatures—
[His servant was grievously afflicted with the palsy nigh unto death [Note:
Compare Matthew 8:6. with Luke 7:2.]. In this disorder, persons can do nothing
for others, or even for themselves; and in such a state, even dear friends and
relatives are ready to think the care of one a heavy burthen; yet this Centurion
administered to his servant with the tenderest affection, and interested all he
could in the promotion of his welfare [Note: He applied to some of the Jewish
elders to use their interest with Jesus on his behalf.]. What could the servant
himself have done more for the kindest master?]
2. His piety towards God—
[He had not embraced either the doctrines or discipline of the Jewish Church;
but he had learned to acknowledge the only true God; and he was glad to
promote the worship of God, even though he himself did not acquiesce in the
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peculiar mode in which he was worshipped. He even built a synagogue for the
Jews at his own expensed [Note: ver. 5.]. What an admirable pattern of liberality
and candour! How different from those who will not do any thing without the
pale of their own Church! Surely he never afterwards regretted that he had so
applied his wealth.]
3. His low thoughts of himself—
[He did not arrogate any thing to himself on account of his rank and authority;
nor did he value himself on his benevolence to man and zeal for God. While
others judged him worthy that a miracle should be wrought for him, he
accounted himself unworthy of the smallest favour. This was the reason of his
forbearing to wait on our Lord in person [Note: On our Lord’s near approach to
the house, the same humility that had kept the Centurion from going to him,
compelled him, as it were, to go, lest he should seem guilty of disrespect.
Compare Matthew 8:13. with the text.]. How lovely does such an one appear in
the eyes of God and man!]
4. His exalted thoughts of Christ—
[He judged our Lord to be too holy to admit of converse with a heathen. He
believed also that Jesus could effect whatsoever he pleased, by a word, and at a
distance, without the intervention of any means [Note: ver. 7.]. Nor did he doubt
but that universal nature was subject to his will far more than the most obedient
soldier could be to the commands of his officer [Note: ver. 8.]. Thus did he
ascribe to Jesus a power proper to God alone [Note: Deuteronomy 32:39.]. Well
might our Lord’s address to the discreet Scribe have been applied to him [Note:
Mark 12:34.].]
Such a character as this could never meet with a repulse from Jesus.
II. The kindness vouchsafed to him by our Lord—
Instantly at the request of the elders Jesus set off to the Centurion’s house. He
who, though repeatedly importuned, declined to visit a nobleman’s son [Note:
John 4:46-50.], went, at the very first summons, to attend upon a centurion’s
servant; and no sooner met the centurion, than he richly recompensed his
assiduity—
1. He expressed his admiration of the centurion’s faith—
[We never hear of Jesus admiring the things of this world: he rather checked in
his Disciples such ill-judged veneration [Note: Mark 13:1-2.]: but when he
beheld the Centurion’s faith, “he marvelled at it.” Not that such exercise of grace
was really unexpected by him. Jesus both knew what was in the Centurion’s
heart [Note: John 2:25.], and had planted there the very grace which he
exercised [Note: John 1:16.]; but Jesus, as our exemplar, would teach us what to
admire, and shew us that the smallest portion of true faith cannot be estimated
too highly [Note: 2 Peter 1:1.]. Our Lord declared in his very presence, that this
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faith had not been equalled by any even of the Israelites themselves [Note: ver.
9.]. Such approbation from his mouth could not fail of comforting the afflicted
Centurion.]
2. He wrought the desired miracle in confirmation of his
faith—
[By a simple act of his Will he restored the servant to perfect health, and told the
Centurion that it should “be to him according to his faith.” Thus he removed the
distress of the family in an instant. Thus too he confirmed the faith which had
shone forth so nobly, and shewed that we could never expect too much at his
hands. What advantage for eternal life did the Centurion derive from hence!
With what lively hope might he apply to Jesus for the healing of his soul! We can
never suppose that such love and piety, such humility and faith, were left to
perish. No, verily; that declaration shall be found true to all eternity [Note: 1
Samuel 2:30.]—]
3. He declared that many such persons should be saved,
while many, with clearer light and higher privileges, should be cast out—
[They who profess the true religion may be called “the children of the kingdom.”
But how many of them are destitute of the attainments this heathen had made!
How many would have imitated that vile Amalekite rather than him [Note: 1
Samuel 30:13.]—! How many grudge the necessary contributions for keeping up
the houses of God [Note: What a contrast to him who, entirely at his own
expense, erected a synagogue for people of another communion!]! What
doubting of Christ’s power and grace, yea, what a proud conceit too of their own
worthiness, is to be found among professing Christians! Surely what our Lord
said respecting the unbelieving Jews shall be realized in Christians of this
character [Note: Matthew 8:12.]: and the humbler heathens, who walked
agreeably to the light that they enjoyed, shall be preferred before them. Nor can
we doubt but that the Centurion, in reference to whom these things were spoken,
shall be among that blessed number.]
Application—
[Let us then learn to plead earnestly for ourselves; nor let a sense of
unworthiness keep us from carrying our wants to Jesus — — — Let us also
sympathize with, and intercede for, others. Job, like the Centurion, found benefit
from his own intercessions [Note: Job 42:10.]: nor shall our supplications be in
vain, either for ourselves or others.]
7 That is why I did not even consider myself
worthy to come to you. But say the word, and
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my servant will be healed.
GILL, "Wherefore neither thought I myself worthy to come unto thee,....
In person; therefore he sent the elders of the Jews to him first, and now some of his
friends, who delivered these words in his name:
but say in a word, and my servant shall be healed; speak but the word only,
rebuke the distemper, command it off, and it will be gone; so great was his faith in
the power of Christ.
HENRY, "(Luk_7:7), yet Christ thought him worthy to be visited by him; for
those that humble themselves shall be exalted.
VI. The centurion, when he heard that Christ was doing him the honour to come to
his house, gave further proofs both of his humility and of his faith. Thus the graces of
the saints are quickened by Christ's approaches towards them. When he was now not
far from the house, and the centurion had notice of it, instead of setting his house in
order for his reception, he sends friends to meet him with fresh expressions, 1. Of his
humility: “Lord, trouble not thyself, for I am unworthy of such an honour, because I
am a Gentile.” This bespeaks not only his low thoughts of himself notwithstanding
the greatness of his figure; but his high thoughts of Christ, notwithstanding the
meanness of his figure in the world. He knew how to honour a prophet of God,
though he was despised and rejected of men. 2. Of his faith: “Lord, trouble not
thyself, for I know there is no occasion; thou canst cure my servant without coming
under my roof, by that almighty power from which no thought can be withholden.
Say, in a word, and my servant shall be healed:” so far was this centurion from
Namaan's fancy, that he should come to him, and stand, and strike his hand over the
patient, and so recover him, 2Ki_5:11. He illustrates this faith of his by a comparison
taken from his own profession, and is confident that Christ can as easily command
away the distemper as he can command any of his soldiers, can as easily send an
angel with commission to cure this servant of his as he can send a soldier on an
errand, Luk_7:8. Christ has a sovereign power over all the creatures and all their
actions, and can change the course of nature as he pleases, can rectify its disorders
and repair its decays in human bodies; for all power is given to him.
COFFMAN, "Such faith as that shown by the centurion is remarkable indeed.
Say the word ... It is an attribute of God that his word alone is sufficient unto all
things. "He spake, and they were made; he commanded, and they were created"
(Psalms 148:5). Read the book of Genesis. God said, "Let there be light. And
there was light"! It is amazing that this centurion understood this as being true
of Jesus. The next verse shows how he arrived at such a conclusion.
PETT, "Indeed, he tells Jesus, that is why he had not come himself. He realised
that he was only a Gentile and that he had no call on a Prophet of Israel. All
therefore that he requested was that out of compassion Jesus would speak and
heal his servant.
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8 For I myself am a man under authority, with
soldiers under me. I tell this one, ‘Go,’ and he
goes; and that one, ‘Come,’ and he comes. I say
to my servant, ‘Do this,’ and he does it.”
GILL, "For I also am a man set under authority,.... Of the Roman senate; "or
belonging to the emperor", as the Arabic version renders it; and under the command
of a tribune, as a centurion was: so that this is not an amplification, but a diminution
of his office; and his sense is, that even he who was but an inferior officer, yet had
such power as after related:
having under me soldiers; an hundred, or more:
and I say unto one, go, and he goeth, and to another, come, and he
cometh, and to my servant, do this, and he doth it; as this his servant used to
do, and whom he may intend, who now lay sick, and therefore was dear unto him.
His meaning is, that Christ could as easily command, and call off a distemper, add it
would obey him, as he could command obedience from his soldiers and servant, and
have it, and more so.
HENRY, “ He illustrates this faith of his by a comparison taken from his own
profession, and is confident that Christ can as easily command away the distemper as
he can command any of his soldiers, can as easily send an angel with commission to
cure this servant of his as he can send a soldier on an errand, Luk_7:8. Christ has a
sovereign power over all the creatures and all their actions, and can change the
course of nature as he pleases, can rectify its disorders and repair its decays in
human bodies; for all power is given to him.
COFFMAN, "Having in his possession the knowledge of how Jesus' word had
wrought many cures, this centurion, like his fellow officer, had come to recognize
God come in the flesh. As Ryle observed:
A greater miracle of healing than this is nowhere recorded in the Gospels.
Without even seeing the sufferer, without touch of hand, or look of eye, our Lord
restored health to a dying man. He spoke and the sick was cured. He
commanded, and the disease departed. No apostle or prophet did a miracle like
this. We see here the finger of God.[10]
ENDNOTE:
[10] J. C. Ryle, op. cit., p. 200.
PETT, "He assured Jesus that he had no doubt that He could do this because he
knew that He was a man who enjoyed the authority of God. So just as he himself
49

could give orders and be obeyed, because he was a man under the rule of the
powerful Caesar, and could act in his name, so he knew that Jesus could do the
same with disease because He was under the authority of the Creator, and could
act in His name. The centurion clearly had a high view of Jesus.
9 When Jesus heard this, he was amazed at him,
and turning to the crowd following him, he said,
“I tell you, I have not found such great faith
even in Israel.”
GILL, "When Jesus heard these things,.... Which the friends of the centurion
related from him, and in his name; or which he himself delivered, coming up to
Christ after them:
he marvelled at him; at his great humility and modesty, and the strength of his
faith, and his manner of reasoning:
and turned him about; from him, and his friends:
and said unto the people that followed him; from the mount to Capernaum,
and as he was passing along the streets:
I say unto you, I have not found so great faith, no, not in Israel; or "among
the Israelites", as the Syriac; or "among the children of Israel", as the Persic; or "in all
Israel", as the Arabic version reads, as he did in this single Gentile; See Gill on Mat_
8:10.
HENRY, "VII. Our Lord Jesus was wonderfully well pleased with the faith of the
centurion, and the more surprised at it because he was a Gentile; and, the centurion's
faith having thus honoured Christ, see how he honoured it (Luk_7:9): He turned him
about, as one amazed, and said to the people that followed him, I have not found so
great faith, no not in Israel. Note, Christ will have those that follow him to observe
and take notice of the great examples of faith that are sometimes set before them -
especially when any such are found among those that do not follow Christ so closely
as they do in profession - that we may be shamed by the strength of their faith out of
the weakness and waverings of ours.
JAMISON, "
COFFMAN, "It does not appear that the centurion ever came into the presence
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of the Lord, physically; but, disclaiming for himself any worthiness that Jesus
might come under his roof, he nevertheless received him in his heart, which was
a far more glorious reception.
No, not in Israel ... That Jesus placed this centurion's faith above ALL that he
had seen in Israel is significant. As Taylor said:
This centurion placed Jesus on the throne of the universe, regarding him as the
ruler of the world, and as having all things under his command. He saw him, not
merely as Messiah, but as God Incarnate, and therein lay the superiority of his
faith to that of any of the Israelites. Not even any of the apostles, at that time,
had reached the lofty altitude on which this Gentile soldier stood.[11]
He marvelled ... For an article on the "Marvel of Unbelief," see my Commentary
on John, index. It is not recorded very often that Jesus marveled; but his
marveling here contrasts with his marveling at unbelief (Mark 6:6). It was an
inherent condition of the incarnation that Jesus should have experienced
amazement and wonder. How would the Lord, to whom all things were known,
have wondered, or marveled? Trench called this question "One of the hardest in
the whole domain of theology."[12] Every student of the Holy Scriptures must
confess the awareness of the mystery in this which is beyond all human
comprehension; but by faith we receive the answer supplied by the apostle who
wrote that "He emptied himself, and took upon him the form of a servant"
(Philippians 2:6-8).
Accepting this account as a second miracle wrought for the benefit of a centurion
would also fit the evident purpose in Luke of giving TWO instances of Jesus'
mightiest deeds, rather than merely one. Thus he recorded TWO instances of
Jesus' raising the dead (no other Gospel did this), the OTHER genealogy (that of
Mary), a SECOND anointing, ANOTHER sermon similar to the one on the
mount, a SECOND version of the prayer Jesus taught his disciples to pray, the
cure of a second woman who had long been afflicted (Luke 13:10); a SECOND
lament over Jerusalem, a SECOND parable of the slighted invitation, and even
recorded very significant utterances of Jesus from the cross which were not even
hinted in the other Gospels. This is clearly a characteristic of this Gospel.
[11] William M. Taylor, The Miracles of Our Saviour (New York: Richard R.
Smith, 1930), p. 167.
[12] Richard Trench, op. cit., p. 246.
PETT, "When Jesus heard these words he marvelled. Here was a man with a
high view of God, and a high view of Him, higher than any He had come across
before. And a man whose high view also included genuine faith. Indeed greater
faith than any that Jesus had yet found in man. For this man believed in Him
implicitly.
We are not told so but we can assume that Jesus immediately spoke the word of
healing. The Creator spoke and the disease vanished.
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Jesus' comment did not slander the faith of the Jews. One would expect them to
have faith since they had the prophecies about Messiah in Scripture, but the
Gentiles did not have that light. The centurion believed that Jesus could heal His
servant, not that He would heal him. The only two instances of Jesus
"marveling" at people are here, on account of faith, and at Nazareth, because of
unbelief (Mark 6:6). The centurion's belief in Jesus' authority was unusual,
apparently because it rested on reports, and perhaps personal observation, of
Jesus' previous ministry. Jesus rewarded his faith by healing his servant.
"Here was one, who was in the state described in the first clauses of the
'Beatitudes,' and to whom came the promise of the second clauses; because
Christ is the connecting link between the two, and because He consciously was
such to the Centurion, and, indeed, the only possible connecting link between
them." [Note: Edersheim, 1:549.]
Jesus did not limit His healing ministry to people who believed that He was the
divine Son of God. He evidently healed some people who expressed no
understanding of His true identity simply because He felt compassion for them
and chose to bless them (cf. John 9:11; Acts 10:38). Even the Twelve did not
understand that Jesus was both God and man until God revealed that to Peter at
Caesarea Philippi (Matthew 16:16). It may therefore be incorrect to conclude
that this centurion became a believer in Jesus' deity here, though He may have.
He did believe that Jesus was at least a prophet of God, and probably he believed
that Jesus was the Jewish Messiah. Jesus rewarded his faith because he
responded as he should have to the information about Jesus that he had. That is
essentially what Jesus had been teaching his disciples to do in the Sermon on the
Mount. That is what Luke wanted his readers to do too. [Note: See Zane C.
Hodges, "The Centurion's Faith in Matthew and Luke," Bibliotheca Sacra
121:484 (October-December 1964):321-32.]
10 Then the men who had been sent returned to
the house and found the servant well.
CLARKE, "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
52

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.
GILL, "And they that were sent,.... Both the elders of the Jews, and the friends
of the centurion:
returning to the house; of the centurion, where his servant lay, and from whence
they came:
found the servant whole that had been sick; for he was healed directly, as soon
as the centurion had expressed his faith, and Christ had declared that it should be
according to it, Mat_8:13.
HENRY, "VIII. The cure was presently and perfectly wrought (Luk_7:10). They
that were sent knew they had their errand, and therefore went back, and found the
servant well, and under no remains at all of his distemper. Christ will take cognizance
of the distressed case of poor servants, and be ready to relieve them; for there is no
respect of persons with him. Nor are the Gentiles excluded from the benefit of his
grace; nay, this was a specimen of that much greater faith which would be found
among the Gentiles, when the gospel should be published, than among the Jews.
PETT, "And when those who had been sent returned to the Centurion’s house
they discovered that the servant had fully recovered. He was made whole.
Luke here tells the story so as to bring out the acknowledged uncleanness and
unworthiness of the Gentiles vividly. It is not blurred over. But the point for his
readers to see is that in spite of that uncleanness Jesus was undeterred and acted
on the Gentile’s behalf and in response to his plea. His Kingly word is thus seen
to be also for Gentiles even at that stage.
Note. In Matthew the centurion is depicted as coming to Jesus himself. This may
be because in the end the centurion did come himself because he was so het up
over his servant being so close to death, or because the thought of the Prophet
defiling Himself appalled him, something which either Luke’s source had not
known about, or that Luke wanted to avoid mentioning in order to bring out the
barrier of separation between Jesus and the centurion. He also omits Jesus’
meeting with the Syrophoenician woman. He wants the impact of the Gospel
coming to the Gentiles to be centred on Acts. (Luke has a way of not drawing
attention to things when we would normally expect him to. He speaks through
silences). In contrast with Luke, who was writing for Gentile readers, Matthew,
who was writing mainly for Jewish Christian readers, wanted to stress how the
centurion had humbled himself before a Hebrew prophet by personalising the
incident. His view may have been that for a man to approach through his
servants who gave his personal words to Jesus was the same as the man himself
approaching. Matthew does have a tendency to abbreviate his sources. It is quite
normal in historical records for them to say that some famous person did
something, when in fact it was done by his servants (compare how I quite
naturally said that Titus destroyed the synagogue in Capernaum above).
End of note.
53

The Raising From the Dead of the Widow of Nain’s Son. Jesus’ Kingly Rule
Over Death (Luke 7:11-16).
Here we have an unforgettable scene. On the one hand we see a sad and dreary
procession coming out of Nain, full of weeping and despair. Hope has gone. All id
darkness. On the other we see a joyous and happy crowd seeking to enter it, full
of hope and expectancy. All is light. The attention of one was concentrated on the
dead body of the one who had been his mother’s only hope, for she was a widow,
on the other the concentration was on the Lord of life Who was the hope of
Israel. And the two met. The result was inevitable. Death was swept aside and
Jesus was revealed as ruling over death and Hades (Revelation 1:18). It was a
foreview of the resurrection. Part of the reason for the telling of the story here is
that it illustrates Jesus’ words to John (Luke 7:22), words of hope pointing to the
resurrection.
But there is also another motif lying behind this story brought out by Jesus’
words to the widow, ‘Do not weep.’ A weeping widow was a picture of Israel in
its need, ‘A voice is heard in Ramah, lamentation and bitter weeping, Rachel is
weeping for her children, she refuses to be comforted for her children, because
they are not’ (Jeremiah 31:15, compare Lamentations 1:1) which can be
combined with the promise ‘the reproach of your widowhood you will remember
no more’ (Isaiah 54:4-5). Thus here we see the promise of life made avalable to
Israel through the Messiah.
The passage analyses as follows:
a He went to a city called Nain, and His disciples went with Him, and a great
crowd (Luke 7:11).
b When he drew near to the gate of the city, behold, there was carried out one
who was dead, the only son of his mother, and she was a widow, and many
people of the city were with her (Luke 7:12).
c When ‘the Lord’ saw her, he had compassion on her, and said to her, “Do not
cry” (Luke 7:13 a).
d He came near and touched the bier: and the bearers stood still (Luke 7:13 b).
c And he said, “Young man, I say to you, Arise” (Luke 7:14).
b He who was dead sat up, and began to speak. And He gave him to his mother
(Luke 7:15).
a Fear took hold on all, and they glorified God, saying, “A great prophet is
arisen among us,” and, “God has visited his people” (Luke 7:16).
Note that in ‘a’ Jesus approached Nain with His disciples and a great crowd, and
in the parallel all are filled with awe and glorify God and declare that God has
visited His people. In ‘b’ the dead body is being carried out to be buried, and in
the parallel the dead body sits up and begins to speak. In ‘c’ Jesus speaks to the
widow, and in the parallel He speaks to the son. In ‘d’ He is seen to be in overall
control of the situation.
54

Jesus Raises a Widow’s Son
11 Soon afterward, Jesus went to a town called
Nain, and his disciples and a large crowd went
along with him.
BARNES, "A city called Nain - This city was in Galilee, in the boundaries of the
tribe of Issachar. It was about two miles south of Mount Tabor, and not far from
Capernaum; It is now a small village inhabited by Jews, Muslims, and Christians. Dr.
Thomson (“The Land and the Book,” vol. ii. p. 158) locates it on the northwest corner
of a mount now called Jebel ed Duhy, one hour’s ride from the foot of Mount Tabor.
Of this place he says: “This mount is now called Jebel ed Duhy and that small hamlet
on the northwest corner of it is Nain, famous for the restoration of the widow’s son to
life. It was once a place of considerable extent, but is now little more than a cluster of
ruins, among which dwell a few families of fanatical Moslems. It is in keeping with
the one historic incident that renders it dear to the Christian, that its only antiquities
are tombs. These are situated mainly on the east of the village, and it was in that
direction, I presume, that the widow’s son was being carried on that memorable
occasion. It took me just an hour to ride from the foot of Tabor to Nain.”
CLARKE, "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.
GILL, "And it came to pass the day after,.... The Vulgate Latin reads
"afterward", not expressing any day, as in Luk_8:1, but the Syriac, Arabic, Persic, and
Ethiopic versions, read to the same sense as we, the day after, the next day, on the
morrow, after he had cured the centurion's servant in Capernaum, where he staid all
night:
that he went into a city called Naim; which Jerom (p) places near Mount Tabor,
and the river Kison. The (q) Jews speak of a Naim in, the tribe of Issachar, so called
from its pleasantness, and which seems to be the same place with this. The Persic
version reads it, "Nabetis", or "Neapolis", the same With Sychem in Samaria, but
without reason:
and many of his disciples went with him; not only the twelve, but many others:
and much people; from Capernaum, and other parts, that followed him to see his
miracles, or for one end or another, though, they did not believe in him; at least these
55

were only hearers, and had, not entered themselves among the disciples,
HENRY, "We have here the story of Christ's raising to life a widow's son at Nain,
that was dead and in the carrying out to be buried, which Matthew and Mark had
made no mention of; only, in the general, Matthew had recorded it, in Christ's
answer to the disciples of John, that the dead were raised up, Mat_11:5. Observe,
I. Where, and when, this miracle was wrought. It was the next day after he had
cured the centurion's servant, Luk_7:11. Christ was doing good every day, and never
had cause to complain that he had lost a day. It was done at the gate of a small city,
or town, called Nain, not far from Capernaum, probably the same with a city called
Nais, which Jerome speaks of.
II. Who were the witnesses of it. It is as well attested as can be, for it was done in
the sight of two crowds that met in or near the gate of the city. There was a crowd of
disciples and other people attending Christ (Luk_7:11), and a crowd of relations and
neighbours attending the funeral of the young man, Luk_7:12. Thus there was a
sufficient number to attest the truth of this miracle, which furnished greater proof of
Christ's divine authority than his healing diseases; for by no power of nature, or any
means, can the dead be raised.
JAMISON, "Luk_7:11-17. Widow of Nain’s son raised to life. (In Luke only).
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.
CALVIN, "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.
BARCLAY, "THE COMPASSION OF CHRIST (Luke 7:11-17)
7:11-17 Next, after that, Jesus was on his way to a town called Nain; and his
disciples and a great crowd accompanied him on the journey. When he came
near the gate of the town--look you--a man who had died was being carried out
to burial. He was his mother's only son, and she was a widow. There was a great
crowd of towns-people with her. When the Lord saw her he was moved to the
depths of his heart for her and said to her, "Don't go on weeping!" He went up
and touched the bier. Those who were carrying it stood still. "Young man," he
said, "I tell you, rise!" And the dead man sat up and began to speak. And he
gave him back to his mother. And awe gripped them all. They glorified God
saying, "A great prophet has been raised up amongst us," and, "God has
56

graciously visited his people." This story about him went out in all Judaea and
all the surrounding countryside.
In this passage, as in the one immediately preceding, once again Luke the doctor
speaks. In Luke 7:10 the word we translated completely cured is the technical
medical term for sound in wind and limb. In Luke 7:15 the word used for sitting
up is the technical term for a patient sitting up in bed.
Nain was a day's journey from Capernaum and lay between Endor and Shunem,
where Elisha, as the old story runs, raised another mother's son (2 Kings
4:18-37). To this day, ten minutes' walk from Nain on the road to Endor there is
a cemetery of rock tombs in which the dead are laid.
In many ways this is the loveliest story in all the gospels.
(i) It tells of the pathos and the poignancy of human life. The funeral procession
would be headed by the band of professional mourners with their flutes and
their cymbals, uttering in a kind of frenzy their shrill cries of grief. There is all
the ageless sorrow of the world in the austere and simple sentence, "He was his
mother's only son and she was a widow."
"Never morning wore to evening
But some heart did break."
In Shelley's Adonais, his lament for Keats, he writes,
"As long as skies are blue, and fields are green,
Evening must usher night, night urge the morrow,
Month follow month with woe, and year wake year to sorrow."
Virgil, the Roman poet, in an immortal phrase spoke about "The tears of
things"--sunt lacrimae rerum. In the nature of things we live in a world of
broken hearts.
(ii) To the pathos of human life, Luke adds the compassion of Christ. Jesus was
moved to the depths of his heart. There is no stronger word in the Greek
language for sympathy and again and again in the gospel story it is used of Jesus
(Matthew 14:14; Matthew 15:32; Matthew 20:34; Mark 1:41; Mark 8:2).
To the ancient world this must have been a staggering thing. The noblest faith in
antiquity was Stoicism. The Stoics believed that the primary characteristic of
God was apathy, incapability of feeling. This was their argument. If someone can
make another sad or sorry, glad or joyful, it means that, at least for the moment,
he can influence that other person. If he can influence him that means that, at
least for the moment, he is greater than he. Now, no one can be greater than
God; therefore, no one can influence God; therefore, in the nature of things, God
57

must be incapable of feeling.
Here men were presented with the amazing conception of one who was the Son of
God being moved to the depths of his being.
"In ev'ry pang that rends the heart.
The Man of sorrows has a part."
For many that is the most precious thing about the God and Father of our Lord
Jesus Christ.
(iii) To the compassion of Jesus, Luke adds the power of Jesus. He went up and
touched the bier. It was not a coffin, for coffins were not used in the east. Very
often long wicker-work baskets were used for carrying the body to the grave. It
was a dramatic moment. As one great commentator says, "Jesus claimed as his
own what death had seized as his prey."
It may well be that here we have a miracle of diagnosis; that Jesus with those
keen eyes of his saw that the lad was in a cataleptic trance and saved him from
being buried alive, as so many were in Palestine. It does not matter; the fact
remains that Jesus claimed for life a lad who had been marked for death. Jesus is
not only the Lord of life; he is the Lord of death who himself triumphed over the
grave and who has promised that, because he lives, we shall live also (John
14:19).
BENSON, "Luke 7:11-12. He went into a city called Nain — A town situated
about a mile or two south of Tabor, and near Endor. And many of his disciples
went with him — Among these, doubtless, were the twelve appointed to be
apostles: for, “it is not to be imagined that he would suffer the chosen witnesses
of his miracles to be absent, when so great a miracle was to be performed as the
raising a person from the dead, and to be performed so publicly, in the presence
of all those who were attending the funeral.”
There was a dead man carried out — “When Jesus and the multitude that
attended him came to the gates of Nain, they met the corpse of a youth, whom
much people of the city were carrying out to burial, accompanied by his afflicted
mother bathed in tears. This woman, being a widow, had no prospect of any
more children, wherefore, as he was her only son, the loss she sustained in him
was very great. Hence the sympathy which she received from her relations and
friends was singular. In testimony of their concern for her, a crowd of people,
much greater than was usual on such occasions, attended her while she
performed the last duty to her beloved son. This circumstance the evangelist
takes notice of to show, that though there had been no persons present at the
miracle but those who attended the funeral, it was illustrious on account of the
number of the witnesses.” — Macknight.
COFFMAN, "THE RAISING OF THE WIDOW'S SON AT NAIN
58

"There are many ancient remains of Nain, proving that the place was once of
considerable size."[13] It is located "on the northwestern edge of `Little
Hermon,' where the ground falls into the plain of Esdraelon."[14] Just east of the
city are the remains of rock sepulchres; and the extensive ruins disprove the
notion that the place was merely "a humble village of mud-built houses near
Nazareth."[15] Luke was altogether correct in calling the place a "city." Today
the village is a rather insignificant place called Nein.
Soon afterwards ... may mean "the very next day," as this place reads in some
ancient authorities (English Revised Version (1885), margin). Amazingly, only
Luke recorded this wonder, the sacred authors having been most certainly
restrained by the Spirit of God in what they included or left out.
[13]; ISBE, p. 2111.
[14] F. N. Peloubet, A Dictionary of the Bible (Philadelphia: The John C.
Winston Company, 1912), p. 433.
[15] Roland de Vaux, The World of Jesus (Washington, D.C.: The National
Geographic Society, 1967), p. 304.
PETT, "Jesus’ popularity with the ordinary people continued, and a great crowd
followed Him as he and His disciples approached Nain. Nain is the modern Nen
in the plain of Jezreel six miles SSE of Nazareth and on the slope of Little
Hermon. Its ancient gates have not yet been discovered, if it had any, but
insufficient work has as yet been done on the site to be sure. However ‘gate’ can
indicate simply an entrance thought of metaphorically as a gate. The fact that so
obscure a place as Nain is mentioned is a clear indication that some genuine
wonder occurred there that made men remember it..
BURKITT, "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
59

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
60

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.
CONSTABLE, "Verse 11
Jesus may have gone directly from Capernaum (Luke 7:1-11) to Nain ("the
pleasant"). Nain was only about 20 miles southwest of that town. It lay on the
northern slope of the Hill of Moreh that stood at the eastern end of the Jezreel
Valley. It was 6 miles south and a little east of Nazareth and is easily visible
across the valley from Nazareth. The Hill of Moreh is a significant site because
on its south side stood Shunem where Elisha raised the son of the Shunammite
woman (2 Kings 4:18-37). Luke distinguished two groups of people who
accompanied Jesus, namely, His disciples and a large multitude of presumably
non-disciples.
Verses 11-17
2. The raising of a widow's Song of Solomon 7:11-17
This miracle lifted the popular appreciation of Jesus' authority to new heights.
Luke also continued to stress Jesus' compassion for people, in this case a widow
whose son had died, by including this incident in his Gospel. The importance of
faith in Jesus is not strong in this pericope. However the motif of the joy that
Jesus brings recurs. The incident also sets the stage for Jesus' interview by John
the Baptist's disciples that follows (Luke 7:18-23).
BI 11-17, “And it came to pass the day after that He went into a city called Nain
61

The funeral of a youth
The miracle requires a few REMARKS and a few REFLECTIONS.
I. The first thing we behold is a FUNERAL PROCESSION. But let us draw near, and
contemplate this funeral solemnity. It was the funeral of a young man. We are not
informed whether he died by disease or accident, slowly or suddenly; but he was
carried off in the prime of life. He was the “only son of his mother.” There is an ocean
of love in the hearts of parents towards their children. But what closes the
melancholy tale of this woman is—that she was a widow! A widow is always an
affecting character, and she is liable to injustice and oppression from those fiends
who take advantage of weakness and distress; as she is deprived of the companion of
her journey, and compelled to travel alone; as her anxieties are doubled: and there is
none to share them with her.
II. OBSERVE OUR LORD AND SAVIOUR. First, He knew all the particulars of the
case. Those who were with Him could only see, as they were passing by, a funeral—
but He knew the corpse stretched upon the bier; He knew that it was a young man;
that it was the only son of his mother; and that she was a widow! Secondly, He did
not wait to be implored. “I am found of them that sought Me not.” Sometimes, before
we call He answers: such a very present help is He in trouble. Thirdly, When He saw
her, He had “compassion on her.” By nothing was our Saviour more distinguished
than by pity and tenderness. Fourthly, He “said unto her, Weep not.” How
unavailing, not to say impertinent, would this have been from any other lips! Fifthly,
Jesus, without any ostentatious ceremony, “ went and touched the bier—and they
that bare it stood still”; all amazement and expectation! Every eye is fixed upon Him.
Finally, observe the application, the delicacy—what shall I call it?—of the miracle;
and “He delivered him to his mother!”
III. Let us conclude by three GENERAL REFLECTIONS.
I. WHAT A VALE OF TEARS IS THIS WORLD! HOW various and numerous are the
evils to which human life is exposed! “Man that is born of a woman is of few days and
full of trouble!”
II. LET THE AFFLICTED REMEMBER THAT THEY ARE NOT LEFT
WITHOUT RESOURCE. Let them learn where to flee in the day of trouble. It is to the
Friend of sinners.
III. WHAT THINK YOU OF CHRIST? Does not His character combine every
excellency and attraction? (W. Jay.)
Young man, arise
I. I notice first THAT THIS YOUNG MAN IS FOLLOWED BY A BROKENHEARTED
MOTHER, A POOR SORROWFUL CREATURE. He was her only son, and she was a
widow. Do you know I cannot help thinking that one often sees the same sort of thing
now. How many a young man there is who is being borne along towards that fearful
interment to which I have already referred, who is followed, as it were, by the tears
and expostulations—I may say the anguish, the heart-breaking anguish—of one who
loves him as her own soul, and who would readily offer a thousand times over her
own life, if only his soul might be saved. Young man, there are a good many fellows
who think it a manly thing to slight a mother’s love, to go far to break a mother’s
heart. Believe me, there is scarcely a more unmanly sin possible for anybody to
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commit. Amongst the saddest incidents in my experience as a mission preacher are
cases of this character, where I am addressed by mournful-looking women, who
come to me with a terrible burden on their hearts. I ask what it is. It is not about
themselves. No! no! so far as they themselves are concerned, they have a good hope
through grace. “Well, what is the matter?” “Oh, it is my boy,” says the poor stricken
creature, “my boy.” How many are ready to say, as David said about Absalom,
“Would God I had died for thee.” Some little time ago, I had a conversation after one
of my services with a minister of the gospel, in the North of England, who said to me,
“I want to tell you about my son, who is just going to offer himself for the Christian
ministry. He had a remarkable conversion, and I should like to tell you about it. Two
years ago my dear wife died, and as she was dying, she called her children around
her. As they approached her bed one by one, she stretched out her hand and took
theirs in hers, and very solemnly, for she was on the brink of eternity, she said to
them, ‘I charge ye before God, meet me at God’s right hand.’ When it came to the
turn of my eldest son, I saw that she was greatly moved, for up to that time he had
shown no disposition to give his heart to God. She grasped his hand in hers and said,
with tears in her eyes, ‘My boy, ere I die, I want you to make me a promise; I want
you solemnly to promise me that you will seek for the salvation of your soul.’ He
hesitated, and stood silent for a few moments, hanging down his head. When he
lifted up his eyes he met his mother’s gaze. That deep, tender, earnest gaze seemed to
plead with his inmost heart. ‘I charge you,’ she said, ‘meet me at God’s right hand.’
‘Mother,’ he said, ‘I will; I will.’ Her face brightened up; a heavenly smile stole over
her features; she lifted up her hands and said, ‘Thank God, I am ready to go now.’
Well, she died. My son remembered his promise. He began to read his Bible and to
pray, and the Lord was pleased to send him a very deep conviction of sin. He became
intensely wretched. Weeks passed away. Still he could get no comfort. Weeks became
months. He could not shake the subject from his mind. The weight of his sin was
continually resting upon his soul, and seemed almost to drive him wild, till on one
occasion he found himself in such a state of frenzied agony, that he felt ‘I really can
stand this no longer,” and suddenly grasping his hat, he dashed out with a
determination to drown his sorrows in drink at the nearest gin-house. Down the
street he went, and up to the door of the public-house. Just as he stood at the door
and was stretching out his hand to open it, it seemed to him as though his mother
stood before him. There was the same look upon her countenance that it wore when
she took leave of him on her dying bed, and he seemed to see those tears glistening in
her eyes. It was no vision, but the thing was so powerfully brought before his
imagination, that it was like a vision, and he seemed to hear her saying, ‘My son, your
promise!’ ‘I turned,’ he said, ‘and fled from the public-house as though I were
pursued: I dashed into my own room. ‘Great God! I cried, ‘Thou hast saved me by my
mother’s prayer; Thou hast saved me from the depths of hell! There and then I cast
myself in utter weariness and helplessness and self-despair at Jesus’ feet, and there
and then the pardoning love of Christ reached my heart.’”
II. Well, there was something more that the eye of Christ rested upon besides this
poor broken-hearted woman to whom He said, “Weep not.” THERE WERE THE
BEARERS. NOW this also, as it seems to me, is wonderfully true to life. Wherever I
go I find that young men are mostly under the influence of bearers. I know what your
strong points are, young men, yes, and I know your weak points too. You are
wonderfully gregarious animals. One man goes in one particular direction, and the
rest must follow if he happens to be a leader. There is a strange fatuous influence
which man exercises over his fellow-man. Ah, my brother, how many a man is as it
were held spell-bound by the influence of false friendship. Get him away from his
friends and you can do something with him; but so long as he is in their society he is
a helpless slave to adverse influences. Yes, I may be speaking to some to-night who,
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although only young, are already saying, “I have gone too far; the chains are bound
too tightly round me.” I tell you no, in God’s name, No! One touch of almighty power
from the finger of Christ, and those chains shall break; one glance from those eyes so
full of beneficence, and the shadows of death shall flee away. I remember, some time
ago, hearing a remarkable circumstance related by a public speaker to whom I was
listening. It happened that a ship was being towed across the Niagara River, in
America, some little distance above the well-known falls. Just as she got into the
middle of the stream the hawser parted, and the unfortunate ship began to drift
down the river stern foremost. Efforts were made to save her from impending ruin,
but every effort failed, and the unfortunate ship kept drifting farther and farther
down the stream towards the terrible abyss below. The news of the disaster spread
along the banks of the river, and in a very short time there were hundreds of people,
and they soon swelled to thousands, looking on in breathless anxiety to see what was
to become of this unfortunate ship and crew. There is a point that stretches into the
river which bears the name of Past Redemption Point, and it is believed in the
neighbourhood that nothing that passes that point can escape destruction. The
current there becomes so strong, the influence so fatal, that whatever goes by Past
Redemption Point is inevitably lost. The excited multitude upon the banks of the
river watched the helpless ship drifting down farther and farther till she was within a
few hundred yards of the fatal point. One effort after another was made, one effort
after another failed; still she drifted. Only a few moments, and she passed the point.
There was a kind of sigh of horror from the vast multitude as they saw her swing
round, for they knew she was lost. But just as she rounded the point the captain felt a
strong breeze smite upon his cheek. Quick as thought he shouted at the top of his
voice, “All sails set!” and in almost less time than it takes me to tell it every stitch of
canvas on board the ship was stretched to catch the favouring gale. A cheer broke
from the multitude on the shore as they witnessed this last effort for salvation. But
would it succeed? The ship was still drifting, though the wind was blowing against it,
and she was still moving downwards, stern fore most, though the wind was bellying
out all her sails. It was a battle between the wind and the current. With breathless
anxiety they watched the result. She slacks! Another moment—they scarcely dare
whisper it—she stands! Yes, that terrible downward course was actually stopped.
There she was, still as a log upon the water. Another moment, and inch by inch she
began to forge her way up the stream until the motion was perceptible to those on
shore, and one great shout of victory burst forth from a thousand voices: “Thank
God, she is saved! Thank God, she is saved!” In a few moments more, with
considerable headway upon her, she swept right up the stream, by Past Redemption
Point, right into the still water, saved from what appeared to he inevitable
destruction, just because, in the very moment of moments, she caught the favouring
breeze. Young man, in that ship behold a picture of yourself. There is many a young
man who, like that ship, has been drifting. You know it; ah! and your friends know it;
your mother, praying for you tonight, knows it; your Christian friend that brought
you here knows it. You are drifting, drifting, and you know what the end must be. It
may lie far on in your life’s voyage, or it may be very near at hand, but before you lies
the terrible fall, and the abyss and depth of doom. If you say, “How shall I arise?” I
reply, there is only one way of arising. Fix your gaze to-night upon Him who is the
Resurrection and the Life. When I was a young man of eighteen, I was preaching in
the open air in the streets of Inverness, when there happened to pass by a young
medical student—I think, from Glasgow University. He was like many of you, and
had been living an aimless, self-pleasing sort of life. As he passed by in the crowd he
heard a young man’s voice, and caught the words of Christ, “Young man, I say unto
thee, Arise.” The message went home like an arrow to the man’s heart; he got away
into his own chamber, and there he cast himself by his bedside and exclaimed, “O
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God, that is what I want. Up to this moment my life has been a wasted life; I have
nothing to show for it; I have lived for myself; I have lived in vain. I see it all now.
There is one power, and only one, that can raise me up and make me really what I
ought to be.” There and then he gave himself to Christ, and he went forth from that
room a new man. He had just received a commission as a surgeon in the army, and
soon afterwards he went to India, where, for five or six years, he was a burning and a
shining light. Many a poor heathen native heard the truth of the gospel first from his
lips; many a godless English soldier was led to the Cross of Christ by that young
man’s influence; many a brother officer first heard from him the glad tidings of great
joy, or, at any rate, first had them pressed home upon his mind. After five or six
years’ service, the Lord called him home. I never met him, never shook his hand. I
hope to meet him up yonder, some day. (W. Hay Aitken.)
Sixteenth Sunday after Trinity
I. WHAT ARE WE HERE CERTIFIED CONCERNING JESUS CHRIST?
1. This miracle attests that He was an authorized messenger of God. This was the
direct and immediate conviction that it wrought upon those who witnessed it.
“There came great fear upon all; and they glorified God, saying, That a great
prophet is risen up among us, and, That God hath visited His people.” Nor were
they mistaken in their conclusion from the premises. No one can recall the dead
but by the great power of God. Only He who originally gave life can restore it after
it is gone.
2. The same forcibly attests the compassionate sympathy of Jesus for human
sorrow.
3. And He is as mighty as He is good—as able to help as He is ready to pity. It is
no easy thing to console and heal a broken heart. But Jesus not only relieved it,
but entirely removed it. In a mere moment of time He dislodged it, and set a light
in that darkened mother’s soul, brighter than had ever shone there before. This
miracle accordingly shows Him possessed of redeeming power, as well as
sympathy.
II. WHAT IS PICTURED TO US IN THIS MIRACLE OF THE WORKINGS OF
GRACE?
1. Jesus found this young man dead, and being borne to burial. And herein is
shown the sad and hopeless condition of everyone apart from Christ’s gracious
interposition for our rescue. The help of man in such a case is utterly powerless.
If it were a case of mere physical disorder, the great storehouses of nature might
perhaps furnish a remedy. If it were a case of mere functional lethargy or error,
some stimulant or alternative might chance to be found out by the physician to
correct the ailment. Or if it were a case of mere mental aberration, science and a
better philosophy might serve to set the matter right. But the case is one of death;
and no power of man has ever been able to bring the dead to life again.
2. “He came.” There was no going or bearing of the dead man to Christ; but a
coming of Jesus to him. The first approaches of grace and salvation are all from
the side of a Divine movement toward us. From first to last, He is ever the coming
One, who comes to us, approaches us, and brings to us whatever of salvation is
ever experienced. “Lo! I come!”
3. “And touched the bier.” Not without veritable contact with the polluted things
of earth could spiritual quickening be imparted to its fallen inhabitants.
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4. Yet it was by the Word that the resuscitation was imparted. “He said, Young
man, I say unto thee, Arise.” All the potency of creatorship and resurrection
resides in it, and goes forth through it. People often have a very poor appreciation
of the Word. They care not to hear it. Many only despise it. Christ’s words are
spirit, and they are life.
5. When Christ’s word of command reached the consciousness of this dead man,
it then devolved upon him to obey it. Human agency and volition must, after all,
cooperate with Divine grace.
III. WHAT, NOW, AS TO THE PROPHECIES AND FOREPLEDGES CONTAINED
IN THIS MIRACLE?
1. It was a raising of a dead man to life, and so an exhibition of resurrection
power. To raise one requires the power of God; to raise all requires no more. He
has raised the dead, and He can raise all.
2. It was the making glad of a very sorrowing heart and a very desolate home. (J.
A. Seiss, D. D.)
Jesus and the widow of Nain
I. SORROW.
II. SYMPATHY.
III. SUCCOUR. (R. V. Pryce, M. A. , LL. B.)
Weep not
What, then, is the comfort which even now the gospel of our Saviour mingles with
the mourning of His people? What advantage has the Christian under bereavement,
and wherein does he sorrow not as others?
I. In the first place, THE GOSPEL HAS ENTIRELY CHANGED THE CHARACTER
OF DEATH TO THE DEPARTED THEMSELVES. Thank God, the Christian’s is a
stingless death. Since the guilt of those we mourn was cleansed in the blood of Christ,
and their pardon sealed by the Holy Ghost, death did not come to them as an officer
of justice, but as an angel of peace. He came to loose the prison-bands of clay and set
them free to go home to their Father’s house. O selfish heart, bear silently thy burden
and rejoice in secret at the lost one’s joy. Why should I not? Love is more gladdened
by another’s gladness than grieved for its own trouble. God did two kindnesses at one
stroke when He bereft you of your beloved: one kindness to him; another kindness to
you. To him, the perfecting of character and bestowal of bliss; to you, ripening of
character and preparation for bliss.
II. As Christ teaches us to expect a “better resurrection” for our dead, so also for
ourselves to look for better reunion. Not by their coming back to be for a little while
longer with us, is the craving heart to be appeased, but by our going to be for ever
with them. This is best. (J. O. Dykes, D. D.)
The miracle at the gate of Nain
I. I learn two or three things from this subject; and first, that Christ was A MAN. You
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see how that sorrow played upon all the chords of His heart.
II. But I must also draw from this subject that HE was GOD. If Christ had been a
mere mortal, would He have had a Tight to come in upon such a procession? Would
He have succeeded in His interruption?
III. Again, I learn from this subject that Christ was A SYMPATHISER.
IV. I learn again from all this that Christ is THE MASTER OF THE GRAVE. Just
outside the gate of the city Death and Christ measured lances, and when the young
man rose, Death dropped. (Dr. Talmage.)
Young man, is this for you?
I. I shall ask you first, dear friends, to reflect that THE SPIRITUALLY DEAD CAUSE
GREAT GRIEF TO THEIR GRACIOUS FRIENDS. If an ungodly man is favoured to
have Christian relatives, he causes them much anxiety. Many young persons who are
in some respects amiable and hopeful, nevertheless, being spiritually dead, are
causing great sorrow to these who love them best.
1. The cause of grief lies here: we mourn that they should be in such a case. In the
story before us the mother wept because her son was dead; and we sorrow
because our young friends are spiritually dead.
2. We also mourn because we lose the help and comfort which they ought to
bring us. She must have regarded him as the staff of her age, and the comfort of
her loneliness. With regard to you that are dead in sin, we feel that we miss the
aid and comfort which we ought to receive from you in our service of the living
God.
3. A further grief is that we can have no fellowship with them. The mother at
Nain could have no communion with her dear son now that he was dead, for the
dead know not anything. Alas! in many a household the mother cannot have
communion with her own son or daughter on that point which is most vital and
enduring, because they are spiritually dead, while she has been quickened into
newness of life by the Holy Spirit.
4. Moreover, spiritual death soon produces manifest causes for sorrow.
5. We also mourn because of the future of men dead in sin.
II. Now let me cheer you while I introduce the second head of my discourse, which is
this: FOR SUCH GRIEF THERE IS ONLY ONE HELPER: BUT THERE IS A
HELPER. This young man is taken out to be buried; but our Lord Jesus Christ met
the funeral procession. Carefully note the “coincidences,” as sceptics call them, but as
we call them “providences” of Scripture. He meets the dead man before the place of
sepulture is reached. A little later and he would have been buried; a little earlier and
he would have been at home lying in the darkened room, and no one might have
called the Lord’s attention to him, The Lord knows how to arrange all things; his
forecasts are true to the tick of the clock.
III. That hush was not long, for speedily the Great Quickener entered upon his
gracious work. This is our third point: JESUS IS ABLE TO WORK THE MIRACLE
OF LIFE-GIVING. JESUS Christ has life in Himself, and He quickeneth whom lie will
(Joh_5:21). He could derive no aid from that lifeless form. The spectators were sure
that he was dead, for they were carrying him out to bury him. Even so, you, O sinner,
cannot save yourself, neither can any of us, or all of us, save you. Your help must
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come from above.
2. While the bier stood still, Jesus spoke to the dead young man, spoke to him
personally: “Young man, I say unto thee, Arise.” Lord Jesus, art Thou not here?
What is wanted is Thy personal call. Speak, Lord, we beseech Thee!
3. “Young man,” said He, “arise”; and He spake as if the man had been alive. This
is the gospel way. Our faith enables us in God’s name to command dead men to
live, and they do live.
4. But the Saviour, you observe, spoke with His own authority—“Young man, I
say unto thee, Arise.” Neither Elijah nor Elisha could thus have spoken; but He
who spoke thus was very God of very God.
5. The miracle was wrought straightway: for this young man, to the astonishment
of all about him, sat up. It did not take a month, nor a week, nor an hour, nay, not
even five minutes.
IV. Our time has gone, and although we have a wide subject we may not linger. I
must close by noticing that THIS WILL PRODUCE VERY GREAT RESULTS. To give
life to the dead is no little matter.
1. The great result was manifest, first, in the young man.
2. A new life also had begun in reference to his mother. What a great result for
her was the raising of her dead son!
3. What was the next result? Well, all the neighbours feared and glorified God.
These prodigies of power in the moral world are quite as remarkable as prodigies
in the material world. We want conversion, so practical, so real, so Divine, that
those who doubt will not be able to doubt, because they see in them the hand of
God.
4. Finally, note that it not only surprised the neighbours and impressed them,
but the rumour of it went everywhere. Who can tell? If a convert is made this
morning, the result of that conversion may be felt for thousands of years, if the
world stands so long; aye, it shall be felt when a thousand thousand years have
passed away, even throughout eternity. (C. H.Spurgeon.)
The widow and her dead son
1. The mystery of God’s providence is encircling our daily lives. God had planned
that meeting from eternity. Nothing happens by chance. Every event in the
dullest day has a purpose.
2. And a further consideration must of course be our dear Lord’s tender
sympathy with mourners, and His hatred of our last enemy, death. (T. B. Dover,
M. A.)
The widow of Nain
Such were the works of our Saviour’s earthly ministry; and it is of no little moment
that we enter fully into their significance. By them, then
(1), He manifested forth His glory; they were the countersigns and
credentials of His mission. By them
(2), again, He showed the infinite compassion wherewith His heart was full.
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By them
(3) He lightened the burden of human suffering. Further
(4), they are the abiding witness to the Church of the truth of His Divinity.
These mighty works bring before us the true glory of our redeemed state. They show
us, in the person of our Lord, for what each one of us is training who of His mercy
have been baptized into Him, and are daily seeking to grow up into Him in all things.
They show us why and how we should strive after a closer union with Him; that we,
too, may triumph with Him over these rebellious powers, under which our race has
so long groaned. For He is the healer of our spirits as He is of our bodies. Here, too,
His words are “spirit and are life”; for with them goeth forth the mighty Spirit of life.
He meets us bearing forth our dead hopes through the city’s gate; He meets us when
our hearts are faint and weary; when we feel the emptiness of all with which this
world has sought to cheat our earnest longings for the great, the real, and the true.
He stands beside the bier, He bids us weep no more, He stops our mourning steps;
the dead hear Him; hopes of youth, aspirations of heart, dreams of purity, of reality,
of high service, with which once our spirits kept glad company, but which had
withered, and sunk, and died, as the hot and scorching sun of common life arose
upon us—these revive; they sit up; they begin to speak; they find a voice; they turn to
Him; and He gives them back to us, and bids us cherish them for Him. On Him, then,
may our affections fix. On Him, the Healer, the Restorer of humanity, may our hearts
learn to lean the secret burden of their being.
1. If earthly trouble is upon us, let us fly to Him; let us beware of all those who
would cheer us without Him; let us be always sure that the poison of the asp is
hidden under their softest and most enticing words.
2. Or, is it the heavier burden of spiritual trouble under which we groan? Let us
see here that His purpose is the same. For why does God suffer this to harass
oftentimes His faithful servants, but to teach them to lean more simply upon
Him? (Bishop Samuel Wilberforce.)
Young man, Arise!
There is something specially touching and impressive in a village funeral. In a small
population every family is known; and death, when it enters, throws a general
sadness and gloom around. There were several things that combined to make this
funeral peculiarly affecting.
1. Raise up for a moment the sheet that is spread over the corpse (for the coffin is
borne on an open bier), and look on that pale countenance—it is the face of a
young man. Perhaps it was consumption that laid its withering hand upon him,
or fever may have snapped the thread of life; but there he is, cold, motionless,
and still. I think death never seems so utterly cruel, as whoa it cuts one off in the
bloom of opening manhood. And yet, mysterious as is the event, and deeply
affecting, it is no uncommon one. It occurs every week in London. Even in this
church I have seen some of the most bright and promising lives suddenly brought
to a close. Your youthful strength gives you no guarantee that death is far away.
Nobody steps out of the world when he expects to do so. Though for twenty years
you have never had an ache or a pain, you can make no safe calculation about the
future. A fine, amiable, robust fellow of twenty, who used to worship here, was
sitting in his office one day, when a fellow-clerk came up merrily, and slapping
him upon the back, said, “Well, how are you this morning?” That good-humoured
blow injured the spine, and after some weeks of almost total paralysis, the young
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man was borne to his last resting-place.
2. There is another thing that adds much to the impressiveness of this funeral:
the young man is an only son. Well, I imagine that, let a family circle be ever so
large, the parents feel there is not one of them that can be spared. Every one is
dear, every one is precious. A rich and benevolent gentleman, who had no
children of his own, was entering a steamboat one day, when he noticed a poor
man with a group of little ones around him, all in a state of pitiful destitution.
Stepping up to him, he proposed to take one of the children, and adopt it as his
own. “I think,” said he, “it will be a great relief to you.” “A what!” exclaimed the
other. “A relief to you, I said.” “Such a relief to me, sir,” rejoined the poor man,
“as to have my right arm cut off; it may be necessary, but only a parent can know
the trial.” But, an only son, in whom all the hopes and the joys of the parents
centre: ah! it is long since the extreme bitterness of such a bereavement passed
into a proverb (Zec_12:10).
3. I have not yet finished the picture. You will not wonder that this funeral
created exceptional sympathy, and that “much people” of Nain joined the
procession, when I remind you that this young man’s mother was a widow. The
light of her dwelling was now put out; the comfort and support of her advancing
years taken away. No doubt he had been a good son, or his death would not have
created so profound a feeling in the place.
4. With Dr. Trench, I believe that this majestic voice was something more than a
summons back to this mortal life—that it included also an awakening of the
young man to a higher and a spiritual life; with nothing short of which would the
Saviour have “delivered him to his mother.” He gave him back to her who bare
him, not merely to be for a few years longer her earthly companion, but, as now a
saved and regenerate man, to be to her a joy both for time and for eternity.
(1) Arise from the death of unbelief. Conversion is a passing from death unto
life. When you become a saved man, it is as though a corpse were quickened
into life.
(2) Arise from the bondage of sin. You cannot afford to be lost. The interests
at stake are too tremendous to be imperilled by delay. Won’t you yield, and
say, “Yes, Lord, at Thy bidding I arise, to live from this day for Thee”? But
some young man will say, “I feel the force of all you say; I know I ought to be a
Christian, and shall never be happy till I am one; but it is no use trying; sin
has got the upper hand of me, and when certain temptations meet me, I fall,
and must fall, and will fall.” I remember of a young man talking to me in that
style, and saying, “I believe the gospel to be true: that Christ is an omnipotent
Saviour, I have not a doubt. I can fully trust Him, so far as that is concerned;
and yet I dare not profess Him, because I know that a particular sin has
complete mastery over me, and I am not going to be a hypocrite.” But I took
him by the buttonhole, and said, “Let me read a verse to you,” and then I
turned to Joh_1:12 —“As many as received Him, to them gave He power to
become the sons of God”; and I showed him that, when one accepts Christ, he
accepts Him, not merely as a Saviour from guilt and from hell, but as a
Saviour from lust, and from vile passions, and from evil thoughts; and that
He must be trusted for this just as for the other.
(3) Arise from the apathy of indolence. The great mass of nominal Christians
are asleep. The only thing they want religion for is its comfort; it gives them a
pillow to lay their heads on. Is that the purpose for which you have enlisted?
When the stern Scottish chief was walking round his encampment one night,
he saw his own son lying on a pillow of snow which he had carefully gathered
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and packed together before he lay down; the father kicked the pillow from
under his son’s head and said,” Come, I will have no effeminacy here. I want
robust men in my army.” Oh, how many in Christ’s army are fast asleep, not
on a bolster of snow, but on a pillow of down. “Young man, I say unto thee,
Arise.” Arise from the slumber of lethargy and come and grapple with the foe.
(J. Thain Davidson. D. D.)
The raising of the widow’s son
Some places have been made famous by a single incident. Nain is the village of the
widow’s son whom Jesus raised from the dead. By no other event is Nain known. For
a moment the light of heaven fell upon it, and haloed it with a glory which has
attracted the eyes of all the Christian ages, and then it disappeared into its former
obscurity. The site of the ancient village is well authenticated; it is occupied by the
modern Nein, a squalid, miserable collection of huts, situated on the northwestern
edge of Jebel el Duhy, or the “Little Hermon,” where the hill slopes down into the
plain of Esdraelon. Our Lord came to Nain on His way south to keep the Passover.
The day before He had healed the centurion’s servant at Capernaum; and now, after
having walked eighteen miles since the cool hours of early morning, He toiled slowly
in the afternoon up the steep slope leading to the village. He was tired and footsore.
But there was work for the Father awaiting Him, in the doing of which He would find
His meat and drink. They were carrying a dead man to his burial on the east side of
the village, where the rough rock was full of sepulchral caves.
1. It would be difficult to make the picture of desolation more complete than the
evangelist has done by a few simple words. Notice that the three recorded
miracles of restoration from the dead were performed upon young persons.
2. We are apt to look upon the fact of Jesus meeting the funeral procession at the
precise moment when it was issuing out of the gate of the city as a mere chance or
fortunate coincidence. But nothing really occurs by chance; there is no such
divinity in the universe.
3. “And when the Lord saw her He had compassion on her.” It is not said that the
bereaved mother addressed Jesus. But He knew all the circumstances of the case.
Never was there a human heart so feeling as His. The very word employed in our
version to express His sympathy denotes His exquisite tenderness. It signifies the
unutterable pity which a mother has for her offspring. Jesus Himself was, strictly
speaking, the only son of His mother; and, as Joseph was in all probability dead
by this time, she, too, was a widow, worn down by the duties and cares of a
humble home. We cannot wonder, then, that the woman who came before Him in
agonizing circumstances, similar to those in which He would soon have to leave
His own mother, drew from His heart a peculiar compassion, and induced Him,
unsolicited, to perform for her one of His rarest and supremest acts of mercy.
4. “And said unto her, Weep not.” This “weep not” different from that addressed
to the hired mourners of Jairus’s household. There it was uttered in indignation,
for the purpose of restoring quiet; here it is said in deepest sympathy, for the
purpose of cheering and soothing. How often do these words proceed from the
lips of earthly comforters! No argument here for stoicism under sorrow. No one
need be ashamed of tears, since our Saviour’s eyes were filled with them. The very
existence of tears shows that God has designed them and has a use for them.
When Christ then, says, “Weep not,” He does not mean to forbid tears, or to make
us ashamed of them; but to give us a reason, a sufficient cause for drying our
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tears.
5. “He came and touched the bier.” Not necessary for Him to do this, so far as the
exercise of His Divine power was concerned. But there was deep significance in
what He did. He violated the letter of the law that He might keep its spirit.
6. “And they that bare him stood still.” They were struck by a sudden
consciousness that they were in the presence of One who had a right to stop them
even in their progress to the tomb; and they waited silently and reverently for
what He might say or do. What a scene for the genius of a great painter does the
imagination picture at this sublime expectant moment, when the power of God is
about to be visibly displayed. The mother bowed down with grief, and yet lifting
up to the face of Jesus eager eyes, in which a new-born hope struggles with the
tears of despair; the bearers of the bier standing still with looks of awe and
astonishment; the motley groups of the funeral procession, and the multitude
who followed Jesus in their picturesque Oriental dresses, turning to one another
as if asking the meaning of this strange proceeding; the calm, holy form of Jesus
touching the bier, and the last red level rays of the sun setting behind the green
hills on the western horizon, haloing with a sacred glow the head of the
Redeemer, and the shrouded figure that lies motionless and unconscious on the
bier, speaking touchingly of that sun that shall no more go down!
7. The stillness is broken by words such as human ears had never heard before—
“Young man, I say unto thee, Arise.” How suggestive of omnipotence is that “I.”
8. And he that was dead sat up and began to speak.” What did he speak about?
His lips were sealed upon those things which it is not lawful for a man to utter.
Our Lord Himself, after His resurrection, said not a single word regarding what
He had seen and heard during the three days when His body was in Joseph’s
tomb and His soul in Hades. How opposed is all this to the so-called revelations
of spirits, given to those who call themselves spiritualists.
9. “And He delivered him to his mother.” Who can describe the unutterable
gladness of that restoration? The revulsion of feeling must have been painful in
its very intensity. But the evangelist has left a veil over it, for there are feelings
with which a stranger may not intermeddle. Truly the promise was literally
fulfilled to her, “Weeping may endure for the night, but joy cometh in the
morning.”
10. Upon the spectators the effect of the wonderful miracle was overwhelming. A
great fear fell upon them, that strange instinctive fear produced by sudden
contact with the invisible world, which we feel even in the presence of our
beloved dead, on account of the awful mystery in which they are shrouded. They
glorified God that the long period during which there had been no prophet, no
supernatural sign, no communication between heaven and earth, nothing but the
continuous motion of the wheels of providence along the same beaten track, and
the uniform action of the dull unchanging signals of nature that carried the
general despatches of the universe, had come to an end at last. They had open
vision once more, and a sense of the nearness of heaven. But far short were their
impressions and conceptions, however vivid at the moment, of the glorious truth.
(H. Macmillan, LL. D.)
The story of Nain
I. THE WORDS OF CHRIST’S CONSOLATION WERE SIMPLE, AS ALL
CONSOLATION OUGHT TO BE. Too much talking spoils comfort. Give few words,
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but let them be crowded with the infinite of feeling.
II. CHRIST PUT THIS COMPASSION OF HIS AT ONCE INTO ACTION. NO sooner
had the feelings of pity arisen within Him than He came forward and touched the
bier, did what He could to help the woman. That is a deep lesson to us, though a
commonplace one. What an absurd self-deception it is to call ourselves Christians if
we never, like Christ, come forward and touch the bier.
III. THE CONSCIOUSNESS OF DIVINE POWER IN THE MIND OF CHRIST.
Contrast His consciousness of Divine power with His lovely, sad, and hidden life.
IV. IT WAS ALWAYS FOR PROFOUND MORAL AND SPIRITUAL ENDS THAT
CHRIST USED THE POWER HE WAS CONSCIOUS OF POSSESSING.
V. THE SPIRITUAL LESSONS TO BE DRAWN FROM THE MIRACLE.
1. Often in the midst of death that we meet the true life.
2. Every miracle has a two-fold object, to meet some physical want or distress,
and to point to Christ Himself as the one alone who could relieve the higher
wants of the spirit of man. It is with us spiritually as it was with the widow’s son.
Upon the path of life comes Christ, and touches the bier, and that which was dead
arises. (Stopford Brooke, M. A.)
The widow’s son of Nain
This miracle has much in common with Christ’s other two miracles of raising from
the dead. The same calm authority, the same Divine self-confidence is evident in
them all.
I. CHRIST’S IMPULSE OF COMPASSION. We are not satisfied with our knowledge
of any man until we have seen something of his impulses.
1. See how this illustrates the greatness of Christ. His air was not distraught. His
sympathies were as prompt, His considerateness as full and tender, as though not
a care was on His spirit.
2. Remember, too, how Christ subordinated family affection to the call of the
gospel. How hard and irresponsive, how cold and unsympathetic, are men who
have sacrificed affection to obedience.
3. This gives us a view of God which we sorely need. Nature reveals one whom
the strong may adore; a God for the happy. Christ reveals God as coming down to
us in compassion and tender personal sympathy.
II. THE SIMPLICITY OF CHRIST’S COMPASSION. For simple unmingled grief,
simple unmingled comfort is the only balm. He could afford often to dispense with
speech, because His life was unmistakably a witness for God. Simplicity is the great
want of modern Christian life. If it were deeper it would be less fussy. (A. Mackennal,
D. D.)
The widow of Nain
I. THE BEREAVED MOTHER. Painter, as well as physician, we can believe St. Luke
to have been. Desolation was never more graphically and pathetically summed up
than in the words, “The only son,” &c. Then, too, it is hard for the young and strong
to leave the world. Cut off prematurely, sayest thou? What if it be that the corn of
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wheat must fall into the ground and die, and thus bear much fruit. Bereaved mother,
a word to thee! If thy son is dear to thee, think him as much so to thy Saviour.
II. OUR LORD’S ATTITUDE ON THIS OCCASION.
1. In the associations of the miracle there is much of deepest interest:
(a) Our Lord’s power to grapple with sudden emergencies.
(b) His sensitive compassion.
(c) The paucity of His words.
2. The miracle itself: All its details are commonplace, entirely divested of any
clothing of the would-be wonderful.
(a) In the mercy there were the elements of fresh trials. Again there were
all the anxieties to undergo, all the battle again to fight, the prospect again
of severance.
(b) Why are miracles of resurrection no longer possible? Because there is
no longer the same end to be nerved.
(c) Such miracle typical. Death a type of sin. Renewal of human nature a
resurrection with Christ.
III. THE PEOPLE WHO ACCOMPANIED THE MOURNER.
1. Gratifying as their sympathy would be, the very crowds would cause her to feel
more solitary.
2. In the feelings excited by the performance of the miracle, we trace no thought
for those of the mother. We find only superstitious fear, which, in its turn, gives
place to wild enthusiasm. The words of the people seem to denote that the
miracle recalled those of Elijah and Elisha, and the prophet’s vision (Eze_
37:1-28). They indulged in sentimental Messianic dreams; they built themselves
up afresh in national pride; they gave themselves over to self-important babbling.
We have only here a fresh illustration of that false spirit to which it was our
Lord’s sad destiny to minister. With all their enthusiasm He knew that there was
no real life, no deep apprehension of the character of the truths He had come to
teach. (W. J. Gordon.)
Gospel for the Sixteenth Sunday after Trinity
I. SOME MIRACLES OF THIS KIND WERE NEEDED, IN ORDER TO GIVE A FULL
VIEW OF THE WORK AND POWER OF CHRIST.
II. Of this most striking class of miracles ONLY THREE ARE RECORDED, AND WE
MUST SUPPOSE ONLY THREE WERE WROUGHT. For this infrequency there may
have been many reasons.
1. A desire to make the miracle mote striking by its isolation.
2. The unbelief of the people. Christ is never asked to raise the dead. Even
Martha just hints and no more, that God will grant whatever He asks.
III. THERE IS A GRADATION IN THE MIRACLES, LEADING UP, AS IT WERE,
TO A CLIMAX. Just dead; twenty-four hours dead; four days dead. In all cases, the
fact of the death well-ascertained, and abundance of witnesses secured. What must
be the feelings of a man between one death and another?
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IV. A MIRACLE PRODUCES ITS EFFECT ACCORDING TO THE STATE OF MIND
OF THOSE WHO WITNESS IT. It does not necessarily carry conviction. Here a fear
comes on all, and they glorify God. In the second miracle they are astonished with a
great astonishment. At the crowning miracle, the hatred against Jesus having
become more intense, some went their way to the Pharisees and reported what Jesus
had done. (G. Calthrop, M. A.)
The miracle of Nain
How splendid the career of Jesus! Observe here—
I. WHAT THE REDEEMER BEHELD.
II. WHAT CHRIST FELT—“Compassion.” His eye affected His heart.
1. Agreeable to His nature.
2. Agreeable to all His works.
III. WHAT CHRIST SAID—“Weep not.” Was it not a very harsh and unreasonable
demand?
1. Might she not have reminded Him that to weep was in accordance with the
feelings of our nature?
2. Have not the best of men wept?
3. This was an extremely afflictive case. Still He insists that she must weep not.
We shall soon perceive the reason: He was about to remove the cause of sorrow.
IV. WHAT THE REDEEMER DID.
1. He touched the bier. Arrested it in its course; bearers felt it impossible to
advance; finger of God was upon it. Hence they stood still-astonished, amazed.
2. He commanded the corpse to arise. Although dead, he heard the voice of the
Son of God, and lived. His spirit heard it in Hades—the invisible state, and came
back.
3. He delivered him to his mother. Christ might have insisted on the consecration
of himself to His service, as a disciple, evangelist, or apostle. Compassion
commenced, and compassion gave the finishing stroke to this splendid and
Divine scene.
4. The people glorified God. The glory of God was the grand object and end of
Christ’s undertakings.
Application: See in this young man—
1. A striking picture of the natural state of man.
2. Learn the only means of restoration.
3. God is greatly glorified in the salvation of sinners. (J. Burns, D. D.)
Christian attendance at a funeral
What are the sentiments with which we attend a funeral?
I. OUR CONDUCT IN RELATION TO THE DECEASED AND HIS SURVIVING
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FAMILY.
1. Let us attend the funeral not merely for the sake of politeness, but out of
Christian charity.
(1) Such attendance is in conformity with human nature.
(2) It is beneficial to ourselves, reminding us that we are brethren, children
of the same heavenly Father.
2. Let us succour the deceased, by remembering him in our prayers, &c.
3. Let us console the family of the deceased.
(1) Let us weep with them that weep. Compassion is like balsam.
(2) Let us speak comfort to the grief-stricken family. Remind them of the
dispositions of Divine Providence, of immortality, and future reunion.
(3) Let us perform consoling works.
II. OUR CONDUCT WITH REGARD TO OURSELVES. A funeral is a warning to us.
1. Look at the corpse.
(1) What has it been? What we are: full of life and health, full of hopes,
prospects, and plans for the future. Was this person young or old, rich or
poor, beautiful or deformed, learned or illiterate? It does not matter. No one
is secured against death. The only important question is this: Was the dead
person virtuous or wicked?
(2) What is it now? What we all shall be: a hideous corpse, deprived of life
and “beauty, deprived of all advantages of mind, form, and earthly conditions.
Only one thing has been spared by death: the good and evil deeds done in life.
(3) How has it come to this state? In the same way as that by which we must
pass—death. Has death come unexpected, or after an early warning? When
and where?
(4) What will it be? Like every one of us, a prey to vermin, an inhabitant of
the grave. So passes the glory of the world. But, at the same time, it is the seed
of a future body—either glorious or ignominious.
2. Let us turn our eyes to Jesus, the Life-giver. (Tschupik.)
A bereaved mother
The mother of poor Touda, who heard that I wished to see him once more, led me to
the house where the body was laid. The narrow space of the room was crowded;
about two hundred women were sitting and standing around, singing mourning
songs to doleful and monotonous airs. As I stood looking, filled with solemn
thoughts, in spite of, or rather because of, perhaps, the somewhat ludicrous contrasts
about me, the mother of Touda approached. She threw herself at the foot of her dead
son, and begged him to speak to her once more. And then, when the corpse did not
answer, she uttered a shriek, so long, so piercing, such a wail of love and grief, that
tears came into my eyes. Poor African mother! she was literally as one sorrowing
without hope; for these poor people count on nothing beyond the present life. For
them there is no hope beyond the grave. “All is done,” they say, with an inexpressible
sadness of conviction that sometimes gave me a heartache. As I left the hut, thinking
these things, the wailing recommenced. It would be kept up by the women, who are
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the official mourners on these occasions, till the corpse was buried. (Du Chaillu.)
The voice of a funeral
Every funeral is God’s repetition of His anathema against sin. When our friends are
carried to the silent sepulchre the Lord of all does in fact say to us, “See what a bitter
thing sin is; it takes the light from the eye and the music from the ear; it silences the
voice of song, and palsies the hand of skill; it quenches the fire of love upon the
heart’s altar, and removes the light of understanding from the brain’s judgment seat,
and gives over the creature once so lovely and beloved to become a putrid mass, a
horror and a loathing, so that affection itself cries out, ‘Bury my dead out of my
sight.’” Thus every gravestone and every green hillock in the cemetery may be
regarded as the still small voice of God solemnly condemning sin. (C. H. Spurgeon.)
A risible sermon
Archbisbop Leighton, returning home one morning, was asked by his sister, “Have
you been bearing a sermon?” “I’ve met a sermon,” was the answer. The sermon he
had met was a corpse on its way to the grave. The preacher was Death. Greatest of
street-preachers!—nor laws nor penalties can silence. No tramp of horses, nor
rattling of carriages, nor rush and din of crowded streets can drown his voice. In
heathen, pagan, and Protestant countries, in monarchies and free states, in town and
country, the solemn pomp of discourse is going on. In some countries a man is
imprisoned for even dropping a tract. But what prison will hold this awful preacher?
What chains will bind him? He lifts up his voice in the very presence of tyrants, and
laughs at their threats. He walks unobstructed through the midst of their guards, and
delivers the messages which trouble their security and embitter their pleasures. If we
do not meet his sermons, still we cannot escape them. He comes to our abode, and,
taking the dearest object of our love as his text, what sermons does he deliver to us!
His oft-repeated sermons still enforce the same doctrine, still press upon us the same
exhortation, “Surely, every man walketh in a vain show. Surely they are disquieted in
vain.” “Here we have no continuing city.”
Power of sympathy
Happy is the man who has that in his soul which acts upon the dejected as April airs
upon violet roots. Gifts from the hand are silver and gold; but the heart gives that
which neither silver nor gold can buy. To be full of goodness, full of cheerfulness, full
of sympathy, full of helpful hope, causes a man to carry blessings of which he is
himself as unconscious as a lamp of its own shining. Such a one moves on human life
as stars move on dark seas to bewildered mariners; as the sun wheels, bringing all the
seasons with him from the south. (H. W. Beecher.)
Silent sympathy
Bishop Myrel had the art of sitting down, and holding his tongue for hours, by the
side of a man who had lost the wife he loved, or of a mother bereaved of her child.
(Victor Hugo.)
The compassion of mankind a sign of the compassion of mankind’s Head
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and Lord
Contrast between the two compassions of which the bereaved mother was the object.
Helpless compassion of multitude; mighty compassion of Christ.
I. The Father sent His Son into the world to adopt and justify these common and
daily human compassions, and to reveal what had all along been implied though
hidden in them.
II. Jesus Christ shared in the compassion of the Jewish mourners, and shares now in
such compassion everywhere because He is the Son of Man.
III. The text, however, reminds us that He who comes to meet the funerals of our
kind and unites His compassion with our compassion, is more even than the Son of
Man, the Head of our race. “And when the Lord saw her.” The Son of Man, who is the
Lord, has compassion with humanity in its troubles. (T. Hancock.)
The power of Christ’s voice
Only three such reprieves recorded in the Gospels. Not fewer, that there might be no
doubt as to the fact; not more, that the fact might not be too common.
1. All whom our Lord called back to life were comparatively young. It was death
as a blight that He checked and restrained.
2. In all three cases it was kindness to the living which chiefly moved Christ to
raise the dead. In each act we see Jesus in a higher character than a worker of
miracles; it showed Him as the binder of broken hearts.
3. The resurrection of the dead is the result of the Divine power of Christ, In the
most stupendous of all His works of power He put away secondary means; the
creative command went direct from the creative voice to the matter and the spirit
which were bound to obey that voice. The mode of working is majestic, Divine.
4. The three risings which took place at the command of Christ were preludes
and foreshadowings of His own. But they did but imperfectly resemble that one
complete resurrection. Christ rose at no word of command, but because He had
life in Himself.
5. Taking our stand upon the truth that Christ is risen from the dead, we may see
in these revivals the foreshadowings of that universal revival, when all the dead
shall hear the voice of the Son of God and live. If you do not hear and obey the
gentle, persuasive, loving voice of Christ now, it will be ill with you when that
great voice sounds which will call all of us from our graves, and which we shall
then be compelled to hear and obey. (The late Dean of Ely.)
Visit to Nain
We crossed Hermon, and found ourselves in a small decayed village on the edge of
another bay of Esdraelon, which runs between the hills of Galilee and Hermon to the
north. It was Nain. It is poor, confused and filthy, like every village in Palestine, but
its situation is very fine, as commanding a good view of the plain, with the opposite
hills, and especially of Tabor, that rises like a noble wooded island at the head of the
green bay. And Nain, in the light of the Gospel-history, is another of those fountains
of living water opened up by the Divine Saviour, which have flowed through all lands
to refresh the thirsty. How many widows, for eighteen centuries, have been
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comforted; how many broken hearts soothed and healed; by the story of Nain—by
the unsought and unexpected sympathy of Jesus, and by His power and majesty!
What has Nineveh or Babylon been to the world in comparison with Nain? And this
is the wonder constantly suggested by the insignificant villages of Palestine, that their
names have become parts, as it were, of the deepest experiences of the noblest
persons of every land and every age. (Norman Macleod, D. D.)
THE WIDOW OF NAIN.
Forth from the city gate the pitying crowd
Followed the stricken mourner. They came near
The place of burial, and, with straining hands,
Closer upon her breast she clasped the pall,
And with a gasping sob, quick as a child’s,
And an inquiring wildness flashing through
The thin grey lashes of her fevered eyes,
She came where Jesus stood beside the way.
He looked upon her, and His heart was moved.
“Weep not!” He said; and as they stayed the bier,
And at His bidding laid it at His feet,
He gently drew the pall from out her grasp,
And laid it back in silence from the dead.
With troubled wonder the mute throng drew near,
And gazed on His calm looks. A minute’s space
He stood and pray’d. Then taking the cold hand,
He said, “Arise!” And instantly the breast
Heaved in its cerements, and a sudden flush
Ran through the lines of the divided lips,
And with a murmur of his mother’s name,
He trembled and sat upright in his shroud.
And while the mourner hung upon his neck,
Jesus went calmly on His way to Nain. (N. P. Willis.)
12 As he approached the town gate, a dead
person was being carried out—the only son of
his mother, and she was a widow. And a large
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crowd from the town was with her.
BARNES, "The gate of the city - Cities were surrounded by walls, to defend
them from their enemies. They were entered through “gates” placed at convenient
distances from each other. In most cities it was not allowed to bury the dead within
the walls; hence, they were carried to some convenient burial-place in the vicinity of
the city.
A dead man carried out - A funeral procession. Anciently no Jews were buried
within the walls of the city, except the kings and distinguished persons, 1Sa_28:3;
2Ki_21:18. The custom of burying within cities, and especially within the walls of
churches or in their vicinity, had its origin among Christians very early; yet perhaps
few customs are more deleterious to health than burials within large cities, especially
within the walls of frequented buildings. The effluvia from dead bodies is excessively
unwholesome. Burial-places should be in situations of retirement, far from the tread
of the happy and busy world, where all the feelings may be still and calm, and where
there can be no injury to health from the mouldering bodies of the dead.
CLARKE, "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.
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GILL, "Now when he came nigh to the gate of the city,.... Of Naim:
behold: there was a dead man carried out; of the city; for they, used not to
bury in cities, but in places without, and at some distance: the burying places of the
Jews were not near, their cities (r); and they had different ways of carrying them out
to be buried, according to their different ages: a child under a month old was carried
out in the bosom of a person; if a full month old, in a little coffin, which they carried
in their arms; one of a twelve month old was carried in a little coffin on the shoulder;
and one of three years old on a bier or bed, (s) and so upwards; and in this manner
was this corpse carried out: who was
the only son of his mother; hence the sorrow and mourning were the greater; see
Zec_12:10
and she was a widow; and if she had been supported by her son, her loss was very
considerable; and having neither husband, nor son, to do for her, her case was very
affecting:
and much people of the city was with her; according to the age of persons was
the company that attended them to the grave: if it was an infant, not a month old, it
was buried by one woman, and two men, but not by one man, and two women; if a
month old, by men and women; and whoever was carried out on a bier or bed, many
mourned for him; and whoever was known to many, many accompanied him (t); and
which was the case this dead man: he seems to have been well known and respected
by the company that attended him to his grave; of these some were bearers, and
these had their deputies, and these again theirs; for as they carried their dead a great
way, they were obliged often to change their bearers; and of the company, some went
before the bier, and others went after it (u): besides, what served to increase
company at a funeral was, that it was looked upon as an act of kindness and mercy to
follow a corpse to the grave (w); to which may be added, and what must always tend
to increase the number at such a time, that, according to the Jewish canons (x).
"it was forbidden to do any work at the time a dead man was buried, even one of the
common people.''
HENRY, “ 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.
JAMISON, "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, etc. — affecting particulars, told with delightful simplicity.
CALVIN, "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
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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.
COKE, "Luke 7:12. There was a dead man carried out,— It was customary for
the Jews to bury out of the city, as appears from Matthew 27:60. This custom
was likewise observed by other nations. The Jews might have introduced it to
prevent their being polluted by touching the biers or dead bodies of their
countrymen; but both they and the heathens might have had a further reason for
this institution, namely, the preservation of their health; it being notorious that
the effluvia which proceed from dead bodies are very pernicious, and often cause
pestilential disorders. Hence it has been matter of wonder, why modern
Christians should not only have their burial-grounds contiguous to their
churches, but even bury in their churches; a custom most certainly prejudicial to
health, and introduced, as is most likely, by superstition and pride. But see this
subject completely handled in a judicious pamphlet, intitled, "Seasonable
Considerations on the indecent and dangerous Custom of burying in
ChurchesandChurchyards." Some particular circumstances of distress are
mentioned in the case before us: the young man to be buried, was the only son of
his mother, and she was a widow, and consequently had no prospect of more
children: hence the sympathy which she received from her relations and
acquaintance was singular. A crowd of people muchgreater than was usual on
such occasions, in testimony of their concern for her, attended her; while she
performed the last duty to her beloved son. This circumstance the evangelist
takes notice of to shew, that though there had been no persons presentat the
miracle but those who attended the funeral, it was illustrious on account of the
number of the witnesses.
PETT. "But when He drew near to that town He saw a funeral procession
coming towards Him. Burials took place outside towns, and burial sites have
been discovered near Nain. Jesus no doubt saw many funeral processions for in
those days life was uncertain. The thing, however that distinguished this one was
a particular weeping woman, for she was a widow, and her only main mainstay
was now dead. Life held little for her in the future. She was fairly well known for
almost the whole of the town were taking part. Taking part in such an even was
seen by Jews as a meritorious act. And there was also probably a great sense of
sympathy with her. For a widow to lose her only son was a huge tragedy.
Perhaps Jesus knew the woman. She did not live far away from the town where
He had grown up. Or perhaps He knew her because of Who He was.
CONSTABLE, "Friends were carrying the corpse out of the city gate to bury it
outside the town, as was customary. The fact that the widow now had no
surviving husband or son meant that she was in desperate circumstances
economically as well as emotionally (cf. 1 Kings 17:10). She would probably
become destitute without someone to provide for her needs. The large retinue of
mourners was common though it suggests that she had friends.
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13 When the Lord saw her, his heart went out to
her and he said, “Don’t cry.”
GILL, "And when the Lord saw her, he had compassion on her,.... Knowing
her case, that she was a widow, and had lost her only son:
and said unto her, weep not; signifying, that he would help her, which he did
without being asked to do it, as usual in other cases.
HENRY, "III. How it was wrought by our Lord Jesus.
1. The person raised to life was a young man, cut off by death in the beginning of
his days - a common case; man comes forth like a flower and is cut down. That he
was really dead was universally agreed. There could be no collusion in the case; for
Christ was entering into the town, and had not seen him till now that he met him
upon the bier. He was carried out of the city; for the Jews' burying-places were
without their cities, and at some distance from them. This young man was the only
son of his mother, and she a widow. She depended upon him to be the staff of her old
age, but he proves a broken reed; every man at his best estate is so. How numerous,
how various, how very calamitous, are the afflictions of the afflicted in this world!
What a vale of tears is it! What a Bochim, a place of weepers! We may well think how
deep the sorrow of this poor mother was for her only son (such sorrowing is referred
to as expressive of the greatest grief, - Zec_12:10), and it was the deeper in that she
was a widow, broken with breach upon breach, and a full end made of her comforts.
Much people of the city was with her, condoling with her loss, to comfort her.
2. Christ showed both his pity and his power in raising him to life, that he might
give a specimen of both, which shine so brightly in man's redemption.
(1.) See how tender his compassions are towards the afflicted (Luk_7:13): When
the Lord saw the poor widow following her son to the grave, he had compassion on
her. Here was not application made to him for her, not so much as that he would
speak some words of comfort to her, but, ex mero motu - purely from the goodness
of his nature, he was troubled for her. The case was piteous, and he looked upon it
with pity. His eye affected his heart; and he said unto her, Weep not. Note, Christ has
a concern for the mourners, for the miserable, and often prevents them with the
blessing of his goodness. He undertook the work of our redemption and salvation, in
his love and in his pity, Isa_63:9. What a pleasing idea does this give us of the
compassions of the Lord Jesus, and the multitude of his tender mercies, which may
be very comfortable to us when at any time we are in sorrow! Let poor widows
comfort themselves in their sorrows with this, that Christ pities them and knows
their souls in adversity; and, if others despise their grief, he does not. Christ said,
Weep not; and he could give her a reason for it which no one else could: “Weep not
for a dead son, for he shall presently become a living one.” This was a reason peculiar
to her case; yet there is a reason common to all that sleep in Jesus, which is of equal
force against inordinate and excessive grief for their death - that they shall rise again,
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shall rise in glory; and therefore we must not sorrow as those that have no hope,
1Th_4:13. Let Rachel, that weeps for her children, refrain her eyes from tears, for
there is hope in thine end, saith the Lord, that thy children shall come again to their
own border, Jer_31:17. And let our passion at such a time be checked and claimed by
the consideration of Christ's compassion.
JAMISON, "the Lord — “This sublime appellation is more usual with Luke and
John than Matthew; Mark holds the mean” [Bengel].
saw her, he had compassion, etc. — What consolation to thousands of the
bereaved has this single verse carried from age to age!
BENSON, "Luke 7:13-15. When the Lord saw her, he had compassion on her,
&c. — Jesus, whose tenderness made him susceptible of the strongest
impressions from occurrences of this kind, knowing that the mother’s affliction
was bitter, and the occasion of it real, was greatly moved with compassion at the
sorrowful scene. Here was no 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, and said unto her, Weep
not. Observe, reader, Christ has a concern for mourners, for the miserable, and
often prevents them with the blessings of his goodness. He undertook the work of
our redemption and salvation in his love and in his pity, Isaiah 63:9. What a
pleasing idea doth this give us of the compassion of the Lord Jesus, and the
multitude of his tender mercies, which may be very encouraging 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
Thessalonians 4:13. Let Rachel, that weeps for her children, refrain her eyes
from tears; for there is hope in thine end, saith the Lord, that thy children shall
come again to their own border, Jeremiah 31:17. And let our passion at such a
time be checked and calmed by the consideration of Christ’s compassion. And he
came and touched the bier — Which he could do without contracting pollution.
The people of the East bury their dead without coffins, but they carry them to
the grave on a bier that is shaped like one. By touching this, Jesus intimated to
the bearers that they should not proceed. And he said, Young man, I say unto
thee, Arise — And no sooner had he uttered this command than he that was dead
sat up — Without any human help, having received life from Jesus, which was
thus evinced, as it was also by his beginning to speak. Thus, when Christ
communicates spiritual life to a person who had been dead in trespasses and sins,
he instantly arises out of the state of insensibility, darkness, and death, in which
he had lain, and his lips are opened in prayer and praise. And he delivered him
to his mother — Christ did not oblige this young man, to whom he had given a
new life, to go along and continue with him, as his disciple to minister to him,
though he owed him much, even his own self; much less as a trophy of his
dominion over death, to get honour by him; but presented him to his mother, to
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attend her, as became a dutiful son, showing hereby, that it was in compassion of
her affliction he had wrought the life-giving miracle. Indeed, all 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. And as this miracle was an
illustrious display of our Lord’s compassion for a person in distress, so it was a
striking confirmation of his divine mission; this youth being raised from the dead
near the gate of the city, a place of public resort, and in the presence of many
witnesses, particularly the multitude which came with Jesus, the people who
accompanied the corpse, and all who happened in that instant to be in or passing
through the gate upon business.
COKE, "Luke 7:13-15. When the Lord saw her, &c.— Jesus, whose tenderness
made him susceptible of the strongest impressions from occurrences of this kind,
knowing that the mother's affection was bitter, and the occasion of it real, was
greatly moved at the sorrowful scene. Nor was his sympathy vain: he resolved to
turn their mourning into joy, by raising the young man from the dead. The
opportunity was peculiarly proper, as the multitude of the people attending the
corpse entirely prevented all suspicion that the person carried out was not dead;
since to manage with success a fraud, in which so many must have been
concerned, was absolutely impossible. The miracle therefore being liable to no
objection, Jesus came nigh, laid hold on the bier, and uttered the commanding
voice, Young man, I say unto thee, arise! Immediately, at his authoritative call,
the youth revived, having received life from Jesus, who, instead of shewing him
around to the multitude, by a singular exercise of modesty and humanity
presented him to his mother; Luke 7:15 to intimate, that in compassion to her
affliction he had wrought the life-giving miracle. At the same time, as it was
performed near the city gate, which anciently was the place of public resort, the
youth must have been raised from the dead in the presence of many witnesses,
particularly the multitude which came with Jesus, the people who accompanied
the corpse, and all who happened at that instant to be in the gate upon business:
wherefore, being so publicly performed, this great miracle became a noble
confirmation of our Lord's mission. "The ancients," says Grotius, "observe, that
in three of the miracles performed by Jesus after his sermon on the mount, the
three kinds of God's benefits are represented us: First, Those which are
conferred upon our suing to God for them ourselves, as in the case of the leper.
Secondly, Those which are obtained for us by the prayers of others, as in the case
of the centurion's servant. And, thirdly, Those which God bestows without being
asked, as in the present case. To which kind of mercy the apostles very justly
refer the calling of the Gentiles."
PETT, "We are not told of any request made to Jesus. Perhaps all thought that
there was nothing that He could do. But Jesus of His own volition went forward
to help her because He was filled with compassion at her need. Here was One
Who did not look lightly on the sufferings of His people. And gently He said to
her, ‘Do not cry.’ We are reminded of His earlier words, ‘Blessed are you who
weep now, for you will laugh’ (Luke 6:21). Soon the widow’s laughter will reach
up to God.
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‘When the Lord saw her.’ The use of ‘the Lord’ is not accidental. Here was the
One Who was in control of the situation, the Lord of life. Compare Luke 2:11 (a
Saviour Who is Christ the Lord); Luke 5:8 (the holy Lord); Luke 5:12 (the Lord
over disease); Luke 5:17 (the Lord of power); Luke 6:5 (the Lord of the
Sabbath); Luke 6:46 (the Lord of disciples Who must be obeyed). It speaks of
authority and power.
CONSTABLE, "This is Luke's first narrative use of the term "the Lord" for
Jesus (cf. Luke 7:19; Luke 10:1; Luke 10:39; Luke 10:41; Luke 11:39; Luke
12:42; Luke 13:15; Luke 17:5-6; Luke 18:6; Luke 19:8; Luke 22:61; Luke 24:3;
Luke 24:34). It anticipates the title the early Christians gave Him (e.g., Acts
2:36), and in this story it anticipates the remarkable demonstration of His
sovereignty that followed.
Luke noted Jesus' compassion for the woman, one of his characteristic emphases.
The Lord's words expressed His compassion, but they proved to be far from
merely hollow words of encouragement. He would shortly give her reason not to
weep but to rejoice.
MACLAREN, “JESUS AT THE BIER
We owe our knowledge of this incident to Luke only. He is the Evangelist who
specially delights in recording the gracious relations of our Lord with women, and he
is also the Evangelist who delights in telling us of unasked miracles which Christ
performed. Both of these characteristics unite in this story, and it may have been
these, rather than the fact of its being a narrative of a resurrection, that found for it a
place in this Gospel.
Be that as it may, it is obvious to remark that this miracle was not wrought with any
intention of establishing Christ’s claims thereby. Its motive was simply pity; its
purpose was merely to comfort a desolate woman whose hope and love and defence
were lying stretched on her boy’s bier. Was that a sufficient reason for a miracle?
People tell us that a test of a spurious miracle is that it is done without any adequate
purpose to be served. Jesus Christ thought that to comfort one poor, sorrowful heart
was reason enough for putting His hand out, and dragging the prey from the very
jaws of death, so loftily did He think of human sorrow and of the comforting thereof.
Now I think we unduly limit the meaning of our Lord’s miracles when we regard
them as specially intended to authenticate His claims. They are not merely the
evidences of revelation; they are themselves a large part of revelation. My purpose in
this sermon is to look at this incident from that one point of view, and to try to set
clearly before our minds what it shows us of the character and work of Jesus Christ.
And there are three things on which I desire to touch briefly. We have Him here
revealed to us as the compassionate Drier of all tears; the life-giving Antagonist of
death; and as the Re-uniter of parted hearts.
Note, then, these three things.
I. First of all, look at that wonderful revelation that lies here of Jesus
Christ as the compassionate Drier of all tears.
The poor woman, buried in her grief, with her eyes fixed on the bier, has no thought
for the little crowd that came up the rocky road, as she and her friends are hurrying
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down it to the place of graves. She was a stranger to Christ, and Christ a stranger to
her. The last thing that she would have thought of would have been eliciting any
compassion from those who thus fortuitously met her on her sad errand. But Christ
looks, and His eye sees far more deeply and far more tenderly into the sorrow of the
desolate, childless widow than any human eyes looked. And as swift as was His
perception of the sorrow, so swiftly does He throw Himself into sympathy with it.
The true human emotion of unmingled pity wells up in His heart and moves Him to
action.
And just because the manhood was perfect and sinless, therefore the sympathy of
Christ was deeper than any human sympathy, howsoever tender it may be; for what
unfits us to feel compassion is our absorption with ourselves. That makes our hearts
hard and insensitive, and is the true, ‘witches’ mark’-to recur to the old fable-the spot
where no external pressure can produce sensation. The ossified heart of the selfish
man is closed against divine compassion. Since Jesus Christ forgot Himself in pitying
men, and Himself ‘took our infirmities and bare our sicknesses,’ He must have been
what none of us are-free from all taint of selfishness, and from all insensibility born
of sin.
But there is another step to be taken. That pitying Christ, on the rocky road outside
the little Galilean village, feeling all the pain and sorrow of the lonely mother-that is
God! ‘Lo! this is our God; and we have waited for Him.’ Ay! waited through all the
uncompassionating centuries, waited in the presence of the false gods, waited whilst
men have been talking about an impassive Deity careless in the heavens, over whose
serene blessedness no shadow can ever pass. This is our God. No impassive monster
that no man can love or care for, but a God with a heart, a God that can pity, a God
who, wonderful as it is, can and does enter, in the humanity of Jesus Christ, into a
fellow-feeling of our infirmities.
If Jesus Christ in His pity was only a perfect and lovely example of unselfish
sympathy such as man can exercise, what in the name of common-sense does it
matter to me how much, or how tenderly, He pitied those past generations? The
showers and the sunshine of this summer will do as much good to the springing corn
in the fields to-day as the pity of a dead, human Christ will do for you and me. In our
weaknesses, in our sorrows great and small, in our troubles and annoyances, you and
I need, dear brethren, a living Jesus to pity us, there in the heavens, just as He pitied
that poor woman outside the gate of Nain. Blessed be God!, we have Him. The
human Christ is the manifestation of the Divine, and as we listen to the Evangelist
that says, ‘When He saw her He had compassion upon her,’ we bow our heads and
feel that the old psalmist spoke a truth when He said, ‘His compassions fail not,’ and
that the old prophet spoke a truth, the depth of which his experience did not enable
him to fathom, when he said that ‘in all their afflictions He was afflicted.’
Then, note that the pitying Christ dries the tears before He raises the dead. That is
beautiful, I think. ‘Weep not,’ He says to the woman-a kind of a prophecy that He is
going to take away the occasion for weeping; and so He calls lovingly upon her for
some movement of hope and confidence towards Himself. With what an ineffable
sweetness of cadence in His sympathetic voice these words would be spoken! How
often, kindly and vainly, men say to one another, ‘Weep not,’ when they are utterly
powerless to take away or in the smallest degree to diminish the occasion for
weeping! And how often, unkindly, in mistaken endeavour to bring about resignation
and submission, do well-meaning and erring good people say to mourners in the
passion of their sorrow, ‘Weep not!’ Jesus Christ never dammed back tears when
tears were wholesome, and would bring blessing. And Jesus Christ never said, ‘Dry
your tears,’ without stretching out His own hand to do it.
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How does He do it? First of all by the assurance of His sympathy. Ah! in that word
there came a message to the lonely heart, as there comes a message, dear brethren, to
any man or woman among us now who may be fighting with griefs and cares or
sorrows, great or small-the assurance that Jesus Christ knows all about your pain
and will help you to bear it if you will let Him. The sweet consciousness of Christ’s
sympathy is the true antidote to excessive grief.
And He dries the tears, not only by the assurance of His sympathy, but by
encouraging expectation and hope. When He said, ‘Weep not,’ He was pledging
Himself to do what was needed in order to stay the flow of weeping. And He would
encourage us, in the midst of our cares and sorrows and loneliness, not indeed to
suppress the natural emotion of sorrow, nor to try after a fantastic and unreal
suppression of its wholesome signs, but to weep as though we wept not, because
beyond the darkness and the dreariness we see the glimmering of the eternal day. He
encourages expectation as the antagonist of sorrow, for the curse of sorrow is that it
is ever looking backwards, and the true attitude for all men who have an immortal
Christ to trust, and an immortality for themselves to claim, is that not ‘backward’
should their ‘glances be, but forward to their Father’s home.’ These are the thoughts
that dry our tears, the assurance of the sympathy of Christ, and the joyous
expectation of a great good to be ours, where beyond those voices there is peace.
Brother! it may be with all of us-for all of us carry some burden of sorrow or care-as
it is with the hedgerows and wet ploughed fields to-day; on every spray hangs a
raindrop, and in every raindrop gleams a reflected sun. And so all our tears and
sorrows may flash into beauty, and sparkle into rainbowed light if the smile of His
face falls upon us.
And then, still further, this pitying Christ is moved by His pity to bring unasked gifts.
No petition, no expectation, not the least trace of faith or hope drew from Him this
mighty miracle. It came welling up from His own heart. And therein it is of a piece
with all His work. For the divine love of which Christ is the Bearer, the Agent, and the
Channel for us men, ‘tarries not for men, nor waiteth for the sons of men,’ but before
we ask, delights to bestow itself, and gives that which no man ever sought, even the
miracles of the Incarnation and Crucifixion of Jesus Christ our Lord. If heaven had
waited until men’s prayers had forced its gates ere it sent forth its greatest gift, it had
waited for ever, and all mankind had perished. God’s love flows out of its own
expansive and diffusive nature. Its necessity is to impart itself, and its nature and
property is to give. A measureless desire to bestow itself, and in itself all good, is the
definition of the love of God. And Christ comes ‘to the unthankful and to the evil,’
bringing a gift which none of us have asked, and giving as much of Himself as He can
give, undesired, to every heart, that thereby we may be led to desire these better gifts
which cannot be bestowed unless we seek them.
So here we have the compassion of the human Christ, which is the divine
compassion, drying all tears and giving unasked blessings.
II. Note, secondly, the further revelation of our Lord here as being the
life-giving Antagonist of Death.
There is something exceedingly picturesque, and if I might use the word, dramatic, in
the meeting of these two processions outside the city gate, the little crowd of
mourners hurrying, according to the Eastern fashion, down the hill to the place of
tombs, and the other little group toiling up the hill to the city. There Life and Death
stand face to face. Jesus Christ puts out His hand, and lays it upon the bier, not to
communicate anything, but simply to arrest its progress. Is it not a parable of His
work in the world? His great work is to stop the triumphant march of Death-that
grim power which broods like a thundercloud over humanity, and sucks up all
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brightness into its ghastly folds, and silences all song. He comes and says ‘Stop’; and
it stands fixed upon the spot. He arrests the march of Death. Not indeed that He
touches the mere physical fact. The physical fact is not what men mean by death. It is
not what they cower before. What the world shrinks from is the physical fact plus its
associations, its dim forebodings, its recoilings from the unknown regions into which
the soul goes from out of ‘the warm precincts of the cheerful day,’ and plus the
possibilities of retribution, the certainty of judgment. All these Christ sweeps away,
so that we may say, ‘He hath abolished Death,’ even though we all have to pass
through the mere externals of dying, for the dread of Death is gone for ever, if we
trust Him.
And then note, still further, we have Christ here as the Life-giver. ‘Young man, I say
unto thee, Arise!’ Christ took various methods of imparting His miraculous power.
These methods varied, as it would appear, according to the religious necessities of
the subjects or beholders of the miracle. Sometimes He touched, sometimes He
employed still more material vehicles, such as the clay with which He moistened the
eyes of the blind man, and the spittle with which He touched the ears of the deaf. But
all these various methods were but helps to feeble faith, and in the case of all the
raisings from the dead it is the voice alone that is employed.
So, then, what is the meaning of that majestic ‘I say unto thee, Arise’? He claims to
work by His own power. Unless Jesus Christ wielded divine authority in a fashion in
which no mere human representative and messenger of God ever has wielded it, for
Him to stand by that bier and utter, ‘I say unto thee, Arise!’ was neither more nor less
than blasphemy. And yet the word had force. He assumed to act by His own power,
and the event showed that He assumed not too much. ‘The Son quickeneth whom He
will.’
Further, He acts by His bare word. So He did on many other occasions-rebuking the
fever and it departs, speaking to the wind and it ceases, calling to the dead and they
come forth. And who is He, the bare utterance of whose will is supreme, and has
power over material things? Let that centurion whose creed is given to us in the
earlier portion of this chapter answer the question. ‘I say to my servant, Go! and he
goeth; Come! and he cometh; Do this! and he doeth it. Speak Thou, and all the
embattled forces of the universe will obey Thine autocratic and sovereign behest,’
they ‘hearken to His commandments, and do the voice of His word.’
Then note, still further, that this voice of Christ’s has power in the regions of the
dead. Wherever that young man was, he heard; in whatsoever state or condition he
was, his personality felt and obeyed the magnetic force of Christ’s will. The fact that
the Lord spake and the boy heard, disposes, if it be true, of much error, and clears
away much darkness. Then the separation of body and soul is a separation and not a
destruction. Then consciousness is not a function of the brain, as they tell us. Then
man lives wholly after he is dead. Then it is possible for the spirit to come out of
some dim region, where we know not, in what condition we know not. Only this we
know-that, wherever it is, Christ’s will has authority there; and there, too, is
obedience to His commandment.
And so let me remind you that this Voice is not only revealing as to Christ’s authority
and power, and illuminative as to the condition of the disembodied dead, but it is
also prophetic as to the future. It tells us that there is nothing impossible or
unnatural in that great assurance. ‘The hour is coming when they that are in the
graves shall hear His voice, and shall come forth.’ There shall be for the dead a
reunion with a body, which will bring men again into connection with an external
universe, and be the precursor of a fuller judgment and an intenser retribution.
Brethren, that Voice that raised one poor bewildered boy to sit up on his bier, and
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begin to speak-broken exclamations possibly, and stammering words of
astonishment-shall be flung, like a trumpet that scatters marvellous sounds, through
the sepulchres of the nations and compel all to stand before the throne. You and I
will hear it; let us be ready for it.
III. So, lastly, we have here the revelation of our Lord as the Reuniter of
parted hearts.
That is a wonderfully beautiful touch, evidently coming from an eye-witness-’He
delivered him to his mother.’ That was what it had all been done for. The mighty
miracle was wrought that that poor weeping woman might be comforted.
May we not go a step further? May we not say, If Jesus Christ was so mindful of the
needs of a sorrowful solitary soul here upon earth, will He be less mindful of the
enduring needs of loving hearts yonder in the heavens? If He raised this boy from the
dead that his mother’s arms might twine round him again, and his mother’s heart be
comforted, will He not in that great Resurrection give back dear ones to empty,
outstretched arms, and thereby quiet hungry hearts? It is impossible to suppose that,
continuing ourselves, we should be deprived of our loves. These are too deeply
engrained and enwrought into the very texture of our being for that to be possible.
And it is as impossible that, in the great day and blessed world where all lost
treasures are found, hearts that have been sad and solitary here for many a day shall
not clasp again the souls of their souls-’and with God be the rest.’
So, though we know very little, surely we may take the comfort of such a thought as
this, which should be very blessed and sweet to some of us, and with some assurance
of hope may feel that the risen boy at the gate of Nain was not the last lost one whom
Christ, with a smile, will deliver to the hearts that mourn for them, and there we
‘shall clasp inseparable hands with joy and bliss in over-measure for ever.’ ‘And so
shall we’-they and I, for that is what we means-’ so shall we ever be with the Lord.
Wherefore comfort one another with these words.’
SBC, “I. It were vain to inquire why human nature requires sympathy; we can only
appeal to experience, and we find it to be so. And let the compassionate see in the
conduct of their Lord, and in the perfect example of compassion which He sets before
us, how they ought always to act in their compassion for a friend. Though full of the
deepest feeling, how calm the blessed Jesus stands before the bier of the young man,
the only son of a widowed mother. What we require in a friend is not the mere verbal
expression of sympathy, or what the cold world, in complimentary language, calls
condolence; but with the sympathy we look also for the advice and suggestions of
which we are conscious, our minds being paralysed the while with grief, that we
stand so greatly in need.
II. Grief is not sin. The sin consists only in the excess of grief; and grief is excessive
when it incapacitates us for the duties of our station, or leads us to distrust of our
God. This in truth is the struggle of human nature, during the threescore years and
ten of its trial—to bring the human will into subjection to the Divine. The question is
not as to the amount of pain and grief which it may cost us to obey; but whether,
notwithstanding the pain and grief, we are ready to submit, and from our trust in
God’s goodness, through faith to acquiesce with thankfulness in the dispensations of
Providence, however painful they may prove to be. When God takes away the friend
of our bosom, or the child of our affection, He does not call upon us to rejoice; but He
simply requires us to be resigned—that is, submissively to yield what God requires of
us under the conviction suggested by faith, that it is best that so it should be. There is
no sin in praying, "Father, let this cup pass from me," for so prayed our sinless Lord;
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but there would be sin in failing to say, "Father, not my will but Thine be done," when
the will of the Father that the cup should not pass from us, is declared.
W. F. Hook, Sermons on the Miracles, vol. i., p. 174.
14 Then he went up and touched the bier they
were carrying him on, and the bearers stood
still. He said, “Young man, I say to you, get up!”
GILL, "And he came and touched the bier,.... Or "bed", as the Syriac version
renders it; and such was ‫,מטה‬ "the bier", or bed, on which one of three years old, and
upward, was carried as above mentioned: so that on which Herod was carried to his
grave is called κλινη "a bed", by Josephus (y). As for the bed, or bier, of what sort it
was that they carried out their dead upon, take the following account: (z).
"formerly the rich carried out (their dead) upon a bed called Dargash, (which is said
(a) to be a bed that was not platted with ropes, and is called a bed of fortune (b),) and
the poor carried out (their dead) upon one that was called Celicah, (or Celibah, as
sometimes read; and this was made in the form of an iron horn, on which they bound
the corpse, that it might not fall; and it was called so, because it was made like a coup
of birds (c) as the word is used in Jer_5:27) and the poor, were made ashamed; and
therefore they ordered that all should carry out (their dead) on a Celicah, for the
honour of the poor.''
To this Christ came near and touched: not that by his touching of that, the dead
should be raised; but this he did as a signal, that the bearers should stop. The Jews
(d) say, one of the charges that Jacob gave to his sons before his death, was, to:
"take care (says he) that no uncircumcised person, ‫במטתי‬ ‫,יגע‬ touch my bed, or "bier",
lest the Shekinah remove from me; but, according to this order, do unto me, carry
me, three on the north, three on the south, three on the east, and three on the west,
&c.''
From whence it should seem, that a circumcised person, as Christ was, might touch a
bier without offence, or hurt, and without contracting any ceremonial pollution: to
touch a dead body, or the bone of man, or a grave, was forbidden by the law, Num_
19:16 and so, according to the traditions of the elders (e), the stone that was rolled at
the mouth of the sepulchre, and the, side of the sepulchre, defiled by touching; but I
do not find that touching a bier was ever forbidden.
And they that bare him stood still: these are they that are called ‫המטה‬ ‫גושאי‬ "the
bearers of the bed", or "bier": and Maimonides (f) says,
"they carry the dead upon their shoulders to the grave; and the bearers of the bier are
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forbidden to put on their sandals, lest the latchet of any one of them should fail, and
should be found to hinder him doing his duty.''
And elsewhere it is said (g),
"the bearers of the bed, or bier, and their deputies, and their deputies' deputies, both
before the bier and after it, find whoever the bier stood in need of, were free;''
i.e. from reading the Shema, or, "hear, O Israel", &c. and from prayer: the reason of
their having so many bearers was, because they carried the dead a great way to be
buried. King Herod was carried after this manner two hundred furlongs from
Jerusalem, to the castle of Herodion (h):
and he said, young man, I say unto thee, arise. The Ethiopic version adds,
"and he arose": Christ spoke as one that had the keys of death and the grave; and
divine power went along with his words, which raised the dead man to life; and full
proof this is of the true and proper deity of Christ.
HENRY, "(2.) See how triumphant his commands are over even death itself
(Luk_7:14): He came, and touched the bier, or coffin, in or upon which the dead
body lay; for to him it would be no pollution. Hereby he intimated to the bearers that
they should not proceed; he had something to say to the dead young man. Deliver
him from going down to the pit; I have found a ransom, Job_33:24. Hereupon they
that bore him stood still, and probably let down the bier from their shoulders to the
ground, and opened the coffin, it if was closed up; and then with solemnity, as one
that had authority, and to whom belonged the issues from death, he said, Young
man, I say unto thee, Arise. The young man was dead, and could not arise by any
power of his own (no more can those that are spiritually dead in trespasses and sins);
yet it was no absurdity at all for Christ to bid him arise, when a power went along
with that word to put life into him. The gospel call to all people, to young people
particularly, is, “Arise, arise from the dead, and Christ shall give you light and life.”
JAMISON, "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!
CALVIN, "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, [Ezekiel 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.)
CONSTABLE, "The "coffin" (Gr. sorou) was a litter that carried the shrouded
corpse. By touching it Jesus expressed His compassion, but His act also rendered
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Him ritually unclean (Numbers 19:11; Numbers 19:16). Probably His action told
the bearers that He wanted to do something. So they stopped. Undoubtedly the
residents of Nain knew Jesus, and His reputation was probably another reason
they stopped. This was the first time Jesus restored to life someone who had died,
according to the Gospel records. Again the simple but powerful word of "the
Lord" proved sufficient to effect the miracle.
SIMEON, "THE WIDOW’S SON RAISED
Luke 7:14-16. And he came and touched the bier: and they that bare him stood
still. And he said, Young man, I say unto thee, Arise. And he that was dead sat
up, and began to speak. And he delivered him to his mother. 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.
THE more faithful any servant of God is, the more he will abound in labours. Of
those who were men of like passions with us, none ever equalled St. Paul; but our
blessed Lord far exceeded all the children of men. No day elapsed without fresh
manifestations of his power and compassion. He had on the preceding day raised
the Centurion’s servant from a bed of sickness; now we behold him employed in
restoring a dead man to life. We shall consider,
I. The miracle—
The Jews used to bury their dead without the precincts of their cities. At the gate
of the city of Nain Jesus met a funeral procession: the principal mourner tnat
followed it engaged his attention—
[She was a mother following her own son to the grave. How afflictive is such an
event to a tender parent! This son had grown up to the estate of manhood. We
may see in David’s lamentations for Absalom what an affliction this is! Her loss
was further aggravated in that this was her only child. If one out of many had
died, she would have been deeply grieved: how much more in losing him, in
whom her affections had so long centered! That which added ten-fold poignancy
to her sorrow was, that she was a widow. When her husband had died she had
been consoled by her surviving child; but now she had none left to be the support
and comfort of declining years. Destroyed both root and branch, she had no
prospect but that her name would be extinct in Israel.]
Filled with compassion he wrought a miracle on her behalf—
[Jesus, addressing himself to the mourning widow, bade her not weep. How vain,
how impertinent had such advice been, if given by a common man! But, from
him, it came as a rich cordial to her fainting spirit. He then stopped the
procession, and said to the dead man, Arise. Nor were the hopes, occasioned by
his interference, disappointed. On other occasions he wrought his miracles at the
request of others [Note: Intercession was made for Jairus’s daughter, by her own
father; for the Centurion’s servant, by his friends; for the paralytic, by his
neighbours; but none besought him for this distressed widow.]. This he
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performed spontaneously, and unsolicited by any. Nothing moved him to it but
that very compassion which brought him down from heaven: nor did he exercise
this power in the name of another [Note: Elijah and Elisha obtained this power
by prayer, 1 Kings17:21. 2 Kings 4:33.; and Peter wrought his miracles in the
name of Jesus, Acts 3:6; Acts 9:34.]. He spake authoritatively, as one who could
quicken whom he would [Note: John 5:21.]: nor did he merely recall the soul
without renovating the body [Note: 2 Kings 4:34-35.]; the restoration to life and
vigour was effected perfectly, and in an instant [Note: “He sat up, and began to
speak.”]. To complete the mercy, “he delivered the man to his mother;” and
preferred the comfort of the widow to the honour he himself might have gained
in retaining such a follower.]
Such a stupendous miracle could not fail of exciting suitable emotions—
II. The effect it produced—
There is little in the Scriptures to gratify our curiosity. Hence we are not told
what the man spake, or how the mother was affected at the first interview with
her son; but, if once she forgat her pangs, for joy that he was born, how much
more her sorrows now, that he was restored to life? Doubtless the scene must
have been inexpressibly interesting—
[We may conceive Jesus, meekly majestic, delivering the man to his mother: but
it is not so easy to conceive the first emotions of their minds. Nature would
stimulate the reunited relatives to expressions of mutual endearment. Grace, on
the other hand, would rather lead them first to admire and adore their
Benefactor. Perhaps, looking alternately on Jesus and on each other, they might
stand fixed in silent astonishment. We need not however dwell on that which, at
best, is mere conjecture.]
The effect produced on the multitude is recorded for our instruction—
1. They were all filled with fear—
[The people that attended Jesus, and those who followed the funeral, meeting
together, the concourse was very great; and one impression pervaded the whole
body. The fear which came upon them was a reverential awe: this is natural to
man, when he beholds any signal appearance of the Deity. It is equally produced
whether God appear in a way of judgment or of mercy [Note: Compare Acts 5:11
and Luke 1:65.]. Somewhat of this kind is felt by the seraphim before the throne
[Note: Isaiah 6:2.]: and it would be more experienced by us, if we realized more
the Divine presence [Note: Jeremiah 10:6-7.]. When it is excited only by some
visible display of the Deity, it will generally vanish with the occasion; but when it
is caused by faith, it will abide and influence our whole conduct. Happy would it
be for us if we were continually thus impressed [Note: Proverbs 28:14.].]
2. They glorified God—
[They did not know that Jesus was indeed a divine person; but they manifestly
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saw that he was “a great prophet,” and that God, after suspending all
miraculous interpositions for above three hundred years, had again “visited his
people.” In these tokens of God’s favour they could not but rejoice. Doubtless
they congratulated each other on this glorious event, and gave vent to their
gratitude in devoutest adorations. We have reason indeed to fear that these
impressions were soon effaced. Happy had they been if they had retained this
heavenly disposition; but who has not reason to regret, that mercies produce too
transient an effect upon his mind? Let us at least profit by the example they then
set us, and labour to “glorify God” for the inestimable mercies he has conferred
upon us.]
Improvement—
1. This history may teach us to sit loose to the things of
this life—
[If we possess personal and family mercies, let us be thankful for them. The
continuance of them is no less a favour than the restoration of them would be:
but let us not inordinately fix our affections upon any created good. We know
not how soon our dearest comforts may become the occasion of our deepest
sorrows. The case of Job affords a striking admonition to men in all ages [Note:
Job 1:13-19.]. Let us then endeavour to practise that advice of the Apostle [Note:
1 Corinthians 7:29-31.], and place our affections on those things which will never
be taken from us [Note: Colossians 3:2.].]
2. It shews us whither we should flee in a season of deep
affliction—
[As no physician could restore the widow’s son, so none could heal her wounded
spirit; but there was one at hand, when she little thought of it, that could do
both. That same Almighty Deliverer is very nigh unto us, and calls us to him-self
when we are bowed down with trouble [Note: Psalms 50:15. Matthew 11:28.].
Let us then call upon him under every spiritual or temporal affliction, and,
above all, under the guilt and burthen of our sins — — —. And, with a
conviction of his all-sufficiency, let us say with Peter [Note: John 6:68-69.]—]
3. We may take occasion from it to bless God for the
preached Gospel—
[The word of Christ is as powerful now in his Gospel as ever it was in the days of
his flesh. It quickens many who were dead in trespasses and sins: it rescues them
from the second death, and awakens them to an eternal life. How many have seen
the souls, over which they had long mourned, called forth to life by the almighty
voice of Jesus!. Let the whole multitude of us then “fear the Lord and his
goodness [Note: Hosea 3:5.]?.” Let us “glorify him” for sending us such an
adorable Saviour: and let us seek, both for ourselves and others, fresh displays of
his power and grace.]
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15 The dead man sat up and began to talk, and
Jesus gave him back to his mother.
GILL, "And he that was dead,.... That had been dead, (for he was now alive,) as it
was a clear case to all his relations and friends, or they would never have brought him
out to bury him:
sat up; upon the bed, or bier: and began to speak; both which, his sitting up and
speaking, were plain proofs of his being brought to life:
and he delivered him to his mother; for whose sake he raised him from the
dead, commiserating her case: wherefore, as Christ showed his power in raising the
dead man, he discovered great humanity, kindness, and tenderness, in delivering him
alive to his mother; which might be done after he came off of the bier, by taking him
by the hand, and leading him to his mother, and giving him up into her arms: think
what affecting scene this must be!
HENRY, "Christ's dominion over death was evidenced by the immediate effect of
his word (Luk_7:15): He that was dead sat up. Have we grace from Christ? Let us
show it. Another evidence of life was that he began to speak; for whenever Christ
gives us spiritual life he opens the lips in prayer and praise. And, lastly, he would not
oblige this young man, to whom he had given a new life, to go along with him as his
disciple, to minister to him (though he owed him even his own self), much less as a
trophy or show to get honour by him, but delivered him to his mother, to attend her
as became a dutiful son; for Christ's miracles were miracles of mercy, and a great act
of mercy this was to this widow; now she was comforted, according to the time in
which she had been afflicted and much more, for she could now look upon this son as
a particular favourite of Heaven, with more pleasure than if he had not died.
COFFMAN, "The power of the Son of God is truly infinite. Not even the
charlatans of earth have ever attempted to fake such a thing as this. That a dead
body should respond to the command of Jesus is a wonder of such magnitude as
to numb the senses of all who contemplate it. Following the pattern of all his
miracles of raising the dead, Jesus here obviously restored the young man to his
former condition in life; and, in this, these miracles of Jesus were different from
the resurrection of the Lord. He rose to an eternal existence which he already
possessed; those whom he raised rose to the life they had previously possessed,
but still subject to mortality.
PETT, "And the dead man sat up and began to talk (compare 1 Kings 17:22
LXX where the child on being raised from the dead by Elijah ‘cried out’). And
Jesus then handed him over to his mother. For ‘He gave him to his mother’
compare 1 Kings 17:23 LXX where the same words are used. Jesus would not
call someone who was so necessary to his aged mother to follow Him. It is
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impossible for us to appreciate quite how she must have felt. In one instant of
meeting Jesus her whole life was transformed from misery and hopelessness to
joy and hope. Today somewhere in the world the same thing happens daily as
men who are dead in sin meet the Lord of life and have their lives transformed.
For Luke wants us to know that His power is still the same today.
The comments above make clear that we are intended to connect this incident
with the miracle performed by Elijah. Jesus is greater than Elijah, greater than
Moses, greater than all the prophets (compare Luke 9:10).
We only have details of three occasions on which Jesus raised people from the
dead, one a son (here), one a daughter (Luke 8:54), and the third was Lazarus
(John 11). But Luke 7:22 suggests a number of others. Eusebius quotes
Quadratus (125 AD) as saying in his Apology to Hadrian, ‘The persons who were
healed, and those who were raised from the dead, by Jesus, were not only seen
when they were healed and raised but were always present also afterwards, and
not only during the time when the Saviour walked on the earth, but after His
departure also, they were present for a considerable time, so that some of them
even lived until our times’.
CONSTABLE, "Luke probably wrote that the young man sat up and spoke to
authenticate the resuscitation. Luke drew additional attention to the parallel
incident when Elijah raised a widow's son by noting that Jesus gave the young
man back to his mother (cf. 1 Kings 17:23). He had given him to her once at birth
indirectly, but now he gave him to her again. This act further illustrates Jesus'
compassion for the widow and His grace.
SBC, “I. Note the mournful occasion which called forth this miracle: a widowed
mother following the corpse of her only son.
II. Observe the sympathy which was shown for the widow’s affliction. "Much people
of the city was with her."
III. Our Saviour addressed the broken-hearted mother in words of comfort.
IV. The same Divine Lord who wrought this miracle shall hereafter awaken not one
but all the dead, and restore all who have fallen asleep in Him to the beloved who
have mourned their loss.
J. N. Norton, Golden Truths, p. 405.
Luke 7:15
"He delivered him to his mother." That is the Saviour’s one comment in act on His
miracle. Life has many purposes. Death has many secrets. Here was a soul, one
among the very few that have recrossed the great gulf, have been in the world of
substance, and come back to the world of shadows. What would we give to ask
questions of it! But we cannot. "Something sealed the lips" of all concerned in the
story. We know not if that momentary glimpse of another life faded as a dream fades
when we wake and seem to remember vividly for a moment, and then all vanishes
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and cannot be recalled. Did life look changed to him? Had temptation lost its power?
We might have thought that such a recall from eternity to time would have been the
prelude to some great demand on faith and resolution, some great renewal of spirit
and life. But our Lord does not say, "You know now what in life is worth anything;
sell all that thou hast, and come, follow Me." "He delivered him to his mother." That
was the aspect of the young man’s life most in the Saviour’s thoughts. The son’s place
was by his mother’s side—his place of duty, his place of safety. If his life was to be
lived again, the first note of its renewal would be truer filial devotion, more complete
filial service. Note—
I. A mother’s love. What else is like it? in its tenderness, its unselfishness, its
inexhaustible patience; the love that finds no tasks too humble or too exacting; the
love that waits for us, unchanged, even deepened, by the sorrows which strike
deepest, by fears, by wrong.
II. A mother’s claim. It is a claim which grows more urgent as her need grows sorer;
when her burdens are no longer divided; when the greatest desolation that life can
bring has fallen upon her; but it is a claim that belongs to her from the first, resting
on nature, on God’s primal law.
III. A mother’s sorrow. Death is not the only one, not perhaps the saddest. Death, the
death of the dearest, is not to us, if we are Christians, what it was even to the widow
of Nain in that hour of desolation. There is to us light and love behind the veil. But a
mother may lose a boy in another way, and one in which it is harder to gain trust and
peace. Her son is going a way that she cannot follow him, a way that never meets
again the way he has left.
E. C. Wickham, Wellington College Sermons, p. 181.
16 They were all filled with awe and praised
God. “A great prophet has appeared among
us,” they said. “God has come to help his
people.”
BARNES, "Came a fear on all - An “awe” or solemnity at the presence of one
who had power to raise the dead, and at the miracle which had been performed.
Glorified God - Praised or honored God that he had sent such a prophet.
And, That God hath visited his people - Some said one thing and some
another, but all expressing their belief that God had showed special favor to the
people.
Hath visited - See Luk_1:68.
The raising of this young man was one of the most decisive and instructive of our
Lord’s miracles. There was no doubt that he was dead. There could be no delusion,
and no agreement to impose on the people. He came near to the city with no
reference to this young man; he met the funeral procession, as it were, by accident,
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and by a word he restored him to life. All those who had the best opportunity of
judging - the mother, the friends - believed him to be dead, and were about to bury
him. The evidence that he came to life was decisive. He sat up, he spoke, and “all”
were impressed with the full assurance that God had raised him to life. Many
witnesses were present, and none doubted that Jesus “by a word” had restored him
to his weeping mother.
The whole scene was affecting. Here was a widowed mother who was following her
only son, her stay and hope, to the grave. He was carried along - one in the prime of
life and the only comfort of his parent - impressive proof that the young, the useful,
the vigorous, and the lovely may die. Jesus met them, apparently a stranger. He
approached the procession as if he had something important to say; he touched the
bier and the procession stood still. He was full of compassion for the weeping parent,
and by a word restored the youth, stretched upon the bier, to life. He sat up, and
spoke. Jesus therefore had power over the dead. He also has power to raise sinners,
dead in trespasses and sins, to life. He can speak the word, and, though in their death
of sin they are borne along toward ruin, he can open their eyes, and raise them up,
and restore them revived to real life or to their friends. Often he raises up children in
this manner, and gives them, converted to God, to their friends, imparting as real joy
as he gave to the widow of Nain by raising her son from the dead, And every child
should remember, if he has pious parents, that there is “no way” in which he can give
so much joy to them as by embracing Him who is the resurrection and the life, and
resolving to live to his glory.
CLARKE, "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.
GILL, "And there came a fear on all,.... That were there present, and heard, and
saw what was done. Not a fear of dread, and terror, and of punishment, as in devils
and wicked men; but a fear and reverence of the divine majesty, whose power and
presence they were sensible must be there at that time:
and they glorified God; they praised him, and gave thanks to him, ascribing this
amazing action to divine power, and gave God the glory of it; and blessed him for the
Messiah, who was sent unto them, as they concluded Jesus to be, from this
wonderful instance:
saying, that a great prophet is risen up among us; even that great prophet
Moses wrote of, and said should be raised up from among the children of Israel,
Deu_18:15 and that God hath visited his people. The Arabic version adds, "for good".
For God sometimes visits for evil, in a wave of wrath and sore displeasure; but this
was a visitation for good: they concluded that God had looked upon them with a look
of love, and had a gracious regard to them, and had sent them the Messiah, who, they
hoped, would deliver them from the Roman yoke; as he had formerly looked upon,
and visited their fathers, and sent a redeemer to them, to deliver them from Egyptian
bondage. The Ethiopic version renders it, "and God hath mercy on his people"; and
the Persic version, "God hath looked upon his people, and hath taken care of them."
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HENRY, "IV. What influence it had upon the people (Luk_7:16): There came a fear
on all; it frightened them all, to see a dead man start up alive out of his coffin in the
open street, at the command of a man; they were all struck with wonder at his
miracle, and glorified God. The Lord and his goodness, as well as the Lord and his
greatness, are to be feared. The inference they drew from it was, “A great prophet is
risen up among us, the great prophet that we have been long looking for; doubtless,
he is one divinely inspired who can thus breathe life into the dead, and in him God
hath visited his people, to redeem them, as was expected,” Luk_1:68. This would be
life from the dead indeed to all them that waited for the consolation of Israel. When
dead souls are thus raised to spiritual life, by a divine power going along with the
gospel, we must glorify God, and look upon it as a gracious visit to his people. The
report of this miracle was carried,
JAMISON, "visited his people — more than bringing back the days of Elijah
and Elisha (1Ki_17:17-24; 2Ki_4:32-37; and see Mat_15:31).
CALVIN, "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.
BENSON, "Luke 7:16. And there came a fear on all — All the people present,
being sensible that Jesus showed, in this instance, not only the greatness of his
power, but the truth of his mission from God, were seized with a religious awe
and reverence, which had him for its object. And they glorified God — For the
Lord and his goodness, as well as the Lord and his greatness, are to be feared
and glorified; saying, That a great prophet is risen up among us. This was the
inference which they drew from the miracle, that God had again graciously
regarded his ancient people, by raising up among them an extraordinary
prophet, as he had often done in former ages. It was indeed reasonable to
conclude that the person must be divinely inspired, who could thus restore the
dead to life; nay, and that he was the great prophet they had been long looking
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for, and that in and by him God had visited his people to redeem them, as was
expected, Luke 1:68. This would be life from the dead indeed, to all them that
waited for the consolation of Israel. And 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 his graciously visiting his people. And this rumour of him
went forth — Wherever this miracle was reported, which was not only in Judea,
but in all the neighbouring regions, it produced the same opinion in those who
heard of it, namely, that God had visited his people in an extraordinary way, and
had raised up among them a very eminent prophet, which greatly heightened
and increased the mighty expectations from him, which long before they had
begun to entertain. “The ancients,” says Grotius, “observe, that in three of the
miracles, performed by Jesus after his sermon on the mount, the three kinds of
God’s benefits are represented to us: 1st, Of those which are conferred upon our
suing to God for them ourselves, as in the case of the leper. 2d, Of those which
are obtained for us by the prayers of others, as in the case of the centurion’s
servant. And, 3d, Of those which God bestows out of his own free mercy, as in
the present case. To which kind of mercy the apostles very justly refer the calling
of the Gentiles.”
COFFMAN, "Fear took hold ... This was the natural result of such a miracle.
The souls of men tremble when conscious of the presence of God; and such a
presence had clearly demonstrated itself at the gate of Nain. The incarnation was
affirmed by the conviction of the people who said, "God hath visited his people."
PETT, "The people were filled with awe at what He had done. And the result
was that the view that Jesus was a ‘great Prophet’ received a new boost, and men
began to say, ‘God has visited His people’ (compare Luke 1:68; Luke 1:78).
There was a great sense that God was once again active among His people. Note
the stress on ‘great’. This arose because He had raised the dead. It put Him on a
level with the greatest of the prophets. Compare Luke 1:32. The promises of the
angel were being fulfilled.
COMSTABLE, "Again Luke noted that the result of Jesus' ministry was that
fear (Gr. phobos) gripped the people (cf. Luke 1:12; Luke 5:26). This is a natural
human reaction to a demonstration of supernatural power. They also praised
God that this act of power had such a beneficial effect (cf. Luke 2:20; Luke
5:25-26; Luke 18:43; Luke 23:47).
The people remembered the life-restoring miracles of Elijah and Elisha in that
very neighborhood centuries earlier. They quickly concluded that God had sent
them another prophet similar to them (cf. 1 Kings 17:17-24; 2 Kings 4:18-37).
However calling Jesus a prophet was not the same as acknowledging Him as
Messiah much less God. Their second exclamation did not necessarily mean that
they acknowledged Jesus as God. It is an Old Testament expression meaning that
God had sent help to His people (Ruth 1:6; cf. Luke 1:68). Some of the people
may have concluded that Jesus was Immanuel, God with us (Isaiah 7:14), but
their words allow a broader meaning.
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17 This news about Jesus spread throughout
Judea and the surrounding country.
GILL, "And this rumour of him,.... Or the report of this surprising miracle in
raising a dead man to life, that was carrying to his grave,
went forth throughout all Judea, and throughout all the region round
about; not only Judea, and the several cities, towns, and villages in it, but all the
country round about it, especially Galilee. The Persic version reads, "all countries
which are round about Jordan"; see Mat_3:5.
HENRY, ". In general, all the country over (Luk_7:17): This rumour of him, that
he was the great prophet, went forth upon the wings of fame through all Judea,
which lay a great way off, and throughout all Galilee, which was the region round
about. Most had this notice of him, yet few believed in him, and gave up themselves
to him. Many have the rumour of Christ's gospel in their ears that have not the
savour and relish of it in their souls. 2. In particular, it was carefully brought to John
Baptist, who was now in prison (Luk_7:18): His disciples came, and gave him an
account of all things, that he might know that though he was bound yet the word of
the Lord was not bound; God's work was going on, though he was laid aside.
COFFMAN, "The whole of Judaea ... is inclusive of the entire domain of the
Herods (Antipas and Agrippa I) with "all the region round about," thus having
reference to the whole of what is today called Palestine. There is no way for men
to stretch their minds to fully comprehend the impact of such a miracle as Jesus
performed, shocking the entire eastern half of the Roman empire.
Nor should it be left unnoticed that this miracle was wrought within a very few
miles of Nazareth, whose citizens refused to believe in Jesus. This miracle was
close enough that they could not have avoided knowing it happened; and thus
Jesus gave his home village another chance to believe on him whom they had
despised.
There is a progression in the New Testament resurrections. The daughter of
Jairus had been dead but a little while; this son of the widow was dead a longer
period, the body being carried to the tomb; and Lazarus was dead and buried
four days! All of the resurrections Jesus wrought (except his own) have this in
common, that no word has come down to posterity of what any of them said
concerning the state of death from which they were rescued. As Taylor said,
"They uttered no word concerning the state from which they had been recalled.
It was not theirs to bring light and immortality to light."[17]; THAT was
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reserved for Christ.
ENDNOTE:
[17] William M. Taylor, op. cit., p. 182.
PETT, "Verse 17-18
‘And this word went forth concerning him in the whole of Judaea, and all the
region round about, and the disciples of John told him of all these things.’
So the word of what He was doing, and especially of the raising of the dead,
spread around the whole of Palestine (Judaea in its widest sense) and even
beyond. And by means of his disciples it reached John in prison.
Note Luke’s continual emphasis on this spreading of the word (which will be
repeated regularly in Acts). After the exorcism in the synagogue at Capernaum,
'word about him was going out to every place in the surrounding region' (Luke
4:37). After the healing of the leper, 'so much the more the word went abroad
concerning Him' (Luke 5:15). Following this the Pharisees and teachers of the
Law were present 'from every village of Galilee and Judaea and from Jerusalem'
(Luke 5:17). And this is surpassed in Luke 6:17-18, where we hear of 'a great
multitude of the people from all Judaea (the land of the Jews) and Jerusalem and
the seacoast of Tyre and Sidon, who came to hear him and be healed.' And now
we are told that 'And this word about Him went out in the all the land of the
Jews and in all the neighbouring region.’ The news is spreading widely and
rapidly.
John the Baptiser Sends An Appeal To Jesus (7:17-23).
Meanwhile, while all this was going on, John the Baptiser was languishing in
prison. But he was regularly being visited by some of his brave disciples, and
heard reports of what was going on and what was being said.
It is clear, however that he was puzzled. Why was something not happening?
Surely if Jesus was God’s Coming One now was the time to act. Why was He
hesitating? Perhaps he thought in terms of an insurrection and the deliverance of
the people from the tyranny of Rome and Herod, but if so the idea had never
appeared in his preaching, and so it must be doubtful. Probably he rather
expected that he would face up to the authorities with signs and wonder of an
awasome kind. That would explain why Jesus answered in the way that He did,
saying to John, ‘There are signs and wonders, but they are acts of compassion,
not of belligerences, for I have come to obtain My way in peace’
We, of course, know the answer tp John’s problesm, for Luke has revealed it to
us. We have just seen the word of Jesus heal a dying man at a distance, and then
raise a man from the dead. We know that Jesus has come to act through His
word. But lying in a cell with nothing to do but think and pray John does not
have our advantage.
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We may analyse the passage as follows:
a This word went forth concerning Him in the whole of Judaea, and all the
region round about, and the disciples of John told him of all these things (Luke
7:18).
b John, calling to him two of his disciples, sent them to the Lord, saying, “Are
you He Who is coming, or look we for another?” (Luke 7:19).
c And when the men were come to Him, they said, “John the Baptiser has sent us
to you, saying, Are You He Who is coming, or look we for another?” (Luke 7:20).
c In that hour He cured many of diseases and plagues and evil spirits, and on
many that were blind He bestowed sight (Luke 7:21).
b And He answered and said to them, “Go and tell John the things which you
have seen and heard; the blind receive their sight, the lame walk, the lepers are
cleansed, and the deaf hear, the dead are raised up, the poor have good tidings
preached to them” (Luke 7:22).
a And blessed is he, whoever shall find no occasion of stumbling in me” (Luke
7:23).
We note in this small passage the dual repetition of a question, and a dual
answer, one in deeds the other in words. This stresses the importance of both
question and answer. Jesus is aware that His disciples too are listening and
possibly wondering the same thing as John. Note that in ‘a’ ‘the word concerning
Him went out’ and many heard it, and then in the parallel Jesus says ‘Blessed is
he, whoever shall find no occasion of stumbling in me”. The word that went out
was conveying the truth about Him, and must be accepted without it being a
stumblingblock. For it conveyed the truth about His Messiahship and the
presence of the Kingly Rule of God. Whoever thus received it would be blessed.
In ‘b’ the question is put forward, and in the parallel the answer is given by
Jesus outlining the activities that ‘the word’ that went about spoke of. And in ‘c’
and parallel we have a doubling up of the question and the answer. It is dually
witnessed because of its importance to all.
PETT 17-23, "John the Baptiser Sends An Appeal To Jesus (7:17-23).
Meanwhile, while all this was going on, John the Baptiser was languishing in
prison. But he was regularly being visited by some of his brave disciples, and
heard reports of what was going on and what was being said.
It is clear, however that he was puzzled. Why was something not happening?
Surely if Jesus was God’s Coming One now was the time to act. Why was He
hesitating? Perhaps he thought in terms of an insurrection and the deliverance of
the people from the tyranny of Rome and Herod, but if so the idea had never
appeared in his preaching, and so it must be doubtful. Probably he rather
expected that he would face up to the authorities with signs and wonder of an
awasome kind. That would explain why Jesus answered in the way that He did,
saying to John, ‘There are signs and wonders, but they are acts of compassion,
not of belligerences, for I have come to obtain My way in peace’
We, of course, know the answer tp John’s problesm, for Luke has revealed it to
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us. We have just seen the word of Jesus heal a dying man at a distance, and then
raise a man from the dead. We know that Jesus has come to act through His
word. But lying in a cell with nothing to do but think and pray John does not
have our advantage.
We may analyse the passage as follows:
a This word went forth concerning Him in the whole of Judaea, and all the
region round about, and the disciples of John told him of all these things (Luke
7:18).
b John, calling to him two of his disciples, sent them to the Lord, saying, “Are
you He Who is coming, or look we for another?” (Luke 7:19).
c And when the men were come to Him, they said, “John the Baptiser has sent us
to you, saying, Are You He Who is coming, or look we for another?” (Luke 7:20).
c In that hour He cured many of diseases and plagues and evil spirits, and on
many that were blind He bestowed sight (Luke 7:21).
b And He answered and said to them, “Go and tell John the things which you
have seen and heard; the blind receive their sight, the lame walk, the lepers are
cleansed, and the deaf hear, the dead are raised up, the poor have good tidings
preached to them” (Luke 7:22).
a And blessed is he, whoever shall find no occasion of stumbling in me” (Luke
7:23).
We note in this small passage the dual repetition of a question, and a dual
answer, one in deeds the other in words. This stresses the importance of both
question and answer. Jesus is aware that His disciples too are listening and
possibly wondering the same thing as John. Note that in ‘a’ ‘the word concerning
Him went out’ and many heard it, and then in the parallel Jesus says ‘Blessed is
he, whoever shall find no occasion of stumbling in me”. The word that went out
was conveying the truth about Him, and must be accepted without it being a
stumblingblock. For it conveyed the truth about His Messiahship and the
presence of the Kingly Rule of God. Whoever thus received it would be blessed.
In ‘b’ the question is put forward, and in the parallel the answer is given by
Jesus outlining the activities that ‘the word’ that went about spoke of. And in ‘c’
and parallel we have a doubling up of the question and the answer. It is dually
witnessed because of its importance to all.
CONSTABLE, "Luke concluded this pericope with a notation that the news (Gr.
logos, word) about this incident radiated over that entire region (cf. Luke 4:14;
Luke 4:37). The surrounding district probably refers to the area beyond Judea
that included Perea where John heard of Jesus' mighty works (Luke 7:18).
"Jesus' amazing healings and exorcisms contribute to the very rapid spread of
his fame. Comparison of the following statements shows how the narrator
conveys an impression of rapidly growing fame: After the exorcism in the
synagogue of Capernaum, 'a report about him was going out to every place of
the neighboring area' (Luke 4:37). After the healing of the leper, 'the word about
him was spreading more' (Luke 5:15). In the next scene Pharisees and teachers
of the law are present 'from every village of Galilee and Judea and Jerusalem'
(Luke 5:17). This is surpassed in Luke 6:17-18, where we hear of 'a great
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multitude of the people from all the Jewish land and Jerusalem and the seacoast
of Tyre and Sidon, who had come to hear him and be healed.' We reach the
climax of this development in Luke 7:17 : 'And this statement about him went
out in the whole Jewish country and all the neighboring region.'" [Note:
Tannehill, 1:85-86.]
In Acts the spread of the news about Jesus would go from Jerusalem to the ends
of the earth (Acts 1:8).
This incident doubtless became the basis for many people concluding that Jesus
was either the fulfillment of the prophecy about Elijah's return (Malachi 4:5-6)
or Elijah himself (Luke 9:8). Hopefully it brought others into saving faith in
Him.
Jesus and John the Baptist
18 John’s disciples told him about all these
things. Calling two of them,
CLARKE, "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.
GILL, "And the disciples of John showed him of all these things. The
miracles that were wrought by Christ; particularly the healing of the centurion's
servant, and the raising from the dead the widow of Naim's son, and what fame and
reputation Christ got every where by his doctrine, and mighty works. John was now
in prison, when these his disciples came and related these things to him; see Mat_
11:2 and they spoke of them, not as commending Christ for them; but as envying,
grieving, and complaining, that he carried away all the honour and glory from John
their master, for whom they had the greatest regard.
HENRY, “In particular, it was carefully brought to John Baptist, who was now in
prison (Luk_7:18): His disciples came, and gave him an account of all things, that he
might know that though he was bound yet the word of the Lord was not bound;
God's work was going on, though he was laid aside.
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JAMISON, "Luk_7:18-35. The Baptist's message the reply, and consequent
discourse.
(See on Mat_11:2-14.)
BARCLAY, "THE FINAL PROOF (Luke 7:18-29)
7:18-29 John's disciples told him about all these things; so John called two of his
disciples and sent them to the Lord saying, "Are you he who is to come, or, are
we to look for another?" When they arrived, the men said to him, "John, the
Baptizer, has sent us to you. Are you the One who is to come," he asks, "or are
we to look for another?" At that time he cured many of their diseases and
afflictions and of evil spirits, and to many blind people he gave the gift of sight.
"Go," he answered them, "and tell John what you have seen and heard. The
blind recover their sight; the lame walk; the lepers are cleansed; the deaf hear;
the dead are raised up; the poor have the Good News told to them; and blessed is
he who does not find a stumbling-block in me."
When John's messengers had gone away, Jesus began to say to the crowds
concerning John, "What did you go out into the desert to see? A reed shaken by
the wind? But what did you go out to see? A man dressed in soft clothes? Look
you--those who wear expensive clothes and live in luxury are in royal palaces.
But what did you go out to see? A prophet? Yes, I say to you, and something
more than a prophet. This is he of whom it stands written--'Look you, I send my
messenger before you to prepare your way before you.' I tell you there is no one
greater amongst those born of women than John. But he who is least in the
kingdom of God is greater than he." When the people and the tax-collectors
heard this they called God righteous for they had been baptized with John's
baptism.
John sent emissaries to Jesus to ask if he really was the Messiah or if they must
look for someone else.
(i) This incident has worried many because they have been surprised at the
apparent doubt in the mind of John. Various explanations have been advanced.
(a) It is suggested that John took this step, not for his own sake, but for the sake
of his disciples. He was sure enough; but they had their qualms and he desired
that they should be confronted with proof unanswerable.
(b) It is suggested that John wished to hurry Jesus on because he thought it was
time Jesus moved towards decisive action.
(c) The simplest explanation is the best. Think what was happening to John.
John, the child of the desert and of the wide-open spaces, was confined in a
dungeon cell in the castle of Machaerus. Once, one of the Macdonalds, a
highland chieftain, was confined in a little cell in Carlisle Castle. In his cell was
one little window. To this day you may see in the sandstone the marks of the feet
and hands of the highlander as he lifted himself up and clung to the window
ledge day by day to gaze with infinite longing upon the border hills and valleys
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he would never walk again. Shut in his cell, choked by the narrow walls, John
asked his question because his cruel captivity had put tremors in his heart.
(ii) Note the proof that Jesus offered. He pointed at the facts. The sick and the
suffering and the humble poor were experiencing the power and hearing the
word of the Good News. Here is a point which is seldom realized--this is not the
answer John expected. If Jesus was God's anointed one, John would have
expected him to say, "My armies are massing. Caesarea, the headquarters of the
Roman government, is about to fall. The sinners are being obliterated. And
judgment has begun." He would have expected Jesus to say, "The wrath of God
is on the march." but Jesus said, "The mercy of God is here." Let us remember
that where pain is soothed and sorrow turned to joy, where suffering and death
are vanquished, there is the kingdom of God. Jesus' answer was, "Go back and
tell John that the love of God is here."
(iii) After John's emissaries had gone, Jesus paid his own tribute to him. People
had crowded out into the desert to see and hear John and they had not gone to
see a reed shaken by the wind. That may mean one of two things.
(a) Nothing was commoner by Jordan's banks than a reed shaken by the wind. It
was in fact a proverbial phrase for the commonest of sights. It may then mean
that the crowds went out to see no ordinary sight.
(b) It may stand for fickleness. It was no vacillating, swaying character men went
out to see like a swaying reed, but a man immovable as a mighty tree.
They had not gone out to see some soft effeminate soul, like the silk-clad
courtiers of the royal palace.
What then had they gone to see?
(a) First, Jesus pays John a great tribute. All men expected that before God's
anointed king arrived upon the earth, Elijah would return to prepare the way
and act as his herald (Malachi 4:5). John was the herald of the Highest.
(b) Second, Jesus states quite clearly the limitations of John. The least in the
kingdom of heaven was greater than he. Why? Some have said that it was
because John had wavered, if but for a moment, in his faith. It was not that. It
was because John marked a dividing line in history. Since John's proclamation
had been made, Jesus had come; eternity had invaded time; heaven had invaded
earth; God had arrived in Jesus; life could never be the same again. We date all
time as before Christ and after Christ--B.C. and A.D. Jesus is the dividing line.
Therefore, all who come after him and who receive him are of necessity granted
a greater blessing than all who went before. The entry of Jesus into the world
divided all time into two; and it divided all life in two. If any man be in Christ he
is a new creation (2 Corinthians 5:17).
As Bilney, the martyr said, "When I read that Christ Jesus came into the world
to save sinners, it was as if day suddenly broke on a dark night."
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BENSON, "Luke 7:18. And the disciples of John showed him these things — All
this while John the Baptist was in prison; Herod having confined him for the
freedom which he took in reproving his adulterous commerce with Herodias, his
brother Philip’s wife. But his confinement was not of the closest kind, for his
disciples had access to him frequently. In one of those visits they gave him an
account of the election of the twelve apostles to preach the gospel, and of Christ’s
miracles, particularly that he had lately raised from the dead Jairus’s daughter
and the widow of Nain’s son; as is plain from what Luke says in the following
verses, who brings in the history of John’s message immediately after these
miracles.
COFFMAN, "THE DEPUTATION FROM JOHN THE BAPTIST
John's uncertainty is understandable. He had publicly identified Jesus as the
Christ; but the Saviour's Messiahship was not being proclaimed with the
dogmatic certainty which John might have expected; therefore, he did with his
doubts what every true believer in Christ should always do, that is, he brought
them to Jesus who answered and relieved them. When God's children are in
doubt, let them search the word of the Lord. If John, instead, had taken his
doubts to the Pharisees, he would have been confirmed in his doubt, not in his
faith; and the same is true today of many religious leaders. For more on this, see
my Commentary on Matthew, Matthew 11:1-3.
Art thou he that should come ...? Humanity must have a Saviour; God promised
one; and, if Jesus is not the Saviour, then who is? John did not say, "Art thou he
that should come, or shall we cease looking?" but "shall we look for another?"
Such is the state of Adam's fallen race that only a Saviour can avail anything.
This desperate need of all mankind surfaces in John's question. This was the text
chosen by this writer as his "trial sermon" at Walnut Street Church of Christ,
Sherman, Texas Oct. 6,1935; but the speaker was not aware of the reason for the
murmur of laughter that swept over the audience when his text was announced.
BURKITT, "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, John
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, Matthew 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
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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.
"These things" probably means the activities of Jesus that Luke had recorded
including the healing of the centurion's servant and the raising of the widow's
son. John evidently had second thoughts about Jesus because Messiah was to
release prisoners (Isaiah 61:1) and Jesus claimed to fulfill that prophecy.
However, He had not released John who was in prison (Matthew 11:2; cf. Luke
3:20). Moreover the fact that Jesus was apparently fulfilling the prophecies
about Elijah's coming may have made John wonder if Jesus was the Messiah or
Elijah. Luke apparently reported John's question twice in these verses to stress
that this was the issue at stake.
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"Disappointment often calls us to a deeper, less self-focused walk with God."
[Note: Bock, Luke, p. 215. See also Philip Yancey, Disappointment with God.]
CONSTABLE, "3. The confusion about Jesus' identity 7:18-35
It was only natural that these people had questions about who Jesus really was.
Was He a prophet? Was He Elijah? Was He another former prophet? Was He
"the Prophet" that Moses had predicted (Deuteronomy 18:18)? Was He the
Messiah? Was He Immanuel, "God with us" (Isaiah 7:14)? Even John the
Baptist began to have questions. On the one hand Jesus was fulfilling prophecy
that indicated He was the Messiah. He was preaching righteousness, healing the
sick, casting out demons, even raising the dead. However, He was not fulfilling
other Messianic prophecies such as freeing the captives (John was one), judging
Israel's enemies, and restoring the Davidic dynasty to power.
Luke included much about the controversy over Jesus' identity because it
authenticates Jesus' identity and strengthens the confidence of disciples in their
Savior. As witnesses of Jesus Christ, Luke's readers faced many hostile
challengers of Jesus' identity. This section enables disciples to counter these
challenges more effectively.
BI 18-28, “JOHN'S DOUBTS AND CHRIST'S PRAISE
We take three stages in this passage-the pathetic message from the prisoner, Christ’s
double answer to it, and His grand eulogium on John.
I. The message from the prisoner.
Had mists of doubt crept over John’s clear conviction that Jesus was the Messiah?
Some have thought it incredible that the man who had seen the descending dove, and
heard the voice proclaiming ‘This is My beloved Son,’ should ever have wavered. But
surely our own experience of the effect of circumstances and moods on our firmest
beliefs gives us parallels to John’s doubts. A prison would be especially depressing to
the desert-loving Baptist; compelled inaction would fret his spirit; he would be
tempted to think that, if Jesus were indeed the Bridegroom, he might have spared a
thought for the friend of the Bridegroom languishing in Machaerus. Above all, the
kind of works that Jesus was doing did not fill the rôle of the Messiah as he had
conceived it. Where were the winnowing fan, the axe laid to the roots of the trees, the
consuming fire? This gentle friend of publicans and sinners was not what he had
expected the One mightier than himself to be.
Probably his disciples went farther in doubting than he did, but his message was the
expression of his own hesitations, as is suggested by the answer being directed to
him, not to the disciples. It may have also been meant to stir Jesus, if He were indeed
Messiah, to ‘take to Himself His great power.’ But the most natural explanation of it
is that John’s faith was wavering. The tempest made the good ship stagger. But
reeling faith stretched out a hand to Jesus, and sought to steady itself thereby. We
shall not come to much harm if we carry our doubts as to Him to be cleared by
Himself. John’s gloomy prison thoughts may teach us how much our faith may be
affected by externals and by changing tempers of mind, and how lenient, therefore,
should be our judgments of many whose trust may falter when a strain comes. It may
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also teach us not to write bitter things against ourselves because of the ups and
downs of our religious experience, but yet to seek to resist the impression that
circumstances make on it, and to aim at keeping up an equable temperature, both in
the summer of prosperity and the winter of sorrow.
II. The twofold answer.
Its first part was a repetition of the same kind of miracles, the news of which had
evoked John’s message; and its second part was simply the command to report these,
with one additional fact-that good tidings were preached to the poor. That seemed an
unsatisfactory reply, but it meant just this-to send John back to think over these
deeds of gracious pity and love as well as of power, and to ask himself whether they
were not the fit signs of the Messiah. It is to be noted that the words which Christ
bids the disciples speak to their master would recall the prophecies in Isa_35:5 and
Isa_61:1, and so would set John to revise his ideas of what prophecy had painted
Messiah as being. The deepest meaning of the answer is that love, pity, healing, are
the true signs, not judicial, retributive, destructive energy. John wanted the
lightning; Christ told him that the silent sunshine exerts energy, to which the fiercest
flash is weak. We need the lesson, for we are tempted to exalt force above love, if not
in our thoughts of God, yet in looking at and dealing with men; and we are slow to
apprehend the teaching of Bethlehem and Calvary, that the divinest thing in God,
and the strongest power among men, is gentle, pitying, self-sacrificing love. Rebuke
could not be softer than that which was sent to John in the form of a benediction. To
take offence at Jesus, either because He is not what we expect Him to be, or for any
other reason, is to shut oneself out from the sum of blessings which to accept Him
brings with it.
III. Christ’s eulogium on John.
How lovingly it was timed! The people had heard John’s message and its answer, and
might expect some disparaging remarks about his vacillation. But Jesus chooses that
very time to lavish unstinted praise on him. That is praise indeed. The remembrance
of the Jordan banks, where John had baptized, shapes the first question. The streams
of people would not have poured out there to look at the tall reeds swaying in the
breeze, nor to listen to a man who was like them. He who would rouse and guide
others must have a firm will, and not be moved by any blast that blows. Men will rally
round one who has a mind of his own and bravely speaks it, and who has a will of his
own, and will not be warped out of his path. The undaunted boldness of John, of
whom, as of John Knox, it might be said that ‘he never feared the face of man,’ was
part of the secret of his power. His imprisonment witnessed to it. He was no reed
shaken by the wind, but like another prophet, was made ‘an iron pillar, and brazen
walls’ to the whole house of Israel. But he had more than strength of character, he
had noble disregard for worldly ease. Not silken robes, like courtiers’, but a girdle of
camels’ hair, not delicate food, but locusts and wild honey, were his. And that was
another part of his power, as it must be, in one shape or other, of all who rouse men’s
consciences, and wake up generations rotting away in self-indulgence. John’s fiery
words would have had no effect if they had not poured hot from a life that despised
luxury and soft ease. If a man is once suspected of having his heart set on material
good, his usefulness as a Christian teacher is weakened, if not destroyed. But even
these are not all, for Jesus goes on to attest that John was a prophet, and something
even more; namely, the forerunner of the Messiah. As, in a royal progress, the nearer
the king’s chariot the higher the rank, and they who ride just in front of him are the
chiefest, so John’s proximity in order of time to Jesus distinguished him above those
who had heralded him long ages ago. It is always true that, the closer we are to Him,
the more truly great we are. The highest dignity is to be His messenger. We must not
lose sight of the exalted place which Jesus by implication claims for Himself by such
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a thought, as well as by the quotation from Malachi, and by the alteration in it of the
original ‘My’ and ‘Me’ to ‘Thy’ and ‘Thee.’ He does not mean that John was the
greatest man that ever lived, as the world counts greatness, but that in the one
respect of relation to Him, and consequent nearness to the kingdom, he surpassed
all.
The scale employed to determine greatness in this saying is position in regard to the
kingdom, and while John is highest of those who (historically) were without it,
because (historically) he was nearest to it, the least in it is greater than the greatest
without. The spiritual standing of John and the devout men before him is not in
question; it is their position towards the manifestation of the kingdom in time that is
in view. We rejoice to believe that John and many a saint from early days were
subjects of the King, and have been ‘saved into His everlasting kingdom.’ But Jesus
would have us think greatly of the privilege of living in the light of His coming, and of
being permitted by faith to enter His kingdom. The lowliest believer knows more,
and possesses a fuller life born of the Spirit, than the greatest born of woman, who
has not received that new birth from above.
19 he sent them to the Lord to ask, “Are you the
one who is to come, or should we expect
someone else?”
GILL, "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, ᆇ ερχοµενος, he who cometh,
refers to the prophecy of Jacob, Gen_49:10, where he is called ‫שילה‬ Shiloh, which
Grotius and others derive from ‫שלה‬ shalach, he sent: hence, as the time of the
fulfillment of the prophecy drew nigh, he was termed, He who cometh, i.e. he who is
just now ready to make his appearance in Judea. In Zec_9:9, a similar phrase is used,
Behold, thy king Cometh unto thee - having Salvation. This is meant of the Messiah
only; therefore I think the words to save, are necessarily implied.
HENRY, "All this discourse concerning John Baptist, occasioned by his sending
to ask whether he was the Messiah or no, we had, much as it is here related, Mt.
11:2-19.
I. We have here the message John Baptist sent to Christ, and the return he made to
it. Observe,
1. The great thing we are to enquire concerning Christ is whether he be he that
should come to redeem and save sinners, or whether we are to look for another, Luk_
7:19, Luk_7:20. We are sure that God has promised that a Saviour shall come, an
anointed Saviour; we are as sure that what he has promised he will perform in its
season. If this Jesus be that promised Messiah, we will receive him, and will look for
no other; but, if not, we will continue our expectations, and, though he tarry, will
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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
PETT, "Verse 19
‘And John, calling to him two of his disciples, sent them to the Lord, saying,
“Are you he who is coming, or look we for another?” ’
Having heard the news of this rapid spreading of the word and of all that was
taking place (as much as his disciples could tell him) John called two of his
disciples and sent them ‘to the Lord’. This use of ‘the Lord’ connects up with
Luke 7:13. They were sent to the Lord Who had raised the dead (compare Luke
7:18, ‘all these things’). The contrast between Jesus and John is being
emphasised. Jesus is increasing, John is decreasing (John 3:30). For John
worked no miracles, whereas Jesus wrought wonders wherever He went. He is
revealing His power as ‘the Lord’ (Christ the Lord - Luke 2:11), besides which
John is merely the greatest of the prophets.
(B f13; 157 and others have ‘the Lord’. Aleph A W Theta f1 f28 have ‘Jesus’).
We should not be taken by surprise by John’s doubts as he languishes in the
darkness of his prison cell in chains. If Jesus could express hesitancy in
Gethsemane when He knew what was happening, how much more likely John in
prison when he did not know what was happening. John had been expecting so
much, and now time hung heavy on his hands. He did not doubt God (‘look we
for another’). He was still as involved as ever (as far as he could be). But he just
could not understand what he heard about the ministry of Jesus. Things did not
seem to be going as he had expected (we are not wise when we decide how God
should act). Jesus was no longer preaching in the wilderness regions, as He had
for a while alongside John (John 3:22 to John 4:3). Indeed from all reports he
was partying with outcasts and the non-religious. And there was no suggestion of
His gathering an army. All He had was a small band of Galileans (although they
could be tough fighters), and all they did was go around preaching. That was all
very well for a time. But he had expected that by now other stirrings might have
been taking place.
‘A certain two (duo tinas) of his disciples.’ John wants a twofold witness in order
to confirm its certainty. Although it may be that his disciples also went around in
twos. It was quite common.
The message that his disciples took was in the form of a simple question. “Are
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you He Who is coming, or look we for another?” For John had been looking for
‘the Coming One’ to act as the eschatological figure through Whom the Holy
Spirit would be poured out, when all who were in rebellion against God would be
brought into judgment (Luke 3:16-17). For ‘the Coming One’ compare ‘blessed
is He Who comes in the name of the Lord’ (Luke 13:35), ‘blessed is the King
Who comes in the name of the Lord (Luke 19:38). But this was not what
appeared to be happening. Where were the fires of judgment? He was puzzled.
BI 19-22, “Art Thou He that should come, or look we for another?
John’s doubting message to Jesus
1. Much discussion has taken place concerning John’s doubt, whether it was real
or affected; and if real, what was its cause? We believe there was doubt in the
mind of the Baptist—serious doubt—arising out of no personal or petty source,
but caused by the way in which the Messianic career of Jesus was developing
itself.
2. This doubt was not in regard to the identity of the worker of the works
reported to John with Jesus, but in regard to the nature of the works viewed as
Messianic. But why should John stumble at those works, so full of the spirit of
love and mercy? Just because they were works of mercy. These were not the sort
of works he had expected Messiah to busy Himself with; at all events, so
exclusively. Cf. Jonah’s zeal for righteousness.
3. The reply sent back by Jesus to John amounted to this, that the sure marks
that He was the coming One, the Christ, were just the very works which had
awakened John’s surprise.
4. Having recounted rapidly His mighty works, Jesus appended the reflection,
“And blessed is he whosoever shall not be offended in Me.” We are not to find in
the words traces either of harshness towards John or of wounded feeling in the
speaker. The tone of compassion rather than of severity is audible in the
utterance. Jesus felt keenly how much John missed by being in such a state of
mind that that in His own work which was most godlike was a stumbling-block to
him. Translated into positive form the reflection means, “Blessed are they to
whom the mercy and the grace of which I am full, and whereof My ministry is the
manifestation and outflow, are no stumbling-block, but rather worthy of all
acceptation.” (A. B. Bruce, D. D.)
The test of Christianity
1. Jesus deliberately declined to rest His claims upon any other grounds than the
testimony of His Father, a testimony which shone in the truth of His words, and
in the heavenly character of His mission.
2. If the Master Himself is willing, nay demands, to be judged by results,
manifestly organizations and churches that claim to be called by His name must
not shrink from the same test.
3. The only proof of your being in contact with the living Saviour, the only proof
that you rightly apprehend and sincerely embrace Him, is the result in your own
hearts and conduct. No religion is worth anything that is not a power. (E. W.
Shalders, BA.)
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Looking for another Christ
There are times when, through the disappointments and failures of our personal
religious lives, it may be necessary to look for another Christ than the Christ we have
already known.
1. There are some who have been restless for months, perhaps for years, about
their sin. They have appealed to Christ again and again, and the peace of Christ
has not come to them. They are tempted to put this question. Christ may reply by
pointing them to the great triumphs of His mercy by which they are surrounded.
Go to Christ with all your trouble, and with a clear and vivid remembrance of His
death, and you cannot put this question.
2. There are some who feel that their Christian life has not had the power and
brightness they hoped for. This, also, often arises from a defective knowledge of
Christ. Perhaps you have forgotten that He is not only a Saviour, but a Prince,
and that you must accept His law as the rule of your life, and strive to get His will
done on earth as the will of God is done in heaven.
3. This question may be suggested by the general condition and history of the
world, a large part of the world is still unsaved: the misery Jesus came to console
still largely unconsoled. Do you look for another Christ? Can the contents of His
revelation be anyhow enriched? Can there be more careful warnings, more
glorious promises, more compassion, more gentleness and beauty, than there are
in Him and His gospel?
4. We do not look for the coming of another Christ, but the Christ whom we
know will come in another form, to complete in power and majesty the work
which He began in weakness and in shame. (R. W. Dale, D. D.)
The answer of Jesus to John
It seems to me that here the Lord prescribes to His Church the answer she should
give in all days when men rise up and question whether He comes from God, when
men rise up to say to His Church, “Are you the kingdom of God? are you the Divine
society established upon earth to be the home of the new life, and the source of a
wide-spreading influence? Are you the city set upon a hill that cannot be hid?” When
such questions are asked, the Church must be ready, not merely to give proofs of her
ancient origin, her orthodox title-deeds drawn from the dusty safes of her theology,
but she must be able to say, “Look at my life, my work. See what I am doing for the
poor, the destitute, the oppressed, and judge me as you find me.” Can the Church of
God, in these days, bear such an appeal as that? Can she say, “Look at the asylums I
nave founded and support for the poor, the lame, the halt, and the blind! Look at my
children giving devoted labour in the lowest dens of your cities; at my sons faithfully
striving for the truth in the halls of your legislature; and see in juster laws and a
purer life, and a more brotherly relation between man and man, proofs of the power
of my spirit, and of the truth of my labours”? She must answer so, and so must you
and I, when challenged to prove that we are of God. We hear a great deal in these
days about answers to the infidel, about arguments philosophical, historical, and
scientific, which shall have the power, in the hands of skilful men, of silencing the
antagonist. But a better argument and a mightier that any of these, an argument that
never fails, is that derived from the fruits and results of religion in the life. The man
who reads your history with criticism, and meets your argument with argument, will
bare his head and bow his neck before the spectacle of a holy and devoted life. That
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he sees is true, whatever else be false; that is of God, whatever becomes of books and
institutions. (Bishop Moorhouse.)
The message of John the Baptist
I. THE MESSAGE. What did it mean?
1. To convince his disciples? Not suited to do it; suggesting doubtfulness in their
master; impairing previous witness.
2. To reassure himself? At variance with
(1) his character, testimony, Divine assurance.
(2) Words of the Lord (Luk_7:24), aimed to prevent the supposition.
(3) The occasion. “When he had heard the works of Christ”—the last work
being the raising of the dead.
3. Message not of uncertainty, but of impatience. Things do not go as the Baptist
expected. The world left in doubt. Opinion taking wrong turn for want of distinct
assertion. Works of Christ, but no proclamation of Christ. It ought to be made.
The time is come. He the proper person to obtain it. He will demand it in the
interests of all.
II. THE REPLY.
1. Answer.
(1) To what was said. The facts are sufficient answer.
(2) To what was meant. The method will not be changed. The Lord must
choose His own course. Men must see and judge. Facts first, then assertions.
2. Warning. There is danger in this disposition—danger of questioning God’s
methods; restlessness, dissatisfaction, diminution of attachment, failure of faith.
(Canon T. D. Bernard.)
Moral evidence of Christianity superior to miracles
1. It is evident John did not clearly apprehend the spirituality of the kingdom
Christ was to introduce. Like the apostles, he expected the kingdom of God would
come with observation, instead of its being of a slow, quiet, spiritual growth. He
looked for something more visible. There were the remains of the old
dispensation mixed up with his ideas of its nature; too much of the Old
Testament theocracy.
2. The remarkable manner in which the idea of the coming of Christ had taken
possession of the minds of men at the time John sent his disciples to inquire
respecting it. The familiar designation of the Messiah was “the Comer.” “Him that
is to come” is but the common version of the world’s designation of the Messiah.
The Comer, as if with Him came everything else desirable. The coming of all
future good depended upon His coming.
3. I might notice the world’s slowness in recognizing Christ as the Messiah, and
the circumstances which occasioned that slowness to admit His claim.
4. He proceeded to enforce His claim by evidence corresponding with His
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character, and their necessities, and by evidence alone, the result of which
He is prepared to wait (Luk_7:21-23). As if He had said, “Go and tell John My
kingdom is a spiritual kingdom, and the employment of other than spiritual means
would be uncongenial and obstructive.”
5. That our Lord not only employed evidence in contradistinction from worldly
display and physical force, but that He presented to these inquirers and the
multitude moral evidence as superior to miraculous.
I. CHRIST’S PREACHING CONSISTED, IN A REMARKABLE DEGREE, OF DEEDS.
1. Thus on this occasion, the God-like reply to the inquiry, “Art Thou He that
should come?” His deeds spoke. He entered into no argumentative defence of His
claims—“Actions speak louder than words.” “In the same hour He cured many of
their infirmities and plagues, and of evil spirits; and unto many that were blind
He gave sight.” He left the stupendous miracles He had performed to speak for
themselves (Psa_19:1-14.l-3). The heavens had done much, and now He is in the
world to develop what the heavens could not declare. It was not to be expected
that His more full manifestation would be verbal merely, or chiefly, for how can
speech, which is but the symbol of thought, convey ideas of what thought cannot
grasp respecting “God, who is a spirit,” immaterial, infinite, invisible,
incomprehensible. Speech fails to do justice to the finite, the visible, the material,
and comprehensible; to convey the greatest and best conceptions of our own
minds.
2. Christ’s verbal teaching related especially to Himself. Each portion of it was
either the vindication of acts He had performed, or an intimation of some
purpose he was about to accomplish, or a development of the kingdom He was
then establishing—relating to its nature, origin, character, or growth.
3. This distinctive and important fact supplies a reply to the following objections.
(1) The first objection we refer to, more frequently felt than expressed, relates
to the greater fulness of evangelical doctrines in the Epistles than in the
Gospels. Although the latter comprise the discourses and teaching of Christ
Himself, we reply to this by saying, “Christ came not so much to preach the
gospel as to procure it, to establish and confirm it, to perform the deeds, the
record of which constitutes the gospel.”
(2) The second objection urged from the time of Celsus downwards is, that
parallels to some of our Lord’s sayings are to be found in the writings of
Plato, Isocrates, and others. Hence it has been inferred, absurdly enough, that the
gospel had been anticipated—that Christianity was not original. To which we reply,
admitting the supposed resemblances, the wonder is that they are so extremely few—
two or three mere maxims of morality, and these but the distant reverberations of
Sinai’s echoes of the ancient and moral law. What is Christianity? Nothing but a few
maxims of morality? We triumphantly point inquirers for Christianity to her spirit
and her works—her resemblance to her Lord.
II. His WORKS WERE WONDERFUL. It is a frequent description given of God in
the Old Testament, “He only doeth wonderful things.” To achieve wonders is the
prerogative of God. “He alone doeth wonders”; and this called forth the grateful
praises of His people. Not only is God the wonderworker, but strictly speaking, all
that God does are wonders, only wonders. The atom is as an atom not less wonderful
than a world. Both owe their origin to His creative power, and are impressed with the
Divine signature. Was it strange then that when “God was manifested in the flesh,”
that when He appeared amongst us, who was predicted as “the wonderful,” His
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works and deeds should be “mighty signs and wonders.” There was a sense in which
He could do nothing which was not wonderful; His constitution made it impossible
that anything ordinary could emanate from Him.
III. HIS WONDERS WERE MERCIES.
1. All His miracles were miracles of mercy. Nor was it necessary to alter His laws,
imposed at the first on nature, they suffered no violence from His mercy; on the
contrary, they harmonized with it. In giving sight to the blind, He was but
restoring the eye to the use and exercise of its proper function. His power He
used as a trust to be administered for man’s good alone.
2. Besides the present happiness, His mercies conveyed in the physical and
mental benefits, miraculously bestowed, they had a higher value, a symbolical
meaning, pointing to spiritual necessities and supplies, to the things relating to
our redemption.
3. His miracles demonstrated His power, and our interest in turning the elements
of earth to account of spiritual uses, relating them to heaven. In opening the blind
eye He denoted that He came to be the Light of the world, and that we need that
the eye of the understanding should be open to receive that light. The greatest
wonder was that of His incarnation. In comparison with this wonder, all mere
acts of His power were less splendid. This was the long desired and promised
wonder. The ancient tabernacle foreshadowed His tabernacling among men. The
temple with its indwelling Shekinah symbolically predicted this. Every instance of
union between God and man, and the union of soul and body, prefigured this
infinitely more mysterious union of the Divine and human natures in His person.
IV. HIS MERCIES, like His acts, by which He replied to John’s disciples, WERE
ANSWERS TO MAN’S NECESSITIES. This is only another mode of saying that the
blessings of His redemption are fully adapted to man’s exigencies. It might have been
otherwise. His words might have been works; His works might have been wonders;
His wonders might have been mercies; and yet, after all, there might have been a
want of strict suitableness between our necessities and the mode of meeting them,
but the text reminds us that His mercies and deeds are exactly suitable and fully
answerable to the exigencies.
1. This correspondence admits of universal application. He comprehended the
entire scheme of nature and Providence. No legitimate question on any natural
subject can ever arise in the mind of man, which his Creator and Redeemer has
not foreseen; to which He has not inserted an answer in the things which He has
made. Ten thousand answers are silently awaiting the future questions which
shall call them forth. At this moment, while we are assembled here, the Creator
may be elsewhere exhibiting similar demonstrations of His perfections in reply to
inquirers. In the amplitude of space, hosts of intelligent beings may be collected
around the chaos of a world, wondering whether it will ever be restored to
harmony and order; whether all creative acts are at an end, and while they are
inquiring the fiat may go forth from the Creator again, as “in the beginning,” “Let
there be light,” and the light of Divine power may kindle around them.
2. The lessons of the Old Testament are represented as replies. God was
graciously pleased to allow Himself to be inquired of. His replies were called
responses or oracles.
3. But now Christ had come as the living oracle; from Him the questions which
human guilt and misery had never ceased to agitate, were to receive a full
practical satisfactory reply.
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V. A PRACTICAL CHRISTIANITY ALONE, A CHRISTIANITY EMBODIED IN
DEEDS OF MERCY, ADEQUATELY ILLUSTRATES THE WORKS OF
REDEMPTION BY CHRIST. “Blessed is he, whosoever shall not be offended in Me.”
Our
Lord meant not that His wondrous works should end with Himself. All power was
given to Him as Mediator and Head of the Church, as a centre of an ever-enlarging
circle. From Him as the Head of all things to the Church all emanates. (J. Harris, D.
D.)
The soul dependent on physical conditions
However good and great you may be in the Christian life, your soul will never be
independent of physical conditions. I feel I am uttering a most practical, useful truth
here, one that may give relief to a great many Christians who are worried and
despondent at times. Doctor Rush, a monarch in medicine, after curing hundreds of
cases of mental depression, himself fell sick and lost his religious hope, and he would
not believe his pastor when the pastor told him that his spiritual depression was only
a consequence of physical depression. Andrew Fuller, Themes Scott, William
Cowper, Thomas Boston, David Brainard, Philip Melancthon, were mighty men for
God, but all of them illustrations of the fact that a man’s soul is not independent of
his physical health. An eminent physician gave as his opinion that no man ever died a
greatly triumphant death whose disease was below the diaphragm. Stackhouse, the
learned Christian writer, says he does not think Saul was insane when David played
the harp before him, but it was a hypochondria coming from inflammation of the
liver. The Dean of Carlisle, one of the best men that ever lived, and one of the most
useful, sat down and wrote: “Though I have endeavoured to discharge my duty as
well as I could, yet sadness and melancholy of heart stick close by and increase upon
me. I tell nobody, but I am very much sunk indeed, and I wish I could have the relief
of weeping as I used to. My days are exceedingly dark and distressing. In a word,
Almighty God seems to hide His face, and I intrust the secret to hardly any earthly
being. I know not what will become of me. There is, doubtless, a good deal of bodily
affliction mingled with this, but it is not all so. I bless God, however, that I never lose
sight of the Cross, and, though I should die without seeing any personal interest in
the Redeemer’s merits, I hope that I shall be found at His feet. I will thank you for a
word at your leisure. My door is bolted at the time I am writing this, for I am full of
tears.” (Dr. Talmage.)
Inactivity a cause of doubt
Doubt often comes from inactivity. We cannot give the philosophy of it, but this is
the fact, that Christians who have nothing to do but to sit thinking of themselves,
meditating, sentimentalising, are almost sure to become the prey to dark, blank
misgivings. John the Baptist, struggling in the desert, needs no proof that Jesus is
the Christ. John shut up became morbid and doubtful immediately.
We are mysteries, but here is the practical lesson of it all: for sadness, for suffering,
for misgivings, there is no remedy but stirring and doing. (F. W. Robertson, M. A.)
Christ is the dispeller of doubt
During his earlier life Dr. Merle D’Aubigne, the Swiss historian of the Reformation,
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was grievously vexed with depressing doubts. He went to his old teacher for help. The
shrewd old man refused to answer the young man’s perplexities, saying, “Were I to
get you rid of these doubts, others would come. There is a shorter way of destroying
them. Let Christ be really to you the Son of God the Saviour. Do His will. His light
will dispel the clouds, and His Spirit will lead you into all truth.” The old man was
right, and the young D’Aubigne was wise enough to adopt his counsel. He hoisted
anchor, and moved out of the region of fogs, and quietly anchored himself under the
sunshine of Christ’s countenance. (Dr. Cuyler.)
Devotion to Christ a cure for despondency
Active devotion to Christ’s service is another cure for spiritual despondency. The
faith-faculty gets numb by long inaction, just as a limb becomes numb and useless if
it is not exercised. The love-power grows cold if it is not kept fired up. When faith
and love both run low, the soul easily falls into an ague-fit. What you need is to get
out of yourself into a sympathy with, and downright efforts for, the good of others.
When a desponding Christian came to old Dr. Alexander for relief, the Doctor urged
him to prayer. “I do pray continually.” “What do you pray for?” The young student
said, “I pray that the Lord would lift upon me the light of His countenance.” “Then,”
replied the sagacious veteran, “go now and pray that He will use you for the
conversion of souls.” (Dr. Cuyler.)
To the poor the gospel is preached
The gospel preached to the poor
I. THE EXCELLENCY OF THIS LAW. A new development of a heaven-laid plan to
enlighten the poor; to raise them in the scale of being; to sweeten and adorn their lot
by the honours of intellectual culture, the comforts of social life, and the hopes of
immortality. The wisdom of our text, as a poor’s law, excels all the contrivances of
men. It does not so much provide for the poor as it prevents men from being poor. It
cuts off the causes of poverty.
II. THE OBLIGATION IT LAYS UPON US. The way to the most effective sense of
duty is by discovering the need and the worth of the thing that is enjoined; and is this
a thing to be countermanded or opposed?: But if the argument from the goodness of
precept seem too weak, let us view its peremptory demand. It is the will of our
Saviour that none live in a Christian land without hearing the glad sound, that so all
may walk in the light of His countenance.
III. How is THIS GOOD LAW OF OUR LAND TO BE FULFILLED.? (N. Paterson.)
Christ’s works
1. Our Saviour’s works were words.
2. His works were wonders.
3. His wonders were wonders of mercy.
4. His wonders of mercy were suited to the necessities of man.
5. The suitableness of His wonders of mercy to the necessities of man is a
satisfactory proof of His Messiahship. (G. Brooks.)
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The suitability of the gospel to the poor
The gospel is especially adapted to the poor, in respect of—
1. Their education.
2. Their resources.
3. Their opportunities.
4. Their prospects. (G. Brooks.)
A preacher to the poor
John Wesley always preferred the middling and lower classes to the wealthy. He said
“If I might choose I should still, as I have done hitherto, preach the gospel to the
poor.”
Trophies of the work of Christ
Before many a Popish shrine on the Continent one sees exhibited a great variety of
crutches, together with wax models of arms, legs, and other limbs. These are
supposed to represent the cures wrought by devotion at that altar—the memorials of
the healing power of the saint. Poor, miserable superstition, all of it, and yet what a
reminder to the believer in Jesus as to his duty and his privilege? Having pleaded at
the feet of Jesus, we have found salvation; have we remembered to record this
wonder of His hand? If we hung up memorials of all His matchless grace, what
crutches and bandages and trophies of every sort should we pile together! Temper
subdued, pride humbled, unbelief slain, sin cast down, sloth ashamed, carelessness
rebuked. The cross has healed all manner of diseases, and its honours should be
proclaimed with every rising and setting sun. (C. H. Spurgeon.)
Christianity and the poor
A celebrated doctor of divinity in London, who is now in heaven I have no doubt—a
very excellent and godly man—gave notice one Sunday that he intended to visit all his
people, and said,that in order to be able to get round and visit them and their
families once in the year, he should take all the seatholders in order, A person well
known to me, who was then a poor man, was delighted with the idea that the
minister was coming to his house to see him, and about a week or two before he
conceived it would be his turn his wife was very careful to sweep the hearth and keep
the house tidy, and the man ran home early from work, hoping each night to find the
Doctor there. This went on for a considerable time. He either forgot his promise, or
grew weary in performing it, or for some other reason never went to this poor man’s
house; and the result was this, the man lost confidence in all preachers, and said,
“They care for the rich, but they do not care for us who are poor.” That man never
settled down to any one place of worship for many years, till at last he dropped into
Exeter Hall and remained my hearer for years till Providence removed him. It was no
small task to make him believe that any minister could be an honest man, and could
impartially love both rich and poor. (C. H.Spurgeon.)
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20 When the men came to Jesus, they said,
“John the Baptist sent us to you to ask, ‘Are you
the one who is to come, or should we expect
someone else?’”
GILL, "When the men were come to him,.... To Jesus; "those two men", as the
Arabic version reads; "the disciples", as the Persic version; the same that John sent
from the castle of Machaerus, where he was now a prisoner, to Christ, who was
teaching in some city or town of Galilee:
they said, John the Baptist; so well known by his being the administrator of the
ordinance of baptism:
hath sent us unto thee, saying, art thou he that should come, or look we
for another? See Gill on Mat_11:3.
HENRY, “
JAMISON, "
COFFMAN, "Jesus' answer to John was twofold, including: (1) a demonstration
of his messianic power (as here), and (2) a verbal reiteration of it in the next two
verses. John the Baptist performed no miracles (John 10:41); and this
outflashing of Jesus' miraculous power must have been very impressive to John's
disciples; but Jesus went beyond this and quoted the prophecy of Isaiah, who
described the times of the Messiah in the terms that Jesus used of his own
ministry. See next two verses.
21 At that very time Jesus cured many who had
diseases, sicknesses and evil spirits, and gave
sight to many who were blind.
CLARKE, "Infirmities and plagues - The following judicious note from Bp.
Pearce is worthy of deep attention: “Luke mentions here νοσοι, µα̣ιγες, leprosias, and
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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.
GILL, "And in that same hour,.... Or at that same time, for a precise hour is not
intended: one exemplar reads, "in that day", in which these men came to Christ,
he, Jesus, as the Persic version expresses it,
cured many of their infirmities; bodily weaknesses and disorders: and plagues;
which were inflicted on them as scourges and corrections for sin, very severe
diseases, as epilepsies, leprosies, palsies, &c. and of evil spirits; or devils, which he
dispossessed and commanded out of the bodies of men; though sometimes evil
spirits, with the Jews, signify some kinds of bodily diseases: as when it is said (i).
"whoever puts out a lamp because he is afraid of Gentiles, or of thieves, or of ‫רעה‬ ‫,רוח‬
"an evil spirit", or because of a sick man that is asleep, he is free.''
Upon which Maimonides observes,
"an evil spirit they call all kinds of diseases, which, in the Arabic language, go by the
name of "melancholy"; for it is one kind of the diseases mentioned, which makes a
sick man to fly, and separate himself from mankind, as if he was afraid of the light, or
of coming into the company of men:''
and unto many that were blind he gave sight; freely, as an act of grace and
kindness, as the word signifies, without any merit, or motive, in them.
HENRY, "3. Christ left it to his own works to praise him in the gates, to tell what
he was and to prove it. While John's messengers were with him, he wrought many
miraculous cures, in that same hour, which perhaps intimates that they staid but an
hour with him; and what a deal of work did Christ do in a little time! Luk_7:21. He
cured many of their infirmities and plagues in body, and of evil spirits that affected
the mind either with frenzy or melancholy, and unto many that were blind he gave
sight. He multiplied the cures, that there might be no ground left to suspect a fraud;
and then (Luk_7:22) he bade them go and tell John what they had seen. And he and
they might easily argue, as even the common people did (Joh_7:31), When Christ
cometh, will he do more miracles than these which this man hath done? These cures,
which they saw him work, were not only confirmations of his commission, but
explications of it. The Messiah must come to cure a diseased world, to give light and
sight to them that sit in darkness, and to restrain and conquer evil spirits. You see
that Jesus does this to the bodies of people, and therefore must conclude this is he
that should come to do it to the souls of people, and you are to look for no other. To
his miracles in the kingdom of nature he adds this in the kingdom of grace (Luk_
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7:22), To the poor the gospel is preached, which they knew was to be done by the
Messiah; for he was anointed to preach the gospel to the meek (Isa_61:1), and to
save the souls of the poor and needy, Psa_72:13. Judge, therefore, whether you can
look for any other that will more fully answer the characters of the Messiah and the
great intentions of his coming.
Luke recorded and Jesus listed several messianic works that He had done (cf.
Isaiah 29:18-19; Isaiah 35:5-6; Isaiah 42:7; Isaiah 61:1). Isaiah did not predict
that Messiah would cleanse lepers. Perhaps Jesus mentioned that because His
ministry fulfilled Elisha's ministry, and he cleansed a leper (cf. 2 Kings 5).
Acts of judgment are conspicuously absent from this list since that was not the
time for judgment. Apparently in Jesus' day the Jews believed that Messiah
would not claim to be the Messiah before He performed many messianic works.
[Note: R. Longenecker, The Christology of Early Jewish Christianity, pp. 71-74.]
Jesus pronounced "blessed" those who accepted the evidence that He presented
and concluded that He was the Messiah rather than stumbling over it. John was
in danger of stumbling, namely, drawing the wrong conclusion and thereby
falling into a trap (Gr. skandalisthe, cf. Isaiah 8:13-14). Stumbling is the opposite
of believing here.
"There is a difference between doubt and unbelief. Doubt is a matter of the
mind: we cannot understand what God is doing or why He is doing it. Unbelief is
a matter of the will: we refuse to believe God's Word and obey what He tells us
to do." [Note: Wiersbe, 1:196-97.]
22 So he replied to the messengers, “Go back
and report to John what you have seen and
heard: The blind receive sight, the lame walk,
those who have leprosy[a] are cleansed, the deaf
hear, the dead are raised, and the good news is
proclaimed to the poor.
GILL, "Then Jesus answering said unto them,.... "To the disciples", as the
Persic; to both, as the Arabic: when he had wrought these cures, he turned himself to
the disciples of John, and made answer to their question. The Vulgate Latin leaves
out the word "Jesus", rendering it, "and he answering"; in the following words:
go your way, and tell John what things ye have seen and heard. They had
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just seen many cured of infirmities, plagues, and evil spirits, and they had heard the
doctrines of the Gospel preached by him; and the former were in confirmation of the
latter, and both were proofs of his being the Messiah: the particulars of which follow,
how that the blind see; that is, they that had been blind, and some that were born
blind received their sight, which was what was never heard of before, from the
beginning of the world; and which, as it is an instance of Christ's almighty power,
showing him to be God; so it was a fulfilment of a prophecy concerning him as the
Messiah, who, when he came, was to open the eyes of the blind, Isa_35:5 and this
was true, not only in a corporeal, but in a spiritual sense: and generally so it was, that
when the blind received their bodily sight, they also received their spiritual sight; and
both were evidences of the true Messiahship of our Lord Jesus.
The lame walk; these were among those who were cured of their infirmities; and
this also was prophesied of the Messiah, and was now accomplished by Jesus, that
"the lame man" should "leap as an hart", Isa_35:6 and so was to be considered by
John, and his disciples, as another proof of his being the true Messiah:
the lepers are cleansed; of this sort were they who were cured of their plagues:
the leprosy was called a plague; hence the treatise of leprosy, in the Misna, is, by the
Jews, called Negaim, or "plagues".
The deaf hear; so in the above prophecy in Isaiah, it is predicted, that "the ears of
the deaf should be unstopped" in the days of the Messiah; and which therefore must
be considered as a further confirmation of Jesus being he that was to come, and that
another was not to be looked for.
The dead are raised: whether there were any raised at this time, or no, is not
certain; but certain it is, that there had been one raised from the dead, if not in the
presence of these disciples, yet just before they came to Christ, of which John had
been informed by some of his disciples, if not these; and of which an account is given
before in this chapter, and which is what none but the mighty God can do.
To the poor the Gospel is preached: it was preached both by the poor, the
disciples of Christ, and to the poor, mean, base, and illiterate among the Jews; and
also to the poor, meek, and lowly in heart, as was prophesied should be, by the
Messiah, Isa_61:1 so that put all together, here were undoubted proofs, and a full
demonstration, that Jesus was the Messiah; See Gill on Mat_11:4. See Gill on Mat_
11:5.
HENRY, "He multiplied the cures, that there might be no ground left to suspect a
fraud; and then (Luk_7:22) he bade them go and tell John what they had seen. And
he and they might easily argue, as even the common people did (Joh_7:31), When
Christ cometh, will he do more miracles than these which this man hath done?
These cures, which they saw him work, were not only confirmations of his
commission, but explications of it. The Messiah must come to cure a diseased world,
to give light and sight to them that sit in darkness, and to restrain and conquer evil
spirits. You see that Jesus does this to the bodies of people, and therefore must
conclude this is he that should come to do it to the souls of people, and you are to
look for no other. To his miracles in the kingdom of nature he adds this in the
kingdom of grace (Luk_7:22), To the poor the gospel is preached, which they knew
was to be done by the Messiah; for he was anointed to preach the gospel to the meek
(Isa_61:1), and to save the souls of the poor and needy, Psa_72:13. Judge, therefore,
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whether you can look for any other that will more fully answer the characters of the
Messiah and the great intentions of his coming.
SBC, "The description of His own work which Jesus returned for the instruction and
encouragement of the Baptist presents these three features: (1) it is a ministry of
abundant charity to the temporal needs of needy men; (2) it is a ministry of Divine
promise and help—"the poor receive glad tidings;" (3) these two are blended
naturally and simply together.
I. On part of this ground we are at one; it is that of desire to minister to the good and
increase the happiness of our fellowmen. To ask in what good and happiness consist
might seem pedantic and abrupt. But on the way in which these things may be
increased men feel that they have learned something. We have two results of present
teaching: (1) that happiness is a harmony between man and his surroundings; (2) the
rule or method of charity, making charity to consist in giving our personal help and
service, and in bringing to the needy those things which, for ourselves, have given
brightness and interest and worth to life. Can we bring the two into relation with one
another, and then with Christ’s type of ministry as suggested in the text?
II. Turn back your thoughts upon the history of human happiness, and think of its
earlier stages. Under simple and primitive conditions, nature seems to provide man
with a stock of happiness, or of material for happiness; he gains happiness from his
harmony with his surroundings, as proved in the pleasures of the bodily instincts or
functions, in the glad response of vital energy, in muscle and limb, to moderate
demands for exertion, in the earliest forms of human intercourse in family or clan,
and by degrees in the exercise of skill or resource, and in the power to appreciate
beauty or grandeur in nature around him. In proportion as consciousness becomes
articulate, and reflection awakes, man must, by the very nature of his mind, grasp all
that is outside himself into a whole. He must look before and after and above. What
then if there comes a time when the world’s face is darkened? Civilisation has
developed, but man seems to be no gainer. The effect of increased wealth and
knowledge seemed to have only sapped old-fashioned simplicities and virtues, and
substituted the power of money for the power of loyalty and right. What can we do to
minister to men’s needs. The answer has been forming in men’s minds, even when
they have not realised all its meaning. Make it possible for men to believe in
happiness; make it possible for them to believe in love. Give them the things which
will brighten their life, glimpses of the beauty of nature or art or intellect; recover for
them the simple pleasures of the poorest and humblest thing that can be called a
home. Make impossible regions of human life visited by no light of human sympathy,
or lightened by no hope of human succour. Open to them possibilities of aspiration.
Restore in this way gently a sense of harmony with the order of things into which
they have been born. Soothe the dumb exasperation which comes of having to live in
a world that means nothing but darkness and want and fear. And then give yourself,
your personal help; use your freedom of time, your money if you have it, your
acquirements of understanding, knowledge, still to convince them that there is such a
thing as unselfish and compassionate love. And leave the inference to them. The very
poverty and misery which have once blossomed for them with the miraculous fruit of
a true charity will never seem the same again. You have gone among them to carry as
far as in you lies whatever of bright and beautiful, of good and pure, of loving and
tender, could bear witness that life carries hope with it. And thereby you have given
them an alphabet by which to read the witness of the beauty, the greatness, the
tenderness of Christ. You can speak to them of Christ, not only as a witness of what
may be or what shall be, but as a present Giver of all precious gifts. Or, more truly, of
one gift which implies the rest—the gift of God’s love certainly known, and with a
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joyful confidence of faith actually received and welcomed into their souls.
E. S. Talbot, Oxford and Cambridge Journal, Jan. 31st, 1884.
COFFMAN, "One passage which Jesus clearly had in mind was Isaiah 35:5, in
which the prophet foretold the messianic age. Thus Jesus answered John plainly,
but not too plainly, that he was indeed the Christ. The reason for Jesus'
avoidance of a more dogmatic declaration concerning himself at that time was to
deny on his own behalf the malignant, carnal notions of Messiah's true character
which had perverted the popular mind of that day. For more on this, see my
Commentary on Matthew, Matthew 11:1-3.
The dead are raised up ... has reference to a plurality of resurrections; and here
is proof that not all such wonders have been recorded by the sacred authors.
Long after the synoptic Gospels were written, John recorded the raising of
Lazarus; and there may have been many others whom the Lord raised to life
from the dead.
Blessed is he ... The clause introduced by these words shows that Jesus expected
John to continue in faith; and the passage immediately afterward indicates that
Jesus knew he would continue.
PETT, "And then He turned to John’s disciples and told them to go to John and
tell them what they had seen and heard. ‘Tell him that the blind receive their
sight, the lame walk, the skin diseased are cleansed, the deaf hear, the dead are
raised up and the poor have the Good News preached to them.’ All this was in
fulfilment of Isaiah 29:18-19; Isaiah 35:5-6; Isaiah 61:1, to which is added that
the skin diseased are cleansed (as with Elisha - 2 Kings 7) and the dead are
raised (as with Elijah (1 Kings 17) and Elisha (2 Kings 4) and compare Isaiah
26:19 where the raising of the dead is an eschatological sign.
The message was threefold, firstly that One was here Who paralleled and even
eclipsed Elijah and Elisha, secondly that the eschatological signs were being
fulfilled, and thirdly, through deafening silence, that the time of judgment was
not yet. God was at work in His own time. He was not in a hurry. He was
gathering the wheat into the barn. The judgment could wait until the harvest
was gathered in.
‘The blind receive their sight (Luke 4:18; Luke 14:13; Luke 14:21; Luke
18:35-43; Mark 8:22-26; Matthew 9:27-31; Matthew 12:22; Matthew 21:14), the
lame walk (Luke 5:17-26; Luke 14:13; Luke 14:21; Matthew 15:30; Matthew
21:14; John 5:3; Acts 3:1-10), the lepers are cleansed (Luke 5:12-16; Luke
17:11-19), and the deaf/dumb hear (Luke 11:14; Mark 7:31-37; Matthew
9:32-34), the dead are raised up (Luke 7:11-17; Luke 8:40-56; John 11), the poor
have good tidings preached to them (Luke 4:18; Luke 6:20; Luke 14:13; Luke
14:21).” Note that what is placed last draws attention to His central purpose. He
is hear to proclaim Good News, gathering the wheat into the barn (Luke 3:17).
The judgment will follow in due time.
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‘The poor have the good news preached to them.’ No one had any time for the
poor. The Romans trampled on them, the Greeks despised them, the priests and
Levites passed them by. But God had time for them. It was the Anointed Prophet
from God Who would proclaim the Good news to the poor (Isaiah 61:1). It was
the good shepherd who would attend to the poor of the flock (Zechariah 11:7;
Zechariah 11:11), the shepherd who would be smitten (Zechariah 13:7). For they
were God’s special concern (Isaiah 25:4; Isaiah 41:17).
BURKITT, "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.
23 Blessed is anyone who does not stumble on
account of me.”
GILL, "And blessed is he, whosoever shall not be offended in me. The
Arabic version renders it, "blessed is he that doubts not of me". The Persic and
Ethiopic versions both add to the text, the former rendering the words thus, "blessed
is he that is not brought into offence and doubt concerning me"; and the latter thus,
"blessed are they who do not deny me, and are not offended in me": particular regard
is had to the disciples of John, who both doubted of Christ as the Messiah, and were
offended at his popularity and success; See Gill on Mat_11:6.
HENRY, "4. He gave them an intimation of the danger people were in of being
prejudiced against him, notwithstanding these evident proofs of his being the
Messiah (Luk_7:23): Blessed is he whosoever shall not be offended in me, or
scandalized at me. We are here in a state of trial and probation; and it is agreeable to
such a state that, as there are sufficient arguments to confirm the truth to those that
are honest and impartial in searching after it, and have their minds prepared to
receive it, so there should be also objections, to cloud the truth to those that are
careless, worldly, and sensual. Christ's education at Nazareth, his residence at
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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.
PETT, "And then He adds that John must believe and trust Him. He will be
blessed if he does not find what Jesus is doing as a stumblingblock. In other
words He is saying to John. ‘Yes, I am the Coming One as you will recognise if
you consider what I am doing along with the Scriptures, but you have
misunderstood the present purpose in My coming. Trust Me and you will see
that all will work out as God has planned.’
‘No occasion of stumbling in Me.’ John is to see Him as a sanctuary, a firm rock,
not as a stumblingstone (Isaiah 8:14). Indeed that is why John himself has
prepared the way so that none may stumble (Isaiah 57:14).
We should note that it is not a question of John having lost faith. He still believes
that One is to come from God. He has rather partially (only partially, for he has
still sent to enquire of Him) lost faith in the way Jesus is going about things. It
just does not accord with his expectations. Possibly he had hoped to gee Jesus up.
That is why Jesus’ reply is ‘trust me John, and consider again my activities in the
light of Scripture. I know what I am doing, and blessing for you rests in
recognising it too’.
Jesus’ Testimony to John (Luke 7:24-35).
His answer being sent to John Jesus turned to the waiting crowd. He did not
want them to see John as a shaken reed. It was not John who had failed in the
purposes of God, but the fickle hearers. And He uses the opportunity to make
clear His own great superiority to John because of what He had come to do,
while at the same time giving John the highest place possible to man. In doing so
He brings home the wonder of the fact that the anticipated Kingly Rule of God is
now here in Him. But He then rebukes those who have failed to understand. The
Scribes and Pharisees are especially in mind.
We can analyse this passage as follows:
a When the messengers of John were departed, he began
to say to the crowds concerning John, “What did you go out into the wilderness
to behold? A reed shaken with the wind?”
b “But what did you go out to? A man clothed in soft raiment? Behold, those
who are gorgeously apparelled, and live delicately, are in kings’ courts.”
c “But what did you go out to see? A prophet? Yes, I say to you, and much more
than a prophet.”
d “This is he of whom it is written, Behold, I send my messenger before your
face, Who will prepare your way before you.”
e “I say to you, Among those who are born of women there is none greater than
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John.
f “Yet he who is but little within the Kingly Rule of God is greater than he.”
e “And all the people when they heard, and the public servants, justified God,
being baptised with the baptism of John, but the Pharisees and the lawyers
rejected for themselves the counsel of God, being not baptised of him.”
d “To what then shall I liken the men of this generation, and to what are they
like? They are like children who sit in the marketplace, and call one to another,
who say,
‘We piped to you, and you did not dance,
We wailed, and you did not weep.’
c “For John the Baptiser is come eating no bread nor drinking wine; and you
say, ‘He has a demon.’ ”
b “The Son of man is come eating and drinking; and you say, Behold, a
gluttonous man, and a winebibber, a friend of public servants and sinners!”
a “And wisdom is justified of all her children.”
The contrasts are powerful leading up to the presence of the Kingly Rule of God
and its glory. In ‘a’ the people see a reed shaken in the wind, and in the parallel
wisdom is justified of her children, who have totally misunderstood both John
and Jesus. In ‘b’ we are told of the celebrating in king’s houses, and in the
parallel the Son of Man comes celebrating for He is the King, even though
misunderstood. In ‘c’ John is ‘more than a prophet’ and in the parallel he reveals
it by his abstinence and they misunderstand him and see his prophetic spirit as
of the devil. In ‘d’ we have the powerful Scriptural expression of the purpose of
John’s coming and in the parallel the Pharisees’ expression of it in the equivalent
of Nursery Rhymes. In ‘e’ there is none greater than John and in the parallel the
people confirm it and the Pharisees deny it. And centrally in ‘f’ those who come
under the Kingly Rule of God as expressed in Jesus, however lowly, are ‘greater’
than John, for they have entered in to what John could only look forward to.
Note the powerful progression in greatness from lowest to highest; John is not a
reed that bends to the wind (a), John is not a soft courtier (b), John is a prophet
and more than a prophet (c), John is the one sent to prepare the way for the
Coming One (d), among men born of women there is none greater than he (e).
And yet with all that the Kingly Rule of God has now come, and those who enter
it are greater than John (f).
Then notice the comparisons. The people (the poor, and hungry, and weeping)
have received the Kingly Rule of God and have been baptised with the baptism
of John, ‘justifying God’, while the Scribes and Pharisees and their like (the rich
the full and the foolishly content) have turned away from it, rejecting the counsel
of God, and refusing to be baptised (e). They have done so because neither John
or Jesus have danced to their tune (d). John they have accused of being devil-
possessed because of his asceticism which has gone beyond what they consider
necessary (c), Jesus they have accused of being worldly and frivolous because He
eats and drinks and fails to totally follow their rules (b). Truly, says Jesus,
wisdom is ‘justified of her children’ (a), just as God was justified of His (e).
PETT, "And then He adds that John must believe and trust Him. He will be
blessed if he does not find what Jesus is doing as a stumblingblock. In other
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words He is saying to John. ‘Yes, I am the Coming One as you will recognise if
you consider what I am doing along with the Scriptures, but you have
misunderstood the present purpose in My coming. Trust Me and you will see
that all will work out as God has planned.’
‘No occasion of stumbling in Me.’ John is to see Him as a sanctuary, a firm rock,
not as a stumblingstone (Isaiah 8:14). Indeed that is why John himself has
prepared the way so that none may stumble (Isaiah 57:14).
We should note that it is not a question of John having lost faith. He still believes
that One is to come from God. He has rather partially (only partially, for he has
still sent to enquire of Him) lost faith in the way Jesus is going about things. It
just does not accord with his expectations. Possibly he had hoped to gee Jesus up.
That is why Jesus’ reply is ‘trust me John, and consider again my activities in the
light of Scripture. I know what I am doing, and blessing for you rests in
recognising it too’.
Jesus’ Testimony to John (Luke 7:24-35).
His answer being sent to John Jesus turned to the waiting crowd. He did not
want them to see John as a shaken reed. It was not John who had failed in the
purposes of God, but the fickle hearers. And He uses the opportunity to make
clear His own great superiority to John because of what He had come to do,
while at the same time giving John the highest place possible to man. In doing so
He brings home the wonder of the fact that the anticipated Kingly Rule of God is
now here in Him. But He then rebukes those who have failed to understand. The
Scribes and Pharisees are especially in mind.
We can analyse this passage as follows:
a When the messengers of John were departed, he began
to say to the crowds concerning John, “What did you go out into the wilderness
to behold? A reed shaken with the wind?”
b “But what did you go out to? A man clothed in soft raiment? Behold, those
who are gorgeously apparelled, and live delicately, are in kings’ courts.”
c “But what did you go out to see? A prophet? Yes, I say to you, and much more
than a prophet.”
d “This is he of whom it is written, Behold, I send my messenger before your
face, Who will prepare your way before you.”
e “I say to you, Among those who are born of women there is none greater than
John.
f “Yet he who is but little within the Kingly Rule of God is greater than he.”
e “And all the people when they heard, and the public servants, justified God,
being baptised with the baptism of John, but the Pharisees and the lawyers
rejected for themselves the counsel of God, being not baptised of him.”
d “To what then shall I liken the men of this generation, and to what are they
like? They are like children who sit in the marketplace, and call one to another,
who say,
‘We piped to you, and you did not dance,
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We wailed, and you did not weep.’
c “For John the Baptiser is come eating no bread nor drinking wine; and you
say, ‘He has a demon.’ ”
b “The Son of man is come eating and drinking; and you say, Behold, a
gluttonous man, and a winebibber, a friend of public servants and sinners!”
a “And wisdom is justified of all her children.”
The contrasts are powerful leading up to the presence of the Kingly Rule of God
and its glory. In ‘a’ the people see a reed shaken in the wind, and in the parallel
wisdom is justified of her children, who have totally misunderstood both John
and Jesus. In ‘b’ we are told of the celebrating in king’s houses, and in the
parallel the Son of Man comes celebrating for He is the King, even though
misunderstood. In ‘c’ John is ‘more than a prophet’ and in the parallel he reveals
it by his abstinence and they misunderstand him and see his prophetic spirit as
of the devil. In ‘d’ we have the powerful Scriptural expression of the purpose of
John’s coming and in the parallel the Pharisees’ expression of it in the equivalent
of Nursery Rhymes. In ‘e’ there is none greater than John and in the parallel the
people confirm it and the Pharisees deny it. And centrally in ‘f’ those who come
under the Kingly Rule of God as expressed in Jesus, however lowly, are ‘greater’
than John, for they have entered in to what John could only look forward to.
Note the powerful progression in greatness from lowest to highest; John is not a
reed that bends to the wind (a), John is not a soft courtier (b), John is a prophet
and more than a prophet (c), John is the one sent to prepare the way for the
Coming One (d), among men born of women there is none greater than he (e).
And yet with all that the Kingly Rule of God has now come, and those who enter
it are greater than John (f).
Then notice the comparisons. The people (the poor, and hungry, and weeping)
have received the Kingly Rule of God and have been baptised with the baptism
of John, ‘justifying God’, while the Scribes and Pharisees and their like (the rich
the full and the foolishly content) have turned away from it, rejecting the counsel
of God, and refusing to be baptised (e). They have done so because neither John
or Jesus have danced to their tune (d). John they have accused of being devil-
possessed because of his asceticism which has gone beyond what they consider
necessary (c), Jesus they have accused of being worldly and frivolous because He
eats and drinks and fails to totally follow their rules (b). Truly, says Jesus,
wisdom is ‘justified of her children’ (a), just as God was justified of His (e)
BURKITT, "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
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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.
BI, "And blessed is he, whosoever shall not be offended in Me
Taking offence at Christ
1. Some are offended and stumble at Christ, on the pretence that there is not
sufficient evidence of His Divine mission.
2. Some are offended in Christ because of circumstances connected with the
Person and history of Christ Himself.
(1) His dignity and Godhead.
(2) His humiliation.
3. Some are offended in Christ because of His peculiar doctrines. They dislike
mysteries, they say. But what is there which is not mysterious, when searched
into very closely?
4. Some are offended at Christ because of His precepts, or the holy life which He
requires them to lead.
5. Some are offended in Christ on account of the conduct of those who profess to
be His followers. But, however lamentable such misconduct may be, it is unjust to
impute it to Christ, or His gospel. We ought always to distinguish between the
system and the inconsistencies of those who profess to hold it.
6. Many are offended in Christ because of the trials to which fidelity to Him
would expose them. (James Foote, M. A.)
The blessedness of not being offended in Christ
1. A fatal stumble in the way to happiness, which many of the hearers of the
gospel make. They are offended in Christ. They stumble at Him. Observe here,
the object of their offence, Jesus Christ. It is at Him the world is offended. The
God that made and guides the world, the Saviour that redeemed them, does not
please the world. What wonder then that others cannot do it. There is something
in the mystery of Christ, with which the unbeliever will always be finding fault.
The world is unholy, and takes offence at Him. He is the brightness of His
Father’s glory: and they, like owls and bats, are blinded at the shining Sun, and
therefore carefully keep at a distance from Him. They are offended. In the Greek,
scandalized. Now the blind world, by reason of their own corruption, are thus
offended or scandalized in Christ. “And He shall be for a sanctuary; but for a
stone of stumbling, and a rock of offence, to both the houses of Israel: for a gin
and for a snare to the inhabitants of Jerusalem. And many among them shall
stumble, and fall, and be broken, and be snared, and be taken.”
2. In the text there is the happiness of those who escape this fatal stumble. I shall
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show—
I. What it is to stumble at Christ and be offended in Him.
II. That stumbling at Christ abounds very much in the world.
III. That they are happy indeed who are kept from being offended in Him. And then
add some improvement.
I. To SHOW WHAT IT IS TO STUMBLE AT CHRIST, AND BE OFFENDED IN HIM.
This is a very awful matter. For a man to die of his disease, when he might have been
cured, is sad; but it is a double death for one to destroy himself by the abuse of a
remedy prescribed that would have cured him infallibly. It has reference to four
things in the general.
1. To the grand device of salvation through Jesus Christ, laid in the infinite
wisdom of God, and fixed by the Divine counsel. And at this the unbelieving
world ever stumbles, and their hearts can never fall in with it.
2. To the offer of Christ made in the gospel. To be the sinner’s Head, Lord, and
Husband. To be their Prophet, Priest, and King, their all and instead of all. But
sinners love not the offer, they stumble at His offices.
3. To the making use of Christ for all the purposes for which the Father has given
Him.
4. To the practical understanding of sinners. They ever form a wrong judgment of
Christ, and nothing less than overpowering grace will rectify their apprehensions
of Him. This stumbling at Christ lies in these four things.
(1) The blind soul ever finds some fault in the mystery of Christ. There is
always something in or about Christ that disgusts the sinner, is quite
disagreeable and shocking to him. The Son of God is not a match suitable to
those whose minds are not savingly enlightened.
(2) That which disgusts them, is what they cannot get over. There is
something not to be found in Him, which they cannot want, and something in
Him which they cannot endure. And by no art can they reconcile their hearts
to it.
(3) Because they cannot get over that one thing, it keeps Christ and the soul
asunder effectually. Could the Jews have got over the offence of the mean
appearance of Christ, and reconciled it to their own notion of the Messiah,
they would have been fond of Him, as they were while He was not come.
(4) This keeping Christ and the soul asunder, the soul is at length thereby
ruined, and brought into a worse case than if Christ had never come in the
way. “If I had not come,” says He, “and spoken unto them, they had not had
sin; but now they have no cloak for their sin.”
II. TO SHOW THAT STUMBLING AT CHRIST ABOUNDS VERY MUCH IN THE
WORLD. Let us view the heaps upon heaps that are lying broken, snared, and taken.
1. Let us take a view of those that are lying rotting above the ground in open
profanity; they are kept away from Christ, even by the very far-off sight of Him
and His way. There are many at this day who cry, “Let us break their bands
asunder, and cast their cords from us. We will not have this Man to reign over
us.”
2. Let us take a view of those who are lying dead upon their murdered
convictions.
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3. Those that are lying broken and pining away, having stumbled aver the Cross
of Christ.
4. Those that are fallen away from the lusts of Christ’s consolation, to the fulsome
breasts of the world and their own lusts. In every age there are many like the
mixed multitude that came out of Egypt, who for a time kept up in
the ,wilderness, but afterwards lost hopes of Canaan, and fell a “lusting, and even
the children of Israel also wept again, and said, Who shall give us flesh to eat?”
Finally, Look at those whose soul exercises have issued in putting their case in the
hands of a physician of no value.
III. TO SHOW THAT THEY ARE HAPPY INDEED WHO ARE KEPT FROM BEING
OFFENDED IN HIM.
1. Their eyes are opened to see that superlative glory in Christ that all the
unbelieving world cannot discover.
2. Their hearts are new formed, cast into a new mould, otherwise they could
never be pleased with Him. “But as many as received Him, to them gave He
power to become the sons of God, even to them who believe on His name.”
3. That soul cannot fail to embrace Christ, to receive Him by faith and unite with
Him. For to be well pleased with Christ, is in effect to say amen to the great
bargain. Uses for improvement:
1. Be convinced then of this bias of the heart, this disposition of the soul to
stumble at Jesus Christ.
2. I exhort one and all of you, that have a mind for any share of eternal
happiness, and particularly communicants, that you would try yourselves this
night, whether you be well pleased with Christ or not. (T. Boston.)
24 After John’s messengers left, Jesus began to
speak to the crowd about John: “What did you
go out into the wilderness to see? A reed swayed
by the wind?
GILL, "And when the messengers of John were departed,.... The Syriac and
Persic versions read, "the disciples of John"; and the Arabic version, "the two
disciples of John"; the two that he sent, when they were gone back with the answer of
Christ;
he, "Jesus", as the Persic version expresses it,
began to speak unto the people concerning John; not caring to say any thing
about him to the messengers, or whilst they were present, lest he should be charged
with flattery; See Gill on Mat_11:7.
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What went ye into the wilderness for to see? a reed shaken with the
wind? an inconsistent, wavering, and unstable man? if so, they were greatly
mistaken; or the motions and gesture of the man? See Gill on Mat_11:7.
HENRY, "II. We have here the high encomium which Christ gave of John Baptist;
not while his messengers were present (lest he should seem to flatter him), but when
they were departed (Luk_7:24), to make the people sensible of the advantages they
had enjoyed in John's ministry, and were deprived of by his imprisonment. Let them
now consider what they went out into the wilderness to see, who that was about
whom there had been so much talk and such a great and general amazement.
“Come,” saith Christ, “I will tell you.”
1. He was a man of unshaken self-consistence, a man of steadiness and constancy.
He was not a reed shaken with the wind, first in one direction and then in another,
shifting with every wind; he was firm as a rock, not fickle as a reed. If he could have
bowed like a reed to Herod, and have complied with the court, he might have been a
favourite there; but none of these things moved him.
BI 24-27, "What went ye out into the wilderness for to see?
Three questions
Why did our Lord select these figures rather than others?
I. Our Lord’s three questions RECALL THE WRY SCENE, THE PECULIAR FORM,
AND THE ANIMATING SPIRIT OF THE BAPTIST’S MINISTRY.
1. The first would recall, to the listening crowd, Jordan, with its reedy, wind-
swept banks—the strong rapid stream, by which they had listened to the
prophet’s call, and in which they had been plunged for the remission of their sins.
2. The second would recall the asceticism of the Baptist, the rude simplicity of his
garb, the rustic fare with which he was content.
3. The third would recall the fervour and inspiration with which he spoke, whom
“all men confessed to be a prophet indeed,” and the profound impression he had
made upon their light, fluctuating hearts.
II. We may take these questions as SETTING FORTH THE BAPTIST’S RELATIONS
TO MAN, TO SELF, TO GOD.
1. John was no reed to be shaken by the breath of popular applause. He delivered
his rebukes with fearlessness.
2. Severe to others, he was also severe to himself. He might have dwelt in king’s
houses, yet he made the desert his home. A preacher of temperance, he carried
his own temperance to asceticism.
3. Severe in the demands he made on men, still more severe in his demands on
himself; he devoted himself wholly to the will and service of God. In his relation
to God he proved himself a true prophet, yea, and very much more than a
prophet, a man of God who was not disobedient to the word of the Lord.
III. We may take these questions as ADDRESSED TO THE THOUGHTS AND
INTENTS, THE WISHES AND HOPES, OF THE CROWD WHO LISTENED TO
THEM. What did you want and expect to find? Did you not covertly hope that, as
John became popular, he would bend before the popular currents of thought and
aim? And yet, could this have been your expectation and your hope? Had you wanted
a courtier who would speak smooth things to you, would you not have gone to the
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palace for him? But, whatever drew you into the wilderness, whatever you thought or
hoped, did not you find a prophet? As you listened to him, did not you find that life
grew large and solemn? (S. Cox, D. D.)
Sight-seers
Thrice, in as many minutes, our Lord demands of the multitude, “What went ye out
to see?” Here was their error: professing concern to know the will of God, to prepare
themselves for His service and kingdom, they were bent on sights, on spectacles, on
indulging their curiosity and love of the marvellous. They went out not to hear a
prophet, but to see a prophet; not to imitate the temperance and abstinence of the
Baptist, but to gaze on a man who could prefer camel’s hair to soft clothing; not to
feel the Divine regenerating mind of the Spirit, but to gape at the reed which shook
and trembled in it. And this is the error against which we must guard. We are not to
be over-much concerned with the spectacular, the external, the marvellous in
religion, but to fix our thoughts and affections on its interior and eternal realities. (S.
Cox, D. D.)
The unshaken prophet
The form into which Christ in this passage throws His view of the character of John
the Baptist illustrates more than the symbolic method of His teaching. One sees in
the choice of a natural object like the reed shaking in the wind in order to form a
contrast to the unshaken temper of the Baptist, the same love of symbolism which
led Him in His parables to make the ordinary things of Nature and of human nature
images of the relations and laws of the spiritual kingdom. In the case of the parables,
symbolism is deliberately used for the purpose of instruction. In the case before us it
is used, as it were, unconsciously, and it reveals the natural way in which His mind
united the world of Nature to the world of Man. When the image of the Baptist rose
before Him—stern, uncompromising, fixed in moral strength, and with it the Jordan
bank where first He met him, and the baptismal hour when He stood in the flowing
river—He remembered the reeds as they shook in impotent vacillation in the wind,
clasped the two images together in vivid contrast, and said, “What went ye out into
the wilderness to see? A reed shaken by the wind in the stream of the Jordan? nay, a
rock, deep-rooted, firm, removable.”
I. EVERYTHING WE KNOW OF THE BAPTIST CONFIRMS THIS VIEW He learnt
concentration of will in the solitary life of the desert. With the unshaken firmness
which Christ saw as a root in his character, he accepted his position at once and for
ever. Not one step did be take beyond his mission, though he must have seen to some
distance beyond it. Never for a moment did he cease to point to Another away from
himself. Iris as noble a piece of self-renunciation as history affords, and it was
unshaken. Though a hundred temptations beset him to do so, he never allowed his
teaching to step beyond the limits of its special work. He met his death because he
was no reed to be shaken by the promises of a wicked king.
II. AND NOW TO MAKE THIS REAL TO OURSELVES.
1. Fidelity to our vocation in life.
2. The sinking of self in religious work.
3. The being unshaken in our truth and right, both in act and speech, against
worldly influences when they are evil; and even When they are not evil in
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themselves, when they make us weak and vacillating. (Stopford A. Brooke, M. A.)
The Christian ministry
I. IT IS NOT A LINE OF PRIESTS. The principle of the priesthood rests upon a
truth, the mediatorial power which man exercises over man. The apostles were in a
sense mediators, and so far priests. But the prophecy of old was taken up joyfully by
the apostles as the richest tune in the mediatorial kingdom, when the last offices of
the priesthood should be taken away, when they should no longer teach every man
his brother, saying, Know the Lord, for all should know Him, from the least even
unto the greatest. This, then, is the spiritual priesthood. But the priestly system-1.
Removes God from the soul, whereas God is ever near.
2. Degrades humanity, for its language tells us not of the affinity of man to God,
but of the immense distance between the two.
3. Produces a slavish worship. Pass on to consider what the ministry is.
II. IT IS PROPHETICAL, not priestly. We greatly mistake if we think that the office
of the prophet was simply to predict future events.
1. It was the office of the prophet to teach eternal truths. John’s only prediction
was, “The kingdom of heaven is at hand.”
2. All the most sublime passages in the Bible are from the writings of the
prophets. The priestly writings were but temporary.
3. The difference between the prophet and the priest was that it was the office of
the prophet to counteract the priestly office. “Bring no more vain oblations,” &c.
“Wash you, make you clean.”
III. THE MINISTRY OF OUR BLESSED LORD HIMSELF, HERE ON EARTH, WAS
PROPHETICAL AND NOT PRIESTLY. I lay a stress on that expression “here on
earth,” because unquestionably He is a priest in heaven above. The high priesthood
of the Son of Man is spoken of in the Hebrews. There it is denied on earth, but
asserted to be in heaven. “For if He were on earth, He should not be a priest”; in
other words, there is a priesthood now, but no earthly priesthood. In conclusion, I
notice two points which seem to favour the notion of a priesthood:—
1. Absolution. Unquestionably, there is a power of absolution in the ministry of
the Church of Christ, but it is the power of the prophet and not of the priest.
2. Apostolical succession. There is such a thing; but it is a succession of prophets
and not of priests, a succession never extinct or broken. (F. W. Robertson, M. A.)
Good and bad ends in attending ministrations
I. WE OUGHT ALWAYS TO HAVE AN END IN VIEW IN ATTENDING THE
MINISTRATIONS OF THE SANCTUARY.
1. It is due to ourselves.
2. It is due to God.
3. It is due to the occasion.
II. THERE ARE SOME ENDS WE OUGHT NOT TO PROPOSE TO OURSELVES.
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1. The gratification of curiosity.
2. The exercise of a critical and censorious spirit.
3. The improvement of our social position.
4. The pacifying of our conscience.
III. THERE ARE SOME ENDS THAT SHOULD ALWAYS BE PRESENT TO OUR
THOUGHTS.
1. Conversion.
2. Instruction.
3. Impression.
4. The diffusion of the gospel. (G. Brooks.)
A reed shaken by the wind
The ordinary interpretation of this expression has been this: “Did you suppose that
John was one of the weaklings of this world, a mere courtier with delicate words and
flowing robes, who would be tremulously seeking popular approval, who would turn
and trim in order to secure favour, now one thing and now another, like a rush
shivering in the breeze? “But lately, a new suggestion has been made by one who was
born in Palestine, and who has been educated in the Greek language. He says that
shepherd-boys often shelter them selves among the tall grass, and while away the
hours of hot sunshine by playing on their native flutes; hence one frequently almost
stumbles upon such a musician by the rivers or along the hillsides. So soft is the tone
of the feeble instrument that it appears effeminate, and might well be the symbol of a
gentle sweetness of entertainment without vigour or force. So here the exposition
may be somewhat like this—“ Did ye come down here beside the Jordan to hear a
timid little flute-player, a reed blown with one’s breath?” (C. S. Robinson, D. D.)
COFFMAN, "JESUS' EULOGY OF JOHN THE BAPTIST
Jesus meant by this that John was not a vacillating popularity seeker, preaching
only those things that fitted the popular mood, a weather-vane type of preacher,
pointing in all directions like a reed in the wind.
PETT, "Jesus now turned to challenge the crowds. He did not want them to see
John as failing. Indeed the problem lay not with John and his honest doubts, but
with those who failed to follow the counsel or purpose of God (Luke 7:30).
So they should now recognise that they had gone out to John in the wilderness,
not because he bowed to the winds of the Scribes and Pharisees and of Herod,
and to the winds of change, but because he came with a powerful, firm and
consistent message. (Anyone less like a reed bending before the wind than John
the Baptiser it is difficult to imagine).
The idea here may be taken from 1 Kings 14:15 where a reed in the water,
shaken in the wind, is illustrative of those who are rejected by God because of
failure.
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BURKITT, "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: John 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
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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.
25 If not, what did you go out to see? A man
dressed in fine clothes? No, those who wear
expensive clothes and indulge in luxury are in
palaces.
GILL, "But what went you out for to see?.... If not his air and action, what was
it? was it his apparel and dress? was it to see
a man clothed in soft raiment? If this was the case, their labour was in vain, and
they had their walk for nothing; for John was clothed with camels' hair, rough and
undressed, and was girt with a leathern girdle; there was nothing in his person, mien,
and garb, that was attractive:
they which are gorgeously, apparelled; or richly clothed, as John was not:
and live delicately; in the most elegant manner, and on the richest dainties, as
John did not, his food being locusts and wild honey:
are in kings' courts; and not in a wilderness, where John; came preaching.
HENRY, "2. He was a man of unparalleled self-denial, a great example of
mortification and contempt of the world. He was not a man clothed in soft raiment,
nor did he live delicately (Luk_7:25); but, on the contrary, he lived in a wilderness
and was clad and fed accordingly. Instead of adorning and pampering the body, he
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brought it under, and kept it in subjection.
3. He was a prophet, had his commission and instructions immediately from God,
and not of man or by man. He was by birth a priest, but that is never taken notice of;
for his glory, as a prophet, eclipsed the honour of his priesthood. Nay, he was more,
he was much more than a prophet (Luk_7:26), than any of the prophets of the Old
Testament; for they spoke of Christ as at a distance, he spoke of him as at the door.
PETT, "They had not gone out to him in the desert because he walked in king’s
courts, and wore beautiful clothing, and lived in luxury, for those who were like
that were not to be found in the desert, they were in palaces, picking their way
carefully to avoid contamination, and bowing and scraping to the king. So they
had not been looking for that. They had gone because they were looking for what
they did find, a prophet of God.
26 But what did you go out to see? A prophet?
Yes, I tell you, and more than a prophet.
GILL, "But what went ye out for to see?.... What led your curiosity to go into
the wilderness after him, since it could not be any of the above things? was it to see
a prophet? which was the case; for John was a prophet, and was known to be one;
and the fame of him, as such, drew vast numbers to see and hear him, there not
having been a prophet among the Jews, for some hundreds of years:
yea, I say unto you, and much more than a prophet; not that he was the
prophet Moses did say should come; nor was he the priest that should arise with the
"Urim" and "Thummim", that the "Tirshatha", Nehemiah spoke of; nor was he the
king Messiah; but he was his forerunner, he saw him and baptized him, and so was
greater than any of the prophets that went before him.
HENRY, "3. He was a prophet, had his commission and instructions immediately
from God, and not of man or by man. He was by birth a priest, but that is never taken
notice of; for his glory, as a prophet, eclipsed the honour of his priesthood. Nay, he
was more, he was much more than a prophet (Luk_7:26), than any of the prophets
of the Old Testament; for they spoke of Christ as at a distance, he spoke of him as at
the door.
PETT, "What did they go out to see? They went to see a prophet, a prophet from
God. And yes, even more than that, they went out to see one who was more than
just a mere prophet, he was the prophet who was the Preparer of the way as
prophesied by Isaiah, the Messenger of Malachi 3:1. After him would come the
Coming One.
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‘More than (just) a prophet.’ He was the Elijah who was for to come (Matthew
11:14), the one who came in the spirit and power of Elijah (Luke 1:17), although
not strictly Elijah himself (John 1:21).
27 This is the one about whom it is written:
“‘I will send my messenger ahead of you,
who will prepare your way before you.’[b]
GILL, "This is he of whom it is written,.... In Mal_3:1. See Gill on Mat_11:10.
See Gill on Mar_1:2.
HENRY, "4. He was the harbinger and forerunner of the Messiah, and was
himself prophesied of in the Old Testament (Luk_7:27): This is he of whom it is
written (Mal_3:1), Behold, I send my messenger before thy face. Before he sent the
Master himself, he sent a messenger, to give notice of his coming, and prepare people
to receive him. Had the Messiah been to appear as a temporal prince, under which
character the carnal Jews expected him, his messenger would have appeared either
in the pomp of a general or the gaiety of a herald at arms; but it was a previous
indication, plain enough, of the spiritual nature of Christ's kingdom, that the
messenger he sent before him to prepare his way did it by preaching repentance and
reformation of men's hearts and lives. Certainly that kingdom was not of this world
which was thus ushered in.
5. He was, upon this account, so great, that really there was not a greater prophet
than he. Prophets were the greatest that were born of women, more honourable than
kings and princes, and John was the greatest of all the prophets. The country was not
sensible what a valuable, what an invaluable, man it had in it, when John Baptist
went about preaching and baptizing. And yet he that is least in the kingdom of God is
greater than he. The least gospel minister, that has obtained mercy of the Lord to be
skilful and faithful in his work, or the meanest of the apostles and first preachers of
the gospel, being employed under a more excellent dispensation, are in a more
honourable office than John Baptist. The meanest of those that follow the Lamb far
excel the greatest of those that went before him. Those therefore who live under the
gospel dispensation have so much the more to answer for.
PETT, "For he was the one of whom God had said that he was His messenger,
sent before His very eyes, to prepare the way for God to act and to enable Israel
to behold its God (Malachi 3:1; compare Isaiah 40:3-5 as in Luke 3:4-6).
The actual quotation is a combination of the Hebrew text for Malachi 3:1 slightly
altered and with a slight addition from Exodus 23:20. The messenger will come
from God, and like God he will go forward to prepare their way. The same
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combination is found in Mark 1:2; Matthew 11:10. Possibly it was as contained
in a list of prophecies or proof texts compiled by the early church or produced by
the Apostles.
These verses are almost identical to Matthew 11:10-11. Jesus identified John as
the forerunner of Messiah predicted in Malachi 3:1. As Messiah's forerunner,
John enjoyed a role greater than any other prophet, even those who gave
messianic prophecies. However even the most insignificant participant in the
messianic kingdom is superior to John because John only anticipated it.
"Being least in the kingdom is better than being the best anywhere else." [Note:
Bailey, p. 117.]
28 I tell you, among those born of women there
is no one greater than John; yet the one who is
least in the kingdom of God is greater than he.”
GILL, "For I say unto you----here is not a greater prophet,.... The word
"prophet" is left out in the Arabic and Ethiopic versions, as in Mat_11:11. See Gill on
Mat_11:11.
SBC, "What can these words mean? Well, let us consider what constituted the
highest, that is, the spiritual greatness of the prophets, and try to discover whether in
relation to all these things it is not true that the very least in the kingdom of heaven is
greater than the greatest of the prophets.
I. They were inspired men. Some of them had great natural genius. All of them
received the supernatural illumination of the Holy Ghost. They had revealed to them
the eternal principles of righteousness by which God governs the world. But your
knowledge and view of the Divine character and will is far larger than theirs was. The
very least knows what they did not know—the story of the Lord Jesus Christ, God
manifest in the flesh.
II. But the prophets, you may say, were illustrious for their sanctity. How can the
very least in the kingdom of heaven be greater than they were? Here again we must
distinguish between what may be called the natural force of moral character and
supernatural holiness. There is a genius in some men for heroic forms of goodness,
as there is genius in others for poetry, music, eloquence, and art. The magnificent
energy of Elijah, the chivalry of David’s better days, the stately dignity of Abraham—
these may not be ours; but the very least in the kingdom of heaven has an element
and a spring of holiness which did not belong to any of them. In the sense in which
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we are in Christ they could not be; and in the sense in which we are regenerate they
were not. The Spirit that Christ possessed is granted now to us. We have possibilities
of holiness higher and greater far than belonged to the saints of the old dispensation.
III. The third element in the greatness of the prophets consists, no doubt, in the
intimacy of their relations to God. They were God’s chosen servants; they were
trusted by God with great duties: some of them were called God’s friends, but a
nobler title belongs to the very least in the kingdom of heaven than belonged to the
very greatest of them. We belong to the race that has sprung from the Second Adam,
and the very least of those who have sprung from the Second Adam must be greater
than the greatest of those that sprang from the first.
IV. They had close access to God. This was an element of greatness in the old
prophets, and yet remember that their access to God was access to God under the
conditions of the old economy. It was to be had, not as we may have it now, by the
immediate approach of our soul to the eternal Father, through Christ Jesus our Lord,
but it was to be had through the ministry of the priests, and through the efficacy of
sacrifice. Now we are greater in all this than the prophets were, for God is nearer now
to the least in the kingdom of heaven than He was to the greatest in the old days.
R. W. Dale, Penny Pulpit, new series, No. 394.
PETT, "So among those born of women there is no greater than John the
Baptiser. But now in Jesus what John pointed to is fulfilled (as He has pointed
out to John previously in Luke 7:22-23). The Kingly Rule of God is here in the
King, and those who now enter it have a standing higher even than that of John.
They are not only born of the Spirit, they are directly servants of the King Who
is present among His people, a privilege that John has never had (significantly
there was the indication here that John would never leave prison. His task was
done). It is clear from this the high status and position that Jesus is claiming for
Himself. The greatest of all men has now been superseded by the Greater, by the
King, by ‘Christ the Lord’ (Luke 2:11).
As the New Testament tells us elsewhere, this was the day that the prophets and
righteous men of past ages had longed for. They had longed to see what these
people saw, and to hear what they heard (Matthew 13:17; 1 Peter 1:10-12). And
now it was here. And John had to sink into the background because the One was
here to Whom all the ages had pointed.
Others see ‘he who is least’ as a reference to Jesus Himself, thus stressing that He
is here as the King under God, because made man least in the Kingdom of
Heaven. ‘Least’ then contrasts here with ‘greater’. John may be great among
men, but Jesus is under the Kingly Rule of God, where the least is greater than
the greatest on earth. Or perhaps He had in mind His Apostles (Luke 22:26).
‘There is none greater than John.’ John is described as the greatest of all men
who have been born into the world. Furthermore as ‘more than a prophet’ he is
the greatest of the prophets. But his greatness becomes insignificant in
comparison with things to do with Heaven. These last probably include the
thought of the new birth from above (John 3:5-6) by which those who are born
of the Spirit enter the Kingly Rule of God (John 3:5) having been made
partakers of a heavenly/divine nature (2 Peter 1:4), but it cannot just mean that
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for we must not deny to John the birth of the Spirit. More probably the thought
is of the outpouring of the Holy Spirit which will result in signs and wonders.
(John did no miracle - John 10:41).
Does this then mean that John could not enter under the Kingly Rule of God?
That is certainly not the idea. But what he cannot do is enter it on earth as a
direct servant of the King. Jesus had not set Himself up as King until John was
imprisoned (Luke 2:20; Mark 1:14). Thereby his ministry ceased and Jesus’
independent ministry began in the proclaiming of the Kingly Rule of God (Mark
1:15). Those who now enjoy a position under Him are thus greater on earth than
John for they are in the direct service of the King. The prophet has fulfilled his
great ministry. Now the Greater than he reigns, along with His Apostles.
BURKITT, "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
Matthew 10:11
BI, "For I say unto you, Among those that are born of women there is not a greater
prophet than John the Baptist
Much more than a prophet, but less than a Christian worker
John’s greatness not that of function or office only, but of character.
But his greatness bows before the excelling and incomparable greatness of the Lord.
Further, our Lord here declares that every lowliest stoner who accepted Him as his
very own Saviour, thereby passed into the kingdom of heaven, and by this one act
and fact took a stamp of greatness besides which even that of John the Baptist was
dwarfed. As our tidal rivers enlarge into bays and reaches of the sea by the sea’s
simple flowing into them, or communicating its own mass and strength and riches to
them; so these relatively narrow beings of ours become spacious and Christlike by
the indwelling and sway of the Spirit with all the new and august power of the new
kingdom. Three practical remarks.
1. Be it ours who are privileged to work for Christ to emulate John the Baptist’s
type of work. No thought of self.
2. Be it ours in the full day of the gospel to realize our greater responsibility.
3. Be it ours to beware of assumption (or presumption) of this excelling
greatness. Mere function, mere human recognition, will count for nothing
beneath the eye of Him with whom we have to do. (Dr. Grosart.)
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Nature and circumstances
Jesus told men that the true greatness of human life must come by following Him. It
was inevitable, then, that men should ask, “How is it about those great men who are
not His followers; those great men who have gone before Him—are they not truly
great? And if they are, what has become of His saying that true greatness lies only in
Him, and in the Kingdom of God to which He is so earnestly summoning us? “To this
question Jesus gave answer in the words of the text. Let us study the answer.
I. It is a question which belongs not to the things of Christ nor to religious things
alone. All life suggests it; for in all life there are two ways of estimating the probable
value of men—one by the direct perception of their characters the other by the
institutions to which they belong, and the privileges which they enjoy. Sense in which
the school-boy of to-day is greater than Socrates. The two elements of greatness—
greatness of nature, and greatness of circumstance. They are distinct from one
another; they do not make each other.
II. Christ recognizes the two elements of personal greatness and lofty condition, and
He seems almost to suggest another truth, which is at any rate familiar to our
experience of life—that personal power which has been manifest in some lower
region of life seems sometimes to be temporarily lost cud dimmed with the advance
of the person who possesses it into a higher condition. What really is a progress
seems, for a time at least, to involve a loss.
III. In ordinary life the power of the temptation to be satisfied with greatness in
some lower sphere and not to aspire to the highest sort of existence, is constantly
appearing.
IV. See how the truth of the text applies to the explanation and understanding of a
true and noble life lived in a false faith. I believe that this is the simple truth which a
good many puzzled people among us need to know. The Christian, with his
unbelieving friend whose daily life, so pure, upright, and honest, shames the poor
half-discouraged believer every day—what can you say to him?
1. Bid him rejoice that his Christ can and does do for that friend of his so much
even when that friend denies Him.
2. Bid him see that if that friend of his could conscientiously know and cordially
acknowledge the Christ who is doing so much for him already, he would give that
Christ a chance to do still more which now He cannot do.
3. Let him, for himself, be filled with an inspiring shame which shall make him
determined to be worthier of his higher faith. This is the true ministry which
ought to come to any Christian from the presence of a man who believes far less
than he does, and is a far better man than he is.
V. See how all of this must tell upon the whole idea of Christian missions. There may
have been a time when, in order to make it seem right for the Christian world to send
missionaries to the heathen, it required to be made out that all heathen virtue was a
falsehood and delusion. That day is past, if it ever existed. May not the Christian
glory in every outbreak of the heathen’s goodness as a sign of the power with which
his Christ, even unknown, may fill a human life which in the very darkness of its
ignorance is obedient to whatever best spiritual force it feels? May not that very sight
reveal to him what that aspiring heathenism might become if it could be made aware
of the Christ whom it is in its unconsciousness obeying? May he not, even while he
goes out to tell the heathen his completer gospel, be filled with an inspiring shame at
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his own poor use and exhibition of that gospel which he offers to the heathen world?
This is the true attitude of Christendom to paganism. It is not arrogant; it brings no
insult; it comes like brother to brother, full of honour for the nature to which it offers
the larger knowledge of the Father’s life. To such brave missionary impulse as that let
us be sure that the increase of rational and spiritual Christianity will only add ever
new and stronger impulse and inspiration. (Phillips Brooks, D. D.)
The judgment of Jesus on John
One thing clear at the outset, viz., that the comparison is not absolute, but relative to
certain aspects under which the parties compared are viewed; such as the happiness
they respectively enjoy, the spirit by which they are respectively animated, or the
nature of the spiritual movements with which they are respectively identified.
Christ’s purpose in making the statement was not to assist the people to take full and
accurate measure of John’s genius and character. He did not discuss the question of
the Baptist’s comparative greatness in the spirit in which, in a debating society,
youths might discuss the question, Who was the greater man and general—Caesar or
Napoleon? He was concerned about far higher matters. His anxiety was to get people
to understand the spiritual phenomenon of their time, and in particular to form true,
just, and wholesome opinions concerning the religious movements with which John
and Himself were identified respectively. For the opinions we form of men very
seriously affect our opinions concerning principles and movements. Those who
thought too much of John would remain with him, and never join the society of the
Christ whose harbinger tie was. On the other hand, those who thought too little of
John would think just as little of Christ. It is manifest, then, that the judgment
pronounced is not so much on a man as on an era. It is a judgment on the law given
by Moses; and the comparison made between the last prophet of law and any little
one in the kingdom signifies the immense inferiority of the legal economy to the era
of grace which came by Jesus Christ. Paraphrased, the verse means: John, the last
prophet of the old time, was a great prophet—none greater. No one who went before
ever did better justice to the law than he; preached it with more power and boldness,
embodied it in a more upright, blameless life, or gained for its claims more
widespread and respectful attention. Still, with all that, nay, just because he is a hero
of law, John is a weak, one-sided man. What he has is good, but he wants something
of far more value, something which puts its possessors on a different platform
altogether from that which he occupies, insomuch that it may be said without
extravagance that those who possess it, though immeasurably inferior to John in
other respects, are greater than he. He wants the spirit of the new time, of the era of
the better hope. Strong in zeal, he is defective in love; strong in denunciation, he is
weak in patience towards the sinful; strong in ascetic abstinence, he is weak in the
social and sympathetic affections; strong as the whirlwind, the earthquake, and the
fire, he is weak in the moral influence that comes through the still small voice of a
meek and merciful mind. In these respects, any one in the kingdom of heaven
animated by the characteristic spirit of love is greater than he. The programme of
Jesus as in contrast to that of John might be summed up in these two principles:—
1. Salvation by Divine mercy, not by penance.
2. New life by regeneration, not by reform. (A. B. Bruce, D. D.)
Was John the Baptist not in the Kingdom?
He was outside it in the same sense in which many excellent men are outside the
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visible Church, though not, thank God, on that account outside the invisible Church.
In former times he had proclaimed the near approach of the kingdom, but at this
moment he was in doubt whether either the King or kingdom had come, the actual
characteristics of both being so different from what he had expected. In this sense
John was outside the kingdom: he was not connected with it as a visible historical
movement called by this name. The Kingdom of God was in him, in his heart: in his
thoughts continually. His very message of doubting inquiry showed this; for his was a
case in which there was more faith in honest earnest doubt than there is in the belief
of many men. And in what he said Jesus had no thought of calling in question, or of
so much as hinting a suspicion, as to John’s spiritual state. And we must strive in this
respect to imitate our Lord, and to bear in mind that because a man is outside the
visible Church he is not therefore unsaved; that there may be many who, from one
cause or another, are alienated from the visible Church, who nevertheless are
children of God and citizens of His kingdom, though in many respects too probably
erring, one-sided, defective men. If Christ judged John leniently and charitably, how
much more should we abstain from judging those who are without, and full of
prejudices against Christianity, when too probably the blame of their prejudice and
alienation lies at our own door! Surely this is a very legitimate lesson to draw from
the striking saying we have been studying. (A. B. Bruce, D. D.)
Grace is better than power
To insist, in the presence of a successful millionaire, or a triumphant prince, or a
victorious soldier, or a medalled artist, that the veriest infant in the class of a Sunday-
school, who has intelligently learned the articulate language of love to the Saviour, is
better than he, is a brave thing to do, of course. But whether the courage will be
rewarded with any prosperity in making him believe it, is quite another
consideration. It is power that most men are seeking, and not grace. And it is a pity
that they do not all get either, even after the seeking. Think of the unfortunate
architecture of Cologne Cathedral. The pile of stone has stood through the ages
incomplete; just now it has at last been finished. But—most singular fate of genius—
nobody on all this earth knows at the dedication who drew the early plans for the
building, or whose is the fame of its beauty. John Keats left for his tombstone in
Rome the somewhat violent epitaph: “Here lies one whose name was writ in water!”
Alas1 cannot we hope that it was written in the Lamb’s Book of Life? It is exceedingly
interesting to find the jealous Turner’s beautiful landscapes between the two Claudes
in the British Gallery; for we are glad to know neither of the great canvasses suffered
from the comparison. But then who can help putting the tranquil inquiry, What
difference does it make to those painters now which of them is considered the better
artist? And where is Turner to-day, and where is Claude Lorraine also? For grace
settles the long mysterious future; and gift is not grace. Socrates was a great man; but
some say he sold his wife at a price. Alexander was a great monarch; but he died in a
drunken debauch. Lord Byron was a great man; but his statue at Trinity College has
on its front look the divinity of a genius, and on its profile one side is the leer of a
lecher. It would be useless to deny that these famous people had power; but grace is
better than power. (C. S.Robinson, D. D.)
The smallest diamond is made of more precious substance than the largest flint.
(Archdeacon Farrar.)
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The greatness of the Baptist
In Joh_10:41 it is stated that “John did no miracle,” and to some this may seem
inconsistent with what our Lord here declared concerning him. Mightiness indeed is
reckoned, and very justly reckoned, a considerable element of a prophet’s greatness.
Let us, then, consider how John the Baptist deserves the title of the greatest of the
prophets, in spite of his having never wrought a miracle.
1. It is a greater thing to exercise a wide moral and spiritual influence upon our
generation, than to work a miracle before their eyes. To work a miracle is to
exhibit power over matter; to exercise a wide moral and spiritual influence is to
exhibit a power over mind. To be made the means, in God’s hand, of swaying the
human will, curbing the unruly human passions, arousing the human conscience
to wholesome alarms and sincere inquiries after the way of salvation, is a higher
distinction than to be made the means of reversing nature’s laws, or restraining
the fury of the elements, or calling forth the tenants of the sepulchre from their
dreamt abode.
2. It is partly, I conceive, in his very lack of miraculous power, that the grandeur
of John the Baptist as a prophet consists. Without the aid of miracles to give
effect to his words he wrought a national reformation. Without supernatural
resources he accomplished what other prophets were only able to effect with their
aid.
3. John Baptist’s magnanimity is another feature which enhances his greatness
as a prophet. He sinks self, that he may exalt Christ.
4. Another element in his greatness is the relation in which he stood to Christ as
His forerunner, and the opportunity which it afforded him of bearing testimony
to the person of our Lord.
Concluding lessons:
1. Learn to estimate aright, and not by the world’s standard, the true greatness of
man.
2. The testimony of Christ is the spirit of prophecy.
(Dean Goulburn.)
29 (All the people, even the tax collectors, when
they heard Jesus’ words, acknowledged that
God’s way was right, because they had been
baptized by John.
BARNES, "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.
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Justified God - Considered God as “just” or “right” in the counsel which he gave
by John - to wit, in calling people to repentance, and in denouncing future wrath on
the impenitent. Compare Mat_11:19.
Being baptized ... - They “showed” that they approved of the message of God by
submitting to the ordinance which he commanded - the ordinance of baptism. This
verse and the following are not to be considered as the words of “Luke,” but the
continuation of the discourse of our Lord. He is saying what took place in regard to
John. Among the common people he was approved and obeyed among the rich and
learned he was despised.
CLARKE, "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.
GILL, "And all the people that heard him,.... Either Christ saying these things
in commendation of John, and gave their assent to them, and showed their
approbation of them, having been baptized by him; or rather, the people that had
heard John preach the doctrines of repentance and faith, and of baptism; for these
words seem rather to be the words of Christ, relating the success of John's ministry
among different persons:
and the publicans justified God; even those wicked men, who were before
profligate and abandoned sinners, when they came under John's ministry, were so
wrought upon by the power and grace of God through it, that they approved of, and
applauded the wisdom, goodness, and grace of God, in sending such a prophet as
John; in qualifying him in the manner he did, and giving in him a commission to
preach such doctrines, and administer such an ordinance as he did: and this their
approbation of the divine conduct, and their thankfulness for the same, they testified
by their
being baptized with the baptism of John; they expressed their sentiments by
their obedience; they declared it was right in God to institute such an ordinance, and
for John to administer it; and that it became them to submit to it, as a part of
righteousness to be fulfilled; they hereby signified, that they thought that it was
agreeable to the nature of God, who is holy, just, and good, suitable to the Gospel
dispensation, and very fit and proper for them.
HENRY, "III. We have here the just censure of the men of that generation, who
were not wrought upon by the ministry either of John Baptist or of Jesus Christ
himself.
1. Christ here shows what contempt was put upon John Baptist, while he was
preaching and baptizing. (1.) Those who did show him any respect were but the
common ordinary sort of people, who, in the eye of the gay part of mankind, were
rather a disgrace to him than a credit, Luk_7:29. The people indeed, the vulgar herd,
of whom it was said, This people, who know not the law, are cursed (Joh_7:49), and
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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.
JAMISON, "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, etc. — rather, “having been baptized.” The
meaning is, They acknowledged the divine wisdom of such a preparatory ministry as
John’s, in leading them to Him who now spake to them (see Luk_1:16, Luk_1:17);
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 Savior Himself, to their
own destruction.
CALVIN, "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
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other hand, but that unbelief must be blasphemy against him, and a disdainful
withholding of that praise which is due to his name. This expression also teaches
us, that men are never brought into complete subjection to the faith until,
disregarding the flesh and sense, they conclude that every thing which comes
from God is just and holy, and do not permit themselves to murmur against his
word or his works.
Having been baptized with the baptism of John. Luke means that the fruits of
the baptism which they had received were then beginning to appear; for it was a
useful preparation to them for receiving the doctrine of Christ. It was already an
evidence of their piety that they presented themselves to be baptized. Our Lord
now leads them forward from that slender instruction to a higher degree of
progress, as the scribes, in despising the baptism of John, shut against
themselves, through their pride, the gate of faith. If, therefore, we desire to rise
to full perfection, let us first guard against despising the very least of God’s
invitations, (25) and be prepared in humility to commence with small and
elementary instructions. Secondly, let us endeavor that, if our faith shall have a
feeble beginning, it may regularly and gradually increase.
BENSON, "Luke 7:29-35. And all the people — That were present, and the
publicans in particular, when they heard this discourse, having been formerly
baptized with the baptism of John, justified God — Owned his wisdom and
mercy, in having called them to repentance by John’s ministry, and prepared
them for him that was to come. But the Pharisees and lawyers — The good,
learned, honourable men; rejected the counsel of God against themselves — That
is, to their own prejudice. They made void God’s gracious and merciful design,
with regard to themselves; or disappointed all the methods of his love, and would
receive no benefit from them. By calling the gospel the counsel of God, the
grandest idea of it possible is given. It is nothing less than the result of the deep
consideration and deliberation of God; for which reason the crime of men’s
rejecting it is very atrocious. Now, to show these Pharisees and lawyers the
perverseness of their disposition, in resisting the evidence of John’s mission, and
the gracious design of God in calling them to repentance by his ministry, he told
them they were like children at play, who never do what their companions desire
them, but are 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. Whereunto shall I liken,
&c. — See this passage elucidated in the note on Matthew 11:16-19. We have
piped unto you, and ye have not danced, &c. — The application of this proverb
to the Pharisees our Lord justified by observing, that the Divine Wisdom had
tried every method proper for converting them, but in vain. For, first of all, the
Baptist was sent unto them in the stern dignity of their ancient prophets, so that
it was natural to think they would have reverenced him; nevertheless, they
rejected him altogether. John came neither eating bread, as others do, nor
drinking wine — But living on locusts, and honey, and water, in the wilderness;
and ye say, He hath a devil — He acts like a wild, distracted demoniac, whom an
evil spirit drives from the society of men. Such, it seems, was the pride and
malice of the Pharisees, that, when they found their own ostentatious and
hypocritical mortifications utterly eclipsed by the real austerities of this holy
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man’s life, they impudently affirmed that his living in deserts, his shunning the
company of men, the coarseness of his clothing, the abstemiousness of his diet,
with other severities which he practised, were all the effects of madness, or
religious melancholy. The Son of man came eating and drinking — The severity
of John’s ministry proving unsuccessful, with respect to the conversion of the
scribes and Pharisees, God sent his own Son to address and conduct himself
toward them in a more free and familiar manner: but neither was this method
successful in bringing them to repentance and newness of life. They said, Behold
a gluttonous man, &c. — Ungratefully injuring his character for that humanity
and condescension, which they should rather have applauded. But Wisdom is
justified in all her children — The children of wisdom are those who are truly
wise, wise unto salvation, and who prove themselves to be so by a sincere and
ardent love of truth and goodness, of wisdom, piety, and virtue; and the wisdom
of God in all these dispensations, these various ways of calling sinners to
repentance, and in all the methods of his divine providence, however offensive
they may be to wicked men, are readily owned and heartily approved of by all
these, See on Matthew 11:19.
COFFMAN, "These are among the most significant words in the New
Testament, showing categorically that the refusal to accept baptism at the hands
of John was, in fact, a rejection of the counsel of God on the part of the
Pharisees. In the preparatory phase of the kingdom of God, no less than in its
reality after Pentecost, refusal to be baptized was here pointed out by Jesus as a
"rejection" of God's counsel. Water baptism is one of the elements of the new
birth, the being "born of water" to which Jesus referred in his interview with
Nicodemus (see comments in my Commentary on John, third chapter). It is
therefore true in the present era that failure to heed Christ's command that all
men should be baptized is no less a rejection of God's will now than it was when
those ancient Pharisees and lawyers rejected it. It is in fact a greater rejection,
because John's baptism was only water baptism, the Holy Spirit not having at
that time been given; whereas, the baptism of the great commission is followed
by the reception of the Holy Spirit. Moreover the conceit that men may receive
God's Spirit while rejecting his baptism is refuted by this passage. The new
birth, without which none shall see the kingdom of God, includes being "born of
water," although that is not the totality of it.
In this passage lies the reason why the publicans and harlots entered into God's
kingdom, whereas the Pharisees did not enter it. Another significant reason also
appears in the next episode where the sinful woman is presented as "loving"
Jesus more than the proud Pharisee; and, as Jesus said, "If ye love me, ye will
keep my commandments" (John 14:15).
pett 29-30, "Having stated the position Jesus now deals with response to that
position. Their coming has divided up Israel. On the one hand are the common
people (the poor, and hungry, and sorrowful), together with the outcasts (the
public servants) and they have revealed God to be in the right in what He has
done (justified His decision) in sending John, by responding to John’s message
and being baptised with His baptism in readiness for the Coming One, in
readiness for His pouring out on them of His Holy Spirit. On the other are the
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Pharisees and the Lawyers (Scribes), and the rich and the full and the self-
satisfied, who have rejected the counsel and purposes of God, and have refused
to be baptised. They justify themselves (Luke 18:11-12). Note Jesus certainty of
the purpose of God which they have rejected. They have actually turned against
God’s purposes.
BURKITT, "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
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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.
CONSTABLE, "Luke 7:29-30 do not appear in the Matthew parallel. They
reveal a deep division among the people, and they set the scene for Jesus'
comments that follow (Luke 7:31-35).
Many of the "common people," even tax collectors, had responded to John's
message and had undergone his baptism (Luke 3:12; Luke 3:21). When they
heard Jesus' preaching, these people responded positively. They acknowledged
God's justice (justified God) when they heard Jesus speaking highly of John.
That is, they accepted God's ways as they were and did not try to force Him to
behave as they might have preferred. Jesus' words about John vindicated their
earlier decision to submit to John's baptism.
30 But the Pharisees and the experts in the law
rejected God’s purpose for themselves, because
they had not been baptized by John.)
BARNES, "But the Pharisees and lawyers rejected ... - It appears from
Mat_3:7 that some of the Pharisees came to John to be baptized; but still this is
entirely consistent with the supposition that the great mass of Pharisees and lawyers
rejected him.
The counsel of God - The counsel of God toward them was the solemn
admonition by John to “repent” and be baptized, and be prepared to receive the
Messiah. This was the command or revealed will of God in relation to them. When it
is said that they “rejected” the counsel of God, it does not mean that they could
frustrate his purposes, but merely that they violated his commands. Men cannot
frustrate the “real” purposes of God, but they can contemn his messages, they can
violate his commands, and thus they can reject the counsel which he gives them, and
treat with contempt the desire which he manifests for their welfare.
Against themselves - To their own hurt or detriment. God is wise and good. He
knows what is best for us. He, therefore, that rejects what God commands, rejects it
to his own injury. It “cannot” be well for any mortal to despise what God commands
him to do.
CLARKE, "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
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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.
GILL, "But the Pharisees and lawyers,.... Or Scribes, as the Syriac and Persic
versions read; for the Scribes and lawyers were the same sort of persons. The
Ethiopic version calls them, "the Scribes of the city": these "rejected the counsel of
God against themselves"; against their own advantage, to their hurt and detriment;
since by their impenitence and unbelief, and through their rejection of Christ and his
forerunner, and the Gospel and the ordinances of it, they brought ruin and
destruction, both temporal and eternal, upon themselves: or "towards themselves",
or "unto them"; that is, they "rejected the command of God unto them", as the Arabic
version renders it: for by "the counsel of God" here, is not meant his purpose,
intention, and design, with respect to these persons, which was not, nor never is
frustrated; but the precept of God, and so the Ethiopic version renders it,
they despised the command of God: that is, the ordinance of baptism, which
was of God, and the produce of his counsel and wisdom, as the whole scheme, and all
the ordinances of the Gospel are, and not the invention of men: or they rejected this
"in themselves", as it may be rendered, and is by the Syriac and Persic versions; not
openly and publicly, for they were afraid of the people, but inwardly and privately,
and which their actions and conduct declared:
being not baptized of him; of John: by their neglect of this ordinance, they
testified their aversion to it, and rejection of it.
HENRY, ". The great men of their church and nation, the polite and the politicians,
that would have done him some credit in the eye of the world, did him all the
dishonour they could; they heard him indeed, but they were not baptized of him,
Luk_7:30. The Pharisees, who were most in reputation for religion and devotion, and
the lawyers, who were celebrated for their learning, especially their knowledge of the
scriptures, rejected the counsel of God against themselves; they frustrated it, they
received the grace of God, by the baptism of John, in vain. God in sending that
messenger among them had a kind purpose of good to them, designed their salvation
by it, and, if they had closed with the counsel of God, it had been for themselves, they
had been made for ever; but they rejected it, would not comply with it, and it was
against themselves, it was to their own ruin; they came short of the benefit intended
them, and not only so, but forfeited the grace of God, put a bar in their own door,
and, by refusing that discipline which was to fit them for the kingdom of the Messiah,
shut themselves out of it, and they not only excluded themselves, but hindered
others, and stood in their way
CALVIN, "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
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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
BARCLAY, "THE PERVERSITY OF MEN (Luke 7:30-35)
7:30-35 But the Pharisees and the scribes frustrated God's purpose for
themselves because they were not baptized by him. "To whom," asked Jesus,
"will I compare the men of this generation? And to whom are they like? They
are like children seated in the market place who call to one another, 'We have
piped to you, and you did not dance. We have sung you a dirge and you did not
weep.' John the Baptizer came neither eating bread nor drinking wine, and you
say,' He has a demon.' The Son of Man came eating and drinking and you say,
'Look! a gluttonous man and a wine-drinker, the friend of tax-collectors and
sinners.' But wisdom is justified by her children."
This passage has two great warnings in it.
(i) It tells of the perils of free-will. The scribes and the Pharisees had succeeded
in frustrating God's purpose for themselves. The tremendous truth of
Christianity is that the coercion of God is not of force but of love. It is precisely
there that we can glimpse the sorrow of God. It is always love's greatest tragedy
to look upon some loved one who has taken the wrong way and to see what might
have been, what could have been and what was meant to have been. That is life's
greatest heartbreak.
Sir William Watson has a poem called Lux Perdita, the "Lost Light."
"These were the weak, slight hands
That might have taken this strong soul, and bent
Its stubborn substance to thy soft intent,
And bound it unresisting with such bands
As not the arm of envious heaven had rent.
These were the calming eyes
That round my pinnace could have stilled the sea,
And drawn thy voyager home, and bid him be
Pure with their pureness, with their wisdom wise,
Merged in their light, and greatly lost in thee.
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But thou--thou passedst on,
With whiteness clothed of dedicated days,
Cold, like a star; and me in alien ways
Thou leftest, following life's chance lure, where shone
The wandering gleam that beckons and betrays."
It is true that,
"Of all sad words of tongue and pen
The saddest are those, 'It might have been.'"
God's tragedy, too, is the might have been of life. As G. K. Chesterton said, "God
had written not so much a poem, but rather a play; a play he had planned as
perfect, but which had necessarily been left to human actors and stage managers,
who had since made a great mess of it." God save us from making shipwreck of
life and bringing heartbreak to himself by using our freewill to frustrate his
purposes.
(ii) It tells of the perversity of men. John had come, living with a hermit's
austerity, and the scribes and Pharisees had said that he was a mad eccentric and
that some demon had taken his wits away. Jesus had come, living the life of men
and entering into all their activities, and they had taunted him with loving
earth's pleasures far too much. We all know the days when a child will grin at
anything and the moods when nothing will please us. The human heart can be
lost in a perversity in which any appeal God may make will be met with wilful
and childish discontent.
(iii) But there are the few who answer; and God's wisdom is in the end justified
by those who are his children. Men may misuse their freewill to frustrate God's
purposes; men in their perversity may be blind and deaf to all his appeal. Had
God used the force of coercion and laid on man the iron bonds of a will that
could not be denied, there would have been a world of automata and a world
without trouble. But God chose the dangerous way of love, and love in the end
will triumph.
MACLAREN, "THWARTING GOD'S PURPOSE
Our Lord has just been pouring unstinted praise on the head of John the Baptist. The
eulogium was tenderly timed, for it followed, and was occasioned by the expression,
through messengers, of John’s doubts of Christ’s Messiahship. Lest these should
shake the people’s confidence in the Forerunner, and make them think of him as
weak and shifting, Christ speaks of him in the glowing words which precede my text,
and declares that he is no ‘reed shaken with the wind.’
But what John was was of less moment to Christ’s listeners than was what they had
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done with John’s message. So our Lord swiftly passes from His eulogium upon John
to the sharp thrust of the personal application to His hearers. In the context He
describes the twofold treatment which that message had received; and so describes it
as, in the description, to lay bare the inmost characteristics of the reception or
rejection of the message. As to the former, He says that the mass of the common
people, and the outcast publicans, ‘justified God’; by which remarkable expression
seems to be meant that their reception of John’s message and baptism acknowledged
God’s righteousness in accusing them of sin and demanding from them penitence.
On the other hand, the official class, the cultivated people, the orthodox respectable
people-that is to say, the dead formalists-’rejected the counsel of God against
themselves.’
Now the word ‘rejected’ would be more adequately rendered ‘frustrated,’ thwarted,
made void, or some such expression, as indeed it is employed in other places of
Scripture, where it is translated ‘disannulled,’ ‘made void,’ and the like. And if we
take that meaning, there emerge from this great word of the Master’s two thoughts,
that to disbelieve God’s word is to thwart God’s purpose, and that to thwart His
purpose is to harm ourselves.
I. And I remark, first, that the sole purpose which God has in view in
speaking to us men is our blessing.
I suppose I need not point out to you that ‘counsel’ here does not mean advice, but
intention. In regard to the matter immediately in hand, God’s purpose or counsel in
sending the Forerunner was, first of all, to produce in the minds of the people a true
consciousness of their own sinfulness and need of cleansing; and so to prepare the
way for the coming of the Messiah, who should bring the inward gift which they
needed, and so secure their salvation. The intention was, first, to bring to repentance,
but that was a preparation for bringing to them full forgiveness and cleansing. And so
we may fairly widen the thought into the far greater and nobler one which applies
especially to the message of God in Jesus Christ, and say that the only design which
God has in view, in the gospel of His Son, is the highest blessing-that is, the
salvation-of every man to whom it is spoken.
Now, by the gospel, which, as I say, has thus one single design in the divine mind, I
mean, what I think the New Testament means, the whole body of truths which
underlie and flow from the fact of Christ’s Death, Resurrection, and Ascension, which
in brief are these-man’s sin, man’s helplessness, the Incarnation of the Son of God,
the Death of Christ as the sacrifice for the world’s sin; Faith, as the one hand by
which we grasp the blessing, and the gift of a Divine Spirit which follows upon our
faith, and bestows upon us sonship and likeness to God, purity of life and character,
and heaven at last. That, as I take it, is in the barest outline what is meant by the
gospel of Jesus Christ.
And now I want to press upon you, dear friends, that that great and sublime body of
truths made known to us, as I believe, from God Himself, has one sole object in view
and none beside-viz. that every man who hears it may partake of the salvation and
the hope which it brings. It has a twofold effect, alas! but the twofold effect does not
imply a twofold purpose. There have been schemes of so-called Christian theology
which have darkened the divine character in this respect, and have obscured the
great thought that God has one end in view, and one only, when He speaks to us in all
good faith, desiring nothing else but only that we shall be gathered into His heart,
and made partakers of His love. He is not willing that any should perish, but that all
should come to the knowledge of the truth.
If so, the question comes very sharp and direct to each of us, Is that gospel fulfilling
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its purpose in me? There are many subordinate good things flowing from the
Christian revelation, such as blessings for social outward life, which are as flowers
that spring up in its path; but unless it has effected its one purpose in regard to you
and me, it has failed altogether. God meant His word to save your soul. Has it done
so? It is a question that any man can answer if he-will be honest with himself.
Further, this single purpose of the divine speech embraces in its intention each of the
hearers of that message. I want to gather the wide-flowing generality, ‘God so loved
the world that He sent His Son that whosoever believeth,’ into this sharp point, ‘God
so loved me, that He sent His Son that I, believing, might have life eternal.’ We shall
never understand the universality of Christianity until we have appreciated the
personality and the individuality of its message to each of us. God does not lose thee
in the crowd, do not thou lose thyself in it, nor fail to apprehend that thou art
personally meant by His broadest declarations. It is thy salvation that Christ had in
view when He became man and died on the Cross; and it is thy salvation that He had
in view when He said to His servants, ‘Go into all the world’-there is universality-’and
preach the Gospel to every creature’-there is individuality.
Then, further, God is verily seeking to accomplish this purpose even now, by my lips,
in so far as I am true to my Master and my message. The outward appearance of what
we are about now is that I am trying, lamely enough, to speak to you. You may judge
this service by rules of rhetoric, or anything else you like. But you have not got to the
bottom of things unless you feel, as I am praying that every one of you may feel, that
even with all my imperfections on my head-and I know them better than you can tell
me them-I, like all true men who are repeating God’s message as they have caught it,
neither more nor less, and have sunk themselves in it, may venture to say, as the
Apostle said: ‘Now, then, we are ambassadors for God, as though God did beseech by
us, we pray in Christ’s stead.’ John’s voice was a revelation of God’s purpose, and the
voice of every true preacher of Jesus Christ is no less so.
II. Secondly, this single divine purpose, or ‘counsel,’ may be thwarted.
‘They frustrated the counsel of God.’ Of all the mysteries of this inexplicable world,
the deepest, the mother-mystery of all, is, that given an infinite will and a creature,
the creature can thwart the infinite. I said that was the mystery of mysteries: ‘Our
wills are ours we know not how,’-No! indeed we don’t!-’Our wills are ours to make
them Thine.’ But that purpose necessarily requires the possibility of the alternative
that our wills are ours, and we refuse ‘to make them Thine.’ The possibility is
mysterious; the reality of the fact is tragic and bewildering. We need no proof except
our own consciousness; and if that were silenced we should have the same fact
abundantly verified in the condition of the world around us, which sadly shows that
not yet is God’s ‘will’ done ‘on earth as it is in heaven,’ but that men can and do lift
themselves up against God and set themselves in antagonism to His most gracious
purposes. And whosoever refuses to accept God’s message in Christ and God’s
salvation revealed in that message is thus setting himself in battle array against the
infinite, and so far as in him lies (that is to say, in regard to his own personal
condition and character) is thwarting God’s most holy will.
Now, brethren, I said that there was only one thought in the divine heart when He
sent His Son, and that was to save you and me and all of us. But that thought cannot
but be frustrated, and made of none effect, as far as the individual is concerned, by
unbelief. For there is no way by which any human being can become participant of
the spiritual blessings which are included in that great word ‘salvation,’ except by
simple trust in Jesus Christ. I cannot too often and earnestly insist upon this plain
truth, which, plain as it is, is often obscured, and by many people is never
apprehended at all, that when the Apostle says ‘It is the power of God unto salvation
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to every one that believeth,’ he is laying down no limitation of the universality or of
the adequacy of that power, but is only setting forth the plain condition, inherent in
the very nature of things and in the nature of the blessings bestowed, that if a man
does not trust God he cannot get them, and God cannot give him them, though His
heart yearns to give him them He cannot do it. How can any man get any good out of
a medicine if he locks his teeth and won’t take it? How can any truth that I refuse to
believe produce any effect upon me? How is it possible for the blessings of
forgiveness and cleansing to be bestowed upon men who neither know their need of
forgiveness nor desire to be washed from their sins? How can there be the flowing of
the Divine Spirit into a heart which is tightly barred against His entrance? In a word,
how a man can be saved with the salvation that the Gospel offers, except on condition
of his simple trust in Christ the Giver, I, for my part, fail to see. And so I remind you
that the thwarting of God’s counsel is the awful prerogative of unbelief.
Then, note that, in accordance with the context, you do not need to put yourselves to
much effort in order to bring to nought God’s gracious intention about you. ‘They
thwarted the counsel of God, being not baptized of Him.’ They did not do anything.
They simply did nothing, and that was enough. There is no need for violent
antagonism to the counsel. Fold your hands in your lap, and the gift will not come
into them. Clench them tightly, and put them behind your back, and it cannot come.
A negation is enough to ruin a man. You do not need to do anything to slay
yourselves. In the ocean, when the lifebelt is within reach, simply forbear to put out
your hand to it, and down you will go, like a stone, to the very bottom. ‘They rejected
the counsel,’ ‘being not’-and that was all.
Further, the people who are in most danger of frustrating God’s gracious purpose are
not blackguards, not men and women steeped to the eyebrows in the stagnant pool of
sensuous sin, but clean, respectable church-and-chapel-going, sermon-hearing,
doctrine-criticising Pharisees. The man or woman who is led away by the passions
that are lodged in his or her members is not so hopeless as the man into whose
spiritual nature there has come the demon of self-complacent righteousness, or who,
as is the case with many a man and woman sitting in these pews now, has listened to,
or at all events, has heard, men preaching, as I am trying to preach, ever since
childhood, and has never done anything in consequence. These are the hopeless
people. The Pharisees-and there are hosts of their great-great-grandchildren in all
our congregations-’the Pharisees . . . frustrated the counsel of God.’
III. Lastly, this thwarting brings self-inflicted harm.
A little skiff of a boat comes athwart the bows of a six thousand ton steamer, with
triple-expansion engines, that can make twenty knots an hour. What will become of
the skiff, do you think? You can thwart God’s purpose about yourself, but the great
purpose goes on and on. And ‘Who hath hardened himself against Him and
prospered?’ You can thwart the purpose, but it is kicking against the pricks.
Consider what you lose when you will have nothing to do with that divine counsel of
salvation. Consider not only what you lose, but what you bring upon yourself; how
you bind your sin upon your hearts; how you put out your hands, and draw disease
and death nearer to yourselves; how you cannot turn away from, or be indifferent to,
the gracious, sweet, pleading voice that speaks to you from the Cross and the Throne,
without doing damage-in many more ways than I have time to enlarge upon now-to
your own character and inward nature. And consider how there lie behind dark and
solemn results about which it does not become me to speak, but which it still less
becomes me-believing as I do-to suppress. ‘After death the judgment’; and what will
become of the thwarters of the divine counsel then?
These wounds, many, deep, deadly as they are, are self-inflicted. There do follow, on
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God’s message and unbelief of it, awful consequences; but these are not His
intention. They are the results of our misuse of His gracious word. ‘Oh, Israel!’ wailed
the prophet, ‘thou hast destroyed thyself’ Man’s happiness or woe is his own making,
and his own making only. There is no creature in heaven or earth or hell that is
chargeable with your loss but yourself. We are our own betrayers, our own
murderers, our own accusers, our own avengers, and-I was going to say, and it is
true -our own hell.
Dear friends! this message comes to you once more now, that Jesus Christ has died
for your sins, and that if you will trust Him as your Saviour, and obey Him as your
Sovereign, you will he saved with an everlasting salvation. Even through my lips God
speaks to you. What are you going to do with His message? Are you going to receive
it, and ‘justify’ Him, or are you going to reject it, and thwart Him? You thwart Him if
you treat my words now as a mere sermon to be criticised and forgotten; you thwart
Him if you do anything with His message except take it to your heart and rest wholly
upon it. Unless you do you are suicides; and neither God, nor man, nor devil is
responsible for your destruction. He can say to you, as His servant said: ‘Your blood
be upon your own heads; I am clean.’ Jesus Christ is calling to every one of us, ‘Turn
ye! turn ye! Why will ye die? As I live, I have no pleasure in the death of the wicked.’
BI, "Rejected the counsel of God against themselves
The rejection of the counsel of God by the Pharisees
There they stood on the banks of Jordan, self-complacency written on their
countenances, the calm peace of death upon their hearts; whispering to one another
as they heard the fervid words of the preacher, “Never mind; you and I know better
than that; we are not to allow ourselves to be carried away by this hot-headed
enthusiast; we are too intelligent people for that; we are educated people; we have a
certain refinement which, of itself, precludes our being so influenced.
That is not the man for us; we will go back to our synagogue. I like to hear the calm,
quiet exposition which Rabbi So-and-so gives of the Book of the Law; it is very
interesting to listen to him, but this enthusiastic fanatic does us no good: come away,
come away; we have had enough. He calls us ‘a generation of vipers.’ You cannot
listen to a man that insults you.” “But the Pharisees and the lawyers rejected,” &c.
Yes, and that very moment “the axe was laid at the root of the tree.” Yet another
moment, and that axe should be lifted up by the hand of Divine judgment; a few
short moments more, and that stroke should fall; only a few years were to pass over
their heads, and the city they gloried in, and the temple they prided themselves
about, were to lie strewn along the dust. Their name was to be obliterated from the
roll of the nations of the earth; their national existence was to be trampled upon;
their streets were to be drenched with blood; they themselves, as a den of robbers or
a gang of murderers, were to be crucified round the wall of their own city, or dragged
into captivity to adorn the triumphs of a foreign conqueror. All this was already in
store; the edge of the axe was already sharp, and the hand of justice was already
grasping it; and, all the while, these poor self-complacent men were flattering
themselves that the message was not for them. “We have Abraham to our father; we
are the children of privilege; what have we to fear?” And so they slept their sleep; and
so they “rejected the counsel of God against their own souls.” There are plenty of
Pharisees in our own day, and they are just as true to the instincts of their own life as
were the Pharisees of eighteen hundred years ago. What was the characteristic of
these Pharisees? Self-complacency. They were satisfied with themselves. They had
not yet found out “the plague of their own hearts.” (W. H. M. H. Aitken, M. A.)
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31 Jesus went on to say, “To what, then, can I
compare the people of this generation? What
are they like?
BARNES, "See this passage explained in the notes at Mat_11:16-19. “And the
Lord said.” This clause is wanting in almost all the manuscripts, and is omitted by the
best critics.
CLARKE, "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.
GILL, "And the Lord said,.... This clause is not in the Syriac, Arabic, Persic, and
Ethiopic versions, nor in some copies, nor in Beza's most ancient copy; and being
omitted, more clearly shows, that the two former verses are the words of Christ, and
not an observation the evangelist makes, on the different behaviour of Christ's
hearers, upon the commendation he had given of John:
whereunto then shall I liken the men of this generation; or "to what men
shall I liken them", as the Persic version: the phrase "men of this generation", is
Rabbinical; so ‫אושי‬ ‫ההוא‬ ‫,דרא‬ the men of that "generation", are more beautiful in work
than these, says the Targumist on Ecc_7:11. "And to what are they like?" To that
which follows.
HENRY, "2. He here shows the strange perverseness of the men of that
generation, in their cavils both against John and Christ, and the prejudices they
conceived against them.
(1.) They made but a jesting matter of the methods God took to do them good
(Luk_7:31): “Whereunto shall I liken the men of this generation? What can I think of
absurd enough to represent them by? They are, then, like children sitting in the
market-place, that mind nothing that is serious, but are as full of play as they can
hold. As if God were but in jest with them, in all the methods he takes to do them
good, as children are with one another in the market-place (Luk_7:32), they turn it
all off with a banter, and are not more affected with it than with a piece of
pageantry.” This is the ruin of multitudes, they can never persuade themselves to be
serious in the concerns of their souls. Old men, sitting in the sanhedrim, were but as
children sitting in the market-place, and no more affected with the things that
belonged to their everlasting peace than people are with children's play. O the
amazing stupidity and vanity of the blind and ungodly world! The Lord awaken them
out of their security.
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JAMISON 31-35, "the Lord said, etc. — As cross, capricious children, invited
by their playmates to join them in their amusements, will play with them neither at
weddings nor funerals (juvenile imitations of the joyous and mournful scenes of life),
so that generation rejected both John and his Master: the one because he was too
unsocial - more like a demoniac than a rational man; the other, because He was too
much the reverse, given to animal indulgences, and consorting with the lowest
classes of society. But the children of Wisdom recognize and honor her, whether in
the austere garb of the Baptist or in the more attractive style of his Master, whether
in the Law or in the Gospel, whether in rags or in royalty, for “the full soul loatheth
an honeycomb, but to the hungry soul every bitter thing is sweet” (Pro_27:7).
CALVIN, "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.
COFFMAN, "The simile spelled out by Jesus in this passage compares the
rejection of both John and Jesus by the same generation to the perverse and
unreasonable behavior of spoiled brats sitting in the marketplace, and who
would not dance when the piper played, nor mourn when the wailer wailed.
They would not play wedding, for that was too happy; and they would not play
funeral, for that was too sad! The opposite personalities of John and Jesus were
alike rejected by Israel. The last clause, that "wisdom is justified of all her
children," shows that both John and Jesus were fulfilling the true mission God
sent them to achieve.
The criticisms Jesus mentioned here as having been leveled against himself were
only a few of the vicious and unprincipled remarks directed against the Saviour.
For no less than ten different false charges made against Jesus by the evil men in
that generation, see my Commentary on Matthew, Matthew 11:18-19.
ANOTHER ANOINTING
This anointing which took place in the house of Simon the Pharisee should not be
confused with that which took place in Bethany (see my Commentary on John
12:1-8).
PETT, "And when Jesus walks among men and eats and drinks with them, they
say, “See, He is a gluttonous man, He is wine-lover, He is a friend of public
servants and sinners.” ‘Public servants’ were those who served the hated Herod
and the government which ruled under Rome, the tax-collectors, the customs
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officers, the collectors of tolls. They were despised by all as traitors. ‘Sinners’
were those who did not follow the Pharisaic regulations for maintaining
‘cleanness’ and in tithing, and with regard to the strict observance of the
Sabbath and other such matters.
Thus they could not make up their minds as to what they wanted one way or the
other. One was too narrow minded, the other too broadminded. For unless men
walked in their carefully laid out path, veering neither to one side or the other,
they were to be condemned. They accepted no other way.
‘The Son of Man.’ That this refers to Jesus is undoubted. But what does it signify
here? In Daniel 7 the son of man is both prince and people. Thus here Jesus is
emphasising His oneness with the people. He is not apart from them, He is
identified with them. Thus He eats and drinks with them. Yet He does it too as
an individual. He is one with them and yet He is their King.
BURKITT, "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
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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.
This second group, the present generation of unbelievers, was similar to faithless
Israel in the past (cf. Deuteronomy 32:5; Deuteronomy 32:20; Judges 2:10;
Psalms 78:8; Psalms 95:10; Jeremiah 7:29). They, too, were subject to God's
wrath. They were behaving no better than fickle children who become upset
when their peers refuse to cooperate with them. Jesus pictured the religious
leaders as children sitting down and calling out to others to march to their tune.
However, their peers would not cooperate, so the religious leaders criticized
them.
SIMEON "THE PERVERSE CHILDREN
Luke 7:31-32; Luke 7:35. And the Lord said, Whereunto then shall I liken the
men of this generation? and to what are they like? They are like unto children
sitting in the market-place, 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. …But wisdom is justified of all her children.
THOUGH man is distinguished from all other animals by the faculty of reason,
he is far from submitting readily to its dictates. In things that are agreeable to his
mind he is easily persuaded: but where he is at all swayed by prejudice, or
passion, or interest, he cannot be prevailed upon, even by the clearest arguments,
to embrace truth, or to fulfil his duty. Thus it was with the Pharisees in our
Lord’s time; on which account he compared them to perverse children, who
could not be induced by their companions to participate in their amusements,
notwithstanding every endeavour on their parts to accommodate themselves to
their wishes [Note: It was customary to use pipes both at marriages and at
funerals; at the one in cheerful, at the other in plaintive strains. And the
children, in their play, are supposed to represent first the festivity of a marriage,
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and afterwards the lamentations of a funeral: in neither of which could they get
their companions to join them.].
In this parable our Lord intimates,
I. The reception which his Gospel meets with—
God has used a great variety of means in order to recommend his Gospel—
[He published it to the Jews under types and shadows, and gradually unfolded it
to them in a long series of prophecies. When the time came for its more general
promulgation, he sent the Baptist to prepare their minds, and the Messiah
himself to preach it to them, and to confirm his word by miracles without
number. He endued also a few poor fishermen with miraculous powers, and sent
them to publish the glad tidings, that their divine mission being unquestionable,
their testimony might be universally received. Nothing was wanting that could in
any wise promote the acceptance of the truth.]
But in every place the Gospel has been rejected by those to whom it has come—
[The Jews rested in the letter of their law, but hated the spirit of it; they
embraced the shadow, but rejected the substance. By whomsoever the Gospel
was preached, or under whatsoever form, the great majority of that nation could
not be prevailed upon to receive it. Thus at this day, the truth of God is generally
disregarded and despised. Men, it is true, profess to be followers of Christ, and
to approve of his religion: but they are not suitably affected with it in any
respect; they neither rejoice in its promises, nor are humbled by its threat-
enings; “if we pipe to them, they will not dance; and if we mourn to them, they
will not lament.” Notwithstanding there is such a transcendent excellence in the
Gospel, and such an exact suitableness to men’s necessities, yet we still have
reason to complain, “Lord, who hath believed our report?”]
It is a matter of no small importance to ascertain,
II. The true ground of this reception—
The ostensible ground is, that the Gospel is not properly administered—
[The Jews could not confute the arguments of the Baptist or of Christ; but they
took occasion from the peculiarities of each to reject their testimony. John,
agreeably to the dispensation under which he ministered, was austere in his
manners; and Christ, agreeably to the dispensation which he came to introduce,
was affable and social: yet, so far were the people from being pleased with either,
that of one they said, “He hath a devil;” and of the other, “He is a glutton and a
drunkard.”
Thus it is at this time: men will not say, “I hate the Gospel, and therefore will not
attend to it;” but they will find fault with the persons who administer it; and
make their peculiarities a plea for despising their message. At one time they
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represent the ministers of Christ as speaking too much about faith, and thereby
depreciating morality: at another time, as insisting so strongly on good works,
that they drive men to despair. Sometimes they will object to the truth because it
is not read to them from a written discourse: and sometimes because of the
earnest and impressive manner in which it is delivered. Even the virtues whereby
ministers endeavour to adorn and recommend the Gospel, are often made
occasions of offence; and the strictness of their lives, the condescension of their
manners, and their assiduity in labours, are stated as grounds of heavy
complaint. And as no terms were too opprobrious to be applied to the Baptist
and to Christ, so there is no name so ignominious, nor any treatment so harsh,
but it is thought a proper portion for every faithful servant of the Lord.]
The true ground, however, must be found in the perverseness of mankind—
[We, at this distance of time, see clearly enough the perverseness of the Jews in
their treatment of Christ and his Apostles: but we are not aware of the same
principle operating in ourselves. Nevertheless the truth is, that we have imbibed
notions, which we do not like to have controverted; and have adopted practices,
from which we will not recede. The Gospel proposes humiliating doctrines which
we are too proud to receive; and self-denying rules of conduct which we cannot
endure to follow. Hence we must either acknowledge that we ourselves are
wrong, or find some reason for rejecting the truth. But we cannot altogether
profess ourselves infidels and despise the Gospel as a fable; we therefore are
constrained to blame the mode in which it is administered, and to condemn the
preachers of it in order to justify ourselves. But the real ground of our conduct
is, that “we love darkness rather than light;” and, if Jesus Christ himself were
again to preach to us, the same conduct which he formerly pursued would give
the same offence to his hearers, and be made a pretext for rejecting his
testimony.]
But in the close of the parable, our Lord suggests,
III. The encouragement which ministers, notwithstanding
this reception, have to preach the Gospel—
The Gospel of Christ, when justly stated, is the truest “wisdom”—
[It is called by St. Paul, “The wisdom of God in a mystery:” and the wisdom of
God does indeed beam forth in every part of it, whether we consider the
mysteries it reveals, or the mode of its administration. Who can contemplate the
method prescribed by God for effecting our reconciliation with him, or for fitting
us to enjoy his presence, and not be filled with rapture and amazement? The
more we consider the satisfaction of Christ, or the agency of the Spirit, the
nature of faith or the beauty of holiness, or, in a word, the union of God’s glory
and man’s happiness in the whole scheme of redemption, the more shall we be
overwhelmed with wonder at the depths of wisdom contained in it.
The progressive steps also by which it has been dispensed, together with the
means by which it has been confirmed and propagated, yea, even the manner in
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which it has been brought home with power to our own hearts and consciences,
will furnish abundant matter to increase our admiration.
And must not the consideration of this be a rich encouragement to ministers
under all the contempt and obloquy with which they and their ministrations are
regarded? Yes, they know that what the world account foolishness is indeed the
wisdom of God [Note: 1 Corinthians 1:23-24.]; and that “if they be beside
themselves, it is to God [Note: 1 Corinthians 4:10 and 2 Corinthians 5:13.].”]
Moreover, the children of wisdom will assuredly receive their testimony—
[They are “the children of wisdom” who are willing to “sit at wisdom’s gates,”
and to obey her dictates; and, such are to be found in every place,
notwithstanding the generality prefer the ways of sin and folly. Now “of all
these” the Gospel will be approved, embraced, “justified.” They will shew to the
world, both by their profession and conduct, that it is indeed “worthy of all
acceptation.” While others pour contempt upon it, these will be nourished by it;
and while others make it a stumbling-block, over which they fall and perish,
these will be rendered by it “wise unto salvation.”
What can a faithful minister wish for more? He knows that his labours shall not
be altogether in vain, but that there shall be some who shall be saved by his
means, and be “his joy and crown of rejoicing” for evermore: and this far
outweighs all the injuries and insults, which in the discharge of his office, he
meets with at the hands of a perverse ungrateful world.]
To improve this subject, observe,
1. What enemies are men to their own happiness!
[What end had the Baptist or Christ in view, when they preached to the people?
Was it to raise a party? to get a name? to gratify their own vanity? Was it not
rather to instruct and save mankind? Yet, men every where set themselves
against them. And of what concern was it to John or Christ that they were called
by opprobrious names? But to those who thus despised them it was of infinite
moment; because they thereby ensured and aggravated their own eternal
condemnation. Thus it is of small concern to us to be loaded with ignominy and
reproach: but to those who thus requite our labours, it is an awful matter; for
they despise their own mercies, and accomplish their own ruin. Let those who
are thus disposed, remember, that they are far greater enemies to themselves
than they are to us.]
2. What a blessing is “an honest and good heart!”
[They alone who possess this gift can profit from the Gospel. With such a
disposition men will overlook the little peculiarities which there may be in those
who minister the word, and will endeavour to derive benefit from the word they
hear. They will consider that every minister has his proper gift; and that the
method which they disapprove, may be well suited to others. They will be
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thankful that the glad tidings are sent to them; and will receive the word with the
affections suited to it [Note: Acts 17:11.]. They will either “dance or weep”
according as the subject calls for humiliation or joy. Thus, instead of rejecting
the counsel of God against themselves, they will “justify God [Note: ver. 29, 30.]”
by an unfeigned acknowledgment of his truth, and a ready compliance with his
will.
Let us then cultivate this disposition; so shall that which is to many “a savour of
death unto death, be to us a savour of life unto life [Note: 2 Corinthians
2:15-16.].”]
BI 31-34, “Whereunto then shall I liken the men of this generation
The Baptist and Christ
In the metaphor of the reed shaking in the wind, we traced that close observation of
nature which enabled Christ to interpret so much of human life to man.
In the similitude He uses here we trace His close observation of the ordinary aspects
of human life, and the use which He made of them to interpret to men His own
thoughts, and the times in which He lived. Every one knows from pictures, from
descriptions, the general appearance of the market-place of an Eastern town. One
may image the quiet figure of Christ moving through the throng, enjoying its
humours, with now a gentle smile, and now an inexplicable sadness on His face, as if
all things spoke to Him of far-off analogies. One sight He often saw—the children at
play in the unoccupied spaces and corners of the markets. They had their games in
and out among the serious doing of the place, and one of these games is often spoken
of in Eastern tales. It is the acting of childish dramas which the children themselves
invent. Often three or four exhibit their little talents for the rest, while now and then
a bearded man or a veiled woman loiter by to watch the sport. Sometimes the
invented story is sportive, sometimes sorrowful, and the acting of them is good or
bad, according to the sympathy given to the children. One such scene, at least,
remained vividly in His mind (and He uses it with astonishing force), when the little
band of actors, having tried to win the favour of their comrades with tiny tragedy,
and then with tiny comedy, failed in their hopes, and said, “We have piped unto you,
and ye have not danced; we have mourned to you, and ye have not wept.” In this
slight scene Christ saw a picture of the religious state of Palestine. There was no
moral depth in that society, no vital strength to carry out in a life the wavering
feelings of repentance. At first they tried the Baptist, but they soon had enough of
that resolute teaching. They turned away with indignation, and said, “He hath a
devil.” They were mourned unto, and they had not lamented. All the same, they could
not get rid of the religious impulse in their hearts. It seemed that Christ required no
ascetic life, that He did not wish them to separate themselves from the world. “ This
is the teacher for us,” they said, and they sought Him out and followed Him. “We will
dance to His piping,” was their thought, “and possess a religion.” But the result was a
still more complete failure.
1. The religion of the Baptist had been too hard for them because of its stern
morality. It demanded outward purity. “We shall be better off with Christ,” they
thought. And they found themselves worse off than before. It was bad enough to
hear that the whole of the outward life had to be reformed; it was ten times worse
to hear that the inward life had to be reformed.
2. The religion of the Baptist had been too hard for them because of its demand
for self-sacrifice. And lo! Christ was ten times more severe on this point than
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John. They turned away in wrath, but the little grain of conscience that still
remained made them bitter. To relieve their conscience, they turned to abuse and
vilify Him who had shown them a vision they could not bear. If they could put
Him in the wrong, they might put themselves in the right. “Behold, then, a
gluttonous man,” &c. They were piped unto, and they had not danced. There is
much the same sort of thing among men now.
3. Another class of men turned from the Baptist to look at the religion of Christ—
the religious leaders of the day, the Pharisees. These drifted out to John in the
wilderness; the wave of religious excitement had sent its tide even into their land-
locked harbours; one wonders what took these models of piety to John. He could
not understand it; his astonishment was frank enough. “Who hath warned you to
flee from the wrath to come?” When they found that John did not pay them snore
attention than the rest, when they saw that he talked with the publican as he did
with them, they turned back, saying, “He hath a devil.” So the hypocrites among
them thought they would hear what Christ had to say. He might do them more
honour. He might recognize their proud position as leaders of religion. But alas!
they were disappointed. I suppose no sharper or more indignant language was
ever used by man against other men than the words with which Christ denounced
them. As to the other class of Pharisees who were pious bigots, they found in
Christ all that they had disliked in John multiplied tenfold. He would have
nothing to do with them unless they came to Him and humbly confessed
themselves sinners. Not among their ranks, but among unlearned fishermen and
villagers He chose His special followers. He dined with the publicans; even at one
of their houses He admitted the sinful woman to salvation. It was snore than
could be borne. This was music no man could dance to. There are men of this sort
at this time among us. (Stowford A. Brooke, M. A.)
Children at play
(To children.) The children of two thousand years ago were very like the children of
to-day, even in their sports. Then, as now, when a number of children came together,
and especially when they came together out of doors, they found it impossible to sit
still or stand still. Whatever the game at which they played, there was pretty sure to
be some mimicry in it, some quaint imitation or comic burlesque of what they had
seen their elders do. Now it happened one day that the Lord Jesus, as He passed
through the streets and bazaars of a Galilean town, came on a number of children
who were thus employed. They played first at a wedding, and then at a funeral. And
we cannot wonder that they chose these two ceremonies for imitation. For a Jewish
wedding was then, as to this day an Eastern wedding is, a very gay spectacle, sure to
seize the fancy of children. The bridegroom and the young men who accompanied
him were tricked out in their best and brightest robes; and they went in public
procession, with music and with perfumes floating in the air, to fetch the bride to her
new home. For many days after the wedding open house was kept. There was much
mirth and feasting. The friends of the wedded pair went, with trains of their kinsfolk
and servants, to carry them their presents, or to pay calls of ceremony and
congratulation. The whole town was alive with music and dancing and feasting; and
in the streets gay companies were continually passing to and fro. That was thought a
very poor marriage, the festivities of which were not kept up for at least a week. So,
again, a Jewish funeral must have been a very striking and dramatic spectacle to
children. The body was carried by on an open bier, so that all could see it. And not
only did the kinsfolk and friends of the dead man follow him to the grave with the
most extravagant expressions of grief; but they were foolish enough to hire
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professional mourners, who tore their hair, and beat their breasts, and raised a keen
cry or wail. Now children who saw these sad processions constantly going about the
streets could not fail to be impressed by the dramatic features of the scene, and were
likely enough to imitate and burlesque it in their play. That was what the children
whom Jesus watched had been doing. First they had said, “Let’s play at marrying!”
And then the more forward and lively children of the company began to march, and
to move their fingers up and down as if they were stopping and unstopping the holes
of a flute. One of them, no doubt, was chosen to personate the bridegroom, and
others to stand for the “ sons of the bridechamber,” i.e., the young men who
accompanied him; and off they started, as though to fetch the bride home, expecting
that the rest of the children would follow, dancing and shouting, and pretending to
carry torches. But those who should have filled this part declined to fill it. They were
sulky, and would not play at this game. And so the cheerful children had to say to the
sulky ones, “Why, what’s the matter? We fluted to you, and you did not dance.” Then
they thought they would try another game. Perhaps the first was too lively. And so
they say, “Let’s play at burying I “ And off they go like bearers of the bier, or like the
hired mourners, walking with folded hands and downcast heads, but every now and
then flinging up their heads, and howling, Oh, so dreadfully. But their companions
won’t play. This game does not suit them either. For, again, the first place is not
assigned to them. And so, the livelier, the merry, good-tempered children have to
turn upon them again, and say, “Whatever is the matter with you to-day? We wailed,
and ye did not beat your breasts.” Now if these children had known that Jesus was
watching them; if, moreover, they had known how kind and good He was, do you
think that any of them would have turned sulky and refused to play? It will do much
to make you and those about you happy if you will learn to play in the right spirit. But
this is not the only or the best lesson which Christ has made these children teach us.
He told the men who were listening to Him that they were like those children in their
treatment of John the Baptist and Himself. “ The fault,” He said, “is in you, not in the
Baptist or the Son of Man.” We are to show the very opposite spirit. Instead of hating
the truth, and refusing to listen to it, wherever or however God speaks to us, we are
to love the truth, and to welcome it, whatever the form or the tone it takes. Put
yourselves to this test: “Am I really trying to do God’s will and to love it, as Jesus did?
Whether I work or play, do I try to show the kindly, unselfish, cheerful temper which
He approves?” (S. Cox, D. D.)
On the impossibility of pleasing everybody
Explain the phrases, “children”; “market -place”; “piped unto you”; “mourned unto
you.” Learn—
I. THE GOSPEL IS SENT ONLY TO SINNERS.
II. IT IS RIGHT TO USE VARIOUS MEANS TO BRING MEN UNDER THE POWER
OF THE GOSPEL. Look at the difference between the ministry of Jesus and that of
John.
III. IN THE USE OF THESE MEANS IT WILL BE IMPOSSIBLE TO PLEASE
EVERYBODY, John was a recluse, and they said he had a devil. Jesus came eating
and drinking, and they said, “Behold a gluttonous man,” &c.
IV. ALL TRUE PREACHERS OF THE GOSPEL MAY EXPECT OPPOSITION.
V. NEVERTHELESS, WE MUST NOT CEASE DECLARING THE TRUTH. (A.
F,Barfield.)
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Transition periods
This little picture of children’s plays, which Jesus gives us, is an illustration of the
illogical objections made against the truth, and shows us many things.
1. It shows us how uniform are the tendencies of human nature in all ages and
times. Jesus, passing through the market of Nazareth, or Cana, saw the children
playing their games, just as children play them now. The little Syrian boys and
girls belonging to the great Semitic race, living eighteen hundred years ago, amid
Asiatic customs and scenery, were just such little children as you and I saw
playing on the common yesterday. They played games, imitating the customs of
grown people; just as little children now play soldiers, play horse and driver, so
they then played weddings and funerals.
2. It shows us Christ’s habit of taking illustrations from everyday life. In His
teachings there is nothing conventional, nothing formal. No fact in God’s world is
to Him common or unclean.
3. It also shows how much easier it is for good men, though differing in ideas,
tastes, and methods, to agree in a mutual respect and sympathy, than for self-
willed men to form any permanent union. No two were more unlike than Jesus
and John; but they had a common aim. It was to do God’s will; to make the world
better. So they had a mutual respect for each other. There was a real union
between them. John made the turning-point from the law to the gospel; his was
the transition period, within sight of the gospel, yet with the terror of the law
behind it. Such a transition period has continued in the Church down to our time.
Perhaps the majority of Christians are now living, not under the dominion of law,
nor yet in the kingdom of heaven, but in the dispensation of John the Baptist. But
halfway convictions are not very satisfactory, and the remedy for this evil is to put
both the law and the gospel in their right place. We cannot dispense with either,
but we wish to distinguish between their sphere and their work. (James Freeman
Clarke.)
Fickleness and folly in dealing with religion and its professors and
teachers
I. THE CONTRARIETY BETWEEN THE CONDUCT OF CHRIST AND THAT OF
JOHN, AS DESCRIBED IN THE TEXT, WAS RENDERED NECESSARY BY THE
DIFFERING STANDPOINTS AND MISSIONS OF EACH. These descriptions—
“neither eating bread nor drinking wine,” and “eating and drinking”—are particular
features, put for general character and conduct. John’s abstemiousness and austerity
befitted him as the last prophet of the Old Dispensation. Christ had come to establish
a new order of things, to substitute for the bondage of the law the liberty of the
gospel, to insist on inward purity as of in finitely greater importance than outward
observance. Specifically his eating and drinking meant—
1. His oneness with humanity.
2. The sacredness of common life and occupations.
3. That the natural appetites are to be reasonably and legitimately satisfied, not
trampled upon.
4. That religion has its social side.
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5. That it is possible to be in the world while not of it.
II. THE PEOPLE, WITH THEIR LEADERS, NOT RECOGNIZING THAT THIS
DIVERGENCE WAS FITTING AND NECESSARY, MISJUDGED BOTH CHRIST
AND JOHN. The really austere life of John was a reproach to the pretended austerity
of the Pharisees, whilst the immaculate purity of Him who could yet suffer His feet to
be washed by the tears of the woman who was a sinner rebuked alike their
uncharitableness and their hypocrisy. Hence, not being willing to repent at the call of
John, or to humble themselves at the command of Christ, they must, to be consistent
in their hypocrisy, condemn alike Christ and John-pronounce them to be either
immoral in life, or endued with power from below. But the point in which they most
pointedly warn us not to copy their example is here—that they formed their
judgments upon grounds so insufficient. Learn the danger of hasty judgments—
1. As regards the person judged.
2. Others, who might be benefited by him.
3. Ourselves. Prejudices hide the truth.
III. THE TEXT SHOWS HOW EASY IT WAS FOR THE MEN OF CHRIST’S DAY, AS
IT IS FOR US, TO FIND AN EXCUSE WHEN ONE IS WANTED. HOW did the
Pharisees, feeling conscious that they were wrong, excuse themselves the trouble of
putting themselves right? They adopted the plan which is said sometimes to be
resorted to by legal pleaders: “If you have a weak case, blacken your opponent’s
counsel.” How true a picture of the way in which men generally treat unpalatable
truth! Note some of the flimsy grounds on which many reject Christianity, or refuse
to make a Christian profession, e.g., difficulties in the Bible; inconsistency in
professing Christians. (J. R. Bailey.)
The sanctity of the common life
1. Poverty the common lot.
2. The happy endurance of poverty rare. The secret of its trust.
3. Besides these sweet virtues of resignation, trust and contentment, there is
another which seems to me to become rarer and rarer—cheerfulness. Our age is
not only perplexed but sad. There is not enough of enthusiasm and unselfishness
left among us for hearty and wholesome laughter. (Archdeacon Farrar.)
The use of the world
Christian self-sacrifice is not asceticism. The idea of the essential badness of pleasure
has been very commonly held and advocated by the propounders of ethical and
religious systems. Even Plato says that every pleasure enjoyed is as a nail fastening
the soul more securely in its dungeon; every pleasure given up a nail withdrawn, and
hastens on the period of its release. Like many other views which find no warranty in
the Christianity of Christ, it has had a considerable influence upon the Christianity of
Christendom. The pillar saints, e.g. If pleasure were essentially sinful, Stylites was
the wisest of men. This not the kind of self-denial which Christ requires from us.
Serious and earnest as He was, no one can say that He was a harsh or gloomy ascetic.
Think of Him at the marriage-festival. Think of His friendly visits to the family at
Bethany.
Think of Him at the great feast in Levi’s house. Think of His final interview with the
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disciples on the shore of Tiberias, when He accosted them with the words, “Children,
have ye any meat? “ and then, leading the way to a fire, “with fish laid thereon and
bread,” said to them, “come and dine.” Christ never bids us give up anything that is
good, unless it would keep us from something that is better. “The Son of man came
eating and drinking.” Ay, the very Man of Sorrows refused to join in the irrational
worship of pain. (A. W. Momerie, M. A. , D. D.)
The Son of man
This title is in the New Testament significantly enough used, with one exception
[Stephen], by Christ alone. It emphasizes the humanity of Him who bears it, but a
humanity that accomplishes a Divine work, creates and controls a society which is so
finely human because so entirely a realization of the thought or mind of God as to
man. Schleiermacher rightly said: “Christ would not have adopted this title had He
not been conscious of a complete participation in human nature. But His use of it
would have been meaningless had He not had a right to it which other men could not
possess.” The Son of man is the bond between earth and heaven, belongs in an equal
degree to both; He is the medium through which God reaches man and man reaches
God. The title, so often and so emphatically used, enables us to see what Christ
conceived Himself to be, and where He believed Himself to stand; He affirmed that
He possessed our common human nature.
But He also affirmed His pre-eminence—
“The Son of man.”
Other persons had been, or were, sons of individual men, members of particular
nations or families; but Jesus, as “the Son of man,” was no man’s son, but the child of
humanity; belonged to no age, but to all ages; to no family or people, but to mankind.
He is, as the Divine idea realized, universal and everlasting, an individual who is, in a
sense, humanity. (A. M. Fairbairn, D. D.)
Divine friendship
In the Bible Christ is presented to us in many aspects—as a Judge, a Saviour, a
Counsellor; as Brother, Prophet, Priest, and King. In this passage He stands forth in
the light and garb of a Friend. I do not intend to analyse friendship, and enumerate
its elements. I will only suggest one or two of the more prominent.
I. CONSTANCY.
II. IMPARTIALITY. Not a friend only to the good.
III. SYMPATHY.
IV. THE SPIRIT OF HELPFULNESS. Christ was the friend of those who were
morally all wrong. It is to those whose lives have been a failure, whose natures,
spiritually considered, are all in ruins, that Jesus comes in the spirit of friendly
assistance. (W. H. H. Murray.)
Sinners wilful and perverse
I. THE COMPANIONS OF THESE PERVERSE CHILDREN EMPLOYED VARIOUS
MEANS TO CONQUER THEIR OBSTINACY AND PERSUADE THEM TO JOIN IN
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THEIR AMUSEMENTS. SO God has employed a great variety of means to persuade
sinners to embrace the gospel. He has sent judgments to subdue, and mercies to melt
them; arguments to convince, and motives to persuade them; threatenings to terrify,
and invitations to allure them. In different parts of His Word He has exhibited Divine
truth in every possible variety of form. In one place it is presented plainly to the mind
in the form of doctrines; in another, it is couched under the veil of some instructive
and striking parable; in a third, it is presented to us in a garb of types and shadows;
in a fourth, it is illustrated by the most beautiful figures; and, in a fifth, exemplified
in some well-drawn character, or interesting portion of history. Corresponding to
these various means, and to the different modes of instruction adopted in His Word,
are the various gifts and qualifications, with which He furnishes those who are sent
as His ambassadors to men. As He knows the different tastes and dispositions of
men, and the modes of address best adapted to convince and persuade them, He
endues His messengers with a great diversity of gifts, so that by one or another of
them, every class of hearers may be gratified.
II. Notwithstanding the different means employed with these perverse children,
THEY WOULD NOT BE PREVAILED UPON TO COMPLY WITH THE WISHES OF
THEIR COMPANIONS. We have piped unto you, say they, but ye have not danced;
we have mourned unto you, but ye have not lamented. Precisely similar is the
conduct of impenitent sinners.
III. THE REASON WHY THESE PERVERSE CHILDREN COULD NOT BE
PERSUADED TO COMPLY WITH THE WISHES OF “THEIR COMPANION” WAS,
THAT THEY WERE OUT OF HUMOUR, OR FOR SOME OTHER REASON FELT
INDISPOSED TO GRATIFY THEM. Similar is the reason, why sinners will not be
persuaded to embrace the Gospel, by all the means which God employs for this
purpose. They do not come to Christ for life, because they will not. (E. Payson, D. D.)
The success of the gospel
I. OBSERVE GOD’S GRACIOUS DEALING WITH MAN. He useth all kind of means,
sendeth men of several natures, austere John, and meek Christ. He turns Himself
into all shapes to gain wretched man unto Him.
II. OBSERVE THE ORDER GOD USETH; FIRST JOHN, THEN CHRIST. John
prepares the way, throwing down hills: “O ye generation of vipers” Mat_3:7). Oh, say
they, this man is too harsh, I think he hath a devil. Then Christ comes with blessed:
“Blessed are the poor, blessed are you that weep,” &c. (Mat_5:3, seq.). So He sent the
law first, then the gospel; first He threatens, then promises.
III. OBSERVE THAT THE MANNER OF THEIR TEACHING IS DOUBLE, BY
DOCTRINE AND LIFE, AND THESE AGREE, wherein observe it is good that life
and doctrine should suit; for John’s life was austere and retired, his doctrine was also
tending to beat down the proud conceits of man. Christ came to all, conversed with
all meekly and lovingly; and the reason of God’s making use of men of severe
dispositions is because of the different natures of men, whereof some can better
relish one nature than another. Some love the hot and fiery nature, others delight in
the meek spirit; and though there be diversity of gifts, yet they come from the same
Spirit. Even as the diverse smells of flowers comes from the same influence, and the
diverse sounds in the organs comes from the same breath, so doth the Spirit diffuse
itself diversely, as it meets with diverse natures. Yet all tendeth to the perfecting of
one work. And the papists shall never be able to prove their foolish austere vows of a
solitary life, &c., to be preferred before communication and society, unless they will
prove John better than Christ. And again, this should teach us to moderate our
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censures of the diverse natures and carriage of men, as knowing that God in wisdom
hath appointed it for excellent use, and that all agree in the building up of the
spiritual temple of the Church.
IV. OBSERVE THAT WHERE GRACE DOTH NOT OVERPOWER NATURE, NO
MEANS WILL PREVAIL OVER THE OBDURATE NATURE OF MAN. Neither John
nor Christ could work anything upon these Pharisees.
V. In the next place, observe, from the calumniation of the scribes, THAT
REBELLION AND OPPOSITION AGAINST GOODNESS IS NEVER WITHOUT
SHOW
OF REASON; and men they will never go to hell, but they have reason for it. Austere
John “hath a devil”; sociable Christ “is a wine-bibber.” And the reason is, the pride of
man, that will not be thought so foolish as to speak, or do anything without reason,
and therefore when it is wanting they will feign one.
VI. For use therefore of this doctrine, LET US ACCOUNT IT NO STRANGE
MATTER IF WE BE TRADUCED, DISGRACED, AND SCANDALISED, for it was
Christ’s and John’s lot. Great slanders must be maintained from great men, such as
them that sit in Moses’s chair, the Pharisees and Scribes.
VII. LET US TAKE HEED WE TAKE NOT A THING IN THE WRONG SENSE AND
OF VAIN PREJUDICE. Men are witty to lay stumbling-blocks in their own way to
heaven. This preacher is too strict, that too mild; this too plain, that too poor. “But
wisdom is justified of all her children” (verse 35).
I. From the connection of these words with the former, by this word “but,” we may
observe, THAT IT IS THE LOT OF GOD’S TRUTH TO HAVE DIVERSE
ENTERTAINMENTS IN THIS WORLD. Some will be children of wisdom, and justify
it; others, as the Pharisees, will scandalise it. This is wisdom; and called so here by
way of emphasis, showing it is the only excellent wisdom, which will further appear
in these respects.
1. It doth arise from a higher beginning than all other wisdom whatever; for it
comes from God’s goodness and mercy.
2. The matter. It is a deep mystery. Christ, God-man; His nature, offices, and
benefits.
3. It is more powerful than all other wisdom; for it transforms us. It makes us
wise, and changes us from wicked, and makes us good.
4. It is better than the law, which was a killing letter. This gives life.
5. Furthermore, this wisdom is everlasting, and it is ancientest: intended before
the world was. It is also inviolable. God will change the course of nature for His
Church’s sake; and sooner will He break covenant with the day and night than
this covenant, which shall be for ever (Psa_19:9).
6. The end of it is “to bring us home to God” (1Jn_1:3).
1. From the doctrine we may observe, therefore, that those that follow the best
rule, which is God’s Word, and intend the best end, which is their own salvation,
these are the most wise.
2. And, in the second place, let this persuade us to attend upon wisdom, be we
who we will be, a publican, an extortioner, a persecuting Saul.
3. In the next place, observe the children of wisdom do justify it; that is, they
receive it, approve it, defend it, maintain it. (R. Sibbes, D. D.)
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On profaneness to disparage religious characters
I. I design, in the first place, TO EXPLAIN THIS PASSAGE.
II. HOW SHALL WE APPLY TO OUR EDIFICATION THE LESSONS WHICH THIS
PORTION OF HOLY SCRIPTURE CONVEYS?
1. Let us consider it as a very unfavourable symptom of the state of our hearts, if
we discover in ourselves a propensity to cavil at religion; and to impute blame to
those persons, whether ministers of the gospel or individuals among the laity,
who, by holiness of life and conversation, conspicuously demonstrate the power
of faith.
2. If, through the influence of Divine grace, you have been brought to the love of
religion, wonder not, nor be discouraged, when you hear the truths of the gospel
slandered, or yourself made the theme of evil-speaking for their sake. Thus it
always has been; and thus, until Christianity shall have established a more
general dominion over the hearts of those who avow themselves her subjects, it
always will be.
3. Justify wisdom, justify true religion, by manifesting yourselves to be her
children.
4. If you thus justify wisdom, behold the hour approaches when before the
assembled world wisdom shall justify you. (T. Gisborne.)
Children sitting in the market-place
I. THAT THE PREACHING THE GOSPEL OF PEACE AND RECONCILIATION TO
SINNERS MAY FITLY BE COMPARED TO SWEET AND SOUL-RAVISHING
MUSIC.
1. Music hath its distinct notes, and that makes it melodious; so ministers should
preach distinctly, not confusedly, for that makes no music. “If the trumpet gives
an uncertain sound, who shall prepare to the battle?” (1Co_14:8.)
2. He that would make sweet music, must not harp too much upon one string, or
have only one distinct note. So a preacher that would, make right gospel-music,
must not always preach upon one particular gospel truth.
3. It is a curious art to attain to the clear knowledge of music, and to be very
skilful, or play well upon an instrument. So it is a most blessed spiritual art to
know how to preach the gospel with all true spiritual wisdom; for as music is a
mystery, so is the gospel a great mystery.
4. Some musicians make sweeter music than others, though all may have some
skill in it; so some ministers make more sweet gospel music than others.
5. Music elevates the hearts of some people wonderfully; so the doctrine of the
gospel tends to raise, nay, to ravish, the hearts of gracious persons.
6. But though music is sweet to some, others love it not, but cry, “Away with it, it
makes our hearts sad.”
II. THAT THOUGH THE MINISTERS OF CHRIST DO WHAT THEY CAN, OR
STUDY WHAT WAYS AND METHODS THEY CAN, AND LIVE NEVER SO
CIRCUMSPECTLY, YET THEIR PERSONS NOR THEIR MINISTRY SHALL BE
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ACCEPTED OF SOME PEEVISH AND FROWARD PEOPLE. (B. Keach.)
Criticism easy
Nearly everybody has heard the story of the painter of olden time who exposed his
picture to the public criticism, and put a paintbrush handy, that anybody might paint
out any particular feature he did not approve. Of course, the stupid man soon found
that everybody had some fault to find, and his picture was totally obliterated. Just as
it was with that artist’s picture, so it is with the life-work of the majority. Somebody
will be pretty sure to take a crooked and distorted view of our characters and doings,
however meritorious they may be. Some will do this wilfully and maliciously, others
through misunderstanding.
Unfair objections are often prompted by selfishness
Many an objector to Christianity in our day, if he said out what he really thinks,
would say, “I disbelieve Christianity, because it does not prophesy good concerning
me, but evil; it makes such serious demands, it sets up so high a standard, it implies
that so much I say and do is a great mistake that I must away with it. I cannot do and
be what it enjoins without doing violence to my inclinations, to my fixed habits of life
and thought.” This, before his conversion, was the ease with the great Augustine.
Augustine tells us in his “Confessions” how completely he was enchained by his
passions, and how, after he had become intellectually satisfied of the truth of the
creed of the Christian Church, he was held back from conversion by the fear that he
would have to give up so much to which he was attached. (Dr. Talmage.)
32 They are like children sitting in the
marketplace and calling out to each other:
“‘We played the pipe for you,
and you did not dance;
we sang a dirge,
and you did not cry.’
CLARKE, "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.
GILL, "They are like to children,.... The Pharisees and lawyers, who rejected the
counsel of God, and the baptism of John, were like to "children"; not for innocence,
simplicity, meekness, and humility; their characters were the reverse; but rather, for
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their ignorance, and want of understanding, their folly and weakness; nor are they
here compared to the children that piped and mourned, but to those surly and ill
natured ones, who made no answer to those that did. They, together with Christ, and
John the Baptist, are in general likened to children,
sitting in the market place; where children were wont to be, there being a variety
of persons and things to be seen; and which may design the temple, or the
synagogues, or any place of concourse, where the Pharisees met, with John, Christ,
and their disciples:
and calling one to another, and saying; they that were good natured, and more
disposed to mirth and innocent diversions:
we have piped unto you, and ye have not danced; we have mourned to
you, and ye have not wept: they imitated the pipers at weddings, expecting their
companions would have danced, as was usually done by the others, when the pipe
was played upon; and they mimicked the mourning women at funerals, expecting
their fellows would have made as though they had wept; whereas they would do
neither, showing a dislike both to the one and to the other. The children that imitated
the pipers, represent Christ and his disciples, who delivered the joyful sound of the
Gospel; and the children that acted the part of the mourners, signify John the
Baptist, and his disciples, who preached the doctrine of repentance; and the children
that would not join with, nor make any answer to the one, or the other, intend the
Scribes and Pharisees, who were not pleased with either of them, as the following
words show; See Gill on Mat_11:16. See Gill on Mat_11:17.
33 For John the Baptist came neither eating
bread nor drinking wine, and you say, ‘He has a
demon.’
GILL, "For John the Baptist,.... Who is designed by the children that mourned in
the above simile, with whom his character and conduct agree; he preached very
mournful doctrine, delivered it in a very solemn and awful manner, and lived a very
austere life, and fasted much, as did also his disciples. The word "Baptist" is here
added by Luke, which Matthew has not, to distinguish him from others; and it may
be, because he had just spoke of his baptism. The Persic version only reads, "the
Baptist"; of him our Lord says, that he
came neither eating bread, nor drinking wine; which were the common food
and drink of men, but his diet were locusts and wild honey, and from this he often
abstained; nor would he attend festivals and entertainments, or be free and sociable
with men: "bread" and "wine" are here mentioned, which are not in Matthew:
and ye say, he hath a devil; is mad, or melancholy; for madness and melancholy,
or the hypochondriac disorder, was by them sometimes imputed to a diabolical
possession, and influence, as the cause of it; and though these men pretended to
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great austerity of life, and frequent fastings, yet John was too abstemious for them,
and they could not agree with his doctrine nor method of living; See Gill on Mat_
12:18.
CALVIN, "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.
These unbelieving religious leaders did not like John because he was too much of
an ascetic. He would not "dance" for them. However they did not like Jesus
either. They believed He was too much of a libertine as they defined that term,
too joyful. Jesus would not "weep" for them. Because John ate locusts and wild
honey instead of bread and wine, the unbelieving Pharisees and lawyers accused
him of having a demon. His fanatical behavior also suggested this to them. Jesus,
on the other hand, took part in feasts eating and drinking freely. They accused
Him of gluttony and drunkenness. The Old Testament described an Israelite who
was a glutton and a drunkard as worthy of stoning (cf. Deuteronomy 21:20).
Furthermore Jesus associated with people whom the Jewish leaders regarded as
apostates.
"People who want to avoid the truth about themselves can always find something
in the preacher to criticize." [Note: Wiersbe, 1:197.]
John and Jesus were both living parables. John taught the importance of
repentance, and Jesus offered joy and blessing. However the Jewish religious
leaders missed the points of both their messages because John and Jesus did not
"dance to their tunes." Jesus probably referred to Himself as the Son of Man
here because this title always stresses His deity (Daniel 7:13-14). This would
heighten the seriousness of the religious leaders' rejection.
34 The Son of Man came eating and drinking,
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and you say, ‘Here is a glutton and a drunkard,
a friend of tax collectors and sinners.’
BARNES, "The son of man is come eating and drinking,.... That is, eating
bread and drinking wine, as other people do; and shuns no man's company, goes to a
wedding, dines with a Pharisee, and eats with publicans and sinners, and carries it
freely and courteously to all men:
and ye say, behold a gluttonous man and a wine bibber; an epicurian, a
drunkard, a mere sot, one that gives up himself to sensual pleasures:
a friend of publicans and sinners; a good fellow, a boon companion, that sits
with them, and encourages them in their revellings and drunkenness: such an ill use
did the Jews make of our Lord's free, harmless, and innocent conversation with men;
and in such a horrid manner did they traduce and vilify him, who was holy in his
nature, harmless in his life, separate from sinners, knew no sin, nor ever committed
any.
GILL, "The son of man is come eating and drinking,.... That is, eating bread
and drinking wine, as other people do; and shuns no man's company, goes to a
wedding, dines with a Pharisee, and eats with publicans and sinners, and carries it
freely and courteously to all men:
and ye say, behold a gluttonous man and a wine bibber; an epicurian, a
drunkard, a mere sot, one that gives up himself to sensual pleasures:
a friend of publicans and sinners; a good fellow, a boon companion, that sits
with them, and encourages them in their revellings and drunkenness: such an ill use
did the Jews make of our Lord's free, harmless, and innocent conversation with men;
and in such a horrid manner did they traduce and vilify him, who was holy in his
nature, harmless in his life, separate from sinners, knew no sin, nor ever committed
any.
HENRY, "(2.) They still found something or other to carp at. [1.] John Baptist
was a reserved austere man, lived much in solitude, and ought to have been admired
for being such a humble, sober, self-denying man, and hearkened to as a man of
thought and contemplation; but this, which was his praise, was turned to his
reproach. Because he came neither eating nor drinking, so freely, plentifully, and
cheerfully, as others did, you say, “He has a devil; he is a melancholy man, he is
possessed, as the demoniac whose dwelling was among the tombs, though he be not
quite so wild.” [2.] Our Lord Jesus was of a more free and open conversation; he
came eating and drinking, Luk_7:34. He would go and dine with Pharisees, though
he knew they did not care for him; and with publicans, though he knew they were no
credit to him; yet, in hopes of doing good both to the one and the other, he conversed
familiarly with them. By this it appears that the ministers of Christ may be of very
different tempers and dispositions, very different ways of preaching and living, and
yet all good and useful; diversity of gifts, but each given to profit withal. Therefore
none must make themselves a standard to all others, nor judge hardly of those that
do not do just as they do. John Baptist bore witness to Christ, and Christ applauded
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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.
CALVIN, "34.The Son of man came. To eat and drink means here nothing more
than to live in the customary way; as Christ says that John came neither eating
nor drinking, because he confined himself to a peculiar diet, and even abstained
from ordinary food. This is more fully expressed by the words of Luke, neither
eating bread nor drinking wine. Those who think that the highest perfection
consists in outward austerity of life, and who pronounce it to be an angelical life
when a person is abstemious, (26) or mortifies himself by fasting, ought to attend
to this passage. On this principle John would rank higher than the Son of God;
but, on the contrary, we ought to maintain, that
bodily exercise profiteth little, but godliness
is profitable to all things, (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.
PETT, "And when Jesus walks among men and eats and drinks with them, they
say, “See, He is a gluttonous man, He is wine-lover, He is a friend of public
servants and sinners.” ‘Public servants’ were those who served the hated Herod
and the government which ruled under Rome, the tax-collectors, the customs
officers, the collectors of tolls. They were despised by all as traitors. ‘Sinners’
were those who did not follow the Pharisaic regulations for maintaining
‘cleanness’ and in tithing, and with regard to the strict observance of the
Sabbath and other such matters.
Thus they could not make up their minds as to what they wanted one way or the
other. One was too narrow minded, the other too broadminded. For unless men
walked in their carefully laid out path, veering neither to one side or the other,
they were to be condemned. They accepted no other way.
‘The Son of Man.’ That this refers to Jesus is undoubted. But what does it signify
here? In Daniel 7 the son of man is both prince and people. Thus here Jesus is
emphasising His oneness with the people. He is not apart from them, He is
identified with them. Thus He eats and drinks with them. Yet He does it too as
an individual. He is one with them and yet He is their King.
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MACLAREN, “A GLUTTONOUS MAN AND A WINEBIBBER
Jesus Christ very seldom took any notice of the mists of calumny that drifted round
Him. ‘When He was reviled He reviled not again.’ If ever He did allude to them it was
for the sake of the people who were harming themselves by uttering them. So here,
without the slightest trace of irritation, He quotes a malignant charge which was
evidently in the popular mouth, and of which we should never have known if He had
not repeated it; not with anger, but simply in order that He might point to the
capricious inconsistency of finding fault with John and Himself on precisely opposite
grounds. The former did not suit because he came neither eating nor drinking. Well,
if His asceticism did not please, surely the geniality of a Christ who comes doing both
will be hailed. But He is rejected like the other. What is the cause of this dislike that
can look two different ways at once? Not the traits that it alleges, but something far
deeper, a dislike to the heavenly wisdom of which John and Jesus were messengers.
The children of wisdom would see that there was right in both courses; the children
of folly would condemn them both. If the message is unwelcome, nothing that the
messenger can say or do will be right.
The same kind of thing is common to-day. Never mind consistency, find fault with
Christianity on all its sides, and with all its preachers, though you have to contradict
yourself in doing so. Object to this man that he is too learned and doctrinal; to that
one that he is too illiterate, and gives no food for thought; to this one that he is
always thundering condemnation; to that one that he is always running over with
love; to this one that he is perpetually harping upon duties; to that other one that he
is up in the clouds, and forgets the tasks of daily life; to this one that he is
sensational; to that one that he is dull; and so on, and so on. The generation that
liked neither piping nor mourning has its representatives still.
But my business now is not with the inconsistency of the objectors to John and
Jesus, but simply with this caricature which He quotes from them of some of His
characteristics. It is a distorted refraction of the beam of light that comes from His
face, through the muddy, thick medium of their prejudice. And if we can, I was going
to say, pull it straight again, we shall see something of His glories. I take the two
clauses of my text separately because they are closely connected with our design, and
cover different ground.
I. I ask you to note, first, the enemies’ attestation to Christ’s genial
participation in the joys and necessities of common life.
‘The Son of man came eating and drinking.’ There is nothing that calumny, if it be
malignant enough, cannot twist into an accusation; and out of glorious and
significant facts, full of lessons and containing strong buttresses of the central truth
of the Gospel, these people made this charge, ‘a winebibber and gluttonous.’ The
facts were facts; the inferences were slanders.
Notice how precious, how demonstrative of the very central truth of Christianity, is
that plain fact, ‘The Son of man came eating and drinking.’ Then that pillar of all our
hope, the Incarnation of the word of God, stands irrefragable. Sitting at tables,
hungering in the wilderness, faint by the well, begging a draught of water from a
woman, and saying on His Cross ‘I thirst!’-He is the Incarnation of Deity, the
manifestation of God in the flesh. Awe and mystery and reverence and hope and trust
clasp that fact, in which prejudice and dislike could only find occasion for a calumny.
By eating and drinking He declared that ‘forasmuch as the children were partakers of
flesh and blood, He Himself likewise took part in the same.’ If it is true that every
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spirit that confesseth that Jesus Christ is come in the flesh is of God,’ then it is true
that no miracle in His life, nor any of the supernatural glories which we are
accustomed to regard as evidences of His majesty, are more blessed, or more
important as revelations of His nature, than the fact that ‘the Son of man came eating
and drinking.’
But, still further, mark how the truth which gave colour to the slander attests that
Jesus Christ presents to the world the highest type of manhood. The ideal for life is
not the suppression, but the consecration, of material satisfactions and pleasures of
appetite. And they are likest to the Master who, like the Master, come eating and
drinking, and yet ever hold all appetites and desires rigidly under control, and
subordinate them all to loftier purposes. John the Baptist could be an ascetic; the
Pattern Man must not be.
The highest type of religion, as it is shown to us in His perfect life, includes the
acceptance of all pure material blessings. Asceticism is second best; the religion that
can take and keep secondary all outward and transitory sources of enjoyment, and
can hallow common life, is loftier than all pale hermits and emaciated types of
sanctity, who preserve their purity only by avoiding things which it were nobler to
enjoy and to subdue.
There is nothing more striking about the Old Testament than the fact that its heroes
and saints were kindly with their kind, and took part in common life, accepting,
enjoying its blessings. They were warriors, statesmen, shepherds, vinedressers; ‘they
bought, they sold, they planted, they builded; they married and were given in
marriage,’ and all the while they were the saints of God. That was a nobler type of
religion than the one that came after it, into which Jesus Christ was born. When
devotion cools it crusts; and the crust is superstition and formalism and punctilious
attention to the proprieties of worship and casuistry, instead of joyful obedience to a
law, and abstinence from, instead of sanctification of, earthly delights and supplies.
So, protesting against all that, and showing the more excellent way, and hallowing
the way because He trod it, ‘the Son of man came eating and drinking.’ Hence-
forward every table may be a communion table, and every meal may be a sacrament,
eaten in obedience to His dying injunction: ‘This do in remembrance of Me.’ If we
can feel that Christ sits with us at the feast, the feast will be pure and good. If it is of
such a sort as that we dare not fancy Him keeping us company there, it is no place for
us. Wherever Jesus Christ went the consecration of His presence lingers still;
whatever Jesus Christ did His servants may do, if in the same spirit and in the same
manner.
He hallowed infancy when He lay an infant in His mother’s arms; He hallowed
childhood when, as a boy, He was obedient to His parents; He hallowed youth during
all those years of quiet seclusion and unnoticed service in Nazareth; He hallowed
every part of human life and experience by bearing it. Love is consecrated because He
loved; tears are sacred because He wept; life is worship, or may be made so, because
He passed through it; and death itself is ennobled and sanctified because He has
died.
Only let us remember that, if we are to exercise this blessed hallowing of common
things, of which He has set us the example, we must use them as He did; that is, in
such sort as that our communion with God shall not be broken thereby, and that
nothing in them shall darken the vision and clip the wings of the aspiring and
heavenward-gazing spirit. Brethren! the tendency of this day-and one rejoices, in
many respects, that it is so-is to revolt against the extreme of narrowness in the past
that prescribed and proscribed a great many arbitrary and unnecessary abstinences
and practices as the sign of a Christian profession. But whilst I would yield to no man
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in my joyful application of the principle that underlies that great fact that ‘He came
eating and drinking,’ I do wish at this point to put in a caveat which perhaps may not
be so welcome to some of you as the line of thought that I have been pursuing. It is
this: it is an error to quote Christ’s example as a cover for luxury and excess, and
grasping at material enjoyments which are not innocent in themselves, or are mixed
up with much that is not innocent. There is many a table spread by so-called
Christian people where Jesus Christ will not sit. Many a man darkens his spirit,
enfeebles his best part, blinds himself to the things beyond, by reason of his taking
the liberty, as he says, which Christianity, broadly and generously interpreted, gives,
of participating in all outward delights. I have said that asceticism is not the highest,
but it is sometimes necessary. It is better to enjoy and to subdue than to abstain and
to suppress, but abstinence and suppression are often essential to faithfulness and
noble living. If I find that my enjoyment of innocent things harms me, or is tending
to stimulate cravings beyond my control; or if I find that abstinence from innocent
things increases my power to help a brother, and to fight against a desolating sin; or
if things good and innocent in themselves, and in some respects desirable and
admirable, like the theatre, for instance, are irretrievably intertwisted with evil
things, then Christ’s example is no plea for our sharing in such. It is better for us to
cut off the offending hand, and so, though maimed, to enter into life, than to keep
two hands and go into the darkness of death. Jesus Christ ‘came eating and drinking,’
and therefore the highest and the best thing is that Christian people should
innocently, and with due control, and always keeping themselves in touch with God,
enjoy all outward blessings, only subject to this law, ‘whether ye eat or drink, or
whatsoever we do, to do all to the glory of God,’ and remembering this warning, ‘He
that soweth to the flesh shall of the flesh reap corruption.’
II. Now, secondly, notice the enemies’ witness that Christ is the Friend of
outcasts.
As I said about the other charge, so I say of this, the facts were facts, the inferences
were errors. The slanderers saw, as nobody could help seeing, that there was a
strange kind of mutual attraction between Jesus and publicans and sinners; that
harlots as well as little children seemed to be drawn to Him; and that He obviously
delighted in the company of those at whose presence, partly from pride, partly from
national enmity, partly from heartless self-righteousness, Pharisaism gathered its
dainty skirts around itself in abhorrence, lest a speck should fall upon their purity.
That being the fact, low natures, who always misunderstand lofty ones, because they
can only believe in motives as low as their own, said of Jesus, ‘Ah! you can tell what
sort of a man He is by the company He keeps. He is the friend of publicans because
He is a bad Jew; the friend of sinners because He likes their wicked ways.’
There was a mysterious sense of sympathy which drew Jesus Christ to these poor
people and drew them to Him. It would have been a long while before any penitent
woman would have come in and wept over the feet of Gamaliel and his like. It would
have been a long while before any sinful men would have found their way, with tears
and yet with trust, to these self-righteous hypocrites. But perfect purity somehow
draws the impure, though assumed sanctity always repels them. And it is a sign, not
that a man is bad, but that he is good in a Christlike fashion, if the outcasts that durst
not come near your respectable people find themselves drawn to Him. Oh! if there
were more of us liker Jesus Christ in our purity, there would be more of us who
would deserve the calumny which is praise-’the friend of sinners.’
It was an attestation of His love, as I need not remind you. I suppose there is nothing
more striking in the whole wonderful and unique picture of Jesus Christ drawn in the
Gospels than the way in which two things, which we so often fancy to be
contradictory, blend in the most beautiful harmony in Him-viz. infinite tenderness
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and absolute condemnation of transgression. To me the fact that these two
characteristics are displayed in perfect harmony in the life of Jesus Christ as written
in these Gospels, is no small argument for believing the historical veracity of the
picture there drawn. For I do not know a harder thing for a dramatist, or a romancer,
or a legend-monger to effect than to combine, in one picture-without making the
combination monstrous-these two things, perfect purity and perfect love for the
impure.
But, dear brethren, remember, that if we are to believe Jesus Christ’s own words, that
strange love of His, which embraced in its pure clasp the outcasts, was not only the
love of a perfect Man, but it was the love of God Himself. ‘He that hath seen Me hath
seen the Father.’ When we see Jesus Christ looking across the valley to the city, with
tears in His sad and gentle eyes; and when we see harlots and sinners coming near
Him with new hope, and a strange consciousness of a fascination which He wields;
and when we see Him opening His heart to all the impure, just as He laid His clean
hand on the leper’s ulcers, let us rejoice to believe that the Friend of publicans and
sinners is God manifest in the flesh.
Then, still further, this wondrous, seeking love of His for all the outcasts is the sign to
us of His boundless hopefulness concerning the most degraded.
The world talks of races too low to be elevated, of men too hardened to be softened.
Jesus Christ walks through the hospitals of this world, and nowhere sees incurables.
His hope is boundless, because, first of all, He sees the dormant possibilities that
slumber in the most degraded; and because, still more, He knows that He bears in
Himself a power that will cleanse the foulest and raise the most fallen. There are
some metals that resist all attempts to volatilise them by the highest temperature
producible in our furnaces. Carry them up into the sun and they will all pass into
vapour. No man or woman who ever lived, or will live, is so absolutely besotted, and
held by the chains of his or her sins, as that Jesus cannot set them free. His hope for
outcasts is boundless, because He knows that every sin can be cleansed by His
precious blood. Therefore, Christianity should know nothing of desperate cases.
There should be no incurables in our estimate of the world, but our hope should be
as boundless as the Master’s, who drew to Himself the publicans and sinners, and
made them saints.
I need not remind you how this is the unique glory of Christ and of Christianity. Men
have been asking the question whether Christianity is played out or not. What has
been the motive power of all the great movements for the elevation of mankind that
have occurred for the last nineteen centuries? What was it that struck the fetters of
the slaves? What is it that sends men out amongst savage tribes? Has there ever been
found a race of men so degraded that the message of Christ’s love could not find its
way into their hearts? Did not Darwin subscribe to the Patagonian Mission-a mission
which takes in hand perhaps the lowest types of humanity in the world-and did he
not do it because his own eyes had taught him that in this strange superstition that
we call the Gospel there is a power that, somehow or other, nothing else can wield?
Brethren! if the Church begins to lose its care for, and its power of drawing, outcasts
and sinners, it has begun to lose its hold on Christ. The sooner such a Church dies the
better, and there will be few mourners at its funeral.
The Friend of publicans and sinners has set the example to all of us His followers.
God be thanked that there are signs to-day that Christian people are more and more
waking up to the consciousness of their obligations in regard to the outcasts in their
own and other lands. Let them go to them, as Jesus Christ did, with no false
flatteries, but with plain rebukes of sin, and yet with manifest outgoing of the heart,
and they will find that the same thing which drew these poor creatures to the Master
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will draw others to the feeblest, faintest reflection of Him in His servants.
And, last of all, dear friends, let each think that Jesus Christ is my Friend, and your
Friend, because He is the Friend of sinners, and we are sinners. If He did not love
sinners there would be nobody for Him to love. The universality of sin, however
various in its degrees and manifestations, makes more wonderful the universal sweep
of His friendship.
How do I know that He is my Friend? ‘Greater love hath no man than this, that a
man lay down his life for his friends,’ and when we were yet enemies He was our
Friend, and died for us. How shall we requite that love? ‘Ye are my friends if ye do
whatsoever I command you to do.’ All over the Eastern world to this day the name by
which the Patriarch Abraham is known is the ‘Friend’ or the ‘Companion.’ Well for
us, for time and for eternity, if, knowing that Jesus is our Friend, we yield ourselves,
in faith and love, to become His friends!
35 But wisdom is proved right by all her
children.”
CLARKE, "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.
GILL, "But wisdom is justified of all her children. That is, Christ, who is the
wisdom of God, and who acted the wise part, in behaving in such a free manner with
all sorts of men, and even with publicans and sinners, whereby he became useful to
their souls, called them to repentance, converted and saved them: and these are his
children, which were given him by the Father; for whose sake he partook of flesh and
blood, and whom he redeemed, that they might receive the adoption of children; and
to whom, believing in him, he gives power to become the children of God: and these
justify him from all such scandalous imputations, and by their lives and
conversations show, that the doctrine of Christ is not a licentious one, or leads to
libertinism, and indulges men in their carnal sensual lusts and pleasures; but, on the
contrary, teaches them to deny ungodliness and worldly lusts, and to live soberly,
righteously, and godly: the word "all", is inserted by Luke, which is not in Matthew;
signifying, that this is the universal sense and practice of all the real offspring of
Christ, the sons of wisdom, who are wise to do good.
HENRY, "3. He shows that, notwithstanding this, God will be glorified in the
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salvation of a chosen remnant (Luk_7:35): Wisdom is justified of all her children.
There are those who are given to wisdom as her children, and they shall be brought
by the grace of God to submit to wisdom's conduct and government, and thereby to
justify wisdom in the ways she takes for bringing them to that submission; for to
them they are effectual, and thereby appear well chosen. Wisdom's children are
herein unanimous, one and all, they have all a complacency in the methods of grace
which divine wisdom takes, and think never the worse of them for their being
ridiculed by some.
SBC, “Wisdom is justified, i.e. approved, of all her children.
I. None but the children of Wisdom can justify her. What a really unread page is the
whole page of nature; what a riddle is providence; what an inscrutable mystery is the
method of Divine grace in saving a sinner; what an unreality is the inner life of a
spiritual man to anyone in whom there has not yet taken place a certain inward
transformation—a teaching, purifying, assimilating process. Hence every heart, in its
natural state, is always mistaking God, always misjudging Him in everything God
says and everything God does. And the misconstruction is always deepening, just in
proportion as the subject rises. In the outer circle of God’s works there is ignorance,
and in the inner circle of His glorious Gospel utter blindness and universal
distortion. Just like the children in the market-place, in the music of God’s love they
see nothing but melancholy; and in the solemn denunciations of His wrath they find
no fear.
II. In God’s great universe—the house of creation—all are either servants or children.
Everything serves Him. Some of His servants serve as His children. Here is the
difference. The servant knoweth not what his Lord doeth; the child does. Wisdom, all
wisdom, is justified, vindicated, honoured, loved, understood, of all her children.
Therefore, be one of Wisdom’s children, and sooner or later the blessed consequence
must follow. The dark place in the experience of life, the hard passage of Scripture,
the difficulty in the character of that Christian, the offensive doctrine, will all be
cleared up. Be the enigma and the difficulty what they may, the declaration is that
they shall all be justified in Christ. And the justifying process will go on and on, more
and more, till that very wisdom shall come again in His unveiled beauty. At that
moment the series will be consummated, when no longer shall He be justified only
but glorified in His saints, and admired in all them that believe.
J. Vaughan, Fifty Sermons, 2nd series, p. 303.
CALVIN, "35.And Wisdom is justified This passage is variously explained by
commentators. Some maintain that Wisdom was acquitted by the Jews, because,
conscious of guilt, and judges of their own unbelief, they were compelled to
acknowledge, that the doctrine which they rejected was good and holy. By the
children of Wisdom they understand the Jews who boasted of that title. Others
think that it was spoken in irony: “It is in this manner that you approve of the
Wisdom of God, of which you boast that you are the children? ” But as the
Greek preposition ἀπό (27) does not properly relate to an agent, some explain it,
that Wisdom is acquitted by her children, and is no longer under obligation to
them, in the same manner as when an inheritance is transferred to another. Thus
Paul says, that Christ was justified ( δεδικαίωται) from sin, ( 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
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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, ( Luke 17:25,) where Christ says,
that he must suffer many things, καὶ ἀποδοκιμασθὢναι ἀπὸ τὢς γενεᾶς ταύτης,
and be rejected B y this generation. Everybody will admit, that the form of
expression is the same as in the corresponding clause. (28) Besides, Chrysostom,
whose native language was Greek, passes over this matter, as if there were no
room for debate. Not only is this meaning more appropriate, but it corresponds
to a former clause, in which it was said, that God was justified by the people, (v.
29.) Although many apostates may revolt from the Church of God, yet, among all
the elect, who truly belong to the flock, the faith of the Gospel will always remain
uninjured.
PETT, "Thus the proverb was clearly true. The wisdom of the Scribes had
produced children suited to it, who could not agree with any but themselves.
While those who have found the true wisdom and responded to Jesus have
entered under His kingly Rule. Their wisdom too, received from the Master, has
produced its children with their fruit.
Jesus Is Greeted By the Transformed Prostitute, Who Has Believed And Reveals
It By Her Purified Love, A Picture of Restored Israel (Ezekiel 16:59-63) And Of
The Fact That The Kingly Rule of God Is Available To All Who Seek Him and
Hear Him (Luke 7:36-50).
One of the most vivid passages of the Old Testament is where Ezekiel speaks of
Jerusalem as having become like a prostitute who has sold herself to the highest
bidder (Ezekiel 16:15). Then God declares, ‘I will remember my covenant with
you in the days of your youth, and I will establish with you an everlasting
covenant. Then you will remember your ways and be ashamed --- I will establish
my covenant with you and you shall know that I am the Lord, that you may
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remember and be confounded andnever open your mouth againbecause of your
shame,when I forgive you all that you have done, says the Lord God.’
So when a prostitute (she had unbound hair) comes to the feet of Jesus,
andspeaks never a word, but washes His feet with her tears and wipes them with
the hairs of her head, did not Jesus remember these words? And do we not here
have a picture of the fallen people of God and their way back to forgiveness?
And the result is that the Messiah, Who introduces the everlasting covenant, the
sure mercies of David (Isaiah 55:3), comes and receives her under His Kingly
Rule,anddeclares that she is forgiven ‘all that she has done’(‘her sins which are
many’).
The incident may be analysed as follows:
a And one of the Pharisees desired Him that he would eat with him. And He
entered into the Pharisee’s house, and sat down to a meal (Luke 7:36).
b And behold, there was a woman who was in the city, a sinner; and when she
knew that He was having a meal in the Pharisee’s house, she brought an
alabaster cruse of ointment, and standing behind at His feet, weeping, she began
to wet His feet with her tears, and wiped them with the hair of her head, and
kissed His feet, and anointed them with the ointment (Luke 7:37-38).
c Now when the Pharisee who had bidden Him saw it, he spoke within himself,
saying, “This man, if He were a prophet, would have perceived who and what
manner of woman this is who touches Him, that she is a sinner” (Luke 7:39).
d And Jesus answering said to him, “Simon, I have something to say to you.”
And he says, “Teacher, say on.” “A certain lender had two debtors, the one owed
five hundred shillings, and the other fifty. When they had not wherewith to pay,
he forgave them both. Which of them therefore will love him most?” (Luke
7:40-42).
e Simon answered and said, “He, I suppose, to whom he forgave the most.” And
He said to him, “You have rightly judged.” (Luke 7:43).
d And turning to the woman, He said to Simon, “Do you see this woman? I
entered into your house, you gave me no water for My feet, but she has wetted
My feet with her tears, and wiped them with her hair. You gave Me no kiss, but
she, since the time I came in, has not ceased to kiss My feet. My head with oil you
did not anoint, but she has anointed My feet with ointment.”
c “For this reason I say to you, Her sins, which are many, are forgiven, for she
loved much. But to whom little is forgiven, the same loves little.”
b And He said to her, “Your sins are forgiven.”
a And those who sat at the meal with Him began to say within themselves, “Who
is this who even forgives sins?” And He said to the woman, “Your faith has saved
you, go in peace” (Luke 7:49-50).
Note than in ‘a’ Jesus ‘sat at the meal’ with the Pharisee and his guests, and in
the parallel those who ‘sat at the meal’ with Him gave their reactions. In ‘b’ the
woman comes in and reveals her loving gratitude to Jesus, and in the parallel He
says, “Your sins are forgiven you.” In ‘c’ the Pharisee mutters to himself that if
Jesus knew what kind of woman she was He would not allow her to touch Him,
and in the parallel Jesus points out that the reason he does so is because she is
truly forgiven. In ‘d’ Jesus asks which debtor will love the most and in the
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parallel reveals how the woman has loved the most. And in the centre the point is
made that it is the one who is forgiven the most, who loves the most.
Perhaps before we look at the text in more detail we should consider the logic
behind the story. And central to it, and clearly shown, is the fact that she was
NOT forgiven because she loved Jesus. Rather she loved Jesus because she was
forgiven. That is the point of the parable. Each debtor loved because he was
forgiven, and the one who was forgiven the most loved the most. This is then
made clear by the fact that it is her faith which has saved her. Thus her
forgiveness has come through faith.
And that brings out that when Jesus saw this disreputable woman come towards
Him to touch Him He knew at once the reason why. It wasbecause she had been
listening to His preaching and had repented and had received forgiveness, and
now wanted to reveal her gratitude. That is why He did not rebuke her.
CONSTABLE, "Despite the rejection of the Jewish leaders, those who accept
God's plan (Luke 7:30) as John and Jesus announced it demonstrated its
rightness. Their lives were testimonies to the truthfulness of what they had
believed, which John and Jesus had proclaimed. Jesus stated this truth as a
principle. The behavior of good children (i.e., disciples) normally points to their
having wise parents (i.e., John and Jesus). John and Jesus had also behaved as
good children of God and had vindicated His wisdom by their behavior.
Luke's account of these condemnatory words is fuller than Matthew's. Luke
focused on the religious leaders' rejection whereas Matthew applied Jesus' words
to all the unbelieving Israelites that He faced more generally.
SIMEON, "THE PERVERSE CHILDREN
Luke 7:31-32; Luke 7:35. And the Lord said, Whereunto then shall I liken the
men of this generation? and to what are they like? They are like unto children
sitting in the market-place, 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. …But wisdom is justified of all her children.
THOUGH man is distinguished from all other animals by the faculty of reason,
he is far from submitting readily to its dictates. In things that are agreeable to his
mind he is easily persuaded: but where he is at all swayed by prejudice, or
passion, or interest, he cannot be prevailed upon, even by the clearest arguments,
to embrace truth, or to fulfil his duty. Thus it was with the Pharisees in our
Lord’s time; on which account he compared them to perverse children, who
could not be induced by their companions to participate in their amusements,
notwithstanding every endeavour on their parts to accommodate themselves to
their wishes [Note: It was customary to use pipes both at marriages and at
funerals; at the one in cheerful, at the other in plaintive strains. And the
children, in their play, are supposed to represent first the festivity of a marriage,
and afterwards the lamentations of a funeral: in neither of which could they get
their companions to join them.].
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In this parable our Lord intimates,
I. The reception which his Gospel meets with—
God has used a great variety of means in order to recommend his Gospel—
[He published it to the Jews under types and shadows, and gradually unfolded it
to them in a long series of prophecies. When the time came for its more general
promulgation, he sent the Baptist to prepare their minds, and the Messiah
himself to preach it to them, and to confirm his word by miracles without
number. He endued also a few poor fishermen with miraculous powers, and sent
them to publish the glad tidings, that their divine mission being unquestionable,
their testimony might be universally received. Nothing was wanting that could in
any wise promote the acceptance of the truth.]
But in every place the Gospel has been rejected by those to whom it has come—
[The Jews rested in the letter of their law, but hated the spirit of it; they
embraced the shadow, but rejected the substance. By whomsoever the Gospel
was preached, or under whatsoever form, the great majority of that nation could
not be prevailed upon to receive it. Thus at this day, the truth of God is generally
disregarded and despised. Men, it is true, profess to be followers of Christ, and
to approve of his religion: but they are not suitably affected with it in any
respect; they neither rejoice in its promises, nor are humbled by its threat-
enings; “if we pipe to them, they will not dance; and if we mourn to them, they
will not lament.” Notwithstanding there is such a transcendent excellence in the
Gospel, and such an exact suitableness to men’s necessities, yet we still have
reason to complain, “Lord, who hath believed our report?”]
It is a matter of no small importance to ascertain,
II. The true ground of this reception—
The ostensible ground is, that the Gospel is not properly administered—
[The Jews could not confute the arguments of the Baptist or of Christ; but they
took occasion from the peculiarities of each to reject their testimony. John,
agreeably to the dispensation under which he ministered, was austere in his
manners; and Christ, agreeably to the dispensation which he came to introduce,
was affable and social: yet, so far were the people from being pleased with either,
that of one they said, “He hath a devil;” and of the other, “He is a glutton and a
drunkard.”
Thus it is at this time: men will not say, “I hate the Gospel, and therefore will not
attend to it;” but they will find fault with the persons who administer it; and
make their peculiarities a plea for despising their message. At one time they
represent the ministers of Christ as speaking too much about faith, and thereby
depreciating morality: at another time, as insisting so strongly on good works,
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that they drive men to despair. Sometimes they will object to the truth because it
is not read to them from a written discourse: and sometimes because of the
earnest and impressive manner in which it is delivered. Even the virtues whereby
ministers endeavour to adorn and recommend the Gospel, are often made
occasions of offence; and the strictness of their lives, the condescension of their
manners, and their assiduity in labours, are stated as grounds of heavy
complaint. And as no terms were too opprobrious to be applied to the Baptist
and to Christ, so there is no name so ignominious, nor any treatment so harsh,
but it is thought a proper portion for every faithful servant of the Lord.]
The true ground, however, must be found in the perverseness of mankind—
[We, at this distance of time, see clearly enough the perverseness of the Jews in
their treatment of Christ and his Apostles: but we are not aware of the same
principle operating in ourselves. Nevertheless the truth is, that we have imbibed
notions, which we do not like to have controverted; and have adopted practices,
from which we will not recede. The Gospel proposes humiliating doctrines which
we are too proud to receive; and self-denying rules of conduct which we cannot
endure to follow. Hence we must either acknowledge that we ourselves are
wrong, or find some reason for rejecting the truth. But we cannot altogether
profess ourselves infidels and despise the Gospel as a fable; we therefore are
constrained to blame the mode in which it is administered, and to condemn the
preachers of it in order to justify ourselves. But the real ground of our conduct
is, that “we love darkness rather than light;” and, if Jesus Christ himself were
again to preach to us, the same conduct which he formerly pursued would give
the same offence to his hearers, and be made a pretext for rejecting his
testimony.]
But in the close of the parable, our Lord suggests,
III. The encouragement which ministers, notwithstanding
this reception, have to preach the Gospel—
The Gospel of Christ, when justly stated, is the truest “wisdom”—
[It is called by St. Paul, “The wisdom of God in a mystery:” and the wisdom of
God does indeed beam forth in every part of it, whether we consider the
mysteries it reveals, or the mode of its administration. Who can contemplate the
method prescribed by God for effecting our reconciliation with him, or for fitting
us to enjoy his presence, and not be filled with rapture and amazement? The
more we consider the satisfaction of Christ, or the agency of the Spirit, the
nature of faith or the beauty of holiness, or, in a word, the union of God’s glory
and man’s happiness in the whole scheme of redemption, the more shall we be
overwhelmed with wonder at the depths of wisdom contained in it.
The progressive steps also by which it has been dispensed, together with the
means by which it has been confirmed and propagated, yea, even the manner in
which it has been brought home with power to our own hearts and consciences,
will furnish abundant matter to increase our admiration.
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And must not the consideration of this be a rich encouragement to ministers
under all the contempt and obloquy with which they and their ministrations are
regarded? Yes, they know that what the world account foolishness is indeed the
wisdom of God [Note: 1 Corinthians 1:23-24.]; and that “if they be beside
themselves, it is to God [Note: 1 Corinthians 4:10 and 2 Corinthians 5:13.].”]
Moreover, the children of wisdom will assuredly receive their testimony—
[They are “the children of wisdom” who are willing to “sit at wisdom’s gates,”
and to obey her dictates; and, such are to be found in every place,
notwithstanding the generality prefer the ways of sin and folly. Now “of all
these” the Gospel will be approved, embraced, “justified.” They will shew to the
world, both by their profession and conduct, that it is indeed “worthy of all
acceptation.” While others pour contempt upon it, these will be nourished by it;
and while others make it a stumbling-block, over which they fall and perish,
these will be rendered by it “wise unto salvation.”
What can a faithful minister wish for more? He knows that his labours shall not
be altogether in vain, but that there shall be some who shall be saved by his
means, and be “his joy and crown of rejoicing” for evermore: and this far
outweighs all the injuries and insults, which in the discharge of his office, he
meets with at the hands of a perverse ungrateful world.]
To improve this subject, observe,
1. What enemies are men to their own happiness!
[What end had the Baptist or Christ in view, when they preached to the people?
Was it to raise a party? to get a name? to gratify their own vanity? Was it not
rather to instruct and save mankind? Yet, men every where set themselves
against them. And of what concern was it to John or Christ that they were called
by opprobrious names? But to those who thus despised them it was of infinite
moment; because they thereby ensured and aggravated their own eternal
condemnation. Thus it is of small concern to us to be loaded with ignominy and
reproach: but to those who thus requite our labours, it is an awful matter; for
they despise their own mercies, and accomplish their own ruin. Let those who
are thus disposed, remember, that they are far greater enemies to themselves
than they are to us.]
2. What a blessing is “an honest and good heart!”
[They alone who possess this gift can profit from the Gospel. With such a
disposition men will overlook the little peculiarities which there may be in those
who minister the word, and will endeavour to derive benefit from the word they
hear. They will consider that every minister has his proper gift; and that the
method which they disapprove, may be well suited to others. They will be
thankful that the glad tidings are sent to them; and will receive the word with the
affections suited to it [Note: Acts 17:11.]. They will either “dance or weep”
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according as the subject calls for humiliation or joy. Thus, instead of rejecting
the counsel of God against themselves, they will “justify God [Note: ver. 29, 30.]”
by an unfeigned acknowledgment of his truth, and a ready compliance with his
will.
Let us then cultivate this disposition; so shall that which is to many “a savour of
death unto death, be to us a savour of life unto life [Note: 2 Corinthians
2:15-16.].”]
BI, “But wisdom is Justified of all her children
Wisdom’s justification
We trace the truth and the applicability of this saying—
I.
IN THE DIFFERENT FIELDS OF PURELY HUMAN INTEREST AND STUDY. Each
subject that engages the attention of man has a wisdom, that is to say, governing
principles, methods, modes of thought and inquiry—in short, a philosophy peculiar
to its own. Those who have mastered this wisdom even in part are prepared for
results which are startling or absurd in the eyes of others who are strangers to it.
II. IN THE REGION OF HUMAN CHARACTER. That which enables us to do justice
to character is sympathy with it.
III. IN REGARD TO THE CHRISTIAN CREED. Here, too, it is clear, upon reflection,
that “wisdom is justified of her children.” The word “wisdom” in our Lord’s mouth
had a special significance. His more instructed hearers would recognize in it an
ancient and consecrated word (see Pro_8:1-36.). This Eternal Wisdom, born of a
virgin in the fulness of time, crucified, bruised, risen, ascended, is at once the
Teacher, and in the main the substance, of the Christian creed. Two practical lessons:
1. Nothing is so fatal to the recognition of moral and religious truth as a scornful
temper.
2. Wisdom may and must be won by prayer. (Canon Liddon.)
Wisdom justified of her children
“Justified” means acquitted, recognized, or acknowledged. “Of” means “by.” And
Christ says, “Wisdom is recognized by her children.” The wisdom of a Divine life had
appeared in two forms—ascetic in John the Baptist, social in Christ. The world
recognized it in neither. In John they said it was insanity; in Christ worldliness and
irreligion. To the world Christ replies that they were incompetent judges. None could
recognize the Divine life but those who lived it; none justify wisdom except her
children. The Divine life was always the same, but it expressed itself outwardly in no
special single form of life. Wisdom, under whatever form she might appear—the life
of asceticism or the life social—would be justified or recognized by her children.
I. THE TONE OF MIND WHICH CAPACITATES FOR JUDGING HUMAN
CHARACTER. By sympathy alone can you judge of character. This is the doctrine of
the metaphor. A mother, changing her garb, may be mistaken by strangers, but under
every metamorphosis she is recognized by her children, who know her voice by the
secret tact of sympathy. Would you judge of Christ? Feel Christ. “Learn to love one
living man.”
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II. THE TONE OF MIND WHICH INCAPACITATES, AND THE HINDRANCES TO
RIGHT JUDGMENT OF HUMAN CHARACTER.
1. The habit of insincere praise incapacitates for forming a right judgment of
character. During the life of Jesus the Pharisees and Sadducees alike flattered
Him. To their unreal flatteries He returned indignant replies: “Why tempt ye Me,
ye hypocrites?”
2. A light, satirical, and irreverent spirit also incapacitates. See how ribaldry
unfitted them for judging, and how even a Divine character could be made to
seem ridiculous! That such cannot judge of character is intelligible. One reason
is—
(1) Because excellence of character is not shown them; and another,
(2) because this spirit withers all it touches.
3. Jealousy incapacitates for forming a right judgment. The scribes were jealous
of Christ, because His teaching was on a principle different from theirs; the
Pharisees, because His righteousness was of a different stamp. Joseph’s brethren,
Haman—examples of jealousy. (F. W. Robertson, M. A.)
Life’s gladness, its joy, its humour, and its mirth, are sometimes stumbling-blocks to
“serious” people. Wisdom’s children, in the main, we charitably and devoutly hope
they are, but none the less we see in them a touch and trick of the children in the
market-place. There is a foolish seriousness, and there is a wise mirth. How often do
we see pathos and humour, tears and laughter, rapidly following each other, even
joining and blending in the person of some strong, wise man, whom we can both
respect and love; while the stolid people, who pride themselves upon their
“seriousness,” too dull for mirth, are amongst the most unlovable. Robert Hall was
conspicuous for the blending in his fine nature of the pathos and humour that we
speak of. On one occasion, when he had preached a most solemn and pathetic
discourse, and was followed in the evening by a “serious” brother, when the day’s
work was done, he was as witty as he was wise, mirthful and jocund, and the cause of
wit in others. The “serious” brother at length remonstrated. “Mr. Hall, I am surprised
at you, sir, after the solemn discourse you preached this morning, that you should
trifle as you are doing now.” “Are you, sir,” replied Mr. Hall; ,’ shall I tell you the
difference between you and me, sir? You talk your nonsense in the pulpit, I talk mine
out of it.” A bit of sound philosophy l for the bent spring when released will recoil,
and where the mind of a man has been wrought up to the highest tension, the
reaction, by God’s great mercy, comes as one of the conservators of the forces of life.
And herein, also, is wisdom justified of her children. (J W. Lance.)
If wisdom was justified in the cases both of John and Jesus, it follows
I. THAT WISDOM IS COMPATIBLE WITH VARIOUS WAYS OF LIFE.
II. THAT WISDOM IS NOT A TIME-SERVER, SEEKING TO PLEASE THE WORLD
BY FOLLOWING ITS FASHION. Many men, many minds. It is hard to please all, and
best not to try. Following fashion is wearisome, for fashion changes fast. (A. B. Bruce,
D. D.)
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Waywardness and wisdom
I. WE HAVE HERE A CONTRAST PRESENTED. On the one side the perverseness
and waywardness of man; on the other side the sympathy of wisdom with wisdom;
the kindred and affinity which exists between the voice of God in His Word and the
voice of God in the heart and conscience of His creatures.
II. THE WAYWARDNESS OF WHICH OUR LORD HERE SPEAKS IS MORE OR
LESS IN ALL OF US.
III. THE MOST DISTRESSING OF IT IS THAT IN WHICH IT RUNS ON INTO THE
AFFAIRS OF THE SOUL. (Dean Vaughan.)
“Seeing wisdom.”
They whose hearts are softened by a true self-knowledge, and enlightened by a real
communion with God; they who are wise in that wisdom of which the condition is
humility, and the beginning the fear of the Lord, will see wisdom in that which to the
caviller is folly, will recognize a Divine harmony where all is discord to the self-
confident, and own an abundance of resource worthy of the All-wise and the
Allmerciful, in that variety of evidence which affords to different minds and, perhaps,
to different ages of the world, their appropriate, as well as conclusive, reason for
believing. The very things which others calumniate are to them indications of
wisdom. They see how the message of the Baptist and the habits of the Baptist—the
office of the Saviour and the life of the Saviour—are severally harmonious and of a
piece. (Dean Vaughan.)
Wisdom’s justification
The union of good men is internal, though there may be outward differences. The
union of selfish men may be external, but there are always inward differences. The
children of folly may unite for a common purpose, may be allied together as Herod
and Pilate were allied against Christ. Pirates may join for plunder; the children of this
world, for power, pleasure, and earthly gain, But there is no inward union, and, as
soon as the outward advantage of the alliance ceases, the partnership is dissolved.
But good men, though separated outward-y, are inwardly at one. They belong to one
invisible and indivisible Church. By and by they shall come together outwardly, and
see eye to eye. The inevitable logic of faith and reason shall at last unite them, and
then “wisdom shall be justified of all her children.” John the Baptist will understand
Christ; Barnabas will comprehend Paul: Fenelon and Martin Luther, Athanasius and
Arius, Dr. Channing and Dr. Beecher, will recognize each other’s worth, and bless
God together for what each has accomplished for the kingdom of heaven. So shall
wisdom be at last justified of all her children. So shall all good men, sincerely
desiring to do right, be found at last to be walking together on the same road towards
the best things. Wisdom is not sectarian nor bigoted; she has a large Church, and
many children, and is justified of them all. (James Freeman Clarke.)
Jesus Anointed by a Sinful Woman
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36 When one of the Pharisees invited Jesus to
have dinner with him, he went to the Pharisee’s
house and reclined at the table.
BARNES, "One of the Pharisees - His name was Simon, Luk_7:10. Nothing
more is known of him. It is not improbable, however, from what follows Luk_
7:40-47, that he had been healed by the Saviour of some afflictive disease, and made
this feast to show his gratitude.
Sat down to meat - The original word here means only that he placed himself or
reclined at the table. The notion of “sitting” at meals is taken from modern customs,
and was not practiced by the Jews. See the notes at Mat_23:6.
Meat - Supper. Food of any kind. Sat down to eat.
CLARKE, "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.
GILL, "And one of the Pharisees,.... Whose name was Simon, Luk_7:40
Desired that he would eat with him; take a meal with him, either a dinner or a
supper: this he did under a disguise of respect, and show of affection to him; though
very likely with a design upon him to ensnare him, or take some advantage against
him if he could; for it is certain, that he did not treat him with those civilities and
ceremonies commonly used to guests; see Luk_7:44.
And he went into the Pharisee's house, and sat down to meat: he made no
hesitation about it, but at once accepted of his invitation, though he knew both the
man and his intentions; having nothing to fear from him, and being willing to carry it
courteously to all men, and give proof of what he had just now said of himself, Luk_
7:34.
HENRY, "When and where this passage of story happened does not appear; this
evangelist does not observe order of time in his narrative so much as the other
evangelists do; but it comes in here, upon occasion of Christ's being reproached as a
friend to publicans and sinners, to show that it was only for their good, and to bring
them to repentance, that he conversed with them; and that those whom he admitted
hear him were reformed, or in a hopeful way to be so. Who this woman was that here
testified so great an affection to Christ does not appear; it is commonly said to be
Mary Magdalene, but I find no ground in scripture for it: she is described (Luk_8:2
and Mar_16:9) to be one out of whom Christ had cast seven devils; but that is not
mentioned here, and therefore it is probable that it was not she. Now observe here,
I. The civil entertainment which a Pharisee gave to Christ, and his gracious
acceptance of that entertainment (Luk_7:36): One of the Pharisees desired him that
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he would eat with him, either because he thought it would be a reputation to him to
have such a guest at his table or because his company would be an entertainment to
him and his family and friends. It appears that this Pharisee did not believe in Christ,
for he will not own him to be a prophet (Luk_7:39), and yet our Lord Jesus accepted
his invitation, went into his house, and sat down to meat, that they might see he took
the same liberty with Pharisees that he did with publicans, in hopes of doing them
good. And those may venture further into the society of such as are prejudiced
against Christ, and his religion, who have wisdom and grace sufficient to instruct and
argue with them, than others may.
JAMISON, "Luk_7:36-50. Christ’s feet washed with tears.
CALVIN, "36.And one of the Pharisees requested him. This narrative shows the
captious disposition, not only to take, but to seek out, offenses, which was
manifested by those who did not know the office of Christ. A Pharisee invites
Christ; from which we infer, that he was not one of those who furiously and
violently opposed, nor of those who haughtily despised his doctrine. But
whatever might be his mildness, he is presently offended when he sees Christ
bestow a gracious reception on a woman who, in his opinion, ought not to have
been permitted to approach or to converse with him; and, accordingly, disowns
him as a prophet, because he does not acknowledge him to be the Mediator,
whose peculiar office it was to bring miserable sinners into a state of
reconciliation with God. It was something, no doubt, to bestow on Christ the
honor due to a prophet; but he ought also to have inquired for what purpose he
was sent, what he brought, and what commission he had received from the
Father. Overlooking the grace of reconciliation, which was the main feature to be
looked for in Christ, the Pharisee concluded that he was not a prophet And,
certainly, had it not been that through the grace of Christ this woman had
obtained the forgiveness of her sins, and a new righteousness, she ought to have
been rejected.
Simon’s mistake lies only in this: Not considering that Christ came to save what
was lost, he rashly concludes that Christ does not distinguish between the worthy
and the unworthy. That we may not share in this dislike, let us learn, first, that
Christ was given as a Deliverer to miserable and lost men, (239) and to restore
them from death to life. Secondly, let every man examine himself and his life, and
then we will not wonder that others are admitted along with us, for no one will
dare to place himself above others. It is hypocrisy alone that leads men to be
careless about themselves, (240) and haughtily to despise others.
BARCLAY, "A SINNER'S LOVE (Luke 7:36-50)
7:36-50 One of the Pharisees invited Jesus to eat with him. He went into the
Pharisee's house and reclined at table; and--look you--there was a woman in the
town, a bad woman. She knew that he was at table in the Pharisee's house, so she
took an alabaster phial of perfume and stood behind him, beside his feet,
weeping. She began to wash his feet with tears, and she wiped them with the
hairs of her head; and she kept kissing his feet and anointing them with the
perfume. When the Pharisee, who had invited him, saw this, he said to himself,
"If this fellow was a prophet, he would have known who and what kind of a
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person this woman is who keeps touching him, for she is a bad woman." Jesus
answered him, "Simon, I have something to say to you." He said, "Master, say
it." Jesus said, "There were two men who were in debt to a certain lender. The
one owed him 20 pounds, the other 2 pounds. Since they were unable to pay he
cancelled the debt to both. Who then will love him the more?" Simon answered,
"I presume, he to whom the greater favour was shown." He said to him, "Your
judgment is correct." He turned to the woman and said to Simon, "Do you see
this woman? I came into your house--you gave me no water for my feet. She has
washed my feet with her tears, and wiped them with the hairs of her head. You
did not give me any kiss. But she, from the time I came in, has not ceased to kiss
my feet. You did not anoint my head with oil. She has anointed my feet with
perfume. Wherefore, I tell you, her sins--her many sins--are forgiven for she
loved much. He to whom little is forgiven loves little." He said to her, "Your sins
are forgiven." Those who were at table with him began to say to themselves,
"Who is this who forgives even sins?" He said to the woman, "Your faith has
saved you. Go in peace."
This story is so vivid that it makes one believe that Luke may well have been an
artist.
(i) The scene is the courtyard of the house of Simon the Pharisee. The houses of
well-to-do people were built round an open courtyard in the form of a hollow
square. Often in the courtyard there would be a garden and a fountain; and
there in the warm weather meals were eaten. It was the custom that when a
Rabbi was at a meal in such a house, all kinds of people came in--they were quite
free to do so--to listen to the pearls of wisdom which fell from his lips. That
explains the presence of the woman.
When a guest entered such a house three things were always done. The host
placed his hand on the guest's shoulder and gave him the kiss of peace. That was
a mark of respect which was never omitted in the case of a distinguished Rabbi.
The roads were only dust tracks, and shoes were merely soles held in place by
straps across the foot. So always cool water was poured over the guest's feet to
cleanse and comfort them. Either a pinch of sweet-smelling incense was burned
or a drop of attar of roses was placed on the guest's head. These things good
manners demanded, and in this case not one of them was done.
In the east the guests did not sit, but reclined, at table. They lay on low couches,
resting on the left elbow, leaving the right arm free, with the feet stretched out
behind; and during the meal the sandals were taken off. That explains how the
woman was standing beside Jesus' feet.
(ii) Simon was a Pharisee, one of the separated ones. Why should such a man
invite Jesus to his house at all? There are three possible reasons.
(a) It is just possible that he was an admirer and a sympathizer, for not all the
Pharisees were Jesus' enemies (compare Luke 13:31). But the whole atmosphere
of discourtesy makes that unlikely.
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(b) It could be that Simon had invited Jesus with the deliberate intention of
enticing him into some word or action which might have been made the basis of a
charge against him. Simon may have been an agent provocateur. Again it is not
likely, because in Luke 7:40 Simon gives Jesus the title, Rabbi.
(c) Most likely, Simon was a collector of celebrities; and with a half-patronising
contempt he had invited this startling young Galilaean to have a meal with him.
That would best explain the strange combination of a certain respect with the
omission of the usual courtesies. Simon was a man who tried to patronize Jesus.
(iii) The woman was a bad woman, and a notoriously bad woman, a prostitute.
No doubt she had listened to Jesus speak from the edge of the crowd and had
glimpsed in him the hand which could lift her from the mire of her ways. Round
her neck she wore, like all Jewish women, a little phial of concentrated perfume;
they were called alabasters; and they were very costly. She wished to pour it on
his feet, for it was all she had to offer. But as she saw him the tears came and fell
upon his feet. For a Jewish woman to appear with hair unbound was an act of
the gravest immodesty. On her wedding day a girl bound up her hair and never
would she appear with it unbound again. The fact that this woman loosed her
long hair in public showed how she had forgotten everyone except Jesus.
The story demonstrates a contrast between two attitudes of mind and heart.
(i) Simon was conscious of no need and therefore felt no love, and so received no
forgiveness. Simon's impression of himself was that he was a good man in the
sight of men and of God.
(ii) The woman was conscious of nothing else than a clamant need, and therefore
was overwhelmed with love for him who could supply it, and so received
forgiveness.
The one thing which shuts a man off from God is self-sufficiency. And the
strange thing is that the better a man is the more he feels his sin. Paul could
speak of sinners "of whom I am foremost" (1 Timothy 1:15). Francis of Assisi
could say, "There is nowhere a more wretched and a more miserable sinner than
I." It is true to say that the greatest of sins is to be conscious of no sin; but a
sense of need will open the door to the forgiveness of God, because God is love,
and love's greatest glory is to be needed.
BENSON, "Luke 7:36-38. And one of the Pharisees, &c. — When Jesus had
finished the preceding observations on the ministry of John, the obstinacy of the
scribes and Pharisees, and the conduct of all the true lovers of wisdom, a
Pharisee named Simon, who, it seems, was a man of a better disposition than the
generality of his sect, invited him to dinner. And he went into the Pharisee’s
house — He accepted the invitation, and went with him; and sat down to meat —
Without taking any notice of the omission of some usual ceremonies of respect,
which so great a guest might well have expected. And behold a woman which was
a sinner — This character given of her renders it probable that she had formerly
been a harlot. But her conduct on this occasion proves that she was now
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awakened to a sense of her sin and folly. She is said to have lived in the city,
namely, Capernaum, which is often described in that general way. It may be
necessary to observe here, that the following is a very different story from that of
Mary of Bethany anointing Christ’s head a little before his death. See Matthew
26:6, &c. Neither was this woman, as many have supposed, the person who, in
the gospel, is called Mary Magdalene, an opinion for which there appears to be
no reason, excepting that Mary Magdalene is mentioned by Luke in the next
chapter, as our Lord’s attendant, and one out of whom he had cast seven devils.
See note on Luke 8:2. When she knew that Jesus sat at meat in the Pharisee’s
house — Probably she was acquainted at his house, for, it appears, she got easy
access even into the room where the company was sitting; brought an alabaster
box of ointment — With a design to testify her respect and reverence for Jesus,
who had shown himself to be her compassionate Saviour. And stood at his feet
behind weeping — Being come into the room, she placed herself behind Jesus,
and from a deep conviction of her many sins, and of the obligations she lay under
to him for bringing her to a sense of them, she shed tears in such abundance, that
they trickled down on his feet, which were then bare. It must be observed, that
neither the Jews nor Romans wore stockings, and as for their shoes or sandals,
they always put them off when they took meat: for they did not sit on chairs at
meals as we do, but lay on couches covered with stuffs, the quality whereof was
suitable to the circumstances of the entertainer. On these couches they placed
themselves on their sides, and supported their heads with one arm bent at the
elbow, and resting on the couch; with the other they took their food, and were
supported at the back by cushions. Their feet of course were accessible to one
who came behind the couch. And began to wash ( βρεχειν, to water)
his feet with tears, and wipe them with the hairs of her head — We are not to
imagine that she came with a purpose thus to wash and wipe the feet of Christ;
but probably hearing that the Pharisee, who invited Jesus to dinner, had
neglected the usual civility of anointing the head of his divine guest, she was
willing to supply the defect, bringing for that purpose the alabaster box of
ointment; and as she stood near Jesus she was so melted with his discourse, that
she shed such a flood of tears as wetted his feet; and observing this, she wiped
them with her hair, which she now wore flowing loose about her shoulders, as
mourners commonly did; and then, not thinking herself worthy to anoint his
head, poured out the liquid perfume on his feet, and thereby showed at once,
both great love and great humility. In this view, all appears natural and
unaffected. It is well known that long hair was esteemed a great ornament in the
female dress, and women of loose character used to nourish and plait it, and to
set it out with garlands and flowers.
COFFFMAN, "This Pharisee was Simon (Luke 7:43); and he may not be
identified as Simon the Leper (Matthew 26:6; Mark 14:3; John 12:1f). The
circumstances here do not fit the anointing in Bethany at all. Luke's record of
another anointing perfectly fits into the pattern he followed throughout the
Gospel. See under Luke 7:10.
This Simon was doing what might be called "slumming." He had invited Jesus
out for the purpose of studying him; but before the evening ended, Simon found
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himself the one studied, analyzed and found wanting.
PETT, "The story begins with Jesus being invited to the house of ‘one of the
Pharisees’. He appears to be on fairly good terms with Jesus, but it becomes
quite apparent that while he would expect the necessary pouring of water over
the hands to take place (without which he himself would not have eaten) he pays
little attention to the courtesies which would be offered to an honoured guest.
Here clearly was one who did not ‘love the most’. He no doubt felt that he was
doing enough in allowing Jesus to sit with his honoured guests.
BURKITT, "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. Matthew 26:6-12
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
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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.
CONSTABLE, "4. The anointing by a sinful woman 7:36-50
This incident, appearing only in Luke's Gospel, illustrates the truth just
expressed in Luke 7:35. Here is a case in point of what Jesus had just described
happening (Luke 7:34). Jesus reached out to a sinner only to receive criticism
from a fastidious Pharisee. The love that the woman lavished on Jesus contrasts
with Simon the Pharisee's lack of love for Him. The motif of Jesus' identity is
also significant in this story since Jesus had forgiven the woman's sins, and this
raised a question about His authority. Again Luke featured a woman in his
narrative showing Jesus' concern for women. There are some similarities
between this story and the one about Mary anointing Jesus' feet in Simon the
leper's house, but that was a different incident (cf. Matthew 26:6-13; Mark
14:3-9; John 12:1-8).
". . . the story of the sinful woman in the Pharisee's house reminds us of the
previous conflict over Jesus' authority to release sins, suggesting that this is a
continuing conflict. This reminder may also help readers to recall Jesus' basic
claim of authority to release sins in Luke 5:24." [Note: Tannehill, 1:106.]
SBC 36-50, “I. The narrative encourages sinners of every name and degree to go at
once to Christ. He will in nowise cast them out. There are no more touching stories in
the Gospels than those which tell how Jesus dealt with the most degraded class of
sinners. Recall His conversation with the woman of Samaria, at the well of Sychar.
Bring up before you once again that scene in the Temple, where the scribes and
Pharisees dragged in before Him the woman who had been taken in the very act of
sin. Then read anew this narrative, and say if the prophecy regarding Him was not
true, "A bruised reed shall He not break; the smoking flax shall He not quench."
Where man perceived no promise of success, and would have been tempted to give
up the individual as hopeless, He would labour on until the reed which had given
forth a note jangled and out of tune was restored to its original condition, and gave
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its own quota to the harmony of Jehovah’s praise.
II. If we would be successful in raising the fallen and reclaiming the abandoned, we
must be willing to touch them and be touched by them. In other words, we must
come into warm, loving, personal contact with them. What an uplift Christ gave to
the soul of this poor woman, when He, the pure and holy, let her thus approach Him.
When the Lord wished to save the human race, He touched it by taking on Him our
nature, without our nature’s pollution. So we must take the nature of the degraded,
without its impurity, if we would help Him.
III. If we wish to love God much, we must think much of what we owe to Him. Low
views of sin lead to a light estimate of the blessing of pardon, and a light estimate of
the blessing of pardon will lead to but a little love of God.
W. M. Taylor, The Parables of Our Saviour, p. 210.
BI 36-50, “And, behold, a woman in the city which was a sinner
Jesus anointed by a weeping penitent in the house of Simon the Pharisee
Much love shown where much sin has been forgiven
I.
IT IS TO THIS INDIVIDUAL THAT OUR ATTENTION IS, IN THE FIRST PLACE,
TO BE DIRECTED. Her name is not given, but only her character. This poor sinner
had very different reasons from those of the Pharisee for wishing to see Jesus. The
recent miracle of restoring to life the widow of Nain’s son, had produced, in regard to
its author, a deep and general impression. “There came,” we are told, “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. And this rumour of Him went forth throughout all
Judaea.” Simon, among others, wished to know something more perfectly concerning
Him. The motives of the poor sinner were of a far higher and more interesting
nature. She also had heard the fame of Him who had raised the dead, and, instead of
merely musing whether He was a prophet, she seems to have been fully persuaded
that this was the case; nay, that He was the Great Prophet—the promised Messiah—
the Saviour of sinners. Yet all that she had heard of Him only made her wish to hear
more. She had already tasted of the fountain of living waters; and the language of her
soul was, “Let me drink again—let me drink abundantly.”
1. She evinced her humility and her godly sorrow. Nor did her humility proceed
only from the profound sense which she had of His surpassing excellence and
dignity. It proceeded partly from the feeling of her own past guilt and exceeding
unworthiness. Her humility, in other words, was closely associated with her deep
and godly sorrow.
2. But, by her conduct in the guest-chamber, the penitent also evinced her
gratitude and affection. Great as were her modesty and humility, she did not
permit these feelings to keep her back, even in the presence of uncharitable
observers, from expressing her unspeakable obligations and ardent attachment to
Jesus. They were tears of affection not less than of sorrow. They were what she
could neither repress nor conceal.
3. The penitent here evinced her profound sense of the veneration and homage
that were due to Christ. She came for the express purpose of anointing Him—not
only of acknowledging her personal obligations and attachment to Him, but of
owning and honouring Him as the Messiah or Anointed One lie was the object of
her faith not less than of her love.
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II. The next subject, then, which now solicits our attention, IS THE WAY IN WHICH
OUR LORD MET THE INWARD SURMISES AND COMPLAINTS OF THE
“PHARISEE, AND IN WHICH HE NOT ONLY VINDICATED THE CONDUCT OF
THE WEEPING PENITENT, BUT SET IT FORTH AS AN HONOURABLE
CONTRAST TO THE CONDUCT OF THE PHARISEE HIMSELF. (J. Grierson.)
The penitent
In the conduct of this penitent we may observe the following particulars:
1. Her deep humility—“She stood at the feet of Jesus.” Mary, the sister of Martha,
sat at His feet, which might signify the calm, settled, and composed state of her
mind. But this woman stood; a posture which denotes humility, reverence, and
fear. She stood like a servant in waiting, ready to put in practice what she had
designed for His honour.
2. Observe the holy shame of this penitent—“She stood at Jesus’ feet behind
Him.” Such was the beauty of His holiness that she was ashamed, and such the
glory of His majesty that she was afraid to look Him in the face.
3. Her unfeigned sorrow “She stood behind Him weeping.” Those eyes, which
had been the inlets of temptation and sin, now become the outlets of godly
sorrow.
4. Her sorrow was not only sincere, but abundant—“She stood weeping, and
washed His feet with tears.” It was not a sudden gust, but a continual flow.
5. Witness the ardour of her love to Christ—“She kissed His feet, and anointed
them with the ointment.” A pardoned sinner will think no expense too great
whereby he may honour Christ or testify his love to Him.
6. Her contempt of the world. She did not mind the things of the world any more
than the men of the world. The box of precious ointment was of little value to one
who had found the pearl of great price.
7. Her gratitude and joy. All her grief was mingled with love and thankfulness;
her tears were tears of joy for sin pardoned, as well as of sorrow for sin
committed. Her ointment became a thank-offering to her Saviour. From this
instructive history we may learn that the displays of Divine mercy have always a
practical tendency. (B. Beddome, M. A.)
A great sinner and a great Saviour
1. First, THE CHARACTER OF THE WOMAN. Everything in Scripture is
addressed to character. Oh, how true is that statement of the Apostle Paul, when
he declared that “Jesus Christ came into the world to save sinners, of whom I am
chief.” Witness the record given in the Word of God of a variety of prominent
characters who have been the recipients of the grace of God. Go back to old father
Abraham; an idolator amongst the Chaldeans, yet the grace of God found him,
add brought him out, and distinguished him. Mark the character of Jacob. I
cannot admire it, except in that which grace did for him. He was a deceitful,
supplanting young man; and who would not censure him for the conduct he
pursued in obtaining the blessing? Beloved, I wish you to be brought to a deep
consciousness that sinnership belongs to us, as well as to the woman of the city,
and that our sinnership is such that nothing but the blood of Christ can meet our
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condition before God. Mark yet further. This poor woman was evidently
overwhelmed with the consciousness of her sinnership. It is not simply a cold
admission of the fact, but compunction is felt, distress of soul realized, a broken
and a contrite heart bestowed, an overwhelming consciousness that you deserve
nothing but eternal wrath.
II. Now let us glance at THE OPPORTUNITY WHICH THE POOR WOMAN HAD
OF COMING TO JESUS. There is something interesting in the fact that it should
have been in a Pharisee’s house. Think for a moment, here, of the display of
discriminating grace. Simon might look upon her to hate, but Jesus looked upon her
to manifest that the distinguishing grace which He is accustomed to exercise in the
most sovereign manner had reached her heart; and thus, in Simon’s own house, the
discriminating grace of God was exhibited to take the sinner and to leave the
Pharisee. Moreover, this poor woman must have been informed where Jesus was,
and what He was as the sinner’s Friend; and this is the very pith of the message of the
gospel of Christ. Our great business, from Sabbath to Sabbath, and from week to
week, is to publish the name and the fame of the sinner’s Friend. There must have
been after all, an influence put forth upon this poor woman s soul to bring her to the
feet of Jesus, or she would never have come there.
III. WE NOW COME TO THE MANIFESTATION OF FEELING IN THIS POOR
WOMAN. What are the feelings that she must have been the subject of? The first I
shall mention is the feeling of necessity, and the second is that of a new nature’s
affection for what she had discovered. She loved much. This feeling of necessity not
only brings the sinner to Jesus under Divine power and might, but constrains the
sinner to put forth the emotion which is described of this woman—weeping. I do act
so much regard the literal effusion of water from the bodily eyes as I do the weeping
of the soul—the compunction of the spirit; though, with persons who are naturally
sensitive, this very compunction will flow forth in external tears, but in other
constitutions not so visibly. I am very much afraid that many who pass for Christians
have glided into their Christianity in a very smooth and easy manner; and I as
strongly fear that they will glide out of it as easily, and perish for ever. The best
repentance which is known on earth is that which flows from Calvary, from atoning
blood, from pardoning love in the contrite soul. What knowest thou, my hearers, of
these feelings? Many persons are greatly frightened about going to hell, and
sometimes, perhaps, grieve lest they should do so.
IV. Let us now pass on to say A FEW WORDS CONCERNING THIS POOR
WOMAN’S EXPECTATIONS. No doubt they were great. They are not recorded, but I
should think we might sum them up in two particulars. She expected to eye the
glories of His person, and gaze upon Him with delight; and she expected, also, to
receive absolution from Him, and she got both. Now, if you are brought to the feet of
Jesus, I would have you encourage this two-fold expectation. The first is, to eye the
personal and official glories of Christ. Think, for a moment, of the privilege of gazing
by faith upon Him, who is declared to be “the brightness of the Father’s glory, and
the express image of His person.” “Behold Me,” is His cry. Look off from everything
else to gaze upon the precious Christ of God, and know more and more of Him; yea,
till ye “know even as ye are known.” This poor woman expected, also, to receive
absolution from the Saviour, and she obtained it. A word relative to the difference
between the declaration of the doctrine of absolution, and the reception of it from
Christ by the poor sinner. They are two different things. Unto Simon the Lord Jesus
Christ said, “Her sins, which are many, are forgiven.” But that would not have
satisfied her if she had stopped there. (J. Irons.)
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A bruised reed
Probably when Simon invited our Saviour to dine there were a great many that
wondered why. Simon was, I suppose, a very good-natured fellow, evidently shallow,
but easily excited and easily forgetting it. He was a slate, on which you could write
that which you could easily rub out. Everybody was running after the Saviour, and
Simon was one of those men that liked to catch lions and parade them in his house.
He was, therefore, patronizing Christ. Still he did it cautiously. He professed simply
to be His gracious entertainer. Christ went. It is of more importance perhaps to ask,
“Why did He go there? “ Well, He went, because He was neither an ascetic nor a
rigorous moralist, after the modern sense of the term. He never was afraid of soiling
Himself. He carried in Him the light that dispels darkness. Nor do I suppose He ever
once thought, “ What will folks say? Is it best for Me to go?” While they were
reclining there was an uninvited guest that came in, “And behold!”—an exclamation,
to arrest attention—“a woman which was a sinner.” Her outward life had been bad.
But there was a woman within the woman, a soul hidden within the body. How knew
she of Christ? She had heard Him doubtless. She had beheld His face and His eye of
mercy, and the gentleness with which He treated children and the poor, and she had
said within herself, “If there is a good man living, that man is good.” So, hearing that
He was gone to dine with the Pharisee, she determined to go and see Him. What kind
of a teacher must that man have been who could inspire in a harlot’s bosom those
conceptions of human and Divine greatness as manifested in Christ, and who could
also draw towards Him from out all the lines of wickedness a creature like unto this
woman? Christ was a prophet, and more than a prophet. He saw not only the woman,
but also the man; her depth and power, his shallowness and feebleness. He then
preaches a short sermon to Simon. No words had passed, but He answers Simon’s
thought. Let us believe, with all true charity, that from the hour of her resurrection
she followed the footsteps of her new-found Master, and that she dwells with Him in
the purity and the bliss of immortality. Now translate from the wonderful scene some
lessons.
1. Your own duty. Separate not yourselves from those that have gone wrong.
2. Have faith to believe that under bad appearances there yet lurks and there yet
sighs a soul, a moral conscience.
3. Never forget that when a man has gone wrong he can go right. God is on the
side of every man that, having stumbled and fallen, gathers himself together and
gets up; and, though his garments may for a long time be soiled, he is on his feet
again, and prepared to resist again. Do not forget the all-loving heart of God. (H.
W. Beecher.)
Jesus in Simon’s house
I. THE FORBEARANCE AND CONDESCENSION OF CHRIST.
II. LOVE IS IN PROPORTION TO THE GREATNESS OF THE BENEFITS FELT TO
BE RECEIVED.
III. From Simon’s mistake learn THE DANGER OF SPIRITUAL PRIDE.
1. Spiritual pride blinded his eyes as to himself.
2. It misled him in estimating the character of this woman.
3. It prevented him understanding Christ. (D. Longwill.)
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Much forgiveness, much love
The woman had a definite purpose in coming to the house of Simon. She came, not to
be a mere spectator, but to anoint her benefactor with a box of precious ointment.
Her benefactor we must assume Jesus to have been, though we know nothing of the
previous relations. Conduct so unusual could not fail to create a general sensation in
the guest-chamber, and especially to arrest the astonished attention of the host.
Happily for the object of his harsh judgment, there was One present who could divine
the real situation. One brief, simple parable serves at once to apologize for the
accused, and to bring a countercharge against the accuser. The parable was spoken
with a threefold aim.
I. TO DEPEND THE CONDUCT OF THE WOMAN BY SUGGESTING THE POINTS
OF VIEW UNDER WHICH IT OUGHT TO BE REGARDED.
II. TO IMPUGN THE CONDUCT OF THE PHARISEE.
III. To DEFEND THE CONDUCT OF JESUS HIMSELF IN ACCEPTING THE
HOMAGE RENDERED. (A. Bruce, D. D.)
Lessons
1. Let sinners of every name and degree be encouraged by this narrative to go at
once to Christ.
2. If we would be successful in raising the fallen, and reclaiming the abandoned,
we must be willing to touch them, and to be touched by them.
3. If we wish to love God much, we must think much of what we owe to Him. (W.
M. Taylor, D. D.)
Faith and forgiveness
1. Does it not seem as if the Pharisee, if he had had a larger heart, would have
gained something of the experience of the woman’s sin without entrance into the
sin in the midst of which she had lived, and so would have known the richness of
love with which she came to the Saviour?
2. The Pharisee has precisely the same reason for thanking God for having been
saved from falling into sin that any vilest sinner has for thanking God when he
has been dragged out of sin after falling into it.
3. Remember
(1) that you have the right and the power to rescue your brother-man, and
share in the enthusiastic and ecstatic gratitude of the rescued soul;
(2) that every soul has sin enough in it to warrant a consecration of the whole
life to the God who has rescued the soul, even from that degree of sin in which
it has lived;
(3) that the sense of preservation may lay as deep a hold upon our affections
as the sense of rescue. (Phillips Brooks, D. D.)
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The weeping penitent
I. Love for the Saviour brought her into His PRESENCES.
II. HUMILITY for her sin brought her to His FEET.
III. Sorrow for her sin made her WEEP AT HIS FEET.
IV. GRATITUDE for sin forgiven led her to WASH AND ANOINT HIS FEET. (J.
Dobie, D. D.)
Oriental feasts
The guests are in their places, not sitting cross-legged on the floor, like modern
Orientals, nor seated on chairs, as with ourselves; but reclining, after the old Roman
fashion, on couches, the head being towards the table, and the feet, unsandalled,
stretched out behind, while the body rested on the left side and elbow. Around the
walls of the room sit some of the inhabitants of the place who have heard of the feast,
and who have come in to see the banquet, and to listen to the conversation. In one of
the earliest, and still one of the best, of the books of Eastern travel, being the report
of the party of which Andrew Bonar and Robert McCheyne were members, we find
the following statement:—“At dinner, at the Consul’s house at Damietta, we were
much interested in observing a custom of the country. In the room where we were
received, besides the divan on which we sat, there were seats all round the walls.
Many came in and took their places on these side seats uninvited and yet
unchallenged. They spoke to those at table on business or the news of the day, and
our host spoke freely to them.” (W. M. Taylor, D. D.)
Jesus and the woman
There was an unrecorded history behind this manifestation. The two must have met
before. This was not the first time she had seen the Lord. On some previous occasion
virtue had gone out of Him to her, and had awakened new hope within her. She saw
the possibility of being forgiven, even for her life of sin. She felt uprising within her
the determination to become a pure and noble woman. Nay, she had the persuasion
that she was already pardoned and accepted by God; and so, unmoved by all
surrounding discouragements, conscious of nothing but that He was there to whom
she owed her new-born blessedness, she eagerly threw herself upon His feet, and
took this method of telling Him “all that was in her heart.” She came to Him, not as a
penitent seeking pardon, but as a sinner already forgiven; and so that which looked
like extravagance to others was perfectly natural in her, and thoroughly acceptable to
Him. It was but the “return and repercussion” of that love which He had already
shown to her. Her tears were, as Luther calls them, ‘, heart-water”; they were the
distillation of her gratitude. She had not come indeed to weep; she had come
designing to use the ointment only. But her tears had, as it were, stolen a march upon
her; they had come unbidden and unexpected, and had rather interfered with the
fulfilment of her purpose. But, in order that her original intention might be
thoroughly carried out, she wiped them from His feet with her flowing tresses, and
then poured over Him the precious ointment, whose odour filled the house. (W. M.
Taylor, D. D.)
At His feet
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I. IT IS A BECOMING POSTURE.
1. As He is Divine, let us pay Him lowliest reverence.
2. As we are sinful, let us make humble confession.
3. As He is Lord, let us make full submission:
4. As He is All in All, let us manifest immovable dependence.
5. As He is infinitely wise, let us wait His appointed time. The best are at His feet,
joyfully bowing before Him. The worst must come there whether they will or no.
II. IT IS A HELPFUL POSTURE—
1. For a weeping penitent (Luk_7:38).
2. For a resting convert (Luk_8:35).
3. For a pleading intercessor (Luk_8:41).
4. For a willing learner (Luk_10:39).
5. For a grateful worshipper (Luk_17:16).
6. For a saint beholding his Lord’s glory (Rev_1:17).
III. IT IS A SAFE POSTURE.
1. Jesus will not refuse us that position, for it is one which we ought to occupy.
2. Jesus will not spurn the humbly submissive, who in self-despair cast
themselves before Him.
3. Jesus will not suffer any to harm those who seek refuge at His feet.
4. Jesus will not deny us the eternal privilege of abiding there. Let this be our
continual posture—sorrowing or rejoicing, hoping or fearing, suffering or
working, teaching or learning, in secret or in public, in life and in death. (C. H.
Spurgeon.)
The Pharisee’s mistake
I. AS IT REGARDED CHRIST.
1. He could not read Christ’s nature, and undervalued it.
2. In regard to Christ, he mistook also His way of rescuing from sin.
II. AS IT REGARDED THE WOMAN.
1. The Pharisee thought that as a sinner she was to be despised.
2. He did not see that into her heart a new life had entered.
III. As IT REGARDED HIMSELF.
1. The Pharisee showed that he did not know his own heart.
2. He did not see that in condemning this woman he was rejecting the salvation
of Christ.
IV. SOME TRUTHS WHICH WE MAY LEARN FROM THE PHARISEE’S MISTAKE.
1. Those who profess religion should be careful how they give a false view of it by
uncharitable judgments and assumptions of superiority.
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2. On the other side, we must remind those who profess to be seeking religion
that they are bound to form their judgment of it from its Author. (J. Ker, D. D.)
She is a sinner
This is the Pharisee’s compendious trial and verdict and sentence of one in whose
soul, it seems, the sore but wholesome struggle of repentance was actively going on.
“She is a sinner”; accursed from God she is, and must continue. There is abomination
in her touch, and falsehood in her tears. All that a prophet can do for her is to pass
her by on the other side. Thus reasoned a sincere, respectable man among the Jews;
not a monster of intolerance; Dot a brutal scorner of the suffering; but a respectable
Jew of the most exact sect among the Jews, speaking in the interests of society, and
echoing an acknowledged social principle. And thus reason many sincere and worthy
men amongst ourselves almost two thousand years after the Lord has taught lessons
of another spirit and a more loving wisdom. “She is a sinner.” One word suffices to
classify all that have gone astray; the Pharisee makes no inquiries, draws no
distinctions, indulges no hopes. It is all one to him whether a depraved will or a giddy
vanity made her a willing victim, or the sheer presence of starvation drove her to
ruin. It is all one whether, every day when she rises and every night when she lies
down she hates herself, and in bitter anguish compares the thing she is with what she
was; or acquiesces in her own destruction, and does all she can to hasten the
darkness that is settling down upon her moral nature, and to welcome the perfect
night. We pass our hasty sentence upon thousands and tens of thousands of erring
beings, not considering for a moment how many among them are devoured by an
unspeakable remorse; how many are capable of sorrow, though they stave it off; hew
few, comparatively, are the hopeless children of perdition, lost in this world and the
world to come. Now there are two facts which may well make us pause ere we adopt
the hard and thoughtless rule of society in dealing with guilt; and they are facts, not
surmises.
1. Society is, in a large measure, responsible for the very sins which it so readily
condemns and casts out.
2. That there is hardly any escape for those who have once entered the path of
sin. “She is a sinner”; no one will take her into a blameless home to employ her;
no one will visit her and give her counsel. Thus does one step in sin utterly
destroy one whom God created to serve and praise Him. God bids the sinner turn
from evil ways, and we will give her no chance of turning. (Archbishop Thomson.)
Representative characters
The woman represents humanity, or the soul of human nature; Simon, the world, or
worldly wisdom; Christ, Divinity, or the Divine purposes of good to usward. Simon is
an incarnation of what St. Paul calls the beggarly elements; Christ of spirituality; the
woman of sin. (Preacher’s Lantern.)
The secret of devotion
I. We find here an illustration of THE RECOGNIZED VALUE OF ALL ACTS OF
SIMPLE-HEARTED DEVOTION TO CHRIST. In the act of justification God is
entirely sovereign, and man is entirely passive; but in the work of sanctification
which succeeds it we are permitted to co-operate with the Holy Spirit. And all along
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in our career, as the forgiven children of the Highest, we are welcomed in the
ministries of affection which evidence our appreciation of Divine grace. The early
reformers had no confusion in regard to this point. Their notion as to the proper
blending of faith and works may be seen in the two seals which Martin Luther used
indiscriminately in his correspondence. On one was cut his family coat-of-arms—two
hammers laid crosswise, with a blunt head and a sharp head, his father’s tools at the
time when he was a miner; and Martin used often, in connection with this, to quote
the saying of Achilles: “Let others have wealth who will; my portion is work.” Upon
the second seal was cut the device of a heart, with wings on each side of it spread out
as if soaring, and underneath this was the Latin motto: “Petimus astra.”
II. Our second lesson is concerning THE ACTIVE PRINCIPLE ON WHICH ZEAL
PROCEEDS, AND FROM WHICH COMES ITS VALUE.
1. Many men feel the superior power and dignity of a Christian life, and so seek
something like conformity to its maxims. They move on in a correct living of
outward morality, because it brings a reputation with others and satisfaction in
their own minds: they are wont to speak pleasantly of themselves as “ outsiders,
with a great respect for religion, you know I “ No value whatever in this. The
instincts of an honest heart make us claim, as the very first characteristic of
friendship, its disinterestedness. We “will not suffer ourselves to be used or
patronized; can we suppose God will endure it?
2. Another motive, which gives to many a life a sort of religious cast, is found in
conscientiousness. We are all by nature devout; something draws us, and keeps
drawing, to God; we grow uneasy under its tension. We seek a kind of temporary
relief by yielding a little, without at all intending to yield the whole; just as the
foolish fish is said to run up towards the fisherman for a moment, to ease off the
stress of the hook, and yet without purposing ever to leave the water. Such a
service of God we call “duty.” Now there is no value either in the surrender we
make, or in the acceptance we profess. When we give up sin from mere pressure
of pain, we are apt to choose those which will be missed the least, and have grown
the weariest in indulgence. Nor is our obedience any better; we go on with a
round of duty-doing as senseless as the whirling of a Japanese praying-machine
in the market-place. Our motive is the refinement of selfishness, for we work like
a galley-slave who is afraid of the lash. Because we mean to cheat on the
“principal” by and by, we scrupulously keep paying the regular “interest” now.
And all this is mere hypocrisy.
3. The true motive for all Christian zeal is found in love—simple, honest affection
for Christ as the Lord of grace and glory. A good deed is measured by the temper
and feeling which underlies it.
III. THE RECOLLECTION BY WHICH TRUE ZEAL IS STIMULATED. “To whom
little is forgiven, the same loveth little.” The one great matter of notice here is that
alabaster box. It becomes the symbol of a heart full of experience, which no possible
language could describe. It would have been more properly named a phial or a jar. It
was one of those small vessels, wont to be cherished in that day by vain and silly
women, containing rare and curiously-perfumed cosmetics, used by the fastidious
Orientals for a meretricious and luxurious toilet. Two things, therefore, were
exhibited in the act of this woman—penitence and faith.
1. Her penitence appears in the surrender of the unguent; it was one of the tools
of her trade. By this act she avowed her definite and final relinquishment of that
old, gay life she had been living.
2. Observe, also, the faith in this action. She ventured much when she came to
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that feast unbidden. If Jesus should rebuke her, she would be excluded with
contumely and contempt. But she trusted Him with all her heart; she believed in
her forgiveness in the very moment of asking for it. So she offered her Saviour the
highest of all she had. She gave Jesus her last glory; He gave her His full pardon
of her sins as His reward and benediction in return. (C. S. Robinson, D. D.)
Jesus in the house of the Pharisee
Then one of the Pharisees desired that Jesus would eat bread with them; and as the
crowd falls back they go on their way together to this Pharisee’s house. And now He
lies reclining on the couch. LET US TURN TO LOOK AT THE HOST. He has given
Christ a very heartless welcome, and a very scanty entertainment. The commonest
courtesies of life were wanting. There was no hint of enthusiasm, no whisper of
affection; no token of any loving regard. Not even was it a stately formality—all was
as empty as it was cold. Yet do not put down this man as a hypocrite or a knave. Not
at all. We overdo the character of the Pharisee, and so we destroy it altogether. This
man is just a fair type of a great many religious people to-day—people who are quite
willing to extend a kind of patronage to the claims of Jesus Christ, but who never put
themselves much out of the way for Him. They give their heart and energy to their
business—for that no care, no toil, nothing is grudged. They give their enthusiasm to
politics, if they live in the city; if they live in the country they share it with their
horses and guns. They keep their money for themselves. For religion they are willing
to expend an occasional hour on Sunday, and a vet more occasional subscription.
Alas! that our Blessed Redeemer, the King of Heaven, should find still so cold a
welcome and so scanty an entertainment in many a house to-day! With such people
there may be a degree of orthodoxy on which they pride them selves, but what is
much more rigid and essential is a certain refinement of taste, which is really the only
religion of many; there is, too, a certain standard of morality, less important,
however, than the standard of taste; and for everybody who does not come up to
their standard either of manners or morals, there is a stoning to death with hard
judgments—and an equal condemnation for those who venture to go beyond their
standard. Look at it. It is religion without any love to God and without any love to
man. It is religion without any deep sense of indebtedness, and without any glad
devotion. There it is: religion without any deep sense of sin, and so without any glad
sense of forgiveness; religion without any need, and so without riches; religion
without a Saviour, and so without any love. This man knew of a law which demanded
a certain degree of goodness: that was exactly the goodness which he himself lived up
to. And good people like himself, of course, should go to heaven for ever and ever.
And bad people like this woman should go—elsewhere; and he went on his way quite
comfortable and contented with an arrangement altogether so advantageous to
himself. Look at this man carefully; and see in him a peril that besets all of us who
are brought up in religious forms and observances. It is religion without the Holy
Spirit of God, who is come to convince of sin, of righteousness, and of judgment to
come; to make these the great and awful realities, by which the world is tested and all
things are esteemed, for without that Holy Spirit who is come to shed the love of God
abroad in the heart, God is but a name; religion is but a form; sin is but a notion.
Now LET US TURN TO THE UNINVITED VISITOR, The Eastern custom of
hospitality meant very literally “open house.” The curiosity with which the people
followed Jesus everywhere would be sure to follow Him here, and though He has
entered into the house He cannot be hid. And yet of all heresies the most persistent
and most deadly is that of which the Church makes but little ado. It is this—that
Jesus Christ is come into the world to save good people who don’tthink they need any
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saving; and if real sinners come to Him—dreadful sinners: black sinners—it is a
presumption and an intrusion which good people cannot tolerate. SEE HERE THE
RIGHT CHARACTER, IN THE RIGHT PLACE, SEEKING THE RIGHT THING, IN
THE RIGHT WAY. A sinner at the feet of Jesus—here is a sight that all heaven shall
come forth to rejoice over; and they shall go back to celebrate it in the sweetest music
that even angels ever sang. “She is a sinner”—it is the only certificate of character that
Jesus wanted. The only thing for which He came, the only work for which He had
qualified Himself, had to do with sinners. “She is ignorant,” said Simon, within
himself. “The people that knoweth not the law is accursed. What does this wretched
woman understand of the mysteries of the kingdom of heaven? What appreciation
can she have of its lofty promises and high glory?” She knew that she was a sinner
and in that she knew more than Simon knew; and knew all that she needed to know.
A sinner at His feet. Oh, blessed hiding-place! A refuge sure and safe, in His shadow,
within reach of that Hand, there, where all the heart may pour forth its sorrow and
the story of its sin, where all His love may look its benediction, and may touch with
healing power. Coming in the right way. She just cast herself upon His love and help.
Having no hope but in Him, feeling that the torrents swept and surged about her, but
that Hand held her and was lifting her up, and should set her feet upon the rock. She
came unto Him and found the rest that she sought. The hold of the past was loosed
and broken; its record was blotted out and forgotten. The touch of that gracious
Hand healed the broken heart. His words fell like the very music of heaven upon her
soul. “Thy sins are forgiven thee.” And there came a new life, fresh, sweet, pure,
beautiful, like the life of a little child. This is Jesus, our Saviour, who speaks to us this
day. “Come unto Me, and I will give you rest.’” But the story is not finished yet. There
with the sobbing woman down at His feet, with that gracious
Hand laid on the bent head—that Hand whose touch healed the broken heart—Jesus
became her Advocate and Defender. The silence was broken as Jesus looked up and
said, “Simon, I have somewhat to say unto thee.” With what rich blessing must every
word have fallen upon her—what gentle courtesy and tender grace was His! (M. G.
Pearse.)
The woman that was a sinner
Here are two silver bells, let us ring them; their notes are heavenly—O for ears to
hear their rich, clear melody! The first note is “ grace,” and the second tone is “love.”
I. GRACE, the most costly of spikenard: this story literally drips with it, like those
Oriental trees which bleed perfume.
1. First, grace is here glorified in its object. She was “a sinner”—a sinner not in
the flippant, unmeaning, every-day sense of the term, but a sinner in the blacker,
filthier, and more obnoxious sense. Grace has pitched upon the most unlikely
cases in order to show itself to be grace; it has found a dwelling-place for itself in
the most unworthy heart, that its freeness might be the better seen.
2. Grace is greatly magnified in its fruits. Who would have thought that a woman
who had yielded her members to be servants of unrighteousness, to her shame
and confusion, should have now become, what if I call her a maid of honour to
the King of kings?—one of Christ’s most favoured servitors? This woman, apart
from grace, had remained black and defiled still to her dying day, but the grace of
God wrought a wondrous transformation, removing the impudence of her face,
the flattery from her lips, the finery from her dress, and the lust from her heart.
Eyes which were full of adultery, were now founts of repentance; lips which were
doors of lascivious speech, now yield holy kisses—the profligate was a penitent,
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the castaway a new creature. All the actions which are attributed to this woman
illustrate the transforming power of Divine grace. Note the woman’s humility.
She had once possessed a brazen face, and knew no bashfulness, but now she
stands behind the Saviour.
3. I would have you remark, in the third place, that grace is seen by attentive eyes
in our Lord’s acceptance of what this chosen vessel had to bring. Jesus knew her
sin. Oh, that Jesus should ever accept anything of me, that He should be willing
to accept my tears, willing to receive my prayers and my praises!
4. Further, grace is displayed in this narrative when you see our Lord Jesus
Christ become the defender of the penitent. Everywhere grace is the object of
human cavil: men snap at it like evening wolves. Some object to grace in its
perpetuity, they struggle against persevering grace; but others, like this Simon,
struggle against the bounty of grace.
5. Once more, my brethren, the grace of God is seen in this narrative in the
bestowal of yet richer favours. Great grace saved her, rich grace encouraged her,
unbounded grace gave her a Divine assurance of forgiveness. “Go in peace.”
II. Love.
1. Its source. There is no such thing as mere natural love to God. The only true
love which can burn in the human breast towards the Lord, is that which the
Holy Ghost Himself kindles.
2. Its secondary cause is faith. The fiftieth verse tells us, “Thy faith hath saved
thee.” Our souls do not begin with loving Christ, but the first lesson is to trust.
Many penitents attempt this difficult task; they aspire to reach the stair-head
without treading the steps; they would needs be at the pinnacle of the temple
before they have crossed the threshold. Grace is the source of love, but faith is the
agent by which love is brought to us.
3. The food of love is a sense of sin, and a grateful sense of forgiveness. The
service this woman rendered to our Lord was perfectly voluntary. No one
suggested it, much less pressed it upon her. Her service to Jesus was personal.
She did it all herself, and all to Him. Do you notice how many times the pronoun
occurs in our text? “ She 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.” She served Christ Himself.
Forgetfulness of the personality of Christ takes away the very vitality of our
religion. How much better will you teach, this afternoon, in your Sabbath-school
class, if you teach your children for Christ! The woman’s service showed her love
in that it was fervent. There was so much affection in it—nothing conventional;
no following chilly propriety, no hesitating inquiry for precedents. Why did she
kiss His feet? Was it not a superfluity? O for more of this guileless piety, which
hurls decorum and regulation to the winds. This woman’s love is a lesson to us in
the opportunity which she seized. (C. H. Spurgeon.)
The woman that was a sinner
I. THE PERSON DESCRIBED.
1. She was a sinner. This applies to all.
2. A notorious sinner.
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3. A mourning and deeply penitent sinner.
II. THE COURSE WHICH SHE ADOPTED.
1. Strong desires after the Saviour.
2. Deep humility and lowliness of mind.
3. Deep contrition.
4. True and hearty affection to Christ.
5. Liberality and devotedness to Christ.
6. An after-life worthy of the profession she now made. She attended Christ in
many of His journeys, &c.
III. THE PUBLIC TESTAMENT SHE RECEIVED. She had honoured Jesus; and He
now honours her, by testifying of her.
1. He testified to her forgiveness.
2. He testified to her faith as the instrumental cause.
3. He testified to the greatness of her love.
4. He testified to His approval and acceptance of her.
Application. Learn:
1. The condescension of Christ.
2. The riches of His grace.
3. His power and willingness to save the chief of sinners.
4. The true way of coming to Christ.
5. The effects of true love to Him. (J. Burns D. D.)
The penitent citizen
1. Her humility. She takes her stand at the feet of Christ, esteeming the lowest
place too good for her, so vile an abject,
2. Bashfulness and shame. She cloth not boldly face Christ, but gets behind Him;
being conscious of her sins, which thus placed her deservedly.
3. Sorrow. The rock is now turned into a water-pool, and the flint into a river of
waters: she weeps, and in such abundance, as that she washeth Christ’s feet with
those streams of penitence.
4. Revenge. That hair which she had so often gently combed, and cunningly
broidered against the glass, and then spread forth as a net to catch her amorous
companions withal, she now employs in the wiping those feet, which she had with
her tears washed.
5. Love; manifested in kissing Christ’s feet, acknowledging thereby that she
tasted of the comfort that was in Him. O how gladly will one who hath escaped
drowning kiss the shore!
6. Bounty. She pours a precious and costly ointment upon those feet she had thus
washed and kissed. Every way she approved herself a perfect penitent. And
therefore no marvel (the great prize coming) if the trumpets sound; the news of
this rare convert is proclaimed with an “Ecce, Behold a woman.” (N. Rogers.)
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Jesus attracting sinners
Travelling along a country road in a hot summer’s day, you may have noticed the
people before you turn aside at a certain point, and gather around something that
was yet hidden from you. You knew at once that it was a clear, cold spring that drew
them all together there. Each of them wanted something which that spring could
supply. Or you have seen iron filings leap up and cling to the poles of a magnet when
it was brought near to them. The attraction of the magnet drew them to itself. So
sinners were drawn to Jesus; they felt that in Him was all fulness, and that He could
supply their need. (American Sunday School Times.)
Love produces repentance
From this incident we see what it is that produces true repentance. If you were going
out into the open air on a frosty day, and were taking a lump of ice, you might pound
it with a pestle, but it would still continue ice. You might break it into ten thousand
atoms, but so long as you continue in that wintry atmosphere, every fragment,
however small, will still be frozen. But come within. Bring in the ice beside your own
bright and blazing fire, and soon in that genial glow “the waters flow.” A man may try
to make himself contrite; he may search out his sins and set them before him, and
dwell on all their enormity, and still feel no true repentance. Though pounded with
penances in the mortar of fasts and macerations, his heart continues hard and icy
still. And as long as you keep in that legal atmosphere it cannot thaw. There may be
elaborate confession, a got-up sort of penitence, a voluntary humility, but there is no
godly sorrow. But come to Jesus with His words of grace and truth. From the cold
winter night of the ascetic, come into the summer of the Great Evangelist. Let that
flinty frozen spirit bask a little in the beams of the Sun of Righteousness. Listen for a
little to those words which melted this sinner into a penitent—which broke her
alabaster box and brimmed over in tears of ecstatic sorrow and self-condemning
devotion: for, finding that you too have much forgiven, you also will love much. (J.
Hamilton, D. D.)
Self-righteous murmuring
When the prodigal son returned home, that respectable elder brother of his was the
only one who begrudged his welcome. So this punctilious Pharisee murmured at the
woman who anointed Jesus’ feet. It is told of a noted geologist that once, when
travelling over a new district, he hired an ignorant countryman to carry the
specimens of the different rocks which he had collected, to his inn. The countrymen
afterwards, conscious of his own superior knowledge, used to tell of “the poor mad
gentleman who went around gathering stones.” The Pharisee, clad in his own self-
righteousness, has the same difficulty regarding the mission of Jesus; he cannot see
how Jesus stoops to even the outcast. He does not see the hidden jewel of the soul; he
forgets that the physician must lay his hand upon the loath some sore, if he would
heal it. (American Sunday School Times.)
An unfeeling religionist
There is a story in the Bustan of the famous Persian poet Saadi, which seems an echo
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of this evangelical history. Jesus, while on earth, was once entertained in the cell of a
dervish, or monk, of eminent reputation for sanctity. In the same city dwelt a youth,
sunk in every sin, “whose heart was so black that Satan himself shrank back from it
in horror.” This last presently appeared before the cell of the monk, and, as if smitten
by the very presence of the Divine prophet, began to lament deeply the sin and
misery of his life past, and, shedding abundant tears, to implore pardon and grace.
The monk indignantly interrupted him, demanding how he dared to appear in his
presence, and in that of God’s holy prophet; assured him that for him it was in vain
to seek forgiveness; and to prove how inexorably he considered his lot was fixed for
hell, exclaimed: “My God, grant me but one thing—that I may stand far from this
man in the judgment day!” On this Jesus spoke: “It shall be even so; the prayer of
both is granted. This sinner has sought mercy and grace, and has not sought them in
vain. His sins are forgiven: his place shall be in Paradise at the last day. But this
monk has prayed that he may never stand near this sinner. His prayer, too, is
granted: hell shall be his place; for there this sinner shall never come.” (Trench.)
The nun and the penitent
One of the legends of Ballycastle preserves a touching story. It is of a holy nun whose
frail sister had repented her evil ways and sought sanctuary at the convent. It was
winter; the shelter she claimed was granted, but the sinless sister refused to remain
under the same roof with the repentant sinner. She left the threshold, and proceeded
to pray in the open air; but looking towards the convent, she was startled by
perceiving a brilliant light issue from one of the cells, where she knew that neither
taper nor fire could have been burning. She proceeded to her sister’s bed—for it was
in that room the light was shining—just in time to receive her last sigh of repentance.
The light had vanished, but the recluse received it as a sign from heaven that the
offender had been pardoned, and learned thenceforward to be more merciful m
judging, and more Christlike in forgiving. (S. C. Hall.)
Influence of Christ’s love
A pious man relates the following incident: One day I passed a shed where I saw
several men at work loosening a waggon whose wheels had frozen into the ice. One of
the men went to work with axe and hammer, and with much labour loosened one of
the wheels, not, however, without doing considerable injury to it. Suddenly, the
woman of the house came near, with a pailful of hot water, and poured it on the
spokes. The wheels were now quickly loosened, and the loud praises of those
standing near were bestowed on the woman. I thought: I will note this! The warming
influence of Christ’s love loosens the icy bands around a sinful heart sooner than the
axe of carnal power or dogmatic opposition.
37 A woman in that town who lived a sinful life
learned that Jesus was eating at the Pharisee’s
house, so she came there with an alabaster jar of
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perfume.
BARNES, "In the city - What city is meant is unknown. Some have supposed it
was Nain; some Capernaum; some Magdala; and some Jerusalem.
Which was a sinner - Who was depraved or wicked. This woman, it seems, was
known to be a sinner - perhaps an abandoned woman or a prostitute. It is certain
that she had much to be forgiven, and she had probably passed her life in crime.
There is no evidence that this was the woman commonly called Mary Magdalene.
An alabaster-box ... - See the notes at Mar_14:3.
CLARKE, "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, ᅋµαρτωλος, 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 ᅋµαρτωλοι, 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).
GILL, "And behold, a woman in the city,.... Not Mary Magdalene, spoken of in
Luk_8:2 under another character; and is a different person, who had not been taken
notice of by the evangelist before; nor Mary the sister of Lazarus, who is said to
anoint the feet of Christ, and wipe them with her hair, Joh_12:3. The character given
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of this woman, does not seem so well to agree with her; at least, the fact here
recorded, cannot be the same with that; for this was in Galilee, and that in Bethany;
this in the house of Simon the Pharisee, that in the house of Lazarus; this was some
time before Christ's death, and after this he went a circuit through every city and
village, that was but six days before his death, and after which he never went from
those parts; nor is this account the same with the history, recorded in Mat_26:6 for
that fact was done in Bethany also, this in Galilee; that in the house of Simon: the
leper, this in the house of Simon the Pharisee; that was but two days before the death
of Christ, this a considerable time before; the ointment that woman poured, was
poured upon his head, this upon his feet: who this woman was, is not certain, nor in
what city she dwelt; it seems to be the same in which the Pharisee's house was; and
was no doubt one of the cities of Galilee, as Naim, Capernaum, or some other at no
great distance from these:
which was a sinner; a notorious sinner, one that was known by all to have been a
person of a wicked, life and conversation; a lewd woman, a vile prostitute, an harlot,
commonly reputed so: the Arabic word here used, signifies both a sinner and a whore
(k); and so the word, sinners, seems to be used elsewhere by Luke; see Luk_15:1
compared with Mat_21:31. Some think she was a Gentile, Gentiles being reckoned by
the Jews sinners, and the worst of sinners; but this does not appear:
when she knew that Jesus sat at meat in the Pharisee's house; having
observed it herself, that he was invited by him, and went with him, or being informed
of it by others,
brought an alabaster box of ointment: ointment was used to be put in vessels
made of "alabaster", which kept it pure and incorrupt; and this stone was found
about Damascus, (l) so that there might be plenty of it in Judea; at least it might be
easily had, and such boxes might be common; and as this woman appears to have
been a lewd person, she might have this box of ointment by her to anoint herself
with, that she might recommend herself to her gallants. The historian (m) reports,
that
"Venus gave to Phaon an alabaster box with ointment, with which Phaon, being
anointed, became the most beautiful of men, and the women of Mitylene were taken
with the love of him.''
If this box had been provided with such a view; it was now used to another and
different purpose.
HENRY, "II. The great respect which a poor penitent sinner showed him, when
he was at meat in the Pharisee's house. It was a woman in the city that was a sinner,
a Gentile, a harlot, I doubt, known to be so, and infamous. She knew that Jesus sat
at meat in the Pharisee's house, and, having been converted from her wicked course
of life by his preaching, she came to acknowledge her obligations to him, having no
opportunity of doing it in any other way than by washing his feet, and anointing
them with some sweet ointment that she brought with her for that purpose. The way
of sitting at table then was such that their feet were partly behind them. Now this
woman did not look Christ in the face, but came behind him, and did the part of a
maid-servant, whose office it was to wash the feet of the guests (1Sa_25:41) and to
prepare the ointments.
JAMISON, "a sinner — one who had led a profligate life. Note. - There is no
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ground whatever for the popular notion that this woman was Mary Magdalene,
nor do we know what her name was. (See on Luk_8:2.)
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].
CALVIN, "37.A woman who was a sinner The words stand literally as I have
translated them,( ἥτις ἧν ἁμαζτωλὸς.) Erasmus has chosen to take the pluperfect
tense, who Had Been a sinner, (241) lest any one should suppose that at that time
she still was a sinner But by so doing, he departed from the natural meaning; for
Luke intended to express the place which the woman held in society, and the
opinion universally entertained respecting her. Though her sudden conversion
had rendered her a different person in the sight of God from what she had
previously been, yet among men the disgrace attaching to her former life had not
yet been effaced. She was, therefore, in the general estimation of men a sinner,
that is, a woman of wicked and infamous life; and this led Simon to conclude,
though erroneously, that Christ had not the Spirit of discernment, since he was
unacquainted with that infamy which was generally known. (242)
COFFMAN, "It is hyper-ridiculous to equate this with the anointing by the
devout Mary, as recorded in the other Gospels. This person was a "sinner," and
her knowledge of what was going on in this Pharisee's house speaks volumes
about the Pharisee. Her free access to his house shows some affinity between
them, although it did not extend so far as a common attitude toward Jesus,
whom the Pharisee dishonored, and whom the woman honored. This
unfortunate daughter of Israel had fallen into a life of sin, but she recognized in
Jesus a holiness and love which opened up the fountain of her tears falling
inadvertently upon his feet, a fault (as she viewed it) which was quickly corrected
by her wiping them with her hair, and anointing them with the precious
ointment. Her kisses, lavished upon his feet, were a further expression of her love
for the Son of God.
COKE, 'Luke 7:37. Which was a sinner—box of ointment,— Who had been a
sinner—box of perfume. It is generally supposed, that the woman who anointed
our Lord in Simon's house, was she who in the Gospel is called Mary Magdalene,
for no other reason than because St. Luke, in the beginning of the following
chapter, mentions her as one of our Lord's attendants, and one out of whom he
had cast seven devils. Some indeed attempt to prove it out of the Talmud, which
mentions a lewd woman called Mary Megadella, or the plaiter, viz. of hair, an
epithet probably given to all prostitutes in those times on account of their nicety
in dress; but this has no relation to the name Magdalene. In truth Mary
Magdalene seems rather to have been a woman of high station and opulent
fortune,being mentioned by St. Luke, (ch. Luke 8:2.) even before Joanna, though
the wife of so great a man as Herod's steward. Besides, the other evangelists,
when they have occasion to speak of our Lord's female friends, commonly assign
the first place to Mary Magdalene, who was probably so called from Magdala,
the place of her birth, a town situated near the lake of Tiberias, and mentioned
Matthew 15:39. The character given to this woman, that she had been a sinner,
renders it probable that she had formerly been a harlot; for the word αμαρτωλος
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is frequently used in this sense: but her action on this occasion proves, that she
was now awakened to a just sight and sense of her sins. The city, in which she is
said to have lived, means Capernaum, the place of our Lord's ordinary
residence, which is often described in that general way. Probably she was
acquainted at the Pharisee's house, for she gained easy access even into the room
where the company was sitting. It may be necessary just to remark, that this is a
very different historyfrom that of Mary's anointing Christ's head alittle before
his death. See Matthew 26:6; Matthew 26:75 and the parallel places.
PETT 37-38, "And then there was a sudden interruption. It was clearly not a
large house, and there were apparently few servants, for through the doorway
there came a woman with unbound hair. It was in fact quite normal for the
doors to be left open as an act of charity so that people could enter the house
while the meal was going on, hoping either to receive a hand out, or some pearls
of wisdom from the learned men sat at table.But wa woman like this would not
have been welcomed. Unbound hair would be seen as a disgrace in a woman, and
would indicate her profession. She had heard that Jesus was sitting at a meal in
the Pharisee’s house, and she came bringing an alabaster cruse of precious
ointment.
Everything was against the woman, and she would know it. She had been dealing
with Pharisees for years. She knew that her touch was unclean, she knew that
her precious ointment had been bought with immoral earnings (or would be seen
as so), she knew that she should not enter a Pharisee’s house. But she was
determined. No doubt she wanted to anoint Jesus’ head with her ointment. And
she did so because of her faith in the fact that He would be her Saviour (Luke
7:50), and because of a consciousness of sins forgiven through her previous
contact with Him. It was because she knew that she was now clean that she felt
that she could do what she did.
So entering the house she made for where Jesus was lying on a couch by the
table. He would be lying on one elbow with His feet extended backwards. And
she took in the situation at a glance. It was clear that Jesus’ feet were still dirty
from the road. It would take her by surprise. To her he was the most important
person in the room, and she would not be able to believe that they had not had
the courtesy to arrange for His feet to be washed. Perhaps that was why she
began to weep as she realised how her beloved Master was being treated, or
perhaps she was already weeping. But it altered her whole approach. Reaching
down she wiped the dust of His feet with her tears, and then she wiped them with
her hair. Then she kissed His feet, and poured on them the precious ointment
that she had brought. How dared they treat her beloved Master like this? And to
everyone’s surprise Jesus appeared unmoved and made no effort to prevent it.
CONSTABLE, "Social custom allowed needy people to visit such meals and to
partake of some of the leftovers. [Note: Liefeld, p. 903.] Moreover it was not
unusual for people to drop in when a rabbi was visiting. [Note: Martin, p. 224.]
Luke gallantly omitted describing why the woman was a sinner, though the
commentators love to guess. Some have assumed that the woman was Mary
Magdalene, but this is pure speculation. The point was that she was a member of
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the social class called sinners that the Pharisees regarded as treating the law
loosely. The liquid perfume was in an expensive alabaster vial. Jewish women
frequently wore such vials suspended from a cord around their necks. [Note:
Morris, pp. 146-47.]
38 As she stood behind him at his feet weeping,
she began to wet his feet with her tears. Then
she wiped them with her hair, kissed them and
poured perfume on them.
BARNES, "Stood at his feet behind him - They reclined, at their meals, on
their left side, and their feet, therefore, were extended from the table, so that persons
could easily approach them. See the notes at Mat_23:6.
Began to wash his feet - The Jews wore sandals. These were taken off when
they entered a house. It was an act of hospitality and kindness to wash the feet of a
guest. “She” therefore began to show her love for the Saviour, and at the same time
her humility and penitence, by pouring forth a flood of tears, and washing his feet in
the manner of a servant.
Kissed his feet - The kiss was an emblem of love and affection. In this manner
she testified her love for the Lord Jesus, and at the same time her humility and sense
of sin by kissing his feet. There could be few expressions of penitence more deep and
tender than were these. A sense of all her sins rushed over her mind; her heart burst
at the remembrance of them, and at the presence of the pure Redeemer; with deep
sorrow she humbled herself and sought forgiveness. She showed her love for him by
a kiss of affection; her humility, by bathing his feet; her veneration, by breaking a
costly box - perhaps procured by a guilty life - and anointing his feet. In this way we
should all come, embracing him as the loved Redeemer, humbled at his feet, and
offering all we have - all that we have gained in lives of sin, in our professions, by
merchandise and toil, while we were sinners - offering “all” to his service. Thus shall
we show the sincerity of our repentance, and thus shall we hear his gracious voice
pronounce our sins forgiven.
CLARKE, "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
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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 1Ki_19:18, Whose mouths have not
kissed Baal; and in Job_31:27, My mouth hath not kissed my hand; I have paid no
sort of adoration to false gods; and in Psa_2:12, Kiss the Son lest he be angry, - close
in with him, embrace affectionately, the offers of mercy made unto you through
Christ Jesus, lest he (the Lord) be angry with you, and ye perish: which
commandment this woman seems to have obeyed, both in the literal and spiritual
sense. Kissing the feet was practised also among the heathens, to express subjection
of spirit, and earnest supplication. See a long example in Raphelius, produced from
Polybius, concerning the Carthaginian ambassadors when supplicating the Romans
for peace. With an humble and abject mind, πεσοντες επι την γην, they fell down on
the earth, τους ποδας καταφιλοιεν τሩ συνεδριሩ, 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.
GILL, "And stood at his feet behind him,.... Christ lay upon a bed, or couch, as
was the custom of the ancients, both Jews and others, at meals, with his feet put out
behind; and between the couches and the walls of the room, there was a space for
servants to wait and serve, and such are therefore said to "stand at the feet"; and the
phrase is used, as descriptive of servants in waiting (n); and in such a situation this
woman put herself, as being also ashamed and afraid to come before Christ, and look
him in the face; and here she stood weeping for her sins, and melted down with the
love of Christ to her soul, and at his discourse:
and began to wash his feet with tears: which fell from her eyes in such
abundance upon his feet, as she stood by him that they were like a shower of rain, as
the word signifies, with which his feet were as it were bathed and washed; his shoes
or sandals being off, as was the custom at eating so to do, lest they should daub the
couch or bed, on which they lay (o). Her tears she used instead of water; for it was
the custom first to wash the feet before they were anointed with oil, which she
intended to do; and for which purpose she had brought with her an alabaster box of
ointment: it is said (p) of one,
"when he came home, that his maid brought him a pot of hot water, and he washed
his hands and his feet in it; then she brought him a golden basin full of oil, and he
dipped his hands and his feet in it, to fulfil what is said, Deu_33:24 and after they
had eaten and drank, he measured out oil, &c.''
And it is: a general rule with the Jews (q),
"that whoever anoints his feet, is obliged to washing or dipping.''
And did wipe them with the hairs of her head; which were long, and hung
loose about her shoulders, it being usual and comely for women to wear long hair,
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1Co_11:15. That which was her ornament and pride, and which she took great care of
to nourish and put in proper form, to, render her desirable, she uses instead of a
towel to wipe her Lord's feet, and her tears off of them. A like phrase is used of one by
Apuleius,
"his verbis & amplexibus mollibus decantatus maritus, lachrymasque ejus suis
crinibus detergens, &c. (r):''
"and kissed his feet". This was no unusual practice with the Jews; we often read of it
(s):
"R. Jonathan and R. Jannai were sitting together, there came a certain man, ‫רגלוי‬ ‫,ונשק‬
"and kissed the feet" of R. Jonathan.''
Again (t).
"R. Meir stood up, and Bar Chama, ‫אכרעיה‬ ‫,נשקיה‬ "kissed his knees", or "feet".''
This custom was also used by the Greeks and Romans among their civilities, and in
their salutations (u):
and anointed them with the ointment; which she brought with her.
HENRY, "Now in what this good woman did, we may observe,
1. Her deep humiliation for sin. She stood behind him weeping; her eyes had been
the inlets and outlets of sin, and now she makes them fountains of tears. Her face is
now foul with weeping, which perhaps used to be covered with paints. Her hair now
made a towel of, which before had been plaited and adorned. We have reason to
think that she had before sorrowed for sin; but, now that she had an opportunity of
coming into the presence of Christ, the wound bled afresh and her sorrow was
renewed. Note, It well becomes penitents, upon all their approaches to Christ, to
renew their godly sorrow and shame for sin, when he is pacified, Eze_16:63.
COKE, "Luke 7:38. Began to wash his feet with tears,— To water his feet with a
shower of tears. Doddridge; who observes that this is the proper signification of
the word βρεχειν . See Matthew 5:45. We are not to imagine that this woman
came on purpose thus to wash and wipe the feet of Christ; but probably, hearing
that the Pharisee who invited Jesus to dinner had neglected the civility usually
paid in the eastern countries to such guests as they designed particularly to
honour,—that of anointing the head with fragrant oils, or rich perfumes,—she
was willing to supply the defect; and as she stood near Jesus, was so melted with
his discourse, that she shed such a flood of tears, as wetted his feet which lay
bare on the couch, his sandals being put off; and observing this, she wiped them
with the tresses of her hair, which she now wore flowing loose about her
shoulders, as mourners commonly did; and then, not thinking herself worthy to
anoint his head, poured forth the liquid perfume upon his feet. Neither the Jews
nor Romans wore stockings; and as for their shoes, or sandals, they always put
them off when they lay down on their couches to take meat. These customs are
alluded to in the law of the passover, which orders the Jews to depart from their
ordinary way, and to eat the passover standing, with their loins girded, their
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shoes on their feet, and their staff in their hand. See on Exodus 12:11. The word
θριξι properly signifies tresses, as we have rendered it. It is well known that long
hair was esteemed a great ornament in the female dress; and therefore women of
loose character used to nourish and plait it, and to set it off with garlands and
jewels. See 1 Corinthians 11:15.
CONSTABLE, "Jesus was probably reclining on a divan to eat with His head
and arms close to the table and His feet stretched out away from it, as was
customary at important meals. The woman's sacrificial gift and her tears raise
questions the text does not answer. Was she grateful to Jesus for some act of
kindness that He had showed her, or was she seeking His help? By constantly
kissing (Gr. katephilei, the imperfect tense) Jesus' feet the woman was expressing
her affection, respect, and submission (cf. 1 Samuel 10:1). Normally people
anointed the heads of others, not their feet.
39 When the Pharisee who had invited him saw
this, he said to himself, “If this man were a
prophet, he would know who is touching him
and what kind of woman she is—that she is a
sinner.”
BARNES, "He spake within himself - Thought.
If he were a prophet - The word “prophet” here means, not one who predicts
future events, but one who knows the hearts of people. If Jesus had been sent from
God as a prophet, he supposed that he would have known the character of the
woman and would have rebuked her.
Would have known ... - Because Jesus did not rebuke her and drive her from
his presence, he inferred that he could not be acquainted with her character. The
Pharisees considered it improper to hold communion with those who were notorious
sinners. They judged our Saviour by their own rules, and supposed that “he” would
act in the same way; and Simon therefore concluded that he did not know her
character and could not be a prophet. Jesus did not refuse the society of the guilty.
He came to save the lost; and no person ever came to him so sure of finding a
“friend,” as those who came conscious that they were deeply depraved, and mourning
on account of their crimes.
That toucheth him - The “touch” of a Gentile, or a person singularly wicked,
they supposed to be polluting, and the Pharisees avoided it. See Mat_9:11.
GILL, "Now when the Pharisee, which had bidden him, saw it,.... Simon,
who had invited Christ to eat with him, when he saw what was done by the woman,
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how she stood at his feet, and washed them with her tears, and wiped them with her
hairs, and then kissed and anointed them:
he spoke within himself; not openly and publicly, being in good manners, though
not in real respect to Christ, unwilling to affront his guest; but turned these things
over in his mind, and reasoned upon them within himself:
saying, this man, if he were a prophet; as he was said, and believed to be by
many, but questioned by this Pharisee:
would have known who and what manner of woman this is, that toucheth
him; he took it for granted that Christ did not know this woman personally, that she
was one of the city; nor her character, or "what" was "her fame", as the Syriac version
renders it, which was very ill; or "her condition", as the Arabic version, she being not
a religious person, but a notorious lewd one: this he concluded, from his admitting
her to such nearness to him, and familiarity with him; and from hence argues within
himself, that he could not be a prophet; since, according to his notion of a prophet,
he must know persons and their characters; though this was not always requisite in a
prophet, nor did the prophetic gift at all times show itself in this way: however, this
man reasoned upon the commonly received notions of the Pharisees, both of the
Messiah, the prophet that Moses said should come, and of their own conduct, and of
all religious men: their notion with respect to the Messiah was, that he should be of
so quick an understanding, or smell, as in Isa_11:3 that he should know at once who
was a wicked person, and who not.
"Bar Coziba (they say (w)) reigned two years and a half; he said to, the Rabbans, I am
the Messiah; they replied to him, it is written of the Messiah, Isa_11:3 that he smells,
or is of quick understanding and judges (the gloss on it is, he smells on a man, and
judges and knows, ‫ההייב‬ ‫,מי‬ "who is a wicked man"): let us see whether he smells and
judges; and when they saw that he did not smell and judge, they killed him.''
But Jesus, the true Messiah, could do so; he knew who were sinners, he knew this
woman to be one, as the following account shows: and their notion with respect to
the conduct of religious persons towards the common people, and those of a bad
character, and which the Pharisee here suggests, was, that the touch of such persons
was defiling, and therefore to be avoided: for they say (x), that
"the Pharisees, if they touched the garments of the common people, they were
defiled.''
And therefore when they walked in the streets,
"they walked in the sides (of the ways), that they might not be defiled, ‫,במגע‬ "by the
touch" of the common people (y)''
For she is a sinner; a notorious one; or "that she is a sinner"; and the sense is,
Christ, had he been a prophet, the Pharisee intimates, would have known that this
woman was a vile creature; and he would have shown it; by his abhorrence and
rejection of her; or as the Persic version adds, "would have declared her sins".
HENRY, "III. The offence which the Pharisee took at Christ, for admitting the
respect which this poor penitent paid him (Luk_7:39): He said within himself (little
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thinking that Christ knew what he thought), This man, if he were a prophet, would
then have so much knowledge as to perceive that this woman is a sinner, is a
Gentile, is a woman of ill fame, and so much sanctity as therefore not to suffer her to
come so near him; for can one of such a character approach a prophet, and his heart
not rise at it? See how apt proud and narrow souls are to think that others should be
as haughty and censorious as themselves. Simon, if she had touched him, would have
said, Stand by thyself, come not near me, for I am holier than thou (Isa_65:5); and
he thought Christ should say so too.
JAMISON, "the Pharisee — who had formed no definite opinion of our Lord,
and invited Him apparently to obtain materials for a judgment.
spake within himself, etc. — “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.
BENSON, "Luke 7:39. Now when the Pharisee saw it — When Simon observed
what was done, that Jesus permitted such a notorious sinner to approach, nay,
and to touch him; he spake within himself — He thought in his heart; This man,
if he were a prophet — As he pretends to be; would have known what manner of
woman — What a vile, abominable creature; this is that toucheth him — Thus
familiarly; and instead of allowing her to do so, would immediately have driven
her away with just disdain, as the tradition of the elders directs; for it was a
maxim with the Pharisees, that the very touch of the wicked caused pollution.
“But though Simon did not declare his sentiments, they were not hidden from
Christ, who, to show him that he was a prophet, and that he knew not only the
characters of men, but the inward and invisible state of their minds, conversed
with him immediately upon the subject of his thoughts. The scope indeed of what
he said was, to convince Simon how absurdly he reasoned. Nevertheless, Jesus
did not expose him before the company, by making what he said within himself
public, but, with great delicacy, pointed out the unreasonableness of his thoughts
to Simon alone, without letting the guests at table know any thing of the matter.”
COFFMAN, "Spake within himself ... Only in the word of God may it be read
what men said within themselves, and Luke has several such instances: the
prodigal son (Luke 15:17), the unjust steward (Luke 16:3), etc. This Pharisee was
correct in one of the premises of his conceited syllogism, namely, that a true
prophet would have known who and what manner of person the woman was.
However, he was wrong in his companion premise that Jesus did not know who
and what manner of person the woman was. He not only knew that but also
knew all about Simon, as the conversation at once revealed.
COKE, "Luke 7:39-40. Now when the Pharisee—saw it, &c.— Simon, perceiving
what was done, immediately concluded that Jesus could not be a prophet; since
in that case, instead of allowing her even to touch him, he would certainly have
expelled her from his presence forthwith, as the tradition of the elders directed;
for it was a maxim among the Pharisees, that the very touch of the wicked caused
pollution. But though Simon did not declare his sentiments, they were not hidden
from Christ; who, to shew him that he was a prophet, and that he knew not only
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the characters of men, but the inward and invisible state of their minds,
conversed with him immediately upon the subject of his thoughts. The scope
indeed of what he said was, to convince Simon how absurdly he reasoned.
Nevertheless Jesus did not expose him before the company, by making what he
said within himself public; but with great delicacy pointed out the
unreasonableness of his thoughts to Simon alone, without letting the guests at
table know any thing of the matter. Instead of Master, some render the word
Διδασκαλε (and, as it seems, more properly) O teacher; for Διδασκαλε certainly
expresses more than the English word Master, especially in the sense wherein we
now use it.
PETT, "The Pharisee was horrified, but courteously said nothing. He could see
at once what kind of a woman this was, ‘a sinner’, probably a prostitute. To be
touched by such a woman was to be ritually defiled. Yet it was apparent that
Jesus was making no attempt to avoid her. He could only assume that Jesus did
not realise what kind of a woman she was. Some prophet! He had been
considering what he could believe about Jesus, and now he knew. Sadly He was
not genuine after all.
It is salutary that he apparently felt no guilt about his own neglect of his guest.
He probably felt that Jesus should feel grateful that He had been invited. But at
least he kept his head averted and pretended that he had not seen the woman. He
must not make his guest feel uncomfortable.
BURKITT, "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.
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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.
40 Jesus answered him, “Simon, I have
something to tell you.”
“Tell me, teacher,” he said.
BARNES, "And Jesus answering said unto him,.... Christ being God
omniscient, knew not only the character and conversation of this woman, which were
publicly known by all, that knew any thing of her, but also the secret thoughts and
reasonings of the Pharisee, and makes answer to them; which shows, that he was a
prophet, in the sense of this man; yea, more than a prophet:
Simon, I have somewhat to say to thee; this could not be Simon Peter, Christ
spoke to, as some have suggested; for the answer is made unto the Pharisee, and he is
the person addressed by the name of Simon; even he, into whose house Christ
entered, and now was, as appears from Luk_7:44.
And he saith, Master; or teacher, or doctor; or as the Syriac version, "Rabbi";
which was the common salutation of doctors:
say on. This was a way of speaking in use with the Jews, giving leave to proceed in a
discourse; and as Christ was now a guest in this man's house, he asks leave of him,
and he grants him it: so we read of R. Simeon ben Gamaliel (z) that he said to R.
Ishmael ben Elishah,
"is it thy pleasure that I should say before thee one thing? he said unto him, ‫,אמור‬ "say
on".''
Again, R. Jochanan ben Zaccai said (a) to a certain governor,
"suffer me to say one thing to thee: he replied to him, ‫,אמור‬ "say on".''
GILL, "And Jesus answering said unto him,.... Christ being God omniscient,
knew not only the character and conversation of this woman, which were publicly
234

known by all, that knew any thing of her, but also the secret thoughts and reasonings
of the Pharisee, and makes answer to them; which shows, that he was a prophet, in
the sense of this man; yea, more than a prophet:
Simon, I have somewhat to say to thee; this could not be Simon Peter, Christ
spoke to, as some have suggested; for the answer is made unto the Pharisee, and he is
the person addressed by the name of Simon; even he, into whose house Christ
entered, and now was, as appears from Luk_7:44.
And he saith, Master; or teacher, or doctor; or as the Syriac version, "Rabbi";
which was the common salutation of doctors:
say on. This was a way of speaking in use with the Jews, giving leave to proceed in a
discourse; and as Christ was now a guest in this man's house, he asks leave of him,
and he grants him it: so we read of R. Simeon ben Gamaliel (z) that he said to R.
Ishmael ben Elishah,
"is it thy pleasure that I should say before thee one thing? he said unto him, ‫,אמור‬ "say
on".''
Again, R. Jochanan ben Zaccai said (a) to a certain governor,
"suffer me to say one thing to thee: he replied to him, ‫,אמור‬ "say on".''
HENRY, "IV. Christ's justification of the woman in what she did to him, and of
himself in admitting it. Christ knew what the Pharisee spoke within himself, and
made answer to it: Simon, I have something to say unto thee, Luk_7:40. Though he
was kindly entertained at his table, yet even there he reproved him for what he saw
amiss in him, and would not suffer sin upon him. Those whom Christ hath
something against he hath something to say to, for his Spirit shall reprove. Simon is
willing to give him the hearing: He saith, Master, say on. Though he could not
believe him to be a prophet (because he was not so nice and precise as he was), yet
he can compliment him with the title of Master, among those that cry Lord, Lord,
but do not the things which he saith. Now Christ, in his answer to the Pharisee,
reasons thus: - It is true this woman has been a sinner: he knows it; but she is a
pardoned sinner, which supposes her to be a penitent sinner. What she did to him
was an expression of her great love to her Saviour, by whom her sins were forgiven.
If she was pardoned, who had been so great a sinner, it might reasonably be
expected that she should love her Saviour more than others, and should give greater
proofs of it than others; and if this was the fruit of her love, and flowing from a sense
of the pardon of her sin, it became him to accept of it, and it ill became the Pharisee
to be offended at it. Now Christ has a further intention in this. The Pharisee doubted
whether he was a prophet or no, nay, he did in effect deny it; but Christ shows that he
was more than a prophet, for he is one that has power on earth to forgive sins, and
to whom are due the affections and thankful acknowledgments of penitent pardoned
sinners. Now, in his answer,
JAMISON 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
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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.
CALVIN, "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.
BENSON, "Luke 7:40-43. Jesus answering — What Simon spake within himself;
said, Simon, I have somewhat to say to thee — Though he was kindly entertained
at his table, yet even there he judged it proper to reprove him for what he saw
amiss in him, and not to suffer sin upon him. This he does, however, in a most
tender and courteous manner. And he saith, Master, διδασκαλε, teacher, say
on — Though Simon would not believe him to be a prophet, because he suffered
so great a sinner to touch him, yet he could compliment him with the title of
teacher, like those that say to him, Lord, Lord, but do not the things which he
enjoins. Then Jesus immediately delivered the following parable as a just, yet
mild reproof of his host. A certain creditor had two debtors — That were both
insolvent; the one owed five hundred pence — Greek, δηναρια, Roman pence, in
value about seven pence halfpenny sterling, so that five hundred of them were
nearly equivalent to fifteen guineas sterling, and fifty to one guinea and a half.
There is no reason to believe that there was any mystery intended in Christ’s
fixing on these sums, rather than any others that had as great a difference
between them. And when they had nothing to pay — Could neither of them
discharge any part of this debt; he frankly forgave them both — The whole of
what they respectively owed: Tell me, therefore — Since it may be reasonably
expected that both would have some sense of, and gratitude for his goodness;
which of them would love him most — In return for this his great kindness and
generosity? Observe, reader, neither of them would love him at all before he had
forgiven him. An insolvent debtor, till he is forgiven, does not love, but shun his
creditor. Simon answered, He to whom he forgave most — He surely was under
the greatest obligations, and must reasonably be supposed to feel the greatest
affection for his merciful and generous creditor: And he said, Thou hast rightly
judged — And the reflection is evidently suited to the case that we have before
us.
COFFMAN, "This was a dramatic moment. The proud, unloving Pharisee had
already made up his mind. He had decided that Jesus was an impostor, and one
cannot fail to sense the condescension in his icy "Teacher, say on?' But he was in
for the shock of his life. The Master began by relating what Simon probably
thought was an innocuous little parable; the point he would get later on.
SIMEON, "THE INSOLVENT DEBTORS
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Luke 7:40-42. And Jesus answering said unto him, Simon, I have somewhat to
say unto thee, and he saith, Master, say on. There was a certain creditor, which
had two debtors: the one owed five hundred pence, and the other fifty. And when
they had nothing to pay, he frankly forgave them both.
PARABLES are well calculated to convey reproof in the most convincing, and at
the same time in the least offensive, manner. Nothing could exceed the beauty
and efficacy of Nathan’s parable to David: that also in the text was admirably
adapted to the occasion [Note: Here the occasion should be briefly stated.].
I. The parable itself—
It presents to our view three important truths:
1. We all, though in different degrees, are debtors unto
God—
[There is not a man on earth who has not violated the law of God: but, though all
are guilty in his sight, some are far more so than others [Note: See the text.]. The
profane and profligate sinner is doubtless worse than the more decent moralist.
We must not, however, compare ourselves with others [Note: 2 Corinthians
10:12.], but try ourselves by the standard of God’s law; and if we bring ourselves
to this test, we shall find no cause for boasting, even though we may have been
preserved from gross offences.]
2. No man, however little he may owe, can discharge his
own debt—
[If we could obey the law perfectly in future, our obedience would no more
compensate for our past disobedience, than our ceasing to increase a debt would
discharge a debt we had already contracted: but we cannot fulfil all that is
required of us, or indeed perform any one action that is absolutely free from all
imperfection. How then shall we discharge our debt, when, with all our care, we
cannot but daily increase it? Nor will repentance obliterate our offences against
God’s law, any more than it will those committed against human laws. If
therefore neither obedience nor repentance can cancel our debt, we must confess
that “we have nothing to pay.”]
3. But God is willing freely to forgive us all—
[There is no such difference between one and another as can entitle any one to a
preference in God’s esteem, or procure him a readier acceptance with God.
Every one who truly repents and believes in Christ [Note: The parable was not
intended to set forth the doctrines of redemption, but merely the effect which a
sense of great obligations will produce. And, if we would infer that we have no
need of faith in the atonement, because the parable makes no mention of it, we
must infer also that we may be forgiven without repentance, since there is no
mention made of that.], shall surely obtain mercy: no recompence or composition
237

is required to be offered by us [Note: Isaiah 55:1.]. On the contrary, an attempt
to offer any to God would absolutely preclude us from all hope of his favour
[Note: Galatians 5:4.]. None can be accepted who will not come as bankrupts;
nor shall any who come in this manner be rejected [Note: Isaiah 1:18; Isaiah
55:7.].]
Such being the import of the parable, we proceed to,
II. The improvement that is to be made of it—
Our Lord evidently intended to reprove Simon, while he vindicated both the
woman’s conduct and his own. Hence it seems proper to improve the parable,
1. For the conviction of self-righteous Pharisees—
[Persons who think their debts small, feel little love to the Saviour themselves,
and are ready to censure those who do love him. While they approve of zeal in
every thing else, they condemn it in religion. But this disposition shews that their
seeming piety is mere hypocrisy. If they had any true grace, they would delight to
see Christ honoured, and to honour him themselves.]
2. For the vindication of zealous Christians—
[We would not plead for a zeal that is without knowledge: but such a zeal as this
grateful penitent discovered must be vindicated, though the whole world should
condemn it. Are there any then who weep at the Saviour’s feet, and who seek by
all means in their power to honour him? Let them go on boldly, yet modestly,
fearing neither loss nor shame in so good a cause; and let them know, that he, for
whom they suffer, will soon testify his approbation of them before the assembled
universe.]
3. For the encouragement of all penitent sinners—
[Our Lord, both in the parable, and in his address to the woman, shewed that no
sinner, however vile, should be spurned from his feet: he even declared to her
accusers, and revealed to her own soul, that he had pardoned her sins.
Henceforth then let no man despair of obtaining mercy at his hands. Only let us
acknowledge to him our inability to pay our own debt, and he will say to us, as to
the woman, “Depart in peace, thy sins are forgiven thee.”]
41 “Two people owed money to a certain
moneylender. One owed him five hundred
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denarii,[c] and the other fifty.
BARNES, "A certain creditor - A man who had lent money or sold property,
the payment for which was yet due.
Five hundred pence - About 69 dollars 26 cents, or 14 British pounds, 11
shilling, 8d. See the notes at Mat_18:28.
Fifty - About 7 dollars, or 1 British pound, 9 shillings, and 2d.
CLARKE, "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.
GILL, "There was a certain creditor,.... All the Oriental versions premise
something to this. The Syriac version reads, "Jesus said unto him". The Arabic
version, "then he said". The Persic version, "Jesus said"; and the Ethiopic version,
"and he said to him"; and something of this kind is understood, and to be supplied in
the text:
which had two debtors, the one owed five hundred pence, and the other
fifty; these were, as the word shows, Roman "denarii" or "pence"; the former of
these sums, reckoning a Roman penny at seven pence halfpenny of our money,
amounted to fifteen pounds and twelve shillings and six pence; and the latter, to one
pound eleven shillings and three pence; the one of these sums was ten times larger,
than the other. This is a parable: by "the creditor", God is meant, to whom men owe
their beings, and the preservation of them, and all the mercies of life; and are under
obligation to obedience and thankfulness: hence: no man can merit any thing of God,
or pay off any old debt, by a new act of obedience, since all is due to him: by the "two
debtors" are meant, greater and lesser sinners: all sins are debts, and all sinners are
debtors; not debtors to sin, for then it would not be criminal, but lawful to commit
sin, and God must be pleased with it, which he is not, and men might promise
themselves impunity, which they cannot; but they are debtors to fulfil the law, and in
case of failure, are bound to the debt of punishment: and of these debtors and debts,
some are greater, and others less; not but that they, are all equally sinners in Adam,
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and equally guilty and corrupted by his transgression; and the same seeds of sin are
in the hearts of all men, and all sin is committed against God, and is a breach of his
law, and is mortal, or deserving of death, even death eternal; but then as some
commands are greater, and others less, so must their transgressions be: sin more
immediately committed against God, is greater than that which is committed against
our neighbour; and besides, the circumstances of persons and things differ, which
more or less aggravate the offence.
HENRY, "1. He by a parable forces Simon to acknowledge that the greater sinner
this woman had been the greater love she ought to show to Jesus Christ when her
sins were pardoned, Luk_7:41-43. A man had two debtors that were both insolvent,
but one of them owed him ten times more than the other. He very freely forgave
them both, and did not take the advantage of the law against them, did not order
them and their children to be sold, or deliver them to the tormentors. Now they were
both sensible of the great kindness they had received; but which of them will love
him most? Certainly, saith the Pharisee, he to whom he forgave most; and herein he
rightly judged. Now we, being obliged to forgive, as we are and hope to be forgiven,
may hence learn the duty between debtor and creditor.
CALVIN, "41.A certain creditor had two debtors The scope of this parable is to
demonstrate, that Simon is wrong in condemning the woman who is acquitted by
the heavenly judge. He proves that she is righteous, not because she pleased God,
but because her sins were forgiven; for otherwise her case would not correspond
to the parable, in which Christ expressly states, that the creditor freely forgave
the debtors who were not able to pay. We cannot avoid wondering, therefore,
that the greater part of commentators have fallen into so gross a blunder as to
imagine that this woman, by her tears, and her anointing, and her kissing his
feet, deserved the pardon of her sins. The argument which Christ employs was
taken, not from the cause, but from the effect; for, until a favor has been
received, it cannot awaken gratitude, (243) and the cause of reciprocal love is
here declared to be a free forgiveness. In a word, Christ argues from the fruits or
effects that follow it, that this woman has been reconciled to God.
COFFMAN, "The lender = Jesus Christ our Lord The one who owed five
hundred shillings = the sinful woman The one who owed fifty shillings = the
Pharisee Their both being unable to pay = the fact that no mortal can atone for
even the most insignificant of his sins. His freely forgiving both = the unmerited
favor of God in providing a means of forgiveness for all.SIZE>MONO>LINES>
The question of who "loved" the most focuses upon the most important element
in determining who shall be saved.
Significantly, the sins of the Pharisee, consisting of pride, conceit, and self-
righteousness, were here set forth as only a tenth as weighty as the sins of the
woman.
MACLAREN. “THE TWO DEBTORS
We all know the lovely story in which this parable is embedded. A woman of
notoriously bad character had somehow come in contact with Jesus Christ, and had
by Him been aroused from her sensuality and degradation, and calmed by the
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assurance of forgiveness. So, when she heard that He was in her own town, what
could she do but hasten to the Pharisee’s house, and brave the cruel, scornful eyes of
the eminently respectable people that would meet her there? She carries with her
part of the spoils and instruments of her sinful adornment, to devote it to His service;
but before she can open the cruse, her heart opens, and the hot tears flow on His feet,
inflicting an indignity where she had meant an honour. She has nothing at hand to
repair the fault, she will not venture to take her poor garment, which might have
done it, but with a touch, she loosens her long hair, and with the ingenuity and self-
abasement of love, uses that for a towel. Then, gathering confidence from her
reception, and carried further than she had meant, she ventures to lay her sinful lips
on His feet, as if asking pardon for the tears that would come-the only lips, except
those of the traitor, that are recorded as having touched the Master. And only then
does she dare to pour upon Him her only wealth.
What says the Pharisee? Has he a heart at all? He is scandalised at such a scene at his
respectable table; and no wonder, for he could not have known that a change had
passed upon the woman, and her evil repute was obviously notorious. He does not
wonder at her having found her way into his house, for the meal was half public. But
he began to doubt whether a Man who tolerates such familiarities from such a person
could be a prophet; or if He were, whether He could be a good man. ‘He would have
known her if He had been a prophet,’ thinks he. The thought is only a questionably
true one. ‘If He had known her, He would have thrust her back with His foot,’ he
thinks; and that thought is obviously false. But Simon’s righteousness was of the sort
that gathers up its own robes about it, and shoves back the poor sinner into the filth.
‘She is a sinner,’ says he. No, Simon! she was a sinner, but she is a penitent, and is on
the road to be a saint, and having been washed, she is a great deal cleaner than thou
art, who art only white-washed.
Our Lord’s parable is the answer to the Pharisee’s thought, and in it Jesus shows
Simon that He knows him and the woman a great deal better than he did. There are
three things to which briefly I ask your attention-the common debt, in varying
amounts; the common insolvency; and the love, like the debt, varying in amount.
Now, note these things in order.
I. There is, first of all, the common debt.
I do not propose to dwell at all upon that familiar metaphor, familiar to us all from
its use in the Lord’s Prayer, by which sin and the guilt of sin are shadowed forth for
us in an imperfect fashion by the conception of debt. For duty neglected is a debt to
God, which can only be discharged by a penalty. And all sin, and its consequent guilt
and exposure to punishment, may be regarded under the image of indebtedness.
But the point that I want you to notice is that these two in our parable, though they
are meant to be portraits of Simon and the woman, are also representatives of the
two classes to one or other of which we all belong. They are both debtors, though one
owes but a tenth of what the other does. That is to say, our Lord here draws a broad
distinction between people who are outwardly respectable, decent, cleanly living, and
people who have fallen into the habit, and are living a life, of gross and open
transgression. There has been a great deal of very pernicious loose representation of
the attitude of Christianity in reference to this matter, common in evangelical
pulpits. And I want you to observe that our Lord draws a broad line and says, ‘Yes!
you, Simon, are a great deal better than that woman was. She was coarse, unclean,
her innocence gone, her purity stained. She had been wallowing in filth, and you,
with your respectability, your rigid morality, your punctilious observance of the
ordinary human duties, you were far better than she was, and had far less to answer
for than she had.’ Fifty is only a tenth of five hundred, and there is a broad
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distinction, which nothing ought to be allowed to obliterate, between people who,
without religion, are trying to do right, to keep themselves in the paths of morality
and righteousness, to discharge their duty to their fellows, controlling their passions
and their flesh, and others who put the reins upon the necks of the horses and let
them carry them where they will, and live in an eminent manner for the world and
the flesh and the devil. And there is nothing in evangelical Christianity which in the
smallest degree obliterates that distinction, but rather it emphasises it, and gives a
man full credit for any difference that there is in his life and conduct and character
between himself and the man of gross transgression.
But then it says, on the other side, the difference which does exist, and is not to be
minimised, is, after all, a difference of degree. They are both debtors. They stand in
the same relation to the creditor, though the amount of the indebtedness is extremely
different. We are all sinful men, and we stand in the same relation to God, though
one of us may be much darker and blacker than the other.
And then, remember, that when you begin to talk about the guilt of actions in God’s
sight, you have to go far below the mere surface. If we could see the infinite
complexity of motives-aggravations on the one side and palliations on the other-
which go to the doing of a single deed, we should not be so quick to pronounce that
the publican and the harlot are worse than the Pharisee. It is quite possible that an
action which passes muster in regard to the morality of the world may, if regard be
had (which God only can exercise) to the motive for which it is done, be as bad as, if
not worse than, the lust and the animalism, drunkenness and debauchery, crime and
murder, which the vulgar scales of the world consider to be the heavier. If you once
begin to try to measure guilt, you will have to pass under the surface appearance, and
will find that many a white and dazzling act has a very rotten inside, and that many a
very corrupt and foul one does not come from so corrupt a source as at first sight
might seem to be its origin. Let us be very modest in our estimate of the varying guilt
of actions, and remember that, deep down below all diversities, there lies a
fundamental identity, in which there is no difference, that all of us respectable people
that never broke a law of the nation, and scarcely ever a law of propriety, in our lives,
and the outcasts, if there are any here now, the drunkards, the sensualists, all of us
stand in this respect in the same class. We are all debtors, for we have ‘all sinned and
come short of the glory of God,’ A viper an inch long and the thickness of whipcord
has a sting and poison in it, and is a viper. And if the question is whether a man has
got small-pox or not, one pustule is as good evidence as if he was spotted all over. So,
remember, he who owes five hundred and he who owes the tenth part of it, which is
fifty, are both debtors.
II. Now notice the common insolvency.
‘They had nothing to pay.’ Well, if there is no money, ‘no effects’ in the bank, no cash
in the till, nothing to distrain upon, it does not matter very much what the amount of
the debt is, seeing that there is nothing to meet it, and whether it is fifty or five
hundred the man is equally unable to pay. And that is precisely our position.
I admit, of course, that men without any recognition of God’s pardoning mercy, or
any of the joyful impulse that comes from the sense of Christ’s redemption, or any of
the help that is given by the indwelling of the Spirit who sanctifies may do a great
deal in the way of mending their characters and making themselves purer and nobler.
But that is not the point which my text contemplates, because it deals with a past.
And the fact that lies under the metaphor of my text is this, that none of us can in any
degree diminish our sin, considered as a debt to God. What can you and I do to
lighten our souls of the burden of guilt? What we have written we have written. Tears
will not wash it out, and amendment will not alter the past, which stands frowning
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and irrevocable. If there be a God at all, then our consciences, which speak to us of
demerit, proclaim guilt in its two elements-the sense of having done wrong, and the
foreboding of punishment therefor. Guilt cannot be dealt with by the guilty one: it
must be Some One else who deals with it. He, and only He against whom we have
sinned, can touch the great burden that we have piled upon us.
Brother! we have nothing to pay. We may mend our ways; but that does not touch the
past. We may hate the evil; that will help to keep us from doing it in the future, but it
does not affect our responsibility for what is done. We cannot touch it; there it stands
irrevocable, with this solemn sentence written over the black pile, ‘Every
transgression and disobedience shall receive its just recompense of reward.’ We have
nothing to pay.
But my text suggests, further, that a condition precedent to forgiveness is the
recognition by us of our penniless insolvency. Though it is not distinctly stated, it is
clearly and necessarily implied in the narrative, that the two debtors are to be
supposed as having come and held out a couple of pairs of empty hands, and sued in
formâ pauperis. You must recognise your insolvency if you expect to be forgiven.
God does not accept dividends, so much in the pound, and let you off the rest on
consideration thereof. If you are going to pay, you have to pay all; if He is going to
forgive, you have to let Him forgive all. It must be one thing or the other, and you and
I have to elect which of the two we shall stand by, and which of the two shall be
applied to us.
Oh, dear friends! may we all come and say,
‘Nothing in my hand I bring,
Simply to Thy Cross I cling.
III. And so, lastly, notice the love, which varies with the forgiveness.
‘Tell Me which of them will love him most.’ Simon does not penetrate Christ’s design,
and there is a dash of supercilious contempt for the story and the question, as it
seems to me, in the languid, half-courteous answer:-’I suppose, if it were worth my
while to think about such a thing, that he to whom he forgave the most.’ He did not
know what a battery was going to be unmasked. Jesus says, ‘Thou hast rightly
judged.’
The man that is most forgiven is the man that will love most. Well, that answer is
true if all other things about the two debtors are equal. If they are the same sort of
men, with the same openness to sentiments of gratitude and generosity, the man who
is let off the smaller debt will generally be less obliged than the man who is let off the
larger. But it is, alas! not always the case that we can measure benefits conferred by
gratitude shown. Another element comes in-namely, the consciousness of the benefit
received-which measures the gratitude far more accurately than the actual benefit
bestowed. And so we must take both these things, the actual amount of forgiveness,
so to speak, which is conferred, and the depth of the sense of the forgiveness
received, in order to get the measure of the love which answers it. So that this
principle breaks up into two thoughts, of which I have only just a word or two to say.
First, it is very often true that the greatest sinners make the greatest saints. There
have been plenty of instances all down the history of the world, and there are plenty
of instances, thank God, cropping up every day still in which some poor, wretched
outcast, away out in the darkness, living on the husks that the swine do eat, and
liking to be in the pigstye, is brought back into the Father’s house, and turns out a far
more loving son and a far better servant than the man that had never wandered away
from it. ‘The publicans and the harlots’ do often yet ‘go into the Kingdom of God
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before’ the respectable people.
And there are plenty of people in Manchester that you would not touch with a pair of
tongs who, if they could be got hold of, would make far more earnest and devoted
Christians than you are. The very strength of passion and feeling which has swept
them wrong, rightly directed, would make grand saints of them, just as the very same
conditions of climate which, at tropics, bring tornadoes and cyclones and dreadful
thunder-storms, do also bring abundant fertility. The river which devastates a nation,
dammed up within banks, may fertilise half a continent. And if a man is brought out
of the darkness, and looks back upon the years that are wasted, that may help him to
a more intense consecration. And if he remembers the filth out of which Jesus Christ
picked him, it will bind him to that Lord with a bond deep and sacred.
So let no outcast man or woman listening to me now despair. You can come back
from the furthest darkness, and whatever ugly things you have in your memories and
your consciences, you may make them stepping-stones on which to climb to the very
throne of God. Let no respectable people despise the outcasts; there may be the
making in them of far better Christians than we are.
But, on the other hand, let no man think lightly of sin. Though it can be forgiven and
swept away, and the gross sinner may become the great saint, there will be scars and
bitter memories and habits surging up again after we thought they were dead; and
the old ague and fever that we caught in the pestilential land will hang by us when we
have migrated into a more wholesome climate. It is never good for a man to have
sinned, even though, through his sin, God may have taken occasion to bring him near
to Himself.
But the second form of this principle is always true-namely, that those who are most
conscious of forgiveness will be most fruitful of love. The depth and fervour of our
individual Christianity depends more largely on the clearness of our consciousness of
our own personal guilt and the firmness of our grasp of forgiveness than upon
anything else.
Why is it that such multitudes of you professing Christians are such icebergs in your
Christianity? Mainly for this reason-that you have never found out, in anything like
an adequate measure, how great a sinner you are, and how sure and sweet and
sufficient Christ’s pardoning mercy is. And so you are like Simon-you will ask Jesus
to dinner, but you will not give Him any water for His feet or ointment for His head.
You will do the conventional and necessary pieces of politeness, but not one act of
impulse from the heart ever comes from you. You discharge ‘the duties of religion.’
What a phrase! You discharge the duties of religion. Ah! My brother, if you had been
down into the horrible pit and the miry clay, and had seen a hand and a face looking
down, and an arm outstretched to lift you; and if you had ever known what the
rapture was after that subterraneous experience of having your feet set upon a rock
and your goings established, you would come to Him and you would say, ‘Take me
all, O Lord! for I am all redeemed by Thee.’ ‘To whom little is forgiven the same
loveth little.’ Does not that explain the imperfect Christianity of thousands of us?
Fifty pence and five hundred pence are both small sums. Our Lord had nothing to do
here with the absolute amount of debt, but only with the comparative amount of the
two debts. But when He wanted to tell the people what the absolute amount of the
debt was, he did it in that other story of the Unfaithful Servant. He owed his lord, not
fifty pence (fifty eightpences or thereabouts), not five hundred pence, but ‘ten
thousand talents,’ which comes to near two and a half millions of English money.
And that is the picture of our indebtedness to God. ‘We have nothing to pay.’ Here is
the payment-that Cross, that dying Christ. Turn your faith there, my brother, and
then you will get ample forgiveness, and that will kindle love, and that will overflow
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in service. For the aperture in the heart at which forgiveness enters in is precisely of
the same width as the one at which love goes out. Christ has loved us all, and
perfectly. Let us love Him back again, who has died that we might live, and borne our
sins in His own body.
42 Neither of them had the money to pay him
back, so he forgave the debts of both. Now
which of them will love him more?”
BARNES, "Frankly forgave - Freely forgave, or forgave entirely without any
compensation. This is not designed to express anything about the way in which God
forgives sinners. He forgives - forgives freely, but it is in connection with the
“atonement” made by the Lord Jesus. If it was a mere “debt” which we owed to God,
he might forgive, as this creditor did, without an equivalent. But it is “crime” which
he forgives. He pardons as a moral governor. A parent might forgive a “debt” without
any equivalent; but he cannot pardon an offending child without regarding his own
“character” as a parent, the “truth” of his threatenings, the good order of his house,
and the maintenance of his authority. So our sins against God, though they are called
“debts,” are called so “figuratively.” It is not an affair of “money,” and God cannot
forgive us without maintaining his word, the honor of his government, and law - in
other words, without an “atonement.” It is clear that by the creditor here our Saviour
meant to designate God, and by the “debtors,” sinners and the woman present.
Simon, whose life had been comparatively upright, was denoted by the one that owed
“fifty” pence; the woman, who had been an open and shameless sinner, was
represented by the one that owed “five hundred.” Yet “neither” could pay. Both must
be forgiven or perish. So, however much difference there is among people, “all” need
the pardoning mercy of God, and “all,” without that, must perish.
CLARKE, "Which of them will love him most? - Which is under the greater
obligation and should love him most?
GILL, "And when they had nothing to pay,.... Neither the lesser nor greater
debtor; for though not alike in debt, yet both insolvent: man has run out his whole
stock, which the God of nature gave him, in his original creation and primitive state;
and is become a bankrupt and a beggar, is poor, wretched, and miserable; he has no
money, he has nothing to offer for a composition, much less for payment; he has no
righteousness, and if he had, it would be nothing to pay with; since that itself, even in
perfection, is due to God, and cannot discharge a former debt: sin being committed
against an infinite being, is in some sense an infinite debt, and requires an infinite
satisfaction, which a finite creature can never give; and he is therefore liable to a
prison, and that for ever: but behold the wonderful grace of God, the creditor!
he frankly forgave them both: their whole debts, without regard to any merits of
theirs, which they could not have, or any motives in them, or any conditions to be
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performed by them, but purely of his sovereign will, free grace, and rich mercy,
though not without regard to the satisfaction of his Son; which by no means hinders
the frankness of the pardon, or obscures the grace of it, but increases and illustrates
it; seeing this satisfaction is of God's own finding out, providing, and accepting; and
is at his own expense, and without money and price, to the debtors:
tell me therefore, which of them will love him most; or "ought to love him
most", as the Ethiopic version. The Vulgate Latin, and all the Oriental versions, leave
out the first part of this clause, "tell me".
HENRY, "2. Her strong affection to the Lord Jesus. This was what our Lord Jesus
took special notice of, that she loved much, Luk_7:42, Luk_7:47. She washed his
feet, in token of her ready submission to the meanest office in which she might do
him honour. Nay, she washed them with her tears, tears of joy; she was in a
transport, to find herself so near her Saviour, whom her soul loved. She kissed his
feet, as one unworthy of the kisses of his mouth, which the spouse coveted, Son_1:2.
It was a kiss of adoration as well as affection. She wiped them with her hair, as one
entirely devoted to his honour. Her eyes shall yield water to wash them, and her hair
be a towel to wipe them; and she anointed his feet with the ointment, owning him
hereby to be the Messiah, the Anointed. She anointed his feet in token of her consent
to God's design in anointing his head with the oil of gladness. Note, All true penitents
have a dear love to the Lord Jesus.
43 Simon replied, “I suppose the one who had
the bigger debt forgiven.”
“You have judged correctly,” Jesus said.
BARNES, "I suppose ... - He saw not “the point” of our Lord’s parable. By thus
saying, therefore, he condemned himself, and prepared the way for our Lord’s
reproof.
CLARKE, "He to whom he forgave most - By this acknowledgment he was,
unknowingly to himself, prepared to receive our Lord’s reproof.
GILL, "Simon answered and said,.... Very readily, without any hesitation, not
being aware of the application of it, to the instance he had been pondering in his
mind:
I suppose, that he to whom he forgave most; it was his opinion, and to him a
plain case, that he that owed the largest debt, and that being forgiven him fully, and
freely, as he was under the greatest obligation, so as he ought, he would show the
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greatest love and affection to his kind and gracious creditor:
and he said unto him; that is, Jesus said, as the Syriac and Persic versions express
it:
thou hast rightly judged; this is a right and true judgment of the case; it is
according to the nature and truth of things, and what is obvious and clear at first
sight, and which every one must agree to.
COFFMAN, "Simon, so he thought, was merely going along with the little game;
his "I suppose" is in the same vein of condescension as the "say on" of Luke
7:40. There was not even anything in Jesus' address to Simon that revealed the
blockbuster that Jesus was about to detonate in his face. Simon, no doubt, was
still smiling a sophisticated sneer when Jesus said, "Thou hast rightly judged."
Then turning to the woman, who in Jesus' sight was the principal audience, he
spoke, as it were, over his shoulder to Simon.
44 Then he turned toward the woman and said
to Simon, “Do you see this woman? I came into
your house. You did not give me any water for
my feet, but she wet my feet with her tears and
wiped them with her hair.
BARNES, "Seest thou this woman? - You see what this woman has done to
me, compared with what you have done. She has shown me expressions of regard
which you, in your own house, have not shown.
I entered into thine house - I came at your invitation, where I might expect all
the usual rites of hospitality.
Thou gavest me no water for my feet - Among Eastern people it was
customary, before eating, to wash the feet; and to do this, or to bring water for it, was
one of the rites of hospitality. See Gen_18:4; Jdg_19:21. The reasons for this were,
that they wore “sandals,” which covered only the bottom of the feet, and that when
they ate they reclined on couches or sofas. It became therefore necessary that the feet
should be often washed.
CLARKE, "Thou gavest me no water - In this respect Simon was sadly
deficient in civil respect, whether this proceeded from forgetfulness or contempt. The
custom of giving water to wash the guest’s feet was very ancient. See instances in
Gen_18:4; Gen_24:32; Jdg_19:21; 1Sa_25:41. In Hindoostan it is the custom, that
when a superior enters the house of an inferior, the latter washes his feet, and gives
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him water to rinse his mouth before he eats. See Ayeen Akbery, vol. iii. p. 226.
GILL, "And he turned to the woman,.... That stood behind him at his feet,
and said to Simon, seest thou this woman? and what she has done? pointing to
her, and comparing him, and her, and their actions together, whereby he might judge
of the preceding parable, and how fitly it might be applied to the present case:
I entered into thine house; not of his own accord, but by the invitation of Simon,
and therefore might have expected the usual civilities:
thou gavest me no water for my feet: to wash them with, no, not so much as
water; a civility very common in those hot countries, where walking without
stockings, and only with sandals, they needed often washing; and which was very
refreshing, and was not only used to travellers and strangers, but to guests, and was
usually done by the servants of the house; See Gill on Luk_7:38.
but she hath washed my feet with tears. The Persic version reads, "with the
tears of her eyes"; which made a bath for his feet;
and wiped them with the hairs of her head. The Vulgate Latin, Syriac, Persic,
and Ethiopic versions read only, "with her hair", which she used instead of a towel,
when Simon neither gave him water to wash with, nor a towel to wipe with.
HENRY, "(1.) The debtor, if he have any thing to pay, ought to make satisfaction
to his creditor. No man can reckon any thing his own or have any comfortable
enjoyment of it, but that which is so when all his debts are paid.
(2.) If God in his providence have disabled the debtor to pay his debt, the creditor
ought not to be severe with him, nor to go to the utmost rigour of the law with him,
but freely to forgive him. Summum jus est summa injuria - The law stretched into
rigour becomes unjust. Let the unmerciful creditor read that parable, Mat_18:23,
etc., and tremble; for they shall have judgment without mercy that show no mercy.
(3.) The debtor that has found his creditors merciful ought to be very grateful to
them; and, if he cannot otherwise recompense them, ought to love them. Some
insolvent debtors, instead of being grateful, are spiteful, to their creditors that lose
by them, and cannot give them a good word, only because they complain, whereas
losers may have leave to speak. But this parable speaks of God as the Creator (or
rather of the Lord Jesus himself, for he it is that forgives, and is beloved by, the
debtor) and sinners are the debtors: and so we may learn here, [1.] That sin is a debt,
and sinners are debtors to God Almighty. As creatures, we owe a debt, a debt of
obedience to the precept of the law, and, for non-payment of that, as sinners, we
become liable to the penalty. We have not paid our rent; nay, we have wasted our
Lord's goods, and so we become debtors. God has an action against us for the injury
we have done him, and the omission of our duty to him. [2.] That some are deeper in
debt to God, by reason of sin, than others are: One owed five hundred pence and the
other fifty. The Pharisee was the less debtor, yet he a debtor too, which was more
than he thought himself, but rather that God was his debtor, Luk_18:10, Luk_18:11.
This woman, that had been a scandalous notorious sinner, was the greater debtor.
Some sinners are in themselves greater debtors than others, and some sinners, by
reason of divers aggravating circumstances, greater debtors; as those that have
sinned most openly and scandalously, that have sinned against greater light and
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knowledge, more convictions and warnings, and more mercies and means. [3.] That,
whether our debt be more or less, it is more than we are able to pay: They had
nothing to pay, nothing at all to make a composition with; for the debt is great, and
we have nothing at all to pay it with. Silver and gold will not pay our debt, nor will
sacrifice and offering, no, not thousands of rams. No righteousness of our own will
pay it, no, not our repentance and obedience for the future; for it is what we are
already bound to, and it is God that works it within us. [4.] That the God of heaven is
ready to forgive, frankly to forgive, poor sinners, upon gospel terms, though their
debt be ever so great. If we repent, and believe in Christ, our iniquity shall not be our
ruin, it shall not be laid to our charge. God has proclaimed his name gracious and
merciful, and ready to forgive sin; and, his Son having purchased pardon for penitent
believers, his gospel promises it to them, and his Spirit seals it and gives them the
comfort of it. [5.] That those who have their sins pardoned are obliged to love him
that pardoned them; and the more is forgiven them, the more they should love him.
The greater sinners any have been before their conversion, the greater saints they
should be after, the more they should study to do for God, and the more their hearts
should be enlarged in obedience. When a persecuting Saul became a preaching Paul
he laboured more abundantly.
2. He applies this parable to the different temper and conduct of the Pharisee and the
sinner towards Christ. Though the Pharisee would not allow Christ to be a prophet,
Christ seems ready to allow him to be in a justified state, and that he was one
forgiven, though to him less was forgiven. He did indeed show some love to Christ,
in inviting him to his house, but nothing to what this poor woman showed.
“Observe,” saith Christ to him, “she is one that has much forgiven her, and therefore,
according to thine own judgment, it might be expected that she should love much
more than thou dost, and so it appears. Seest thou this woman? Luk_7:44. Thou
lookest upon her with contempt, but consider how much kinder a friend she is to me
than thou art; should I then accept thy kindness, and refuse hers?” (1.) “Thou didst
not so much as order a basin of water to be brought, to wash my feet in, when I came
in, wearied and dirtied with my walk, which would have been some refreshment to
me; but she has done much more: she has washed my feet with tears, tears of
affection to me, tears of affliction for sin, and has wiped them with the hairs of her
head, in token of her great love to me.”
JAMISON, "I entered ... no water — a compliment to guests. Was this “much
love?” Was it any?
CALVIN, "44.And turning to the woman. The Lord appears to compare Simon
with the woman, in such a manner as to make him chargeable with nothing more
than light offenses. But this is spoken only in the way of concession. “Suppose
now, Simon,” he says, “that the guilt from which God discharges thee was light,
(244) and that this woman has been guilty of many and very heinous offenses.
Yet you see how she proves by the effect that she has obtained pardon. For what
mean those profuse tears, those frequent kisses of the feet, that precious
ointment? What mean they but to acknowledge, that she had been weighed down
by an enormous burden of condemnation? And now she regards the mercy of
God with fervor of love proportioned to her conviction that her necessity had
been great.”
From the words of Christ, therefore, we are not at liberty to infer, that Simon
had been a debtor to a small amount, or that he was absolved from guilt. (245) It
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is more probable that, as he was a blind hypocrite, he was still plunged in the
filth of his sins. But Christ insists on this single point, that, however wicked the
woman may have been, she gave undoubted proofs of her righteousness, by
leaving no kind of duty undone to testify her gratitude, and by acknowledging, in
every possible way, her vast obligations to God. At the same time, Christ reminds
Simon, that he has no right to flatter himself, as if he were free from all blame;
for that he too needed mercy; and that if even he does not obtain the favor of
God without pardon, he ought to look upon this woman’s gifts, whatever might
have been her former sins, as evidences of repentance and gratitude.
We must attend to the points of contrast, in which the woman is preferred to
Simon. She moistened his feet with tears, and wiped them with the hairs of her
head; while he did not even order water to be given, according to custom. She
did not cease to kiss his feet, while he did not deign to receive Christ with the kiss
of hospitality. (246) She poured preciousointment on his feet, while he did not
even anoint his head with oil. But why did our Lord, who was a model of
frugality and economy, permit the expense of the ointment? It was because, in
this way, the wretched sinner testified that she owed all to him. He had no desire
of such luxuries, was not gratified by the sweet odor, and did not approve of
gaudy dress. But he looked only at her extraordinary zeal to testify her
repentance, which is also held out to us by Luke as an example; for her sorrow,
which is the commencement of repentance, was proved by her tears. By placing
herself at Christ’s feet behind him, and there lying on the ground, she discovered
her modesty and humility. By the ointment, she declared that she offered, as a
sacrifice to Christ, herself and all that she possessed. Every one of these things it
is our duty to imitate; but the pouring of the ointment was an extraordinary act,
which it would be improper to consider as a rule. (247)
BENSON, "Luke 7:44-48. And he turned to the woman — That had been a
scandalous, notorious sinner, and was the greater, the five hundred pence
debtor. The Pharisee, however, though the less, the fifty pence debtor, yet was a
debtor too; which was more than he thought himself to be, judging rather that
God was his debtor, Luke 18:10-11. Seest thou this woman — Afflicted and
distressed as she is? and canst thou avoid taking notice of the extraordinary
tenderness and affectionate regard to me that she has now manifested? I entered
into thy house — As a guest, on thine own express invitation; thou gavest me no
water for my feet — Though that be so customary and necessary a refreshment
on these occasions. But she hath washed my feet with her tears — Tears of
affection for me, tears of affliction for sin; and wiped them with the hairs of her
head — In token of her great love to me. Thou gavest me no kiss — When I first
came under thy roof. So little was thy love to me. 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. It is possible Simon might omit some of these civilities, lest his
brethren, who sat at the table with him, should think he paid Jesus too much
respect; and, if there was any such slight intended, it might be an additional
reason for our Lord’s taking such particular notice of the neglect. But this
woman, since the time I came in — Or rather, as many copies read it, εισηλθεν,
she came in, hath not ceased to kiss even my feet — With the greatest humility
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and affection. My head with oil thou didst not anoint — Though few
entertainments fail of being attended with that circumstance, (see Deuteronomy
28:40; Micah 6:15; Psalms 2:5; and Psalms 104:15; and Psalms 141:5;) but she,
as thou seest, hath anointed my feet with precious and fragrant ointment;
wherefore I say unto thee — I declare it openly, both for her vindication and for
thy admonition; her sins, which are many — And exceedingly heinous, as I well
know; are forgiven — Freely and graciously; for — Rather, therefore, as οτι
undoubtedly ought here to be translated, she loved much — As I have been the
means of bringing her to repentance, and to enjoy pardon and peace, she has
thus testified the great love and high regard she has for me, as being persuaded
that she never can sufficiently express her sense of the obligation. But to whom
little is forgiven — Or who thinks his debt was but small; the same loveth
little — Is not much affected with the kindness of the creditor that forgives him:
and feels but little gratitude and love to him on that account. The substance,
therefore, of our Lord’s answer to the Pharisee is, “It is true, this woman has
been a great sinner; but she is a pardoned sinner, which supposes her to be a
penitent sinner: what she has done to me, is an expression of her great love to
me, her Saviour, by whom her sins are forgiven: and as she is pardoned, who
was so great a sinner, it may reasonably be expected that she will love her
Saviour more than others, and give greater proofs of it; and if this be the fruit of
her love, flowing from a sense of the pardon of her sins, it becomes me to accept
of it, and ill becomes any to be offended at it.” It must be carefully 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. It is true, Jesus had not yet given her any express intimation in word of
the pardon of her sins; yet, having, by his sermons and his grace attending her
hearing them, brought her to true repentance, without doubt she was assured of
her pardon by the general doctrine of the gospel, which she had heard; by the
promise of rest, which Jesus had lately made to all weary and heavy-laden
sinners; and especially by the Spirit of adoption, which he had sent into her
heart, sealing forgiveness upon her conscience, begetting her again to immortal
hopes, and filling her with joy and peace, through believing that God was
pacified toward her after all she had done.
As a further proof of the justness of this interpretation, it may not be improper
to produce here the following testimony of Dr. Whitby: “Christ saith not her sins
are forgiven because she loved much, but this ought to be a token, that her sins,
which rendered her unworthy to touch me, have been forgiven; this great love to
me being an indication of her deep sense of God’s mercy to her in pardoning her
many sins; and this do I, the prophet and the Son of God, declare unto her. To
this sense lead both the parable of the great debtor, to whom his lord frankly had
forgiven all, for he loved much because much had been forgiven, and the
conclusion of it, in these words, he that hath little forgiven, loveth little. Whence
it appears, that οτι here cannot be causal, or intimate that she was forgiven much
because she loved much; the cause assigned of her forgiveness being, not her
love, but faith, Luke 7:50; but only consequential, denoting the effect, or
indication of the forgiveness of her many sins. So, Hosea 9:15, all their iniquity
was in Gilgal, οτι, therefore there I hated them; for they did not sin in Gilgal
because he hated them there; but he hated them there because there they
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offended.” Thus also Dr. Campbell, who translates the words, Therefore her love
is great, observing, “The whole context shows that the particle οτι is illative, and
not causal, in this place. The parable of the debtors clearly represents the
gratuitous forgiveness as the cause of the love, not the love as the cause of the
forgiveness. And this, on the other hand, is, Luke 7:50 th, ascribed to her faith.”
Observe, reader, 1st, The Pharisee doubted whether Jesus was a prophet or not,
nay, he, in effect, denied it; but Christ here shows that he was more than a
prophet, that he was one who had power on earth to forgive sins, and to whom
the affections and thankful acknowledgments of penitent sinners were due; in
other words, that he was the Messiah, the Son of God, whose sole prerogative
and right it was, in conjunction with the Father, to forgive men’s sins. 2d, In
testifying that this pardoned sinner loved much, because she had had much
forgiven, and in signifying that to whom little is forgiven, the same loveth little;
he intimated 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 sins, though comparatively little, were forgiven him. From
this we learn that, instead of grudging great sinners the mercy they find with
Christ upon their repentance, we ought to be excited by their example to
examine ourselves, whether we be indeed forgiven, and do at all love Christ.
“Our Lord did not make the application of this parable more directly, but left
Simon to do it, because he could not but see that if love invites love, and merits a
return, Jesus would have been ungenerous had he treated this woman with
rudeness and contempt. Having expressed greater love to him, she deserved
higher returns of gratitude from him than even Simon himself; for which reason
he was not to blame when he allowed her to wash his feet with her tears, wipe
them with the hairs of her head, kiss them, and anoint them with fragrant
ointment.” And he said unto her, Thy sins are forgiven — Having vindicated her,
he spake kindly to her, and assured her, in express terms, that her sins, of which
he knew she had truly repented, were actually forgiven.
COFFMAN, "Simon had slighted and insulted Jesus by withholding the basin of
water and the towel normally extended to a visitor, usually at the hands of a
servant; and one may only wonder how Simon had made such a slip. Did he
suppose that the humble Prophet of the poor would not recognize the omission of
such a customary courtesy? Whatever his reason, it must be viewed as an
intentional slight, a discourtesy that this Pharisee would not have allowed toward
any of his priestly friends; yet he has snubbed the great High Priest.
But God had provided the honor which his only begotten Son required. What the
proud Pharisee withheld the sinful woman gave. Her tears replace the basin of
water and her hair the towel. How the heart of Simon the hypocrite must have
quailed before such a denunciation. His sneering smile froze on his pallid face, as
the Judge of all men pronounced sentence upon him in his own house and in the
presence of one whom he despised and who was a witness to his humiliation.
COKE, "Luke 7:44. Seest thou this woman?—— The kindness which this
woman shewed to Jesus, was very extraordinary; therefore, as he had all the
softer and finer passions of human nature in their utmost purity and perfection,
he was greatly moved with the consciousness that she had of her guilt, the
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sincerity of her repentance, and the profoundness of her humility; and with
gracious condescension expressed the sense he had of it: for, in the hearing of all
the guests he recounted particularly, and with approbation, the several actions
by which she had testified her respect; and because by accident she had wetted
his feet with her tears, he gave it an agreeable turn, well knowingfrom what
spring her tears had flowed. That the company might know it was not offensive
to him, he called it a washing of his feet; a mark of respect, which was usually
paid to guests on their coming into a house, especially after travelling; but which
Simon had neglected. The words of the subsequent clause of this verse, Thou
gavest me no water for my feet, may sound somewhat harsh to us; but will be
found agreeable to the nicest propriety, if the manners of the eastern countries
are considered. There, persons of the highest rank did not think itbeneath them
to honour their guests by performing offices of this kind for them. Thus in
Genesis 18:7-8 we read, that on the arrival of the three angels, Abraham ran
unto the herd, and fetched a calf, and took butter and milk, and the calf which
his servant had dressed, and set it before them; and he stood by them under the
tree to serve them, and they did eat. Something of this sort we find, Iliad, 9. ver.
205. And Dr. Shaw, (Trav. p. 301.) tells us, that these customs subsist among the
eastern nations to this day, particularly among the Arabs, who are remarkable
for retaining their ancient manners; and that the person who first presents
himself to welcome a stranger, and wash his feet, is the master of the family: for
as they still walk barefooted, or with sandals only, this piece of civility in some
way or other is absolutely necessary
PETT, "Up to this point Simon had probably been ignoring the woman and
pretending that he had not noticed her. So Jesus pointedly draws attention to
her. And then He draws attention to what she had done that Simon had left
undone. When Jesus had entered his house no one had washed His feet.
It was normally considered polite to arrange for the feet of guests to be washed
once they had come in off the dusty road. The failure to arrange it for Jesus must
have been deliberate. Perhaps Simon had wanted to make it clear to the other
guests that Jesus was not here because he thoroughly approved of Him, but more
under sufferance; that He was not so much a guest as an invitee. He was
indicating that he was wanting to find out what He had to say, but must not be
thought to be too interested, or making too many concessions. It would not be a
discourtesy, only an indication that Jesus was not a particularly welcome guest.
The fact that Jesus drew attention to it demonstrates that He wanted to strike his
conscience and give a gentle rebuke. Here was Simon criticising the woman in his
mind for being a ‘sinner’, but in fact Simon was far more guilty than the woman.
He had failed in offering basic hospitality to one whom he considered might well
be a prophet of God (which did put him in the wrong. It was a discourtesy to
God).
The fact that there were sufficient tears to wipe His feet demonstrates the deep
feeling the woman was experiencing. Her gratitude to Jesus was overflowing.
And then when she had washed His feet she used her hair to dry them.
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BURKITT, "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.
Jesus probably surprised Simon by making the woman the focus of his parable
and by contrasting her with Simon. Moreover Jesus made her the heroine and
Simon the villain, the opposite of how Simon thought. The woman was guilty of
sins of commission, but Simon was guilty of sins of omission. All the things
Simon had failed to do for Jesus were courtesies that hosts frequently extended
their guests. However Simon had not acted discourteously. He had just not
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performed any special acts of hospitality on Jesus. [Note: A. E. Harvey, The New
English Bible: Companion to the New Testament, p. 244.] The scented oil in view
would have been olive oil that was plentiful and inexpensive. The woman,
however, had gone far beyond courtesy and had made unusual sacrifices for
Jesus out of love. Simon appears in the incident as the greater sinner of the two.
45 You did not give me a kiss, but this woman,
from the time I entered, has not stopped kissing
my feet.
BARNES, "Thou gavest me no kiss - The kiss was a token of affection or a
common mode of salutation, and Simon had even neglected this mark of welcoming
him to his house. It was often used among “men” as a sign of salutation. Compare
Gen_33:4; Exo_18:7; Mat_26:49.
Hath not ceased to kiss my feet - How striking the difference between the
conduct of Simon and this woman! He, with all the richness of a splendid
preparation, had omitted the common marks of regard and affection. She, in
humility, had bowed at his feet, had watered them with tears, and had not ceased to
kiss them. The most splendid entertainments do not always express the greatest
welcome. There may be in such entertainments much insincerity - much seeking of
popularity or some other motive; but no such motive could have operated in inducing
a broken-hearted sinner to wash the Saviour’s “feet” with tears.
CLARKE, "Since the time I came in - Rather, Since the time She came in, αφ’
ᅧς 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.
GILL, "Thou gavest me no kiss,.... A token of civility among friends, when they
met together on any occasion. The Jews have a saying (b), that
"all kisses are foolish, excepting three; the kiss of grandeur or dignity, as in 1Sa_10:1
and the kiss at parting, as in Rth_1:14 and the kiss at meeting, as in Exo_4:27 (of
which sort this kiss may be thought to be), to which some add the kiss of
consanguinity (or that used by relations to one another), as in Gen_29:11'
but this woman, since the time I came in. The Vulgate Latin and Syriac
versions read, "since she came in"; and so two of Stephens's copies; which seems to
be the more agreeable reading, seeing Christ was in Simon's house before this
woman came; for she knowing that he was there, came thither after him:
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hath not ceased to kiss my feet; which shows, that this action was repeated by
her times without number, even ever since she came into the house.
HENRY, "“Thou didst not so much as kiss my cheek” (which was a usual
expression of a hearty and affectionate welcome to a friend); “but this woman has
not ceased to kiss my feet (Luk_7:45), thereby expressing both a humble and an
affectionate love.” (3.) “Thou didst not provide me a little common oil, as usual, to
anoint my head with; but she has bestowed a box of precious ointment upon my feet
(Luk_7:46), so far has she outdone thee.” The reason why some people blame the
pains and expense of zealous Christians, in religion, is because they are not willing
themselves to come up to it, but resolve to rest in a cheap and easy religion.
JAMISON, "no kiss — of salutation. How much love was here? Any at all?
COKE, "Luke 7:45. Thou gavest me no kiss, &c.— Since it was customary for
the master of the house to receive his guests with such a salutation, to provide
them with water to wash their feet, &c. it is possible that Simon might have
omitted some of these civilities, lest his brethren who sat at table with him should
think he paid Jesus too much respect; and if there was any such slight intended,
it might be an additional reason for our Lord's taking such particular notice of
the neglect. The author of the Observations remarks, that our Lord reproaches
the Pharisee that he had given him no kiss; whereas the person whom the
Pharisee had been censuring in his heart, had not ceased kissing his feet from her
entrance into the house. It is visible by the contrast which our Lord here
supposes, between the woman's kisses and the attention he had reason to expect
from the Pharisee, that he did not look for his kissing his feet, but for some other
salutation. But what?—Not the kisses of equality most certainly, but rather that
kissing his hand, which marks our reverence,—the reverence customarilypaid in
the east to those of a sacred character, and which, contrary to the rules of
decorum, he had omitted. Thus Norden tells us, that a Coptic priest, whom they
took in their bark from the neighbourhood of Cairo a considerable way up the
Nile, carried it pretty high, insomuch that he dared to tell them more than once,
that he could not take them for Christians, since not one of their company had
offered to kiss his hands; whereas the Coptics ran every day in crowds round
him, to shew their respect by such marks of submission. And at Saphet in
Galilee, where the Jews have a sort of university, Dr. Pocock saw the inferior
rabbies complimenting the chief, who was elegantly habited in white satin on the
day of Pentecost, by coming with great reverence, and kissing his hand. See
Observations, p. 262.
PETT, "The welcoming kiss was not so much a requirement as the washing of
feet, but it would still be given to a welcome guest. Again Jesus had been kept in
His place. He must not be made to feel too welcome. But this woman whom
Simon was criticising in his thoughts was giving Jesus the welcome that had been
refused Him by Simon. To her He was the most important guest there. How
could He not appreciate it? Especially as He knew what was in her heart.
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46 You did not put oil on my head, but she has
poured perfume on my feet.
BARNES, "My head with oil - The custom of pouring oil upon the head was
universal among the Jews. The oil used was sweet oil or oil of olives, prepared in such
a way as to give an agreeable smell. It was also used to render the hair more smooth
and elegant. See Rth_3:3; 2Sa_12:20; 2Sa_14:2; Psa_23:5.
With ointment - This “ointment” was a mixture of various aromatics, and was
therefore far more costly and precious than the “oil” commonly used for anointing
the head. Her conduct, compared with that of Simon, was therefore more striking.
“He” did not give even the common oil “for his head” used on such occasions. “She”
had applied to “his feet” a far more precious and valuable “unguent.” “He” therefore,
showed comparatively “little” love. “She” showed “much.”
CLARKE, "My head with oil thou didst not anoint - Anointing the head
with oil was as common among the Jews as washing the face with water is among us.
See Rth_3:3; 2Sa_12:20; 2Sa_14:2; 2Ki_4:2; and Psa_23:5, where the author
alludes to the Jewish manner of receiving and entertaining a guest. Thou preparest a
table for me; anointest my head with oil; givest me an overflowing cup. See Mat_5:17.
GILL, "Mine head with oil thou didst not anoint,.... No not with common oil,
so usually done at feasts, see Psa_23:5
but this woman hath anointed my feet with ointment; even "with ointment"
‫,דבסמא‬ "of spices", as the Syriac version renders it. There is, throughout the whole
account, an opposition between the conduct of Simon, and this woman: he gave him
no common water to wash his feet with, she shed floods of tears, and with them
bathed his feet, and then wiped them clean with the hairs of her head; he gave him
not the usual salutation by kissing his head or lips, but she kissed his feet, and that
over and over again; he did not so much as anoint his head with common oil, when
she anointed his feet with costly ointment brought in an alabaster box. These several
ceremonies to guests were used by their hosts, in other nations, such as washing,
anointing, and kissing (c).
JAMISON, "with oil ... not anoint — even common olive oil in contrast with
the woman’s “ointment” or aromatic balsam. What evidence was thus afforded of
any feeling which forgiveness prompts? Our Lord speaks this with delicate
politeness, as if hurt at these inattentions of His host, which though not invariably
shown to guests, were the customary marks of studied respect and regard. The
inference is plain - only one of the debtors was really forgiven, though in the first
instance, to give room for the play of withheld feelings, the forgiveness of both is
supposed in the parable.
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PETT, "It is clear how bare had been Simon’s welcome. He had neglected all the
means normally used to make a favoured guest feel welcome and to make him
comfortable. But this woman had made up for Jesus’ lack of welcome by
anointing not His head, but His feet. All that Simon had pointedly failed to do to
God’s prophet, this woman had done, and more. It was a rebuke from God. He
had failed even to offer common olive oil, yet this woman, despised by all
present, had brought expensive ointment.
47 Therefore, I tell you, her many sins have
been forgiven—as her great love has shown. But
whoever has been forgiven little loves little.”
BARNES, "Wherefore I say unto thee - As the result of this, or because she
has done this; meaning by this that she had given “evidence” that her sins had been
forgiven. The inquiry with Simon was whether it was proper for Jesus to “touch her”
or to allow her to touch him, because she was such a sinner, Luk_7:39. Jesus said, in
substance, to Simon, “Grant that she has been as great a sinner as you affirm, and
even grant that if she had “continued so” it might be improper to suffer her to touch
me, yet “her conduct” shows that her sins have been forgiven. She has evinced so
much love for me as to show that she is no longer “such a sinner” as you suppose, and
it is not, therefore, “improper” that she should be suffered to come near me.”
For she loved much - In our translation this would seem to be given as a reason
why her sins had been forgiven - that she had loved much “before” they were
pardoned; but this is clearly not the meaning. This would be contrary to the whole
New Testament, which supposes that love “succeeds,” not “precedes” forgiveness;
and which nowhere supposes that sins are forgiven “because” we love God. It would
be also contrary to the design of the Saviour here. It was not to show “why” her sins
had been forgiven, but to show that she had given evidence that they actually “had”
been, and that it was proper, therefore, that she should come near to him and
manifest this love. The meaning may be thus expressed: “That her sins, so many and
aggravated, have been forgiven - that she is no longer such a sinner as you suppose, is
manifest from her conduct. She shows deep gratitude, penitence, love. Her conduct is
the “proper expression” of that love. While you have shown comparatively little
evidence that you felt that “your sins” were great, and comparatively little love at
their being forgiven, “she” has shown that she “felt” hers to be great, and has loved
much.”
To whom little is forgiven - He who feels that little has been forgiven - that his
sins were not as great as those of others. A man’s love to God will be in proportion to
the obligation he “feels” to him for forgiveness. God is to be “loved” for his
perfections, apart from what he has “done” for us. But still it is proper that our love
should be increased by a consideration of his goodness; and they who feel - as
Christians do - that they are the “chief of sinners,” will feel under infinite obligation
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to love God and their Redeemer, and that no “expression” of attachment to him can
be “beyond” what is due.
CLARKE, "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 ᆇτι 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. ᆍτι seems to have the sense of therefore in Mat_13:13; Joh_8:44; 1Co_10:17; and
in the Septuagint, in Deuteronomy 33:52; Isaiah 49:19; Hosea 9:15; and Ecc_5:6.
Both these particles are often interchanged in the New Testament.
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.
GILL, "Wherefore I say unto thee,.... Not "for this that she hath done", as the
Persic version very wrongly renders it; not because she had washed Christ's feet with
tears, and wiped them with her hairs, and kissed and anointed them, therefore her
sins were forgiven; nor upon this account, and for those reasons did Christ say, or
declare, that they were forgiven; but ου χαριν, "for this cause", or reason, he said this
to Simon the Pharisee, to remove his objections, to rectify his mistakes, and stop his
murmuring and complaining, by observing, that though she had been a great sinner,
yet she was now not such an one as he took her to be; she was a pardoned sinner, and
not that guilty and filthy creature he imagined; the guilt of all her sins was removed,
and she was cleansed from all her filthiness:
her sins, which are many, are forgiven; though she was like the largest debtor
in the parable, which owed five hundred pence, yet the whole score was cleared;
though her sins were numerous, and attended with very aggravating circumstances,
which denominated her a sinner in a very emphatic sense, a notorious one, yet they
were all fully, and freely forgiven:
for she loved much; or "therefore she loved much": her great love was not the
cause of the remission of her sins, but the full and free remission of her many sins,
which had been, manifested to her, was the cause of her great love, and of her
showing it in the manner she had done: that this is the sense of the words, is clear
from the parable, and the accommodation of it to the present case, otherwise there
would be no agreement. Upon relating the parable of the two debtors, Christ puts the
question to Simon, which of the two it was most reasonable to think would love
most? his answer is and which Christ approved of, he to whom most was forgiven;
where, it is plain, that according to our Lord's sense, and even Simon's opinion of the
case, that forgiveness is the cause, and love the effect; and that according as the
forgiveness is of more or less, love is proportionate; and which is applied to the case
in hand: this poor woman had been a great sinner; her many sins were pardoned;
and therefore she expressed much love to him, from whom she had received her
pardon by the above actions, and much more than Simon had done:
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but to whom little is forgiven, the same loveth little; this is an
accommodation of the other part of the parable, and has a very special respect to
Simon, the Pharisee, whose debts, in his own opinion, were few or none, at least ten
times less than this woman's; and he had little or no sense of the forgiveness of them,
or of any obligation to Christ on that account; and therefore was very sparing of his
love and respect, and even of common civilities to him.
HENRY, "3. He silenced the Pharisee's cavil: I say unto thee, Simon, her sins,
which are many, are forgiven, Luk_7:47. He owns that she had been guilty of many
sins: “But they are forgiven her, and therefore it is no way unbecoming in me to
accept her kindness. They are forgiven, for she loved much.” It should be rendered,
therefore she loved much; for it is plain, by the tenour of Christ's discourse, that the
loving much was not the cause, but the effect, of her pardon, and of her comfortable
sense of it; for we love God because he first loved us; he did not forgive us because
we first loved him. “But to whom little is forgiven, as is to thee, the same loveth little,
as thou dost.” Hereby he intimates to the Pharisee that his love to Christ was so little
that he had reason to question whether he loved him at all in sincerity; and,
consequently, whether indeed his sin, though comparatively little, were forgiven him.
Instead of grudging greater sinners the mercy they find with Christ, upon their
repentance, we should be stirred up by their example to examine ourselves whether
we be indeed forgiven, and do love Christ.
JAMISON, "Her sins which are many — “Those many sins of hers,” our Lord,
who admitted how much more she owed than the Pharisee, now proclaims in naked
terms the forgiveness of her guilt.
for — not because, as if love were the cause of forgiveness, but “inasmuch as,” or
“in proof of which.” The latter clause of the verse, and the whole structure of the
parable, plainly show this to be the meaning.
little forgiven ... loveth little — delicately ironical intimation of no love and no
forgiveness in the present case.
CALVIN, "47.Her many sins are forgiven Some interpret the verb differently,
may her many sins be forgiven, and bring out the following meaning: — “As this
woman evinces by remarkable actions, that she is full of ardent love to Christ, it
would be improper for the Church to act harshly and severely towards her; but,
on the contrary, she ought to be treated with gentleness, whatever may have been
the aggravations of her offenses.” But as ἀφέωνται is used, in accordance with
the Athic dialect, for ἀφεῖνται , we must dispense with that subtlety of exposition
which is disapproved by the context; for a little after, Christ uses the same words
in his address to the woman, where the imperative mood would not apply. Here,
too is added a corresponding clause, that he to whom less is forgiven loveth less
The verb, which is in the present tense, must, no doubt, be resolved into a
preterite. (248) From the eager desire which she had manifested to discharge all
the duties of piety, Christ infers that, although this woman might have been
guilty of many sins, the mercy of God was so abundant towards her, that she
ought no longer to be regarded as a sinner. Again, loving is not here said to be
the cause of pardon, (249) but a subsequent manifestation, as I have formerly
mentioned; for the meaning of the words is this: — “They who perceive the
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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.
COFFMAN, "Simon who thought he was judging the Lord suddenly found
himself the judged, Jesus claiming in his presence the divine prerogative of
judging all men, and announcing in the full majesty of his glorious person
forgiveness of the woman whom Simon despised, and conspicuously omitting any
reference at all to the forgiveness of Simon. There is not a more dramatic
incident in the Scriptures than this. What did Simon say to such a thing? No
response was recorded. One may well suppose that both his conversation and his
appetite were overcome by what had occurred. The focus at once shifted to what
the other guests were saying "within themselves," indicating that the judgment
of silence had fallen upon them all.
COKE, "Luke 7:47. For she loved much:— Wherefore she loved much. That
nobody might put a wrong construction upon this woman's behaviour, our Lord
declared, that her regard to him proceeded purely from a sense of the favour he
had done her, in bringing her to repentance, and in raising her to the hope of
pardon. For doubtless he had previously made her sensible of her sins by his
sermon, and had raised her to the grace of true repentance; and therefore she
expected her pardon from the general doctrine of the gospel; and particularly
from the promise of rest which Jesus had lately made to all weary and heavy-
laden sinners: but the favour of pardon bearing a proportion to the multitude
and greatness of the sins pardoned, this woman, who was a notorious sinner,
could not but love Jesus ardently, who had converted her, and blotted out all her
transgressions. "I say unto thee, her sins, which are many, are forgiven, namely,
by me;" for the reason will not hold without this. So that Jesus, on this occasion,
in the hearing of Simon and all the guests, plainly assumed to himself the
prerogative of God,—the right of forgiving men their sins. Accordingly the
guests understood him in this sense, as appears from the reflection which they
made upon his speech, Luke 7:49. The clause, for she loved much, is better
translated as above, Wherefore, &c. Our Lord did not make the application of
this parable more directly; but left Simon to do it.
PETT, "And what did all this prove? It proved that she had good reason to be
grateful to Jesus. And Jesus knew the reason why. He knew that she had been
burdened down by many sins, and that on hearing His words as He proclaimed
the Good News she had at some stage found forgiveness for them all. This
explained her love and gratitude. Her much love proved her much forgiveness. A
lesser love would have indicated that she had received a lesser forgiveness.
It should be noted that the fact that she was there at all, not saying anything but
expressing genuine Christian love, indicated that she felt that she owed Jesus a
debt of gratitude. Why else would she love Jesus? The kind of ‘love’ she had been
used to would not have been deserving of forgiveness, nor would it have been
welcome to Jesus. What had happened here had to be because something that He
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had done or said had genuinely benefited her, and it had to have been something
spectacular for her to humiliate herself like that. Furthermore she would have
been in no doubt about the kind of welcome she would receive in the Pharisee’s
house, and yet she had come. Why? Because she had known in her heart that
Jesus would not turn her away. She knew that He would welcome her because
He would know that she had turned to God and had been forgiven. (She would
not expect to be welcomed as a practising prostitute). Thus all points to an
experience of having been cleansed for which she was grateful. And the parable
confirms that Jesus was aware of it.
‘But to whom little is forgiven, the same loves little.’ Is there a hint here of
Simon’s own failure. Not on a par with the woman’s, but still there? He had not
demonstrated great love.
CONSTABLE, "Jesus next drew a conclusion from what He had just said. The
woman's great love showed that she had received great forgiveness. Jesus did not
mean that she had earned great forgiveness with her great love. Her love was the
result of, not the reason for, her forgiveness. This is clear from the parable (Luke
7:42-43) as well as from Jesus' later statement that it was her faith, not her love,
that had saved her (Luke 7:50). As a maxim, the intensity of one's love tends to
be proportionate to his perception of the greatness of his forgiveness.
MACLAREN, “LOVE AND FORGIVENESS
This story contains three figures, three persons, who may stand for us as types or
representatives of the divine love and of all its operation in the world, of the way in
which it is received or rejected, and of the causes and consequences of its reception
or rejection. There is the unloving, cleanly, respectable, self-complacent Pharisee,
with all his contempt for ‘this woman.’ There is the woman, with gross sin and
mighty penitence, the great burst of love that is flowing out of her heart sweeping
away before it, as it were, all the guilt of her transgressions. And, high over all,
brooding over all, loving each, knowing each, pitying each, willing to save and be the
Friend and Brother of each, is the embodied and manifested divine Love, the
knowledge of whom is love in our hearts, and is ‘life eternal.’ So that now I have
simply to ask you to look with me, for a little while, at these three persons as
representing for us the divine love that comes forth amongst sinners, and the twofold
form in which that love is received. There is, first, Christ the love of God appearing
amongst men, the foundation of all our love to Him. Then there is the woman, the
penitent sinner, lovingly recognising the divine love. And then, last, there is the
Pharisee, the self-righteous man, ignorant of himself, and empty of all love to God.
These are the three figures to which I ask your attention now.
I. We have Christ here standing as a manifestation of the divine love
coming forth amongst sinners.
His person and His words, the part He plays in this narrative, and the parable that
He speaks in the course of it, have to be noticed under this head.
First, then, you have this idea-that He, as bringing to us the love of God, shows it to
us, as not at all dependent upon our merits or deserts: ‘He frankly forgave them both’
are the deep words in which He would point us to the source and the ground of all
the love of God. Brethren, have you ever thought what a wonderful and blessed truth
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there lies in the old words of one of the Jewish prophets, ‘I do not this for your sakes,
O house of Israel, but for Mine holy Name’s sake’? The foundation of all God’s love to
us sinful men, that saying tells us, lies not in us, nor in anything about us, not in
anything external to God Himself. He, and He alone, is the cause and reason, the
motive and the end, of His own love to our world. And unless we have grasped that
magnificent thought as the foundation of all our acceptance in Him, I think we have
not yet learnt half of the fullness which, even in this world, may belong to our
conceptions of the love of God-a love that has no motive but Himself; a love that is
not evoked even (if I may so say) by regard to His creatures’ wants; a love, therefore,
which is eternal, being in that divine heart before there were creatures upon whom it
could rest; a love that is its own guarantee, its own cause-safe and firm, therefore,
with all the firmness and serenity of the divine nature-incapable of being affected by
our transgression, deeper than all our sins, more ancient than our very existence, the
very essence and being of God Himself. ‘He frankly forgave them both.’ If you seek
the source of divine love, you must go high up into the mountains of God, and learn
that it, as all other of His (shall I say) emotions, and feelings, and resolutions, and
purposes, owns no reason but Himself, no motive but Himself; lies wrapped in the
secret of His nature, who is all-sufficient for His own blessedness, and all whose work
and being is caused by, and satisfied, and terminates in His own fullness. ‘God is
love’: therefore beneath all considerations of what we may want-deeper and more
blessed than all thoughts of a compassion that springs from the feeling of human
distress and the sight of man’s misery-lies this thought of an affection which does not
need the presence of sorrow to evoke it, which does not want the touch of our finger
to flow out, but by its very nature is everlasting, by its very nature is infinite, by its
very nature must be pouring out the flood of its own joyous fullness for ever and
ever!
Then, again, Christ standing here for us as the representative and revelation of this
divine love which He manifests to us, tells us, too, that whilst it is not caused by us,
but comes from the nature of God, it is not turned away by our sins. ‘This man, if he
were a prophet, would have known who and what manner of woman this is that
toucheth Him,’ says the unloving and self-righteous heart, ‘for she is a sinner.’ Ah!
there is nothing more beautiful than the difference between the thought about sinful
creatures which is natural to a holy being, and the thought about sinful creatures
which is natural to a self-righteous being. The one is all contempt; the other, all pity.
He knew what she was, and therefore He let her come close to Him with the touch of
her polluted hand, and pour out the gains of her lawless life and the adornments of
her former corruption upon His most blessed and most holy head. His knowledge of
her as a sinner, what did it do to His love for her? It made that love gentle and
tender, as knowing that she could not bear the revelation of the blaze of His purity. It
smoothed His face and softened His tones, and breathed through all His knowledge
and notice of her timid and yet confident approach. ‘Daughter, I know all about it-all
thy wanderings and thy vile transgressions: I know them all, and My love is mightier
than all these. They may be as the great sea, but my love is like the everlasting
mountains, whose roots go down beneath the ocean, and My love is like the
everlasting heaven, whose brightness covers it all over.’ God’s love is Christ’s love;
Christ’s love is God’s love. And this is the lesson that we gather-that that infinite and
divine loving-kindness does not turn away from thee, my brother and my friend,
because thou art a sinner, but remains hovering about thee, with wooing invitations
and with gentle touches, if it may draw thee to repentance, and open a fountain of
answering affection in thy seared and dry heart. The love of God is deeper than all
our sins. ‘For His great love wherewith He loved us, when we were dead in sins, He
quickened us.’
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Sin is but the cloud behind which the everlasting sun lies in all its power and warmth,
unaffected by the cloud; and the light will yet strike, the light of His love will yet
pierce through, with its merciful shafts bringing healing in their beams, and
dispersing all the pitchy darkness of man’s transgression. And as the mists gather
themselves up and roll away, dissipated by the heat of that sun in the upper sky, and
reveal the fair earth below-so the love of Christ shines in, molting the mist and
dissipating the fog, thinning it off in its thickest places, and at last piercing its way
right through it, down to the heart of the man that has been lying beneath the
oppression of this thick darkness, and who thought that the fog was the sky, and that
there was no sun there above. God be thanked! the everlasting love of God that comes
from the depth of His own being, and is there because of Himself, will never be
quenched because of man’s sin.
And so, in the next place, Christ teaches us here that this divine love, when it comes
forth among sinners, necessarily manifests itself first in the form of forgiveness.
There was nothing to be done with the debtors until the debt was wiped out; there
was no possibility of other gifts of the highest sort being granted to them, until the
great score was cancelled and done away with. When the love of God comes down
into a sinful world, it must come first and foremost as pardoning mercy. There are no
other terms upon which there can be a union betwixt the loving-kindness of God, and
the emptiness and sinfulness of my heart, except only this-that first of all there shall
be the clearing away from my soul of the sins which I have gathered there, and then
there will be space for all other divine gifts to work and to manifest themselves. Only
do not fancy that when we speak about forgiveness, we simply mean that a man’s
position in regard to the penalties of sin is altered. That is not all the depth of the
scriptural notion of forgiveness. It includes far more than the removal of outward
penalties. The heart of it all is, that the love of God rests upon the sinner, unturned
away even by his sins, passing over his sins, and removing his sins for the sake of
Christ. My friend, if you are talking in general terms about a great divine loving-
kindness that wraps you round-if you have a great deal to say, apart from the Gospel,
about the love of God as being your hope and confidence-I want you to reflect on this,
that the first word which the love of God speaks to sinful men is pardon; and unless
that is your notion of God’s love, unless you look to that as the first thing of all, let me
tell you, you may have before you a very fair picture of a very beautiful, tender, good-
natured benevolence, but you have not nearly reached the height of the vigour and
yet the tenderness of the Scripture notion of the love of God. It is not a love which
says, ‘Well, put sin on one side, and give the man the blessings all the same,’ not a
love which has nothing to say about that great fact of transgression, not a love which
gives it the go-by, and leaves it standing: but a love which passes into the heart
through the portal of pardon, a love which grapples with the fact of sin first, and has
nothing to say to a man until it has said that message to him.
And but one word more on this part of my subject-here we see the love of God thus
coming from Himself; not turned away by man’s sins; being the cause of forgiveness;
expressing itself in pardon; and last of all, demanding service. ‘Simon, thou gavest
Me no water, thou gavest Me no kiss, My head thou didst not anoint: I expected all
these things from thee-I desired them all from thee: My love came that they might
spring in thy heart; thou hast not given them; My love is wounded, as it were
disappointed, and it turns away from thee!’ Yes, after all that we have said about the
freeness and fullness, the unmerited, and uncaused, and unmotived nature of that
divine affection-after all that we have said about its being the source of every blessing
to man, asking nothing from him, but giving everything to him; it still remains true,
that God’s love, when it comes to men, comes that it may evoke an answering echo in
the human heart, and ‘though it might be much bold to enjoin, yet for love’s sake
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rather beseeches’ us to give unto Him who has given all unto us. There, then, stands
forth in the narrative, Christ as a revelation of the divine love amongst sinners.
II. Now, in the second place, let us look for a moment at ‘this woman’ as
the representative of a class of character-the penitent lovingly
recognising the divine love.
The words which I have read as my text contain a statement as to the woman’s
character: ‘Her sins, which are many, are forgiven; for she loved much.’ Allow me just
one word of explanation, in the shape of exposition, on these words. Great blunders
have been built upon them. I dare say you have seen epitaphs-(I have)-written often
on gravestones with this misplaced idea on them-’Very sinful; but there was a great
deal of love in the person; and for the sake of the love, God passed by the sin!’ Now,
when Christ says ‘She loved much,’ He does not mean to say that her love was the
cause of her forgiveness-not at all. He means to say that her love was the proof of her
forgiveness, and that it was so because her love was a consequence of her forgiveness.
As, for instance, we might say, ‘The woman is in great distress, for she weeps’; but we
do not mean thereby that the weeping is the reason of the distress, but the means of
our knowing the sorrow. It is the proof because it is the consequence. Or (to put it
into the simplest shape) the love does not go before the forgiveness, but the
forgiveness goes before the love; and because the love comes after the forgiveness, it
is the sign of the forgiveness. That this is the true interpretation, you will see if you
look back for a moment at the narrative which precedes, where He says, ‘He frankly
forgave them both: tell me, therefore, which of them will love him most?’ Pardon is
the pre-requisite of love, and love is a consequence of the sense of forgiveness.
This, then, is the first thing to observe: all true love to God is preceded in the heart by
these two things-a sense of sin, and an assurance of pardon. Brethren, there is no
love possible-real, deep, genuine, worthy of being called love of God-which does not
start with the belief of my own transgression, and with the thankful reception of
forgiveness in Christ. You do nothing to get pardon for yourselves; but unless you
have the pardon you have no love to God. I know that sounds a very hard thing-I
know that many will say it is very narrow and very bigoted, and will ask, ‘Do you
mean to tell me that the man whose bosom glows with gratitude because of earthly
blessings, has no love-that all that natural religion which is in people, apart from this
sense of forgiveness in Christ, do you mean to tell me that this is not all genuine?’
Yes, most assuredly; and I believe the Bible and man’s conscience say the same thing.
I do not for one moment deny that there may be in the hearts of those who are in the
grossest ignorance of themselves as transgressors, certain emotions of instinctive
gratitude and natural religiousness, directed to some higher power dimly thought of
as the author of their blessings and the source of much gladness: but has that kind of
thing got any living power in it? I demur to its right to be called love to God at all, for
this reason-because it seems to me that the object that is loved is not God, but a
fragment of God. He who but says, ‘I owe to Him breath and all things; in Him I live
and move, and have my being,’ has left out one-half at least of the Scriptural
conception of God. Your God, my friend, is not the God of the Bible, unless He stands
before you clothed in infinite loving-kindness indeed; but clothed also in strict and
rigid justice. Is your God perfect and entire? If you say that you love Him, and if you
do so, is it as the God and Father of our Lord Jesus Christ? Have you meditated on
the depths of the requirements of His law? Have you stood silent and stricken at the
thought of the blaze of His righteousness? Have you passed through all the thick
darkness and the clouds with which He surrounds His throne, and forced your way at
last into the inner light where He dwells? Or is it a vague divinity that you worship
and love? Which? Ah, if a man study his Bible, and try to find out for himself, from
its veracious records, who and what manner of God the living God is, there will be no
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love in his heart to that Being except only when he has flung himself at His feet, and
said, ‘Father of eternal purity, and God of all holiness and righteousness, forgive Thy
child, a sinful broken man-forgive Thy child, for the sake of Thy Son!’ That, and that
alone, is the road by which we come to possess the love of God, as a practical power,
filling and sanctifying our souls; and such is the God to whom alone our love ought to
be rendered; and I tell you (or rather the Bible tells you, and the Gospel and the Cross
of Christ tell you), there is no love without pardon, no fellowship and sonship
without the sense of sin and the acknowledgment of foul transgression!
So much, then, for what precedes the love of Christ in the heart; now a word as to
what follows. ‘Her sins, which are many, are forgiven; for she loved much.’ The sense
of sin precedes forgiveness: forgiveness precedes love; love precedes all acceptable
and faithful service. If you want to do, love. If you want to know, love. This poor
woman knew Christ a vast deal better than that Pharisee there. He said, ‘This man is
not a prophet; He does not understand the woman.’ Ay, but the woman knew herself
better than the Pharisee knew himself, knew herself better than the Pharisee knew
her, knew Christ, above all, a vast deal better than he did. Love is the gate of all
knowledge.
This poor woman brings her box of ointment, a relic perhaps of past evil life, and
once meant for her own adornment, and pours it on His head, lavishes offices of
service which to the unloving heart seem bold in the giver and cumbersome to the
receiver. It is little she can do, but she does it. Her full heart demands expression,
and is relieved by utterance in deeds. The deeds are spontaneous, welling out at the
bidding of an inward impulse, not drawn out by the force of an external command. It
matters not what practical purpose they serve. The motive of them makes their glory.
Love prompts them, love justifies them, and His love interprets them, and His love
accepts them. The love which flows from the sense of forgiveness is the source of all
obedience as well as the means of all knowledge.
Brethren, we differ from each other in all respects but one, ‘We have all sinned and
come short of the glory of God’; we all need the love of Christ; it is offered to us all;
but, believe me, the sole handle by which you can lay hold of it, is the feeling of your
own sinfulness and need of pardon. I preach to you a love that you do not need to
buy, a mercy that you do not need to bribe, a grace that is all independent of your
character, and condition, and merits, which issues from God for ever, and is lying at
your doors if you will take it. You are a sinful man; Christ died for you. He comes to
give you His forgiving mercy. Take it, be at rest. So shalt thou love and know and do,
and so shall He love and guide thee!
III. Now one word, and then I have done. A third character stands here-
the unloving and self-righteous man, all ignorant of the love of Christ.
He is the antithesis of the woman and her character. You remember the traditional
peculiarities and characteristics of the class to which he belonged. He is a fair
specimen of the whole of them. Respectable in life, rigid in morality, unquestionable
in orthodoxy; no sound of suspicion having ever come near his belief in all the
traditions of the elders; intelligent and learned, high up among the ranks of Israel!
What was it that made this man’s morality a piece of dead nothingness? What was it
that made his orthodoxy just so many dry words, from out of which all the life had
gone? What was it? This one thing: there was no love in it. As I said, Love is the
foundation of all obedience; without it, morality degenerates into mere casuistry.
Love is the foundation of all knowledge; without it, religion degenerates into a
chattering about Moses, and doctrines, and theories; a thing that will neither kill nor
make alive, that never gave life to a single soul or blessing to a single heart, and never
put strength into any hand for the conflict and strife of daily life. There is no more
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contemptible and impotent thing on the face of the earth than morality divorced
from love, and religious thoughts divorced from a heart full of the love of God. Quick
corruption or long decay, and in either case death and putrefaction, are the end of
these. You and I need that lesson, my friends. It is of no use for us to condemn
Pharisees that have been dead and in their graves for nineteen hundred years. The
same thing besets us all; we all of us try to get away from the centre, and dwell
contented on the surface. We are satisfied to take the flowers and stick them into our
little gardens, without any roots to them, when of course they all die out! People may
try to cultivate virtue without religion, and to acquire correct notions of moral and
spiritual truth; and partially and temporarily they may succeed, but the one will be a
yoke of bondage, and the other a barren theory. I repeat, love is the basis of all
knowledge and of all right-doing. If you have got that firm foundation laid in the
soul, then the knowledge and the practice will be builded in God’s own good time;
and if not, the higher you build the temple, and the more aspiring are its cloud-
pointing pinnacles, the more certain will be its toppling some day, and the more
awful will be the ruin when it comes. The Pharisee was contented with himself, and
so there was no sense of sin in him, therefore there was no penitent recognition of
Christ as forgiving and loving him, therefore there was no love to Christ. Because
there was no love, there was neither light nor heat in his soul, his knowledge was
barren notions, and his painful doings were soul-destructive self-righteousness.
And so it all comes round to the one blessed message: My friend, God hath loved us
with an everlasting love. He has provided an eternal redemption and pardon for us. If
you would know Christ at all, you must go to Him as a sinful man, or you are shut out
from Him altogether. If you will go to Him as a sinful being, fling yourself down
there, not try to make yourself better, but say, ‘I am full of unrighteousness and
transgression; let Thy love fall upon me and heal me’; you will get the answer, and in
your heart there shall begin to live and grow up a root of love to Him, which shall at
last effloresce into all knowledge and unto all purity of obedience; for he that hath
had much forgiveness, loveth much; and ‘he that loveth knoweth God,’ and ‘dwelleth
in God, and God in Him’!
48 Then Jesus said to her, “Your sins are
forgiven.”
BARNES, "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.
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CLARKE, "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.
GILL, "And he saith unto her,.... Directing his discourse to the woman that now
stood before him:
thy sins are forgiven; which was said, partly on account of the Pharisee, to let him
see, that he knew this woman, what she was, and had been; that she had been a
sinner, a great sinner, one that owed five hundred pence, but was now forgiven,
washed, cleansed, sanctified, and justified, and therefore not to be shunned and
avoided; and partly on the woman's account, that she might have a fresh discovery of
the forgiveness of her sins, for her comfort under the severe censure of the Pharisee,
and that her faith in it might be strengthened; as also on his own account, to show
that he was not only a prophet that had extraordinary knowledge of persons, and
their characters, but that he was the most high God, to whom belonged the
prerogative of pardoning sin.
HENRY, “4. He silenced her fears, who probably was discouraged by the Pharisee's
conduct, and yet would not so far yield to the discouragement as to fly off. (1.) Christ
said unto her, Thy sins are forgiven, Luk_7:48. Note, The more we express our
sorrow for sin, and our love to Christ, the clearer evidence we have of the forgiveness
of our sins; for it is by the experience of a work of grace wrought in us that we obtain
the assurance of an act of grace wrought for us. How well was she paid for her pains
and cost, when she was dismissed with this word from Christ, Thy sins are forgiven!
and what an effectual prevention would this be of her return to sin again!
JAMISON, "said unto her, etc. — 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.
CALVIN, "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.
PETT, "So He turned to the woman and assured here, “Your sins have been and
are forgiven.” They would be welcome words, a further assurance of what she
already knew in her heart. And possibly spoken as much to the hearers as to her.
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He would be very well aware that they were at this stage hanging on His every
word. And it was necessary for her rehabilitation that it be known by all that she
was forgiven.
CONSTABLE, "Jesus now confirmed to the woman what had already taken
place. This was a word of assurance. Jesus used the perfect tense in Greek
(sosoken). We could translate it, "Your sins have been forgiven and stand
forgiven." She had evidently obtained God's forgiveness sometime before she
entered Simon's house. Jesus was not now imparting forgiveness to her for the
first time but was commenting on her forgiven condition. This is clear because
throughout the story Jesus consistently regarded the woman as a forgiven
person. Her acts of love sprang from her sense of gratitude for having received
forgiveness. Jesus had earlier forgiven the sins of the paralytic man in
Capernaum (Luke 5:20). Here he did not forgive the sins of the sinful woman but
announced authoritatively that they stood forgiven.
49 The other guests began to say among
themselves, “Who is this who even forgives
sins?”
BARNES, "Who is this ... - A very pertinent question. Who could he be but
God? Man could not do it, and there is no wonder that they were amazed.
GILL, "And they that sat at meat with him,.... Other Pharisees that sat at
Simon's table with Christ, whom he had invited as guests, on this occasion of seeing
and conversing with Jesus; or some of Simon's family, that sat down to eat with him;
began to say within themselves; that is, either thought and reasoned in their
own minds, or whispered among themselves:
who is this that forgiveth sins also? who not content to transgress the traditions
of the elders, by admitting a sinful woman to touch him, but assumes that to himself
which is peculiar to God, to forgive sin: this they said, not as wondering at him, what
manner of person he must be, that with such authority pronounced the forgiveness of
sin, as Grotius thinks; but rather as offended with him, and filled with indignation
against him, and so censuring and reproaching him for wickedness and blasphemy.
HENRY, “Though there were those present who quarrelled with Christ, in their
own minds, for presuming to forgive sin, and to pronounce sinners absolved (Luk_
7:49), as those had done (Mat_9:3), yet he stood to what he had said; for as he had
there proved that he had power to forgive sin, by curing the man sick of the palsy,
and therefore would not here take notice of the cavil, so he would now show that he
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had pleasure in forgiving sin, and it was his delight; he loves to speak pardon and
peace to penitents:
JAMISON, "they that sat ... Who is this, etc. — 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.
CALVIN, "49.And those who sat at table with him began to say within
themselves. Hence we again learn, that ignorance of Christ’s office constantly
leads men to conceive new grounds of offense. The root of the evil is, that no one
examines his own wretched condition, which undoubtedly would arouse every
man to seek a remedy. There is no reason to wonder that hypocrites, who
slumber amidst their vices, (250) should murmur at it as a thing new and
unexpected, when Christ forgives sins.
BENSON, "Luke 7:49-50. And they that sat at meat began to say — Not indeed
openly, but within themselves, Who is this, &c. — “They were exceedingly
offended at the power which he claimed. But Jesus, contemning all their
malicious murmurings, repeated his assurance by telling the woman that her
faith had saved her from the punishment of her sins, and bidding her depart in
peace, that is, impressed with a strong sense of the love of God, and filled with
the satisfaction which naturally arises from that attainment.” — Macknight.
Upon the whole of this story, let us learn from the candour with which Christ
accepted this invitation, and the gentleness and prudence with which he behaved
at this insnaring entertainment, to mingle the wisdom of the serpent with the
innocence and sweetness of the dove; and neither absolutely to refuse all favours,
nor severely to resent all neglects, from those whose friendship might at best be
very dubious, and their intimacy by no means safe. Above all, let us be careful to
avoid that very ill temper which the Pharisees showed, in upbraiding this poor,
humble penitent with the scandals of her former life. Where we have reason to
believe that sin has been lamented and forsaken, and consequently that God has
forgiven it, let us cheerfully receive those whom our holy Master has not
rejected; and if the remembrance of former irregularities cannot be entirely lost,
let it only engage us to magnify the riches of divine grace toward such persons,
and to rejoice with them in the display of it. See Doddridge.
PETT, "But those who were there recognised the implication of what He had
said. He was guaranteeing that her sins were forgiven. He was taking on Himself
a divine prerogative. He was setting Himself up as having special divine
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authority. And they asked each other with awe, ‘Who is this?’ They do not
accuse Him of wrongdoing. They are genuinely interested. Their response to that
question could make all the difference in their lives.
50 Jesus said to the woman, “Your faith has
saved you; go in peace.”
BARNES, "Thy faith hath saved thee; go in peace - See the notes at Mar_
5:34.
CLARKE, "Thy faith hath saved thee - Thy faith hath been the instrument of
receiving the salvation which is promised to those who repent. Go in peace. Though
peace of conscience be the inseparable consequence of the pardon of sin, yet here it
seems to be used as a valediction or farewell: as if he had said, May goodness and
mercy continue to follow thee! In this sense it is certainly used Jdg_18:6; 1Sa_1:17;
1Sa_20:42; 1Sa_29:7; 2Sa_15:9; Jam_2:16.
The affecting account of raising the widow’s son to life, Luk_7:11-17, is capable of
farther improvement. The following may be considered to be sober, pious uses of this
transaction.
In this resurrection of the widow’s son, four things are highly worthy of notice: - 1.
The meeting. 2. What Christ did to raise the dead man. 3. What the man did when
raised to life: and 4. The effect produced on the minds of the people.
I. The 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
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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
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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.
GILL, "And he said to the woman,.... Notwithstanding the Pharisee's censure,
both of him and her:
thy faith hath saved thee; meaning either the object of her faith, himself, who was
the author of eternal salvation to her; or that she, through faith in him, had received
the blessings of salvation, pardon, righteousness, and life from him, and the joys and
comfort of it; and had both a right unto, and a meetness for eternal glory and
happiness:
go in peace; of conscience, and serenity of mind; let nothing disturb thee; not the
remembrance of past sins, which are all forgiven, nor the suggestions of Satan, who
may, at one time or another, present them to view; nor the troubles and afflictions of
this present life; which are all in love; nor the reproaches and censures of men of a
"pharisaic" spirit: go home to thy house, and about thy business, and cheerfully
perform thy duty both to God and men; and when thou hast done thy generation
work, thou shalt enter into eternal peace and joy.
HENRY, “He said to the woman, Thy faith hath saved thee, Luk_7:50. This
would confirm and double her comfort in the forgiveness of her sin, that she was
justified by her faith. All these expressions of sorrow for sin, and love to Christ, were
the effects and products of faith; and therefore, as faith of all graces doth most
honour God, so Christ doth of all graces put most honour upon faith. Note, They who
know that their faith hath saved them may go in peace, may go on their way rejoicing.
CALVIN, "50.Thy faith hath saved thee. To repress those murmurings, (251)
and, at the same time, to confirm the woman, Christ commends her faith. Let
others grumble as they may, but do thou adhere steadfastly to that faith which
has brought thee an undoubted salvation. (252) At the same time, Christ claims
for himself the authority which had been given to him by the Father; for, as he
possesses the power of healing, to him faith is properly directed. And this
intimates that the woman was not led by rashness or mistake to come to him, but
that, through the guidance of the Spirit, she had preserved the straight road of
faith. Hence it follows, that we cannot believe in any other than the Son of God,
without considering that person to have the disposal of life and death. If the true
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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.
COFFMAN, "Far more than forgiveness, salvation itself was thus extended to
Simon's impromptu guest. What about her obedience? It was assured. "If ye love
me, ye will keep my commandments," Jesus said; and here was one who truly
loved him. She was not saved by "faith only."
CONSTABLE, "Jesus concluded the incident by giving the woman a further
word of encouragement and clarification. It was her faith, not her love, that had
resulted in her salvation, of which her forgiveness was a part. Consequently she
could depart at peace about her condition even though others might continue to
regard her as a "sinner" (cf. Luke 8:48; Luke 17:19; Luke 18:42). Here salvation
has the larger meaning of spiritual deliverance. This is clear because of Jesus'
previous comments about forgiveness and the lack of reference to physical
deliverance (i.e., healing). Likewise the common Jewish farewell, "May God's
peace be yours" (Judges 18:6; 1 Samuel 1:17; 2 Samuel 15:9; 1 Kings 22:17; Acts
16:36; James 2:16), assumes a larger meaning when connected with spiritual
salvation. This woman was able to go into a lasting condition of peace because of
her faith (cf. Romans 5:1).
". . . Luke 7:36-50 is the first of three reported occasions (see Luke 11:37-54;
Luke 14:1-24) on which Jesus is invited to dine at a Pharisee's house, and each of
the three is a comparatively lengthy scene. This type-scene repetition suggests
that this is a characteristic situation during Jesus' ministry and one of special
interest to the narrator. Each of these scenes is an occasion of conflict." [Note:
Tannehill, 1:178.]
"Jesus' parable of the two debtors and His comments to Simon and the woman
teach a number of lessons: (a) Salvation is the result of God's gracious work
received by faith. (b) God graciously forgives the debt of sin that no one can
repay. (c) Peace with God is possible because of the forgiveness of sins. (d) The
more one understands forgiveness, the more love he will have for Christ. (e)
Humble service stems from a heart of gratitude for God's grace." [Note: Bailey,
p. 117.]
SIMEON, "THE SINNER’S FAITH
Luke 7:50. And he said to the woman, Thy faith hath saved thee; go in peace.
TO associate with the ungodly world is by no means expedient for those who
have been redeemed out of the world. Yet there is a certain degree of intercourse
with them which is both proper and desirable. There is a medium between an
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affecting of their society for our own gratification, and a contemptuous
separation from them. Our blessed Lord has exhibited, as in every thing else, so
in this also, a perfect pattern. When invited by a Pharisee to dinner, he accepted
the invitation with a view to instruct him and do him good: and when a woman
who had been a notorious sinner came to him at the Pharisee’s house, he did not
refuse her admission to his presence, but received with kindness the expressions
of her regard, and, commending her faith, imparted to her both the blessings and
the comforts of his salvation.
The particular notice which our Lord took of the woman’s “faith,” and the
reward he gave her on account of it, leads us naturally to consider,
I. The marks and evidences of her faith—
The first thing that calls for our attention is,
1. Her zeal—
[She had doubtless seen many of our Lord’s miracles, and heard many of his
discourses; and though she was not yet one of his avowed followers, yet, having
received good to her soul, she was desirous of honouring him to the utmost of her
power. For this purpose she sought him out in the Pharisee’s house, and went to
him with a full determination to shew him some signal mark of her regard.
Now this argued no little zeal. As being of the weaker sex, she was the more liable
to be condemned as officious, impertinent, and obtrusive. And being of a
notoriously vile character, she was particularly obnoxious to insult and
contempt. But unmindful of these things, she went uninvited, to the house of a
proud Pharisee (where she was least of all likely to meet with any favour) and
(indifferent to the construction that might be put upon her conduct by any
censorious spectators, or even to the treatment she might receive from any of
them) in the presence of the whole company expressed to him all that was in her
heart.
And what was it that enabled her thus to “despise all shame,” and to triumph
over the fear of man? Doubtless it was her faith: for the Apostle says, “This is the
victory that overcometh the world, even our faith.”]
2. Her humility—
[Though she was bent on executing her pious purpose, she was solicitous to do it
in as private and modest a manner as she could. She therefore went behind him
as he lay upon the couch [Note: They did not sit at table as we do, but lay on
couches.], and, having easy access to his feet, placed herself there, without
attracting the notice of the company, or interfering with the conversation that
might be passing at table.
This also was a strong mark and evidence of her faith. She knew his august
character, and felt herself unworthy to enter into his presence; yea, she
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accounted it the very summit of her ambition to be permitted to kiss his feet. It
was in this way that the faith of the centurion and others shewed itself [Note:
Luke 7:6-7. Mark 5:25-28.]; and though, through the remaining pride and
ignorance of their hearts, young converts often, like Jehu, seek the notice and
applause of men, humility will always be found to exist in the soul in exact
proportion to our faith.]
3. Her contrition—
[No sooner had she placed herself near the Saviour, than all her sins presented
themselves to her mind, and filled her with deep compunction. Instantly she
burst into a flood of tears, with which she bathed, as it were, the feet of her Lord,
while she embraced them, in hopes of finding mercy from the friend of sinners.
Now it is the property of faith to “look on him whom we have pierced, and
mourn [Note: Zechariah 12:10.].” Yea, the more lively faith any have possessed,
the more abundant has been their self-lothing and self-abhorrence [Note: Job
42:6. Isaiah 6:5. 1 Timothy 1:15.]. We cannot doubt therefore but that faith was
the principle from whence her humiliation flowed.]
4. Her love—
[While she wept over the Saviour’s feet, she wiped them with the hairs of her
head, and kissed them, and anointed them with odoriferous ointment. It was not
possible for her to manifest stronger tokens of her affection.
And was not this also an evidence of her faith? Had she been an unbeliever, she
would have seen “no beauty or comeliness in Jesus” that deserved her
admiration [Note: Isaiah 53:2.]: but believing in him, she accounted him “fairer
than ten thousand, and altogether lovely [Note: Song of Solomon 5:10; Song of
Solomon 5:16.];” according to that declaration of the Apostle, To them that
believe, he is precious [Note: 1 Peter 2:7.].]
5. Her confidence—
[She would not have ventured to approach the Pharisee in this manner, because
she knew that he would despise her in his heart, and dismiss her with scorn. But
she felt no apprehension of such treatment from the Saviour. She well knew his
condescension and compassion; and therefore without reserve, and without fear,
she cast herself upon his mercy.
In this too she shewed the strength of her faith. Unbelief would have suggested
many doubts; Will he receive me? Will he deign to look upon such an abandoned
wretch? But faith enabled her to approach him under a full persuasion, that
“whosoever came to him should in no wise be cast out.”]
It was not in vain that she thus approached the Saviour; as we shall see, while we
consider,
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II. The fruits and consequences of her faith—
Though despised and condemned by the Pharisee, she was well rewarded by her
Lord. She obtained from him,
1. The pardon of her sins—
[Numerous as her iniquities had been, they were all in one moment blotted out
from the book of God’s remembrance. Jesus, who “had all power on earth to
forgive sins,” pardoned all her offences, and “cast them, as it were, behind him
into the very depths of the sea.” What a blessed fruit and consequence of her
faith was this! Had she been subjected to all the evil treatment that could have
been shewn her, she would have had no reason to regret that conduct by which,
she had obtained so inestimable a blessing.
And was this peculiar to her? Shall not we also have our iniquities forgiven, if we
apply to him in humility and faith? Shall the greatness of our sins be any bar to
our acceptance with him, if we repent and believe? Let the word of God be
deemed worthy of any credit, and all such apprehensions will vanish in an
instant [Note: Acts 13:39. Isaiah 1:18.] — — —]
2. An assurance of her acceptance—
[Twice did our Lord repeat to her the joyful tidings, that her sins were
pardoned, and that her soul was saved; and to confirm it, he bade her depart in
peace. What a cordial must this have been to her drooping spirit! How
transported must she have been with the joyful sound! And what comfort must
she enjoy through life in a sense of the Divine favour!
But neither was this peculiar to her. It is true, that many real Christians never
attain to this high privilege: but it is owing to the weakness of their faith: if their
faith operated as her’s did, if it shewed itself in such humility, such contrition,
such love, such confidence, such zeal, they also should hear him say to them, “Be
of good cheer; thy sins are forgiven thee.” What though he should not utter it by
an audible voice from heaven, can he not reveal it to the soul by his Spirit, and
enable us to say, “My beloved is mine, and I am his [Note: Song of Solomon
2:16.]?” Yes: let us only glorify him to the utmost of our power, and he will give
us a peace that passeth all understanding [Note: Philippians 4:7.], and a full
assurance of hope unto the end [Note: Hebrews 6:11. See also 2 Timothy 1:12; 2
Timothy 4:8.].]
3. Everlasting happiness and glory—
[In the declaration of Jesus she received both a pledge and an earnest of her
eternal inheritance. Nor can we doubt but that, after waiting her “appointed
time upon earth,” she was admitted to the enjoyment of her Lord in heaven, not
any longer to weep at his feet, but to sit with him on his throne, and to
participate his glory.
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Thus also shall it be with all who truly believe: “they shall never perish, but shall
have eternal life [Note: John 3:16.]” — — —]
From this history we may learn,
1. The nature of faith—
[We cannot too carefully inquire into the nature of faith; for there is nothing
respecting which so many, and such fatal, mistakes are made. Faith is not a mere
assent to any doctrines whatsoever; but it is a living principle in the soul, which
evidences itself by precisely such a regard to Christ as this woman manifested on
this occasion. Would we then ascertain whether our faith be genuine and saving?
let us inquire whether it lead us to Christ, in spite of all obstacles from without
or from within, with humility and contrition, with love and confidence? For in
proportion as we abound in these graces, or are destitute of them, we either
possess, or are destitute of, a living faith.]
2. The excellence of faith—
[Admirable were the graces which this woman exercised; yet not one of them was
noticed by our Lord: he overlooked them all; and noticed that only which was
least apparent, and which every one else would have overlooked, namely, her
faith. He knew that this was the root or principle from whence all her other
graces sprang. It was this that led her so to honour him; and therefore he
determined to honour it. And must not that be excellent which he so highly
regarded, so studiously searched out, and so eminently distinguished?
But what is it that he here assigns to her faith? it is nothing less than the saving
of her soul: he passes by all her other graces as having no weight or influence
whatever in her justification before God, and specifies her “faith” as that which
“saved” her. Is it possible to bestow a higher commendation on it than this?
If it be asked, why faith is thus distinguished above all other graces? we answer,
it is because faith unites us unto the Saviour, and interests us thereby in all that
he has done and suffered for us: but this cannot be said of any other grace
whatever; and therefore, though every other grace adorns the soul, no grace but
faith will save it.
Let us all seek to attain right sentiments on this most important point, and pray
with the Apostles, “Lord, increase our faith.”]
3. The condescension of Christ to believing penitents—
[If a person of an abandoned character, however changed in his conduct, should
come to us when in the midst of company, and that company of a higher order
and Pharisaic cast, and should express such affection for us, our pride would be
apt to rise; and, while we blushed for the degradation we seemed to suffer, we
should be ready to condemn him for his unseasonable intrusion, or perhaps to
suspect that he was deranged in his mind. But Jesus accounted himself honoured
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by the testimonies of the woman’s regard: and, though he could not but know
what reflections would be cast upon his character on account of his kindness to
her, he vindicated her conduct, and richly recompensed her kind attentions.
Thus will he do to every believing penitent. He will compensate the scoffs of an
unbelieving world by manifest tokens of his approbation. He will not regard the
quantity or quality of a man’s past offences; but will speak peace to his soul, and
in due time “wipe away all tears from his eyes” for ever. O that we might all
consider this, and experience it to our eternal joy!]
COKE, "Luke 7:50. Thy faith hath saved thee, &c.— Our Lord, contemning the
malicious murmuring of the Pharisees, repeated his assurance, by telling the
woman that her faith had saved her, and bidding her depart in peace; that is,
impressed with a strong sense of the love of God, and filled with the divine
pleasure which arises from that attainment. Go in peace, was an usual form of
dismissing inferiors, and was an expression of the friendship and good wishes of
the person speaking. There is an evident propriety in the phrase here,
considering what had happened to discompose the spirit of this humble penitent.
See ch. Luke 8:48; Luke 2:29. Mark 5:34. James 2:16 and Genesis 44:17.
Inferences drawn from the history of the good Centurion, &c. Luke 7:1-16 of this
chapter, and Matthew 8:5-13 and the raising from the dead the widow's son. No
nation, no trade or profession, can shut out a simple honest heart from God. If
this centurion was a foreigner by birth, yet was he a domestic in heart: he loved
that nation which was chosen of God; and if he were not of the synagogue, yet
did he build a synagogue: (Luke 7:5.) where he might not be a party, he would
still be a benefactor. We could not love religion, were we utterly destitute of it.
We do not see this centurion come to Christ, as the Israelitish captain came to
Elijah on Carmel,—but with much suit, much submission,—by others,—by
himself. Could we but speak for ourselves, as this captain did for his servant,
what could we possibly want? What wonder is it, if God be not forward to give,
where we care not to ask, or ask as if we cared not to receive?
Great variety of suitors resorted to Christ; one for a son, another for a daughter,
a third for himself; I see none come for his servant but this one centurion: nor
was he a better man than a master. His servant is sick; he does not drive him out
of doors, but lodges him at home; and then seeks to Christ for aid with most
humble importunity. Had the master been sick, the faithfullest servant could
have done no more: he is unworthy to be well served, who will not sometimes
wait upon his followers. It behoves us so to look down upon our servants here on
earth, as that we may still look up to our Master who is in heaven.
There was a paralytic, whom faith and charity brought to our Saviour, and let
down through the uncovered roof, in his bed. Why was not this centurion's
servant so carried, so presented?—One and the same grace can yield contrary
effects. They, because they believed, brought the patient to Christ; he, because he
believed, brought not his servant to him. Their act argued no less desire, his
argued more confidence; his labour was less, because his faith was more; and
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hence we find that it met an ample reward; Jesus saith unto him, I will come and
heal him, Matthew 8:7.
As he said, so he did; the word of Christ is his act, or concurs with it: he went as
he spake. O admirable return of humility! Christ will go down to visit the sick
servant: the master of that servant says, Lord, I am not worthy that thou
shouldest enter under my roof, Luke 7:6. The Jewish elders, who went before to
mediate for him, could say, He was worthy for whom Christ should do this
miracle, Luke 7:4. He for himself says, he is not even worthy of Christ's
presence. And yet, while he confesses himself thus unworthy of any favour, he
approves himself worthy of all. Had not Christ been before in his heart, he could
not have felt himself so unworthy to entertain that divine Guest within his house:
God ever delighteth to dwell under the lowly roof of a humble breast.
It is fit that the foundation should be laid deep, where the building is high: the
centurion's humility was not more low, than his faith was lofty; that reaches up
unto heaven, and in the face of human weakness descries Omnipotence. Only say
the word, and my servant shall be whole, Luke 7:7.
But what foundation had this steady confidence of the good centurion?—He saw
how powerful his own word was with those under his command, Luke 7:8.
(though himself was under the command of another) the force whereof extended
to absent performances. Well therefore might he argue, that a free and
unbounded power could give infallible commands, and that the most obstinate
disease must yield to the beck of the God of nature. Weakness may shew us what
is in strength; as by one drop of water we may see what is in the main ocean.
I wonder not that this centurion was kind to his servants,—for his servants were
dutiful to him. He need but say, Do this, and it is done: these mutual respects
draw on each other. They that neglect to please, cannot justly complain of being
neglected. They should rather say, "Oh, could I but be such a servant to my
heavenly Master, as the centurion's servants to him.—Alas! every one of his
commands says, Do this,—and I do it not: every one of his prohibitions says, Do
it not,—and I do it." He says, "Go from the world,—I run to it:" he says, "Come
to me,—I run from him. Woe is me! this is not service, but enmity: how can I
look for favour, whilst I return rebellion?" It is a gracious Master whom we
serve: there can be no duty of ours which he sees not, acknowledges not, crowns
not. We could not but be happy, if we could but be officious.
What can be more marvellous than to see Christ marvel? Luke 7:9. All
marvelling supposes an ignorance going before, and a knowledge following, some
unexpected accident. Now who wrought this faith in the humble penitent
centurion, but He that wondered at it—He who is equally willing to give the
same faith, yea, more abundantly, to all who sincerely seek it. Yet he wondered,
to teach us much more to admire that, which He at once knows and holds
admirable. Our wealth, beauty, wit, learning, honour, may make us accepted of
men; it is our faith, with its gracious consequences, which alone will make God in
love with us. There are great men, whom we justly pity; we can esteem, love, and
admire none but the gracious.
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It is not more the shame of Israel, than the glory of this centurion, that our Lord
says, I have not found so great faith, &c. Luke 7:9. Where we have laid our
tillage, manure, and seed, who would not look up for a crop? But if the
comparatively uncultured fallow yield more than the arable, how justly is the
unfruitful ground near to a curse! Our Saviour did not muster this aweful
testimony to himself, but he turned him about to the people, and spake it in their
ears, at once to excite their shame and emulation. It is well if any thing can
enkindle in us holy ambition. Dull and base are the spirits of that man, who can
endure to see another overtake him in the way, and outrun him to heaven.
If the prayers of an earthly master prevailed so much with the Son of God for the
recovery of a servant, how shall not the intercession of the Son of God prevail
with his Father in heaven for us his impotent children upon earth, who cast all
our care upon him? What can we want, O Saviour, while thou suest for us, and
we put our trust in thee? He who gave thee for us, can deny thee nothing for us,
can deny us nothing for thee, if we make thee our confidence.
But turn we away hence, and follow the beneficent Saviour to Nain. No sooner
has he raised the centurion's servant from the palsy and his bed, than he raises
the widow's son from death and the bier. His providence has so contrived his
journey, that he meets with the sad pomp of a funeral; a sorrowful widow,
attended by her weeping neighbours, is following her only son to the grave,—a
young man, the only son—the only child of his mother, and she was a widow.
Surely there was not a circumstance in this spectacle that did not command
compassion. Nay, when God himself would describe the most passionate
expression of sorrow that can attend the miserable, he can but say, O daughter of
my people, gird thee with sackcloth, cover thyself with ashes; make lamentation
and bitter mourning, as for thine only son.
Such was the loss, such the sorrow of this disconsolate mother: nor words nor
tears can suffice to discover it: a good husband may make amends for the loss of
a son; had the root been left entire, she might better have spared the young
branch: but, alas! now both are cut up, all the stay of her life is laid low with a
stroke; she seems abandoned to the very perfection of misery.
And yet, now, when she gave herself up for a forlorn mourner, past all capacity
of redress,—even now, the God of comforts meets her, pities her, relieves her!
Here was no solicitor but his own compassion; in other cases he was sought and
sued to. O thou merciful God, none of our secret sorrows can be either hid from
thine eyes, or from thine heart; and when we are past almost all our hopes, all
human possibilities of help, then art thou nearest to thy people for deliverance.
Here was a conspiration of all parts to the exercise of mercy. The heart had
compassion; (Luke 7:13.) the mouth said, weep not; the feet went to the bier; the
hand touched the coffin; the power of the Deity raised the dead: what the heart
felt, was secret to itself; the tongue, therefore, expresses it in words of comfort,
Weep not.
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Alas! what are words to passions so strong and so just as her's? To bid her not to
weep, who had lost her only son, was apparently to persuade her to be miserable,
and not feel it. Concealment does not remedy, but aggravate sorrow; therefore,
that with the counsel not to weep, she might see cause of compliance, his hand
seconds his tongue. His hand arrests the coffin, and sets free the prisoner of
death: Young man, I say unto thee, Arise: and instantly he that was dead sat up.
The Lord of life and death speaks with command: it is no more hard for his
almighty word, which gave all things their being, to say, Let them be repaired,
than let them be made.
Behold now this young man, thus miraculously awakened from his deadly sleep,
descending joyfully from the bier, wrapping his winding sheet about his loins,
casting himself down in passionate thankfulness at the feet of his Almighty
Restorer, and adoring that divine power which had remanded his soul to her
forsaken lodging! Doubtless the first utterance of that returning soul was
couched in words of the highest praise and wonder. It was the mother whom our
Lord pitied in this act, and not the son: as for her sake therefore he was raised,
so to her hands was he delivered, (Luke 7:15.) that she might acknowledge that
soul given to her, not to the possessor.
Who is there that cannot feel the amazement and extasy of joy which throbs in
this revived mother's heart, when her son now salutes her from another world?
How soon is the funeral banquet turned into a new birth-day feast! What
strivings were here to salute the late carcase of their restored neighbour! What
aweful and admiring looks were now cast on the Lord of life! How gladly did
every tongue celebrate both the work and the author! The great Prophet is raised
up, &c. Luke 7:16. (See the Annotations.) They were not yet acquainted with
God manifest in the flesh, though this miracle might well indeed have assured
them of more than a prophet. However, they shall see reason enough to know
that the prophet who was raised up to them, was himself the God that now
visited them; and who at length shall do for his faithful saints, far more than he
had yet done for this young man!-raise them from death to life, and translate
them for ever from dust to glory!
REFLECTIONS.—1st, When Jesus had finished his discourse in the audience of
the people, an occasion offers to confirm by a miracle the truths that he had been
declaring. We have had the same history in Matthew 8:5; Matthew 8:34.
Different circumstances are here inserted, such as the centurion's sending the
elders of the Jews, and afterwards his friends, before he came himself, as it seems
probable he did at last; but his application by them was in fact the same as if he
had come in person at first.
1. Hearing the fame of Jesus, and having faith in him, he greatly desired his help
in behalf of a sick servant, whose fidelity and diligence had endeared him to his
master; and supposing that he, who was a Gentile, and a Roman officer, might
not so easily obtain the favour, he engaged the elders of the Jews to be advocates
for him, who readily undertook to serve him, as being under great obligations to
him. They earnestly therefore besought Jesus for him, as one worthy his regard,
having ever testified a great respect for the Jewish nation and religion, and at his
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own expence built them a synagogue for divine worship. Note; (1.) A servant
truly faithful and industrious deserves that esteem which he thus studies to
engage. (2.) It is good to have an interest in their prayers whom the Lord Jesus
respects.
2. As Christ was in the way to the centurion's house, he no sooner heard of his
condescension, than in great humility he sent other friends in his name, as
unwilling to give the Lord this trouble, and counting his house unworthy of such
a guest, and himself undeserving of his honoured presence; which was indeed the
reason why he did not in person at first make the application. He professes his
faith to be such in Christ's power, that all diseases would obey his orders, more
readily than even the soldiers the word of their commanding officer; and that
Christ need not be present to perform the cure; if he spoke, he believed it would
be instantly done.
3. Christ expresses his admiration and approbation of such uncommon faith:
even among all the Jewish people had never yet appeared so remarkable an
instance of humble assured faith, as in this Gentile; therefore he puts honour
upon him, and with pleasure grants his request. The disease immediately
departed; and the persons who had been sent from the centurion's house, on
their return found the servant perfectly restored to health. Note; True humility,
and firm trust in his power and love, above all things commend us to the
Saviour's regard.
2nd, Another notable miracle wrought the day after the former, is here recorded.
1. The place where it was done was in the gate of the city, in the presence of all
the multitude who followed Jesus, and of the company who attended the funeral;
so that there was no want of evidences to attest the certainty of the fact.
2. The subject of the miracle was the dead corpse of a young man which they
were then carrying to his grave, the only son of an afflicted widow, and all the
circumstances of the case rendered it peculiarly affecting. (1.) He was a son, an
only son, probably the staff of her old age; a warning to every one who looked
upon his bier, not to promise themselves continuance here; for childhood and
youth are vanity. (2.) His mother was a widow; one terrible stroke of death had
separated her from the partner of her bosom. This son alone remained to cheer
her solitude, the staff of her age, and now he too is taken away; so numerous, so
repeated, are our troubles in this vale of misery and tears: like Job's messengers
of evil, scarcely is the sound of one out of our ears, before another more grievous
follows. May every pang that we feel, but disengage us from the world, and teach
us to seek more earnestly our rest above; then shall our severest losses prove our
truest gain.
3. Compassion moved the Saviour's bosom. He ever tenderly felt for human woe,
and unasked he brings relief. It was kind in those who attended this poor
disconsolate widow, to condole with her, and endeavour to alleviate her sorrows.
They could but weep with her; Jesus alone was able to say unto her, Weep not;
and, by removing the cause, to wipe away the tears from her eyes. Jesus
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approaching the bier whereon the corpse lay, the bearers halted; and with a
word of power, in all the majesty of essential Deity, he said, Young man, I say
unto thee, Arise: instantly his spirit returned; he that was dead sat up on the bier
where he was stretched out, all his senses were perfectly restored, and he began
to speak; when with delight Jesus delivered him back to his transported mother.
Note; (1.) The bowels of Jesus yearn over the miserable; and in all the afflictions
of his believing people he is afflicted. Let the mourners remember that Jesus
compassionates their sorrows; and if he does not appear to restore those dear
pledges which are gone from our arms, he will bring us together, if faithful, at a
resurrection-day. (2.) Though Jesus might justly have claimed a right in him
whom he had thus restored to life, he delivered him to his mother, intimating to
us the great obligation lying on children to be dutiful to their parents, and a
comfort and support to them in their old age.
4. Amazement and fear seized on the beholders. Astonished at this evidence of
divine power, they glorified God for such an eminent instance of his goodness,
and more especially that at last he had sent the Great Prophet, the expected
Messiah, and in mercy visited his people: for these works of wonder proclaimed
aloud that this was he who should come. Swiftly the fame of Jesus spread
through Judea, and the country round; this amazing miracle bespoke his
character; and among the rest John's disciples carried the report to their master,
now bound in prison for his zeal and fidelity. Note; When dead souls are raised
up to newness of life, we must give the glory to God: and these miracles, blessed
be his name, have not yet ceased.
3rdly, The passage of history given us, Luke 7:19. &c. was before recorded. It
contains,
1. The message sent by John from his prison, not so much for his own
satisfaction, as for the sake of his disciples, whose faith needed every
confirmation, when combated by all the national prejudices so early imbibed.
They found nothing of that grandeur and earthly greatness about Jesus, which
they expected in the Messiah.
2. The answer of Jesus. His works, as well as words, sufficiently bespoke his real
character. In the presence of the messengers from John, he performed a
multitude of miraculous cures, and dispossessed many evil spirits; then bid them
report to their master what they had heard and seen, that the blind see, the lame
walk, the lepers are cleansed, the dead are raised, evidences incontestable of his
mission as the Messiah, and figures of the more beneficial works which he came
to perform on the souls of men; opening the eyes of the understanding,
strengthening the impotent, curing the most inveterate habits of sin, and the
desperate wickedness of the heart, and quickening the dead in trespasses and
sins; for which end, to the poor the gospel is preached, wherein were fulfilled the
prophesies which had gone before concerning him, Isaiah 61:1; Isaiah 35:5-6.
Psalms 72:13 and lest, notwithstanding, they should be in danger of stumbling at
the meanness of his appearance, and the enmity wherewith he was treated by the
most respected characters of the Jewish people, the chief-priests, scribes, and
Pharisees, he cautions them against being offended at these things; since he alone
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was happy and blessed, who through all this cloud of prejudice received him as
the Christ, and believed in his word.
3. When the disciples of John were departed, Jesus began to give him just and
high commendations. He was a man of unshaken fortitude and unwavering
fidelity, uniformly bearing testimony to Christ, and not plying like a reed under
the contradiction of sinners, but boldly testifying against their iniquities: dead to
the delights of sense, and the glory of the world, he affected not soft raiment as a
courtier, but as a mortified prophet lived what he preached—greater in one
sense than any of the former prophets, as the immediate forerunner of the
Messiah, and as seeing him appear of whom they spake. His success also was
great; multitudes who heard him, and many of the vilest sinners, even publicans,
affected by his discourses, glorified God, acknowledging their own sins, and the
just punishment due to them; and in humble penitence sought for pardon,
submitting to John's baptism, and professing thereby for the future to devote
themselves to God's service. But the proud and self-righteous Pharisees, puffed
up with the vain conceit of their own excellence, fancied that they were just
persons who needed no repentance; therefore in general they rejected his
preaching, and refused to submit to his baptism, thereby sealing themselves up
under wrath: and the case is much the same to this day. Those who are converted
by the ministry of the word, are chiefly of the common people, and many whom
the self-righteous despise as vile and abandoned: while the rulers pay little
regard to the gospel-word, the wise men of this world disregard it as foolishness;
and the persons of most admired apparent goodness cannot bear to be set on a
level with the chief of sinners, cannot stoop to receive the grace of Jesus freely,
and thus perish in their pride.
4. Christ upbraids the perverseness of the men of that generation. No similitude
could sufficiently describe their wilfulness and obstinacy; like froward and surly
children, who would not join their companions when in their play they imitated
either a feast or a funeral. Thus the austerities of John, his life of self-denial, and
doctrine of repentance, disgusted them, and they reproached him as melancholy,
or a demoniac. The Son of man, on the other hand, more familiarly associated
with others, refused not an invitation to a wedding, or a feast; and they reviled
him as a glutton, a drunkard, and a loose companion. But wisdom is justified of
all her children; those who are truly made wise unto salvation, justify God in
those methods which he uses for their conversion, and approve and honour the
Lord Jesus, who is the wisdom of God, in all his works and ways. Note; (1.) They
who resolve to cavil, will never want a handle. (2.) Different men and ministers
have different tempers and manners; some are naturally more austere and
reserved, others more free and open; some more powerfully urge the thunders of
Sinai upon the sinner's conscience, others dwell upon the softer accents of gospel-
grace. And this diversity of dispensations in which men are led, is beautiful,
though malice will find a like matter of objection against both. (3.) We must take
care not to judge of others by ourselves; not branding on the one hand the
reserved, as morose; nor, on the other, charging innocent freedom as
licentiousness; but ever put the most candid constructions on men's tempers and
manners,
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4thly, Our Lord behaved himself courteously to all; and though the Pharisees
had shewn themselves his bitter enemies, he refused not the invitation of one of
them, and readily went to eat at his house. And we are told,
1. A singular circumstance which happened on that occasion. A woman, whose
character had been notoriously infamous, but by the preaching and grace of the
Redeemer was become a real penitent, came in, urged by her deep affection for
her Lord; and standing behind him as he lay along, (which was their custom at
meals,) with penitential tears she bedewed his feet, wiped them with her once-
braided, but now dishevelled hair, and kissing them in humble adoration,
anointed them, as a token of her high respect, with precious ointment from an
alabaster box. Note; (1.) They who truly draw near to Jesus, cannot but feel their
hearts bleed at the remembrance of past ingratitude. (2.) A soul that loves the
Lord Jesus, counts nothing too good to employ in his service. (3.) When the eyes,
full of adultery, become fountains of tears; and all the ornaments of pride, the
lure of lust, are laid aside; these are blessed symptoms of a happy change.
2. The Pharisee was highly offended at Christ for suffering such a woman to
approach him; and thought within himself, if Jesus were the prophet that he
pretended to be, he must have known, and spurned from his feet a creature so
infamous. Thus while persons of a proud and self-righteous spirit are looking
with contempt on a poor harlot, and saying, Stand by thyself, come not near me,
I am holier than thou, they are not aware that this high conceit of themselves,
and contempt of others, is in God's sight an abomination far greater, even than
those outward evils which they condemn in others.
3. Christ justifies the woman from Simon's censures. The Pharisee questioned
Christ's prophetical character; therefore the Lord, by answering his thoughts,
will give him an evidence of it, and draw the poor woman's vindication from his
own lips: and this he does by an apposite parable; having informed Simon that
he had something of importance to say him, to which he professes himself all
attention.
(1.) The parable respected two debtors, the one of whom owed ten times more
than the other; but being both insolvent, the creditor freely forgave them. Christ
here-upon appeals to Simon for an answer, Which of the two will love their
gracious benefactor most? The reply was evident, He to whom most was
forgiven. The debt is sin, and sinners are deep in arrear to God; they have never
paid him the obedience which they owe, and are become liable to the arrests of
judgment. All are guilty; but some are more notorious offenders, and have
sinned with greater aggravations than others; yet the least transgressor is an
insolvent debtor; he can never make God a compensation for the least of his
iniquities, and must perish eternally with the vilest, unless he is convinced of his
sinfulness, and flies to the free grace of God in Jesus Christ. In him there is
plenteous redemption; the chief of sinners, who come to him, are sure of finding
pardon through the ransom that he has paid; and none who come to him, shall
be in any wise cast out. A sense of this abounding grace will not fail to engage the
believer's heart; and in proportion to the sense that he has of his own guilt,
should his gratitude be for the rich mercy vouchsafed to him. The chief of
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sinners are bound to become the chief of saints—to love much, because the Lord
has forgiven them much.
(2.) Christ applies the parable to the case before him. This woman was the debtor
who owed the five hundred pence, and she had been forgiven; no wonder,
therefore, that her expressions of gratitude were singular; for which, so far from
being condemned, she rather deserved to be commended. All that she had done,
flowed from this source; and herein she had exceeded Simon in her returns of
love, as much as she had done in the offensiveness and notoriety of her
transgressions. (1.) Instead of the water which he had neglected to bring, she
had, with penitential tears, bedewed his feet, and wiped them with her hair. (2.)
The kiss of peace and salutation Simon had not given to his sacred guest; but this
poor sinner had not ceased to express her humble gratitude and love, by
repeatedly kissing even his feet. (3.) The common civility of oil to anoint his head
the Pharisee had withheld; but she had poured this costly ointment on his feet,
the expression of her faith in him as the Messiah, and of that unfeigned regard
which made her account the greatest cost well employed in his service: therefore
he seals afresh the pardon which he had bestowed upon her, on account of which
she loved him so greatly; while such as Simon, who were less acquainted with
their own guilt and sinfulness, and did not see their great need of a pardon,
would feel themselves less obliged to the Saviour's grace, and testify, as Simon
had done, less regard for him.
(3.) He particularly addresses himself to the poor woman, to silence her fears,
and encourage her under the Pharisee's frowns. He repeats his assurances, Thy
sins are forgiven thee; and though he knew the murmurs which this raised, and
the offence that it gave among the Pharisaical tribe, who were at the table, as if
his arrogating such a power was impious, nay, blasphemous, he, so far from
receding, confirms her pardon, which, through faith in him, she now assuredly
possessed; and therefore he bids her go in peace; every fear of guilt removed, her
conscience at ease, regardless of the reproaches of the proud, and waiting
confidently for the rest that remaineth for the people of God. Note; (1.) As
nothing renders us so fearful as the consciousness of guilt, we need promise upon
promise to encourage our trust and hope. (2.) Faith alone can pacify the
conscience, and produce that evangelical sorrow and genuine love, which
worketh repentance unto salvation not to be repented of.
PETT, "Then Jesus turned to the woman again and said, “Your faith has saved
you. Go in peace.” He wanted her to know that in the end it was her faith in Him
that had saved her. She had been delivered from a life of sin because she believed
in Him. And now she could go with peace in her heart. ‘Who is this?’ She knew
that He was her Saviour.
As we come to the close of the story perhaps we should consider its lessons.
Firstly it demonstrates that all can be saved, no matter what their sins, if only
they turn to God and believe in Jesus Christ. Secondly in the light of Ezekiel 16 it
illustrates a call to Israel to repent of her spiritual adultery and return to the
Lord in view of the fact that the everlasting covenant of the Messiah is now on
offer. Thirdly it was a lesson to Simon about the courtesy that should be shown
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to a prophet of God and a gentle hint not to overlook the courtesies of life.
Fourthly it revealed the authority of Jesus to make confident and specific
declarations about the forgiveness of sins.
GREAT TEXTS OF THE BIBLE, "
Forgiveness
And he said unto the woman, Thy faith hath saved thee; go in peace.—Luk_7:50.
The woman in this story is described as a sinner. But there was something in her
not dead to good, and one day she had stood on the edge of the crowd when all
the publicans and sinners drew near to Jesus to hear Him, and had heard Him
with the rest. As she listened and looked on His face, it dawned upon her that
there was something in the world of which she had never dreamed. She had often
seen good people, or those who were counted such, men and women who drew in
their robes as they passed her that they might not be defiled by her touch; but
here was One whose goodness was unmistakable, who was pure and holy
through and through, yet who did not repel such as she, but “received sinners
and ate with them.” Often she had mourned her lost innocence, but never till
now had she believed in the possibility of restoration. Now she did believe. A holy
One who receives sinners, who is inexorable to sin but infinitely gracious to the
sinful, is forgiveness incarnate; He is a pledge of reconciling and restoring love
that sweeps away every sense of human wrongs. And as the woman looked upon
Jesus, her heart dissolved in penitence and love unutterable, and she was born
again.
So when she hears that He is in the Pharisee’s house, what can she do but hasten
thither, and brave the cruel, scornful looks of the respectable people there, to get
near Him who has loosed her bonds? She finds no difficulty in making her way
to the table. Silently she kneels behind Him, with a cruse of ointment in her
hand. She meant to pour it on His feet, which the attitude at table made easy to
do; but before she can open it, her heart opens, and tears of thankfulness and
sweet penitence rain down so abundantly as to wet His feet, inflicting an
indignity when she had meant an honour. She has nothing at hand to repair the
fault, and so, with a touch she looses the hair, which it was shameful to let down
in public, and, with the ingenuity and abasement of love, makes it a towel. Then,
gaining confidence and carried farther than she had dared to intend, she lays her
lips, sinful as they were, on His feet, as if asking pardon for the tears that would
come, and only then applies the ointment, her only wealth. This woman that was
“a sinner” and Judas are the only two recorded as having touched the Lord with
their lips. Love may be bold even while penitent, and Jesus does not withdraw
His foot from such a kiss.
Softer than silent, penitential tears,
Sweeter than nard upon His sacred feet,
Fell His dear pity on her shame and fears,
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Calming the heart that once so wildly beat.
Oh, tender Saviour, how Thy heart was moved
Because so very, very much she loved!
I
The Act of Forgiveness
1. Forgiveness is an act of God—an act originative, antecedent, fertile. God must
begin. This is the secret that burns through all the strong appeals of St. Paul and
St. John as they reiterate their conviction that nothing of our own enters into the
primary movement of our justification. No goodness at all of ours drew out a
response from the co-operating favour of God. It was our badness, not our
goodness, that drew it from Heaven. It was pity for our perishing that moved the
Father to send His Son to save the world. “While we were yet weak, in due
season Christ died for the ungodly.” Not because we loved God, but because we
could not love Him, did His love for us break out over us in His Son. God first
loved us while still we loved sin rather than holiness, in order that, by loving us,
He might restore to us the lost power of loving Him. The heat of His love alone it
is that wakes up in our cold hearts the forgotten love for Him.
2. God makes forgiveness available by sending us His Son. Has He no forgiveness
without the shedding of blood? Yes indeed; He is ever ready, He has never
ceased to be ready, to forgive. But His ready forgiveness is shut up, of
melancholy necessity, within Himself. It can discover no way by which to enter,
no point of attachment by which to lay hold. The love of God wanders round this
bitter, inhospitable world, and can find no haven that is not barred.
Therefore it is that He sends His Son, in whom His forgiveness can find a road
into the repellent earth, into this repugnant humanity. God’s expelled
forgiveness, as all other doors are bolted, will open a way for itself; as no man
will admit it, it will itself become a man, that it may find admittance. God will
forgive man in spite of man. God’s forgiveness issues out of Heaven in the shape
of a Man, wearing human flesh. Jesus Christ is the Forgiveness of the Father.
The Father had already forgiven the world when He sent His Son to be born of
the Virgin Mary, to be crucified under Pontius Pilate. The Son arrives, bringing
with Him the pardon of the Father; and this pardon is effectual. For there is now
in man one spot at least clean from defilement, on which the eyes of God’s purity
can afford to rest. There is now, amid the loveless herds of sinners, one Heart at
any rate upon which the Father can risk the outpouring of His love; one Body,
amid the hopeless and the faithless, and the diseased, which can admit the
rushing power of the transfiguring Spirit.
Just as a secret act of God’s original energy underlies all our natural life—one
act, prevenient, enduring, hidden—so a secret act of forgiveness, original,
enduring, prevenient, underlies all our regenerate life. God spoke once, “Let us
make man”; and lo, in the unending force of that fiat, we all are, we have our
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being. God spoke once in Christ, “Let us work out man’s forgiveness”; and in
the everlasting power of that one word, so spoken and done, the new race of the
forgiven finds itself existing, the Church of the redeemed rises, grows, gathers,
swarming upward out of some hidden will, as clouds that make and build
themselves out of the very vacancy of air under the strong eye of the risen sun.1
[Note: H. S. Holland, Creed and Character, 225.]
3. Jesus gladly takes up the task assigned to Him. With Divine authority He says,
“Thy sins are forgiven thee.” He approaches the fallen with a boundless
sympathy, and draws them to Himself by the spiritual law of attraction. He came
from an infinite height into this world, that He might be near sinners, able to
touch them, and ready to be touched. It was to take their nature upon Him in the
very likeness of sinful flesh, that they might feel Him closer still, and that He
might not be ashamed to call them brethren. It was to become sin for them,
though He knew no sin; that He might bear it, first by pity, then by sacrifice, and
at last by pardon. This is the great and Godlike plan, the very heart of the reason
why “He lifted up His feet to the long desolations,” and touched the soil of our
sin-stricken earth. And now He is only carrying out His grand plan in one of its
applications when He draws the sinner near Him, and suffers her to clasp His
feet that she may feel she is in contact with God’s infinite and saving mercy. It is
a ray of the glorious Sun of Righteousness, whose going forth is from the end of
the heaven, and His circuit unto the ends of it, which He has made to glance into
this woman’s soul and to stray across this Pharisee’s threshold, that men may be
made to see how the Son of God came to win back their hearts, and may learn
that, while He hates the sin, He loves the sinner with yearning, quenchless
compassion. If the sinner’s heart is ever gained, thus it must be, when He who in
His character is “undefiled, separate from sinners” comes so close to them in
sympathy, and stretches out a hand to them, stainless in purity, but filled with
pardons. The Pharisee, when he sees it, sets it down as folly. But wisdom is
justified of her children, and God “hath abounded toward us in all wisdom and
prudence,” because He hath abounded “in the riches of his longsuffering.”
Once in old Jerusalem
A woman kneeled at consecrated feet,
Kissed them, and washed them with her tears,
“What then?
I think that yet our Lord is pitiful:
I think I see the castaway e’en now!
And she is not alone: the heavy rain
Splashes without, and sullen thunder rolls,
But she is lying at the sacred feet
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Of One transfigured.
“And her tears flow down,
Down to her lips—her lips that kiss the print
Of nails; and love is like to break her heart!
Love and repentance—for it still doth work
Sore in her soul to think, to think that she,
Even she, did pierce the sacred, sacred feet,
And bruise the thorn-crown’d head.
“O Lord, our Lord,
How great is Thy compassion!”1 [Note: Jean Ingelow.]
4. Forgiveness comes first to us, who have nothing, not even love, to pay with,
and it unlocks the flood-gates of the heart as nothing else will. We are not
pardoned because we love, but we love because we are pardoned. We are
pardoned because He loves us, and the knowledge of His forgiving love melts our
hearts. Jesus seems here to teach us that there must be this experience of
forgiveness before there is real and deep love. Certainly the principle involved in
these words has been proved true in all the history of Christianity since they
were spoken. Forms of Christianity which minimize sin, and have little to say
about pardon, have always been, and always will be, cold and stagnant. The one
power that set souls aflame with a holy and self-sacrificing love is the experience
of God’s pardoning mercy in Jesus Christ. The measure of our consciousness of
forgiven sin will be the measure of our love.
She sat and wept beside His feet; the weight
Of sin oppress’d her heart; for all the blame,
And the poor malice of the worldly shame,
To her was past, extinct, and out of date,
Only the sin remain’d,—the leprous state;
She would be melted by the heat of love,
By fires far fiercer than are blown to prove
And purge the silver ore adulterate.
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She sat and wept, and with her untress’d hair
Still wiped the feet she was so blest to touch;
And He wiped off the soiling of despair
From her sweet soul, because she loved so much.
I am a sinner, full of doubts and fears,
Make me a humble thing of love and tears.2 [Note: Hartley Coleridge.]
II
The Condition of Forgiveness
1. Some would regard love as a condition of forgiveness. And they point to the
text, “Her sins, which are many, are forgiven; for she loved much.” Love is
indeed the complement of faith. The expression “for she loved much” would
seem to favour the view that love rather than faith is the saving grace. But the
word “for” in this connexion is not causative but illative. Moreover Christ
Himself says presently, “Thy faith hath saved thee.” Faith and love—this is the
logical and chronological order. For, as Tyndale said, “Faith is the mother of
love.”
Faith is the first motion of the soul away from itself, away from its own interest
and self-seeking, back to God the Mighty Giver. Faith, then, is the germ of love.
Once let the current of the will be set running towards God in faith, and the
whole force of the passionate soul of man will be drawn into the stream, will
pour itself along the channel opened until it flows with the full, swelling flood of
love. In faith, the eye of the soul looks away from itself: in love, the entire heart
follows the direction of the eye. Faith must begin; there is no love without faith;
the soul’s motions remain locked, dammed, and barred, until faith gives them
free opening.1 [Note: H. S. Holland.]
Were not those sweets, though humbly shed—
That hair—those weeping eyes—
And the sunk heart that inly bled—
Heaven’s noblest sacrifice?
Thou that hast slept in error’s sleep,
Oh, wouldst thou wake in heaven,
Like Mary kneel, like Mary weep,
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“Love much,” and be forgiven?2 [Note: Thomas Moore.]
2. The text confirms the teaching of the whole incident in reference to the human
condition of forgiveness, which it plainly declares to be not love but faith. The
order is first faith, which has for its under side the consciousness of sin and
helplessness, and for its upper side trust in Jesus, the sin-bearer. On faith follows
pardon, to which we contribute nothing, and which we have but to receive
through our faith. To pardon received succeeds answering love, gratitude
blended with penitence, all the deeper because we know ourselves forgiven. To
such love are granted the acceptance of its poor offerings, a vindication against
the sarcasms of cold critics, a confirmation of the pardon received already, and a
calm peace, in which henceforward to abide and advance.
(1) How does faith save? It saves by bringing the soul into vital union with God.
A railway train is standing on the line. The engine has full pressure of steam; the
bell rings; the locomotive moves; but the carriages stand still. What is the
trouble? The engine backs up and tries again, but with the same result. What is
the trouble? The coupling has not been made. A link makes all the difference.
There are foolish people who are acting thus all the while, trying to reach heaven
without the coupling of faith. It is impossible. Faith is the sine quâ non because it
brings us into oneness with God through our Mediator Christ Jesus, so that our
destiny is bound up with His for ever and ever. When once we believe, our life is
for evermore hid with Christ in God.
The woman took Jesus at His word. Man though He was, somehow she felt that
when He spoke God spoke, and that He could do as He said. She felt that this
Man had the value of God. And, trusting Him, she felt in her soul the “rest” of
God’s forgiveness. And now
The opening heavens around her shone
With beams of sacred bliss.
Earth was Paradise Regained; freedom was hers and a clean soul, the peace of
God entered her heart.1 [Note: G. S. Walker, The Pictures of the Divine Artist,
72.]
When God, the ever-living, makes
His home in deathly winter frost,
And God, the ever-loving, wakes
In hardening eyes of woman lost,
Then through the midnight moves a wraith:
Open the door, for this is Faith.
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Open the door, and bring her in,
And stir thy heart’s poor fires that shrink.
Oh, fear to see her pale and thin,
Give love and dreams to eat and drink;
For Faith may faint in wandering by—
In that day thou shalt surely die.2 [Note: Edward Ellis.]
(2) Saving faith implies penitence. In the case of the sinful woman there was
penitence too deep for words—the broken and contrite heart which God will not
despise, a loathing of sin which this Pharisee cannot understand, and a glowing
love which made his frown forgotten in the irresistible attraction to a Saviour’s
feet. What worlds of emotion may be passing within, where man cannot look, a
bitterness of grief which the heart alone knows, and a joy with which no stranger
can intermeddle! He knows it who is its Author and its End. He sees the birth of
an immortal spirit, the glow and grandeur of a second creation better than the
first, and welcomed with gladder songs. But all the while the poor Pharisee, in
presence of its tokens, can understand it no more than he can hear the angels
who rejoice over it; and he complacently charges with ignorance Him who
searches the heart, and proudly condemns her who is being acquitted by the
Judge of all!
At the gateway of the Parthenon in Athens was an altar dedicated to Tears. No
sacrifices were consumed, no votive offerings placed upon it; but the sorrowing
bowed there and wept out their sorrows. It was the shadowing forth of a great
truth; to wit, “The sacrifices of God are a broken spirit; a broken and a contrite
heart, O God, thou wilt not despise” (Psa_51:17). Dearer to God than all the
misereres of the chanting Pharisees is the cry of the returning prodigal. He sees
him bowed with penitence, and goes out to meet him while he is yet a great way
off.1 [Note: D. J. Burrell, Christ and Men, 253.]
(3) The deepest penitence does not imply the greatest sin. The highest degrees of
sin-consciousness may be experienced by the man who is outwardly the most
correct in conduct, and who has ever been,
Thro’ all this tract of years
Wearing the white flower of a blameless life.
The greatest saint may know and feel himself to be “the chief of sinners.” It is
Paul—the man so conspicuously Christ-like, so unique in Christian excellence—
who so characterizes himself. It is the Psalms of David—the man after God’s
own heart—that are so blotted with tears, and so vocal with sobs of distress and
penitential prayers. It is that eminent saint, Francis of Assisi, of whom it is said
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that he wept so much over his sins that he injured his eyesight, and who, in reply
to remonstrance, said: “I would rather choose to lose the sight of my body than
to repress those tears by which the interior eyes are purified that they may see
God.” It was George Herbert who, when he lay dying, said: “I am sorry I have
nothing to present to my merciful God but sin and misery, but the first is
pardoned, and a few hours will put an end to the latter.”
One thing very remarkable during those last years must have struck all who
conversed intimately with Erskine—his ever deepening sense of the evil of sin,
and the personal way in which he took this home to himself. Small things done or
said years ago would come back upon him and lie on his conscience, often
painfully. Things which few other men would have ever thought of again, and
which when told to others would seem trifling or harmless, were grievous to him
in remembrance. “I know that God has forgiven me for these things,” he would
say, “but I cannot forgive myself.”1 [Note: Principal Shairp, in Letters of
Thomas Erskine of Linlathen, 378.]
There is no better test of spiritual growth than increasing sensitiveness to the
repulsiveness of all kinds of sin, and deepening consciousness of the constant
peril from it in which every human soul lives. In the greatest saint there are all
the possibilities which, being worked out, make the greatest sinner; and the truer
the saintliness the deeper the consciousness of this fact. The materials out of
which heaven and hell are builded are found in every life, and the man who
slowly builds heaven within him has constantly the terrible knowledge that he
has only to put his hand forth in another direction in order to build hell; both
are within reach.2 [Note: H. W. Mabie, The Life of the Spirit, 24.]
Amos Barton, in George Eliot’s Scenes of Clerical Life, had been an affectionate
husband … but now that Milly was laid in the grave he re-lived all their life
together, with that terrible keenness of memory and imagination which
bereavement gives, and he felt as if his very love needed a pardon for its poverty
and selfishness. What, then, must our love seem like when it is compared with
the Love Divine? If any man will bring his life—even the best part of it—to the
Light in which is no darkness at all, he will have enough discovered to be much
forgiven.3 [Note: G. S. Walker, The Pictures of the Divine Artist, 79.]
III
The Peace of Forgiveness
1. “Go in peace.” The phraseology employed is not the ordinary phraseology of
that familiar Old Testament leave-taking salutation which was the “good-bye” of
the Hebrews—“Go in peace.” But we read occasionally in the Old Testament a
slight but eloquent variation. It is not “Go in peace,” as out Authorized Version
has it, but “Go into peace”; and that is a great deal more than the other. “Go in
peace” refers to the momentary emotion; “Go into peace” seems, as it were, to
open the door of a great palace, to let down the barrier on the borders of a land,
and to send the person away upon a journey through all the extent of that
blessed country. Jesus Christ takes up this as He does a great many very
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ordinary conventional forms, and puts a meaning into it. Eli had said to Hannah,
“Go into peace.” Nathan had said to David, “Go into peace.” But Eli and Nathan
could only wish that it might be so; their wish had no power to realize itself.
Christ takes the water of the conventional salutation and turns it into the wine of
a real gift. When He says “Go into peace,” He puts the person into the peace
which He wishes him, and His word is like a living creature, and fulfils itself.
2. We continue in peace by continuing in the life of faith. For peace, like pardon,
is dependent on faith. If we would enjoy continuous peace, we must exercise
continuous faith. The two things will cover precisely the same ground, and where
the one stops the other will stop. Yesterday’s faith does not secure to-day’s peace.
As long as I hold up the shield of faith, it will quench all the fiery darts of the
wicked, but if I were holding it up yesterday and have dropped it to-day, then
there is nothing between me and them, and I shall be wounded and burned
before long. No past religious experience avails for present needs. If you would
have your peace to be “as the waves of the sea,” your trust in Christ must be
continuous and strong. The moment you cease trusting, that moment you cease
being peaceful. Keep behind the breakwater, and you will ride smoothly,
whatever the storm. Venture out beyond it, and you will be exposed to the dash
of the waves and the howling of the tempest. Your own past tells you where the
means of blessing are. It was your faith that saved you, and it is as you go on
believing that you “go into peace.”
3. The gift of peace does not carry with it exemption from life’s struggle. But
although the upper waters of the ocean may be brushed by the breeze, or even
violently disturbed by the tempest, where the ocean is deep the depths are
unmoved. Trust in God deepens the spiritual life; it carries it down into the heart
of things. It is by it that duty loses a certain hardness which sometimes repels us,
however much we acknowledge its dignity and its claim; it is by it that the
varying experiences of life come to us with the real force of teaching. The past is
no empty story for us, viewed only with regret; the present is no chance
condition of things, to which we give no patient thought. We are sure that there
is a Providence which has been ordering all things well, even though its purposes
of love have sometimes been thwarted by our sins. And thus our trust deepens
our repentances, makes our confessions more searching and sincere; or, even
when we are dissatisfied with our confessions and repentances, enables us with
loving confidence to feel sure that, as we know our intentions are right, all that is
wanting will be supplied from the merits of our Master’s Passion and from the
treasures of His grace.
Christian faith does not wriggle out of the responsibilities that attach to a human
life, but it does bring in the thought of a mighty hand that guides and protects;
and that itself brings calm and gladness. The advanced guard that had to be all
eyes and ears is glad to slip into the rear, and let somebody else take the task of
finding the path and looking out for the enemy. The officer that has had charge
of the great ship as it ploughs its way through the stormy night feels a lightened
burden when he comes down from the bridge, and knows that there is somebody
else on the look-out. You fathers have got far more anxious faces than your little
children have, because they trust, and you are responsible for them. And though
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it is no pillow for laziness, yet it is an anodyne for anxiety, when we remember
that if our “believing” grasps God in Christ, it is His business to look after us;
and we may leave ourselves in His hands. So there will come stealing into the
heart that trusts, just because it does trust, a strange calm like the centre in a
cyclone, where there is absolute repose, and the sail hangs lank and straight in
the windless air, however storms may rage madly all round about it.1 [Note: A.
Maclaren.]
4. At the very moment when one would have thought it would do this woman
good to be with the Lord for a little while longer, she is sent out into the harshly
judging world. Yes, that is always the way by which Christian men and women
who have received the blessing of salvation through faith can retain it, and serve
Him—by going out among men and doing their work there. The woman went
home. It was a home, if what they said about her was true, that sorely needed the
leavening which she now would bring. She had been a centre of evil. She was to
go away back to the very place where she had been such, and to be a centre of
good. She was to contradict her past by her present, which would explain itself
when she said she had been with Jesus. For the very same reason for which, to
one man that besought to be with Him, begged that he might remain, He said,
“No, no; go away home and tell your friends what great things God has done for
you,” He said to this woman, and He says to you and me, “Go, and witness for
Me.” Communion with Him is blessed, and it is meant to issue in service for Him.
One day Brother Masseo said to St. Francis: “I wonder why the whole world
runs after thee more than after others, and all men want to see thee and hear
thee and obey thee? Thou art not fair of body, thou art not deeply learned, thou
art not of noble birth—why does the whole world run after thee?” When St.
Francis heard this, he rejoiced in his soul and turned his eyes to heaven, and
stood a long time thus, with soul lifted up to God; and when he came to himself
he kneeled down and gave thanks and praise to God, and turned to Brother
Masseo and said to him with great spiritual power: “Do you wish to know why
this happens to me? Do you wish to know why the whole world runs after me?
For I knew that thing from the all-seeing God, whose eyes see the good and the
bad over all the earth. For these most holy eyes have nowhere seen a greater,
more miserable, poorer sinner than I; because in all the earth He has found no
more wretched being to do His wonderful work, which He wishes to have done,
therefore He has chosen me, so as thus to put to shame the noble, the great,
strength and beauty, worldly wisdom, that all may know that all power and all
virtue come from Him and not from creatures, and that no one can exalt himself
before His face; but he who praises himself, let him praise himself in the Lord,
for His is the honour and the power for ever and ever.”1 [Note: J. Jörgensen, St.
Francis of Assisi, 74.]
If one reads a book like the Confessions of Saint Augustine, one sees what an
intensely individualistic conception permeates it. The new light which breaks in
upon him only enlightens him as to his relations with God, it does not arouse in
him any impulse to the service of other men. It does not occur to him that to
arrange comfortably and securely for one’s own tranquillity and salvation, to
have, so to speak, a private understanding with God, is in the least a selfish
297

conception. It seems to Augustine the most natural thing in the world. Then that
belief begins to alter insensibly, and the highest spirits begin to turn away in
shame from a conception of religion which is merely a desire for moral security,
a stoical ideal, a deliberate practising to become superior to pain and calamity by
avoiding the desires and designs which are quenched and marred by suffering,
an attempt at invulnerability. More and more do the highest spirits perceive that
their duty is to the brotherhood of man; that there is much preventible sorrow
and misery in the world, and that their work is to persuade men to prevent it.2
[Note: A. C. Benson, Thy Rod and Thy Staff, 140.]
MACLAREN, “GO INTO PEACE
We find that our Lord twice, and twice only, employs this form of sending away those
who had received benefits from His hand. On both occasions the words were
addressed to women: once to this woman, who was a sinner, and who was gibbeted
by the contempt of the Pharisee in whose house the Lord was; and once to that poor
sufferer who stretched out a wasted hand to lay upon the hem of His garment, in the
hope of getting healing-filching it away unknown to the Giver. In both cases there is
great tenderness; in the latter case even more so than in the present, for there He
addressed the tremulous invalid as ‘daughter’; and in both cases there is a very
remarkable connection hinted at between faith and peace; ‘Thy faith hath saved thee,
go in peace.’
Now, there are three things that strike me about these words; the first of them is this-
I. The dismissal of the woman.
One might have expected that our Lord would have flung the shield of His
companionship, for a little while, at any rate, over this penitent, and so have saved
her from the scoffs and sneers of her neighbours, who knew that she was a sinner.
One might have supposed that the depth of her gratitude, as expressed by her costly
offering and by her tears, would have spoken to His heart, and that He would have let
her stop beside Him for a little while; but no! Jesus said to her in effect; ‘You have got
what you wished; go away, and take care of it.’ Such a dismissal is in accordance with
the way in which He usually acted. For very seldom indeed, after He had gathered the
first nucleus of four disciples, do we find that He summoned any individual to His
side. Generally He broke the connection between Himself and the recipients of His
benefits at as early a moment as possible, and dismissed them. And that was not only
because He did not wish to be surrounded and hampered by a crowd of slightly
attached disciples, but for two other reasons; one, the good of the people themselves,
and the other, that, scattered all over northern Palestine, they might in their several
circles become centres of light and evangelists for the King. He dispersed them that
He might fling the seed broadcast over the land.
Jesus Christ says to us, if we have been saved by our faith, ‘Go!’ And He intends two
things thereby. First, to teach us that it is good for us to stand by ourselves, to feel
responsibility for the ordering of our lives, not to have a visible Presence at our sides
to fall back upon, but to grow by solitude. There is no better way of growing reliant,
of becoming independent of circumstances, and in the depths of our own hearts
being calm, than by being deprived of visible stay and support, and thus drawing
closer and closer to our unseen Companion, and leaning harder and heavier upon
Him. ‘It is expedient for you that I go away.’ For solitude and self-reliance, which is
bottomed upon self-distrust and reliance upon Him, are the things that make men
and women strong. So, if ever He carries us into the desert, if ever He leaves us
forsaken and alone, as we think, if ever He seems-and sometimes He does with some
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people, and it is only seeming-to withdraw Himself from us, it is all for the one
purpose, that we may grow to be mature men and women, not always children,
depending upon go-carts of any kind, and nurses’ hands and leading-strings. Go, and
alone with Christ realise by faith that you are not alone. Christian men and women,
have you learned that lesson-to be able to do without anybody and anything because
your whole hearts are filled, and your courage is braced up and strengthened by the
thought that the absent Christ is the present Christ?
There is another reason, as I take it, for which this separation of the new disciple
from Jesus was so apparently mercilessly and perpetually enforced. At the very
moment when one would have thought it would have done this woman good to be
with the Lord for a little while longer, she is sent out into the harshly judging world.
Yes, that is always the way by which Christian men and women that have received the
blessing of salvation through faith can retain it, and serve Him-by going out among
men and doing their work there. The woman went home. I dare say it was a home, if
what they said about her was true, that sorely needed the leavening which she now
would bring. She had been a centre of evil. She was to go away back to the very place
where she had been such, and to be a centre of good. She was to contradict her past
by her present which would explain itself when she said she had been with Jesus. For
the very same reason for which to one man that besought to be with Him, He said,
‘No, no! go away home and tell your friends what great things God has done for you,’
He said to this woman, and He says to you and me, ‘Go, and witness for Me.’
Communion with Him is blessed, and it is meant to issue in service for Him. ‘Let us
make here three tabernacles,’ said the Apostle; and there was scarcely need for the
parenthetical comment, ‘not knowing what he said.’ But there was a demoniac boy
down there with the rest of the disciples, and they had been trying in vain to free him
from the incubus that possessed him, and as long as that melancholy case was
appealing to the sympathy and help of the transfigured Christ, it was no time to stop
on the Mount. Although Moses and Elias were there, and the voice from God was
there, and the Shechinah cloud was there, all were to be left, to go down and do the
work of helping a poor, struggling child. So Jesus Christ says to us, ‘Go, and
remember that work is the end of emotion, and that to do the Master’s will in the
world is the surest way to realise His presence.’
II. Now, the second point I would suggest is-
The region into which Christ admitted this woman. It is remarkable that in the
present case, and in that other to which I have already referred, the phraseology
employed is not the ordinary one of that familiar Old Testament leave-taking
salutation, which was the ‘goodbye’ of the Hebrews, ‘Go in peace.’ But we read
occasionally in the Old Testament a slight but eloquent variation. It is not ‘Go in
peace,’ as our Authorised Version has it, but ‘Go into peace,’ and that is a great deal
more than the other. ‘Go in peace’ refers to the momentary emotion; ‘Go into peace’
seems, as it were, to open the door of a great palace, to let down the barrier on the
borders of a land, and to send the person away upon a journey through all the extent
of that blessed country. Jesus Christ takes up this as He does a great many very
ordinary conventional forms, and puts a meaning into it. Eli had said to Hannah, ‘Go
into peace.’ Nathan had said to David, ‘Go into peace.’ But Eli and Nathan could only
wish that it might be so; their wish had no power to realise itself. Christ takes the
water of the conventional salutation and turns it into the wine of a real gift. When He
says, ‘Go into peace,’ He puts the person into the peace which He wishes them, and
His word is like a living creature, and fulfils itself.
So He says to each of us: ‘If you have been saved by faith, I open the door of this great
palace. I admit you across the boundaries of this great country. I give you all possible
forms of peace for yours.’ Peace with God-that is the foundation of all-then peace
299

with ourselves, so that our inmost nature need no longer be torn in pieces by
contending emotions, ‘I dare not’ waiting upon ‘I would,’ and ‘I ought’ and ‘I will’
being in continual and internecine conflict; but heart and will, and calmed
conscience, and satisfied desires, and pure affections, and lofty emotions being all
drawn together into one great wave by the attraction of His love, as the moon draws
the heaped waters of the ocean round the world. So our souls at rest in God may be at
peace within themselves, and that is the only way by which the discords of the heart
can be tuned to one key, into harmony and concord; and the only way by which wars
and tumults within the soul turn into tranquil energy, and into peace which is not
stagnation, but rather a mightier force than was ever developed when the soul was
cleft by discordant desires.
In like manner, the man who is at peace with God, and consequently with himself, is
in relations of harmony with all things and with all events. ‘All things are yours if ye
are Christ’s.’ ‘The stars in their courses fought against Sisera,’ because Sisera was
fighting against God; and all creatures, and all events, are at enmity with the man
who is in antagonism and enmity to Him who is Lord of them all. But if we have
peace with God, and peace with ourselves, then, as Job says, ‘Thou shalt make a
league with the beasts of the field, and the stones of the field shall be at peace with
thee.’ ‘Thy faith hath saved thee; go into peace.’
Remember that this commandment, which is likewise a promise and a bestowal, bids
us progress in the peace into which Christ admits us. We should be growingly
unperturbed and calm, and ‘there is no joy but calm,’ when all is said and done. We
should be more and more tranquil and at rest; and every day there should come, as it
were, a deeper and more substantial layer of tranquillity enveloping our hearts, a
thicker armour against perturbation and calamity and tumult.
III. And now there is one last point here that I would suggest, namely:
The condition on which we shall abide in the Land of Peace.
Our Lord said to both these women: ‘Thy faith hath saved thee.’ To the other one it
was even more needful to say it than to this poor penitent prostitute, because that
other one had the notion that, somehow or other, she could steal away the blessing of
healing by contact of her finger with the robe of Jesus. Therefore He was careful to
lift her above that sensuous error, and to show her what it was in her that had drawn
healing ‘virtue’ from Him. In substance He says to her: ‘Thy faith, not thy forefinger,
has joined thee to Me; My love, not My garment, has healed thee.’
There have been, and still are, many copyists of the woman’s mistake who have
ascribed too much healing and saving power to externals-sacraments, rites, and
ceremonies. If their faith is real and their longing earnest, they get their blessing, but
they need to be educated to understand more clearly what is the human condition of
receiving Christ’s saving power, and that robe and finger have little to do with it.
The sequence of these two sayings, the one pointing out the channel of all spiritual
blessing, the other, the bestowment of the great blessing of perfect peace, suggests
that the peace is conditional on the faith, and opens up to us this solemn truth, that if
we would enjoy continuous peace, we must exercise continuous faith. The two things
will cover precisely the same ground, and where the one stops the other will stop.
Yesterday’s faith does not secure to-day’s peace. As long as I hold up the shield of
faith, it will quench all the fiery darts of the wicked, but if I were holding it up
yesterday, and have dropped it to-day, then there is nothing between me and them,
and I shall be wounded and burned before long. No past religious experience avails
for present needs. If you would have ‘your peace’ to be ‘as the waves of the sea,’ your
trust in Christ must be continuous and strong. The moment you cease trusting, that
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moment you cease being peaceful. Keep behind the breakwater, and you will ride
smoothly, whatever the storm. Venture out beyond it, and you will be exposed to the
dash of the waves and the howling of the tempest. Your own past tells you where the
means of blessing are. It was your faith that saved you, and it is as you go on
believing that you ‘Go into peace’.
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Luke 7 commentary

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Luke 7 commentary