Luke · Chapter 7

V. 1. Matthew 8:5.

Verses 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 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.

Verse 2. A certain centurion’s servant] See this miracle explained on Matthew 8:5-13.

Verses 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 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.

Verse 2. A certain centurion’s servant. As soon as this officer heard of Christ, he believed in him, having been assured of the miracles by competent witnesses. Being a gentile, he sent the rulers to Christ, to ask mercy on behalf of a favourite domestic.

2. Servant—Luke says doulos, servant; but Matthew has it pais, boy. There are three words in the Greek language expressive of the condition of rendering service to a superior or employer, namely, misqiov or misqwtov, misthios or misthotos, a hired person; andrapodon, andrapodon, a slave owned by a proprietor; and doulov, doulos, a servant, generically including either of the former two, designating any person performing a subordinate service for any reason whatever; as for hire, for love, from civil office, from religious duty, or from ownership. The first of these three words occurs in Luke 15:l7-19; Mark 1:20; John 10:12, 13. The second never occurs in the New Testament. But its derivative, andrapodisthv, andrapodistes, is used in 1 Timothy 1:10, and signifies an enslaver, whether by stealing a man or capturing him in war, or any other means. In all other cases in the New Testament where the English word servant occurs, the Greek word is doulos. The word boy here denotes the same relation as when an English speaker would call his waiter by the terms my boy or my man. The precise nature of the servitude must be learned from other circumstances than the term used. Very probably the boy in the present case was a slave. If so, he was held in absolute Roman slavery, his life being at the perfect disposal of his master. Of course the law of Christ allowed him to exercise no such right. Whether Christ uttered the word or not, (and we do not know that he did not,) the moment the centurion became a Christian he held his boy as a brother, (Philemon 16,) entitled to all the rights conferred by the golden rule. Under the Mosaic law all persons were set free by the jubilee every fiftieth year; so that permanent slavery proper had no legal existence, and even involuntary servitude had a precarious footing. Those who wonder why Jesus did not prohibit slavery, must show some reason for supposing that a Jewish slavery existed at all in Palestine. The reverse was probably the fact. Sick—Of a paralysis. This is not contradicted by the fact that he is said to have been grievously tormented; for paralysis or palsy, with the contraction of the joints, is accompanied with severe pain. United with tetanus, as it sometimes is in eastern countries, extreme suffering and rapid dissolution are often the result.

CHAPTER 7. Verse 2. A certain centurion’s servant. — As the preceding discourse of our Lord, though in part composed of passages in the sermon on the mount, appears to have been delivered at a different time and occasion, some have thought this account of the healing of the centurion’s servant a different history from the very similar one recorded in Matthew, chap. 8. But the strong agreement of the circumstances and the speeches almost irresistibly demonstrate it to be the same miracle. Nor is there any necessity for connecting it with the preceding discourse. The first verse of this chapter may be considered as the conclusion of the narrative in which the discourse is introduced; and so this account of the centurion, as well as that of the following miracle, will be quite distinct, and in St. Luke’s manner, brought in without respect to the order of their occurrence. See the notes on this miracle, Matthew 8:5, &c. St. Luke introduces the additional circumstance of the elders of the Jews interceding with Christ on his behalf. In St. Matthew, the centurion himself is said to come. He came by proxy; and according to the Jewish saying, “every man’s proxy is as himself:” and in the Scriptures it is customary to make messengers speak as in the very words of those who send them. So James and John speak by their mother, Mark 10:35; Matthew 20:20. And Abigail answers the messengers of David as if he were present himself, 1 Samuel 25:40, 41.

V. 3. Hearing of Jesus-Of his miracles, and of his arrival at Capernaum.

Verse 3. Elders of the Jews] These were either magistrates in the place, or the elders of the synagogue which the centurion had built, Luke 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.

Verses 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 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.

3. The elders of the Jews—Presbyters. The word literally signifies the older men. But as it became an official epithet, it acquired the official sense. The elders of Israel were anciently the heads of the tribes, chosen for their age and wisdom. In latter times, subsequent to the restoration from the captivity, a part of the Sanhedrim consisted, with the chief priests and the scribes, also of the elders. Similarly the courts of the individual towns, consisting of seven judges, were composed of the elders of Israel. In the present case the elders were of this last class. The centurion, feeling that as a Gentile and a sinner he might have little hope of a favourable reception from the holy and divine prophet of the Jews, the wonderful Jesus, sends the most weighty men and magistrates of Jewish Capernaum.

Beseeching—The Greek word for beseeching, here, is a participle, agreeing with the centurion. So that even according to Luke’s language, the words were those of the centurion.

Verses 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 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.

4. Instantly—Earnestly, pressingly. Worthy—They thought him worthy, though he in his humility did not. Should do—That is, the centurion was worthy to have this favour done him.

Verse 4. That he was worthy. — They did not necessarily mean that he deserved the favour; but that being a pious worshipper of the true God, a lover of the nation as having the knowledge of the true God among them, — the only ground on which a Roman could love a people generally despised by his countrymen, — and one who had given proof both of his zeal and liberality, by building a synagogue at his own expense, he was a fit person to be favourably noticed; or there was great fitness in marking out such a man as a special object of regard; and our Lord allowed the force of the plea by going down immediately with them.

Verse 5. He loveth our nation] He is a warm friend to the Jews; and has given a full proof of his affection to them in building them a synagogue. This he had done at his own proper charges; having no doubt employed his own men in the work.

Verses 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 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.

Ver. 5. He hath built us a synagogue. Works done for God are sure in the issue to receive a divine reward; and they who shelter his flock on earth shall find a sanctuary in his kingdom, provided that their piety be sincere.

5. He loveth our nation—The Romans were tolerant, from motives of policy, of the religions of the nations they conquered. But this man did more. There were many even at Rome to whom the pure theism of the religion of Jehovah seemed true, and far superior to their own idolatry. This man loved the God of Israel and his worship so well that he built a house for his worshippers. This was a proof of both piety and wealth. It sometimes occurs though not frequently, even in a Christian land, that a wealthy Christian man, with a liberality equal to that of this pagan convert, munificently builds a Christian church.

The Jews divided converts into two classes, I. Proselytes of the gate, who had not entered into the complete adoption of the ritual of Moses. These stood on the patriarchal basis, aiming to keep the seven precepts of Noah’s dispensation. By these they were to abstain from 1, idolatry; 2, murder; 3, incest; 4, robbery; 5, profanity; 6, eating blood and strangled animal food;

Verses 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 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.

Verses 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 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.

7, rebellion. Those keeping these ethical principles would, according to Jewish opinion, be saved. These were commonly styled, Those worshipping God, in distinction from those worshipping gods. II. Proselytes of righteousness—Those who became circumcised, and accepted the whole law as complete naturalized Jews. Whether the present centurion had progressed so far as complete Judaism or not, he seems to have progressed farther, even into the righteousness of Christ by faith.

7. Say in a word—Order it with a single word. It requires neither machinery, nor process, nor effort, but the briefest, slightest forth-putting of thy will. He speaks like one accustomed to martial law.

Verses 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 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.

8. My servant—The singular does not indicate (as Lange) that he had but one servant. The one servant corresponds with the one and another of the soldiers, to whom order is individually given. For aught the text shows, he might have had as many servants as soldiers.

Verses 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 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.

Ver. 9. I have not found so great faith, no, not in Israel. The jews had at that time a general notion that they must touch the Saviour, in order to receive a cure; but here is a faith that the Saviour’s healing virtue was unlimited, either as to case or distance. This surpassed Martha’s faith, when she said, Lord, if thou hadst been here, my brother had not died. John 11:21-32. It is added in Matthew, “As thou hast believed, so let it be done to thee;” and his servant was found restored to his wonted vigour.

9. So great faith—Great because he had to ascend from paganism to attain it; great, because not purely physical, but spiritual, realizing his own unworthiness and the superiority of Jesus as a holy one; great, because it realized the divine mission of Jesus from Jehovah, and expressed a sense of profound submission to his absolute word. It was a faith enabling him to accept all that Jesus should teach, and obey all that he should command. Apostolic faith did not surpass it.

§ 38.—THE RAISING FROM THE DEAD, THE SON OF THE WIDOW OF NAIN, 11-17. (Given by Luke alone.)

The next day after the healing of the centurion’s servant, Jesus, with a number of his disciples, took an excursion to the village of Nain, situated in the great plain of Esdraelon, about five miles northward from the Lesser Hermon. As this was a distance of about twenty-five miles from Capernaum, the company of Jesus must either have, according to eastern custom, set out very early, or have arrived as eve was approaching. Our Lord enters on the eastern side of the town, attended by his retinue of followers, attracted by his ministry and his miracles. As he approaches, his company is met by a procession with bearers sustaining a bier, carrying a corpse through the gate of the city of the living to the city of the dead. There was no close coffin; but the body of a young man lay stretched upon the bier, with his face, feet, and hands probably bare, wrapped in the habiliments of burial. The much people of the city indicated the respect entertained for the dead. There seems to be but a single mourner, and she had but a single son to mourn for.

“On the northern slope of the rugged and barren ridge of Little Hermon,” says Stanley, “immediately west of Endor, which lies in a farther recess of the same range, is the ruined village of Nain. No convent, no tradition marks the spot. But under these

circumstances the name is sufficient to guarantee its authenticity. One entrance alone could it have had—that which opens on the rough hillside in its downward slope to the plain. It must have been in this descent, as, according to Eastern custom, they ‘carried out the dead man,’ that ‘nigh to the gate’ of the village the bier was stopped, and the long procession of mourners stayed, and the young man delivered back to his mother. It is a spot which has no peculiarity of feature to fix it on the memory; its situation is like that of all villages on this plain; but, in the authenticity of its claims, and the narrow compass within which we have to look for the touching incident, it may rank among the most interesting points of the scenery of the Gospel narrative.”—Palestine, p. 349.

Verse 10. Found the servant whole] This cure was the effect of the faith, prayer, and humility of the centurion, through which the almighty energy of Jesus Christ was conveyed to the sick man. But these very graces in the centurion were the products of grace. It is God himself who, by the gifts of his mercy, disposes the soul to receive its cure; and nothing can contribute to the reception of his grace but what is the fruit of grace itself. The apostle says, The grace of God that bringeth salvation hath appeared unto all men, Titus 2:11. It should therefore be our concern, not to resist the operations of this grace: for though we cannot endue ourselves with by gracious disposition, yet we can quench the Spirit, by whose agency these are produced in the soul. The centurion had not received the grace of God in vain.

Verses 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 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.

Verse 11. Nain] A small city of Galilee, in the tribe of Issachar. According to Eusebius, it was two miles from Mount Tabor, southward; and near to Endor.

Verses 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.

Ver. 11. A city called Nain. Bochart describes this little city as situate between mount Tabor, Nazareth, and mount Hermon the less.

Verses 11-16. A city called Nain. — This city is fixed, both by Jerome and Eusebius, in Lower Galilee, about a mile south of Mount Tabor. This great and affecting miracle presents itself, in the account of St. Luke, under many interesting views. It was a very public one; for beside the persons attending the funeral, the disciples of Christ were with him, and much people. He was entering the gate of the city while the corpse was carried out to the place of burial without the walls; so that apparently it depended upon the mere accident of meeting it at the moment whether the dead should be raised to life, and the broken-hearted mother comforted. But with God there are no chances; and apparent accidents only the more strongly mark his interposition. The deceased was the only son of his mother, and that mother a widow, — a circumstance which appears to have excited great commiseration in the place; for much people of the city was with her. Our Lord was touched with the circumstance; and at the sight of the distressed widow, he had compassion on her: she appeared before him bereaved and childless, her quiver empty, and to use the expression of the Jews, the last coal on her hearth extinguished, having now no help or refuge in man; but “a very present help in trouble” was near, and he said unto her, Weep not. The whole manner of the miracle is overwhelming. He lays his hand upon the bier, — the funeral couch in which the dead were carried forth, without coffin, — arrests the march of the bearers, utters the words of power and authority at which death retires and life returns. 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. In how few sentences is this stupendous occurrence narrated! leaving the mind to dwell upon it without any interruption from the remarks of the narrator, and to fall under the influence of that fear which came upon all.

Verse 12. Carried out] The Jews always buried their dead without the city, except those of the family of David. No burying places should be tolerated within cities or towns; much less in or about churches and chapels. This custom is excessively injurious to the inhabitants; and especially to those who frequent public worship in such chapels and churches. God, decency, and health forbid this shocking abomination. On the impropriety of burying in towns, churches, and chapels, take the following testimonies: Extra urbem soliti sunt alii mortuos sepelire: Nos Christiani, eos non in urbes solum, sed et in TEMPLA recepimus, quo fit ut multi fætore 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 publicæ sanitatis, quæ multum lædi 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.

Verses 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.

Ver. 12. There was a dead man carried out. Grace met the widowed mother following her only son to the grave. Grace came opportunely, as in the case of Elijah and Elisha, to other afflicted mothers. Grace said, weep not; the grave shall restore its dead, and in the highest perfection of beauty. Jesus is never unmindful of the widow’s tears.

Verses 11-16. A city called Nain. — This city is fixed, both by Jerome and Eusebius, in Lower Galilee, about a mile south of Mount Tabor. This great and affecting miracle presents itself, in the account of St. Luke, under many interesting views. It was a very public one; for beside the persons attending the funeral, the disciples of Christ were with him, and much people. He was entering the gate of the city while the corpse was carried out to the place of burial without the walls; so that apparently it depended upon the mere accident of meeting it at the moment whether the dead should be raised to life, and the broken-hearted mother comforted. But with God there are no chances; and apparent accidents only the more strongly mark his interposition. The deceased was the only son of his mother, and that mother a widow, — a circumstance which appears to have excited great commiseration in the place; for much people of the city was with her. Our Lord was touched with the circumstance; and at the sight of the distressed widow, he had compassion on her: she appeared before him bereaved and childless, her quiver empty, and to use the expression of the Jews, the last coal on her hearth extinguished, having now no help or refuge in man; but “a very present help in trouble” was near, and he said unto her, Weep not. The whole manner of the miracle is overwhelming. He lays his hand upon the bier, — the funeral couch in which the dead were carried forth, without coffin, — arrests the march of the bearers, utters the words of power and authority at which death retires and life returns. 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. In how few sentences is this stupendous occurrence narrated! leaving the mind to dwell upon it without any interruption from the remarks of the narrator, and to fall under the influence of that fear which came upon all.

Verses 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 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.

13. Compassion on her—”Here was no solicitor,” says Bishop Hall, “but his own compassion. The centurion came to him for a servant, the ruler for a son, Jairus for a daughter, the neighbours for a paralytic; here he seeks up the patient, and offers the cure unrequested. While we have to do with the Father of mercies, our afflictions are the most powerful suitors.” Compassion for her is the suggesting motive, but doubtless other reasons favoured the result. There was a temper of faith and tenderness in both his followers and the funeral assembly, that stood in perfect contrast to the faithlessness of the Nazarenes, from whose hands he had so lately walked forth, rejected and rejecting.

Weep not—The large attendance came to weep with her; this stranger met them to arrest her tears. They came to deposit her son in the tomb; he came to give him back to life. Like John, in Revelation 5:5, she was bidden to weep not, because the Lion of the tribe of Judah had prevailed to unseal the enclosures of death.

Verses 11-16. A city called Nain. — This city is fixed, both by Jerome and Eusebius, in Lower Galilee, about a mile south of Mount Tabor. This great and affecting miracle presents itself, in the account of St. Luke, under many interesting views. It was a very public one; for beside the persons attending the funeral, the disciples of Christ were with him, and much people. He was entering the gate of the city while the corpse was carried out to the place of burial without the walls; so that apparently it depended upon the mere accident of meeting it at the moment whether the dead should be raised to life, and the broken-hearted mother comforted. But with God there are no chances; and apparent accidents only the more strongly mark his interposition. The deceased was the only son of his mother, and that mother a widow, — a circumstance which appears to have excited great commiseration in the place; for much people of the city was with her. Our Lord was touched with the circumstance; and at the sight of the distressed widow, he had compassion on her: she appeared before him bereaved and childless, her quiver empty, and to use the expression of the Jews, the last coal on her hearth extinguished, having now no help or refuge in man; but “a very present help in trouble” was near, and he said unto her, Weep not. The whole manner of the miracle is overwhelming. He lays his hand upon the bier, — the funeral couch in which the dead were carried forth, without coffin, — arrests the march of the bearers, utters the words of power and authority at which death retires and life returns. 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. In how few sentences is this stupendous occurrence narrated! leaving the mind to dwell upon it without any interruption from the remarks of the narrator, and to fall under the influence of that fear which came upon all.

Verses 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 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.

Ver. 14. He came and touched the bier, and bade the dead arise, as he had bidden all nature rise in the first creation. Though the passing away of the living to join the sleeping dead must not be interrupted, yet for once the Saviour would disclose his power and grace. Oh touch my dead heart with thy quickening power and love, that I may rise and live for thee.

14. They that bare him stood still—Jesus, at the head of his attendants, was not unknown to them. The bearers of the bier obeyed the touch of his arresting hand. They trusted that this stoppage by the great prophet meant something. I say—The Lord speaks as if the case of life and death was controlled by the will of this I. Arise—And this utterance to the body is heard by the departed soul. In the land of spirits, the spirit receives the sudden message to return. For to call the dead to life requires the Lord of both worlds, who holds the keys of death and of Hades.

Verses 11-16. A city called Nain. — This city is fixed, both by Jerome and Eusebius, in Lower Galilee, about a mile south of Mount Tabor. This great and affecting miracle presents itself, in the account of St. Luke, under many interesting views. It was a very public one; for beside the persons attending the funeral, the disciples of Christ were with him, and much people. He was entering the gate of the city while the corpse was carried out to the place of burial without the walls; so that apparently it depended upon the mere accident of meeting it at the moment whether the dead should be raised to life, and the broken-hearted mother comforted. But with God there are no chances; and apparent accidents only the more strongly mark his interposition. The deceased was the only son of his mother, and that mother a widow, — a circumstance which appears to have excited great commiseration in the place; for much people of the city was with her. Our Lord was touched with the circumstance; and at the sight of the distressed widow, he had compassion on her: she appeared before him bereaved and childless, her quiver empty, and to use the expression of the Jews, the last coal on her hearth extinguished, having now no help or refuge in man; but “a very present help in trouble” was near, and he said unto her, Weep not. The whole manner of the miracle is overwhelming. He lays his hand upon the bier, — the funeral couch in which the dead were carried forth, without coffin, — arrests the march of the bearers, utters the words of power and authority at which death retires and life returns. 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. In how few sentences is this stupendous occurrence narrated! leaving the mind to dwell upon it without any interruption from the remarks of the narrator, and to fall under the influence of that fear which came upon all.

Verses 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 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.

15. Dead sat up… began to speak—As the soul is again enshrined in the bodily frame, then the bodily action recommences. The raised corpse is about to speak. What will this man from the dead say? Whatever he would say; whether he would express his astonishment at the scene around him, or would commence disclosing the secrets of the spirit-land, his speech is cut short. Jesus silences his lips by handing him over to his mother. Such a benefactor can say weep not with a value in his words.

Verses 11-16. A city called Nain. — This city is fixed, both by Jerome and Eusebius, in Lower Galilee, about a mile south of Mount Tabor. This great and affecting miracle presents itself, in the account of St. Luke, under many interesting views. It was a very public one; for beside the persons attending the funeral, the disciples of Christ were with him, and much people. He was entering the gate of the city while the corpse was carried out to the place of burial without the walls; so that apparently it depended upon the mere accident of meeting it at the moment whether the dead should be raised to life, and the broken-hearted mother comforted. But with God there are no chances; and apparent accidents only the more strongly mark his interposition. The deceased was the only son of his mother, and that mother a widow, — a circumstance which appears to have excited great commiseration in the place; for much people of the city was with her. Our Lord was touched with the circumstance; and at the sight of the distressed widow, he had compassion on her: she appeared before him bereaved and childless, her quiver empty, and to use the expression of the Jews, the last coal on her hearth extinguished, having now no help or refuge in man; but “a very present help in trouble” was near, and he said unto her, Weep not. The whole manner of the miracle is overwhelming. He lays his hand upon the bier, — the funeral couch in which the dead were carried forth, without coffin, — arrests the march of the bearers, utters the words of power and authority at which death retires and life returns. 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. In how few sentences is this stupendous occurrence narrated! leaving the mind to dwell upon it without any interruption from the remarks of the narrator, and to fall under the influence of that fear which came upon all.

Verse 16. God hath visited his people.] Several MSS. and versions add, eiv agaqon, 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.

Verse 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 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.”

16. They glorified God—Truly the miracle has not been in vain, if it has awakened dead souls to life. Who knows how many true Christian converts remained faithful in this sweet Nain, (the name in Hebrew signifies pleasant,) and who knows what numbers now sleep in the many tombs that, at the present day, stand thick upon the eastern side of the slope, who in eternity shall rejoice over the mighty work of that day? A great prophet—Greater than Elijah, who indeed raised the dead, but with what pains and multiplied efforts! Jesus speaks the resurrection word, and it is done. And yet the evangelist narrates it in the simplest style, without any purpose of displaying the superiority of Jesus by the comparison. Fear—glorified—This is a remarkable blending of awe at the display of divine power, and joy at the divine mercy. So God is truly said to be “fearful in praises.” Exodus 15:11.

Verses 11-16. A city called Nain. — This city is fixed, both by Jerome and Eusebius, in Lower Galilee, about a mile south of Mount Tabor. This great and affecting miracle presents itself, in the account of St. Luke, under many interesting views. It was a very public one; for beside the persons attending the funeral, the disciples of Christ were with him, and much people. He was entering the gate of the city while the corpse was carried out to the place of burial without the walls; so that apparently it depended upon the mere accident of meeting it at the moment whether the dead should be raised to life, and the broken-hearted mother comforted. But with God there are no chances; and apparent accidents only the more strongly mark his interposition. The deceased was the only son of his mother, and that mother a widow, — a circumstance which appears to have excited great commiseration in the place; for much people of the city was with her. Our Lord was touched with the circumstance; and at the sight of the distressed widow, he had compassion on her: she appeared before him bereaved and childless, her quiver empty, and to use the expression of the Jews, the last coal on her hearth extinguished, having now no help or refuge in man; but “a very present help in trouble” was near, and he said unto her, Weep not. The whole manner of the miracle is overwhelming. He lays his hand upon the bier, — the funeral couch in which the dead were carried forth, without coffin, — arrests the march of the bearers, utters the words of power and authority at which death retires and life returns. 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. In how few sentences is this stupendous occurrence narrated! leaving the mind to dwell upon it without any interruption from the remarks of the narrator, and to fall under the influence of that fear which came upon all.

17. Rumour—How many times Jesus may have raised the dead we know not; we have record of but three cases. And these three cases form a striking climax. The daughter of Jairus was raised upon her bed; the son of this widow was raised from his bier; and Lazarus was raised from his tomb. Yet this is no contrived climax, but appears spontaneously, from a comparison of three evangelists, each of whom contributes his part without being aware what his fellow-evangelist reports, or conscious of the effect of the whole. Did not a divine inspiration, unrealized by them, comprehend and bring out the composite result?

There is one striking peculiarity in this resurrection-miracle at Nain that no commentator seems to have noticed. Jesus appears to have gone twenty-five miles in a single day with a competent, ikanoi, number of disciples, (to witness it, doubtless,) to perform the deed, so timing his arrival as to meet the corpse at the proper instant. And then, as not a syllable intimates any further doing or staying at Nain, it would seem that his whole object was accomplished. Was it that he beheld in spirit from Capernaum that there was a subject at Nain upon whom, according to the laws of his action, a resurrection could most wisely be wrought? Perhaps he saw that the wonderful work might there be performed with least of turbulent commotion; meeting a spirit of most candid and tender faith, under attestation of a competent body of witnesses, in a spot best adapted to bear the record to future ages.

§ 39.—JESUS’S ANSWER TO THE MESSAGE FROM JOHN THE BAPTIST, 18-23. (See notes on Matthew 11:2-19.)

§ 40.—JESUS’S REFLECTIONS ON THIS APPEAL TO HIS MIGHTY WORKS, 24-36. (See notes on Matthew 11:20-30.)

§ 41. THE WOMAN, A SINNER, PUBLICLY ASSURED BY JESUS AT MEAT IN THE PHARISEE’S HOUSE, 36-50.

(Given by Luke alone.)

This beautiful narrative is given by Luke without any assignment of place or time, so that harmonists are at liberty to exercise their discretion to assign it the most probable position. As Magdala is not far from Nain, some old commentators, and the Romanist writers generally, identify this female sinner with Mary Magdalene. But, first, there is no proof that Mary Magdalene was ever so a sinner as to render her company ritually unclean. Second, the first naming of her by Luke, a few verses ahead, indicates her not to have been hitherto mentioned. The identity of the two was certainly unsuspected by Luke. Third, she is so named, in company so honourable in rank, and with such evident priority to them, as to indicate her superiority over them. Fourth, the expulsion from her of demons does not prove either wickedness, degraded character, or low rank; and the noble females mentioned in company with her seem all to be connected with Jesus by gratitude for similar miracles of mercy. Lange and Van Oosterzee incline to revive the old identification. The English editor of Lange’s Life of Jesus says that “to deny this is one of the present fashions of interpreters.” But no plausible grounds are furnished by either for the revival of the obsolete contrary “fashion.”

V. 18. Matthew 11:2.

Verse 18. The disciples of John showed him, &c.] 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.

Verse 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.

Ver. 18. The disciples of John came to him in the castle of Macherath. Matthew 11:2. Mark 6.

Verses 18-22. And the disciples of John, &c. — On the visit of John’s disciples to Christ, see the notes on Matthew 11:2-12. From St. Luke we learn that our Lord in the same hour, while these disciples were with him, cured many of infirmities, plagues, and evil spirits, and unto many that were blind he gave sight; which circumstance gives great force to the words which follow, Go your way, and tell John what things ye have seen and heard; how that the blind see, &c.

Verse 19. Art thou he that should come?] That is, to save. Art thou the promised Messiah? See Clarke on “Matthew 11:3”. Some have thought that this character of our Lord, o ercomenov, he who cometh, refers to the prophecy of Jacob, Genesis 49:10, where he is called hlyv Shiloh, which Grotius and others derive from hlv shalach, he sent: hence, as the time of the fulfilment 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 Zechariah 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.

Verses 19-28. And John, calling unto him two of his disciples, sent them to Jesus, &c. — See this whole paragraph explained in the notes on Matthew 11:2-11. To the poor the gospel is preached — Which is the greatest mercy and the greatest miracle of all.

Verses 18-22. And the disciples of John, &c. — On the visit of John’s disciples to Christ, see the notes on Matthew 11:2-12. From St. Luke we learn that our Lord in the same hour, while these disciples were with him, cured many of infirmities, plagues, and evil spirits, and unto many that were blind he gave sight; which circumstance gives great force to the words which follow, Go your way, and tell John what things ye have seen and heard; how that the blind see, &c.

Verses 19-28. And John, calling unto him two of his disciples, sent them to Jesus, &c. — See this whole paragraph explained in the notes on Matthew 11:2-11. To the poor the gospel is preached — Which is the greatest mercy and the greatest miracle of all.

Verses 18-22. And the disciples of John, &c. — On the visit of John’s disciples to Christ, see the notes on Matthew 11:2-12. From St. Luke we learn that our Lord in the same hour, while these disciples were with him, cured many of infirmities, plagues, and evil spirits, and unto many that were blind he gave sight; which circumstance gives great force to the words which follow, Go your way, and tell John what things ye have seen and heard; how that the blind see, &c.

Verse 21. Infirmities and plagues] The following judicious note from Bp. PEARCE is worthy of deep attention: “Luke mentions here vosoi, mastigev, leprosias, and pneumata ponhra, 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-ecarisato to blepein; 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.

Verses 19-28. And John, calling unto him two of his disciples, sent them to Jesus, &c. — See this whole paragraph explained in the notes on Matthew 11:2-11. To the poor the gospel is preached — Which is the greatest mercy and the greatest miracle of all.

Verses 18-22. And the disciples of John, &c. — On the visit of John’s disciples to Christ, see the notes on Matthew 11:2-12. From St. Luke we learn that our Lord in the same hour, while these disciples were with him, cured many of infirmities, plagues, and evil spirits, and unto many that were blind he gave sight; which circumstance gives great force to the words which follow, Go your way, and tell John what things ye have seen and heard; how that the blind see, &c.

V. 22. To the poor the Gospel is preached-Which is the greatest mercy, and the greatest miracle of all.

Verses 22. - 28. See these verses explained at large on Matthew 11:4-15.

Verses 19-28. And John, calling unto him two of his disciples, sent them to Jesus, &c. — See this whole paragraph explained in the notes on Matthew 11:2-11. To the poor the gospel is preached — Which is the greatest mercy and the greatest miracle of all.

Verses 18-22. And the disciples of John, &c. — On the visit of John’s disciples to Christ, see the notes on Matthew 11:2-12. From St. Luke we learn that our Lord in the same hour, while these disciples were with him, cured many of infirmities, plagues, and evil spirits, and unto many that were blind he gave sight; which circumstance gives great force to the words which follow, Go your way, and tell John what things ye have seen and heard; how that the blind see, &c.

Verses 22. - 28. See these verses explained at large on Matthew 11:4-15.

Verses 19-28. And John, calling unto him two of his disciples, sent them to Jesus, &c. — See this whole paragraph explained in the notes on Matthew 11:2-11. To the poor the gospel is preached — Which is the greatest mercy and the greatest miracle of all.

V. 24. When the messengers were departed-He did not speak the following things in the hearing of John's disciples, lest he should seem to flatter John, or to compliment him into an adherence to his former testimony. To avoid all suspicion of this kind, he deferred his commendation of him, till the messengers were gone; and then delivered it to the people, to prevent all imaginations, as if John were wavering in his judgment, and had sent the two disciples for his own, rather than their satisfaction.

Verses 22. - 28. See these verses explained at large on Matthew 11:4-15.

Verses 19-28. And John, calling unto him two of his disciples, sent them to Jesus, &c. — See this whole paragraph explained in the notes on Matthew 11:2-11. To the poor the gospel is preached — Which is the greatest mercy and the greatest miracle of all.

Verses 22. - 28. See these verses explained at large on Matthew 11:4-15.

Verses 19-28. And John, calling unto him two of his disciples, sent them to Jesus, &c. — See this whole paragraph explained in the notes on Matthew 11:2-11. To the poor the gospel is preached — Which is the greatest mercy and the greatest miracle of all.

Verses 22. - 28. See these verses explained at large on Matthew 11:4-15.

Verses 19-28. And John, calling unto him two of his disciples, sent them to Jesus, &c. — See this whole paragraph explained in the notes on Matthew 11:2-11. To the poor the gospel is preached — Which is the greatest mercy and the greatest miracle of all.

V. 27. Malachi 3:1.

Verses 22. - 28. See these verses explained at large on Matthew 11:4-15.

Verses 19-28. And John, calling unto him two of his disciples, sent them to Jesus, &c. — See this whole paragraph explained in the notes on Matthew 11:2-11. To the poor the gospel is preached — Which is the greatest mercy and the greatest miracle of all.

V. 28. There is not a greater prophet than John-A greater teacher. But he that is least in the kingdom of God-The least teacher whom I send forth.

Verses 22. - 28. See these verses explained at large on Matthew 11:4-15.

Verses 19-28. And John, calling unto him two of his disciples, sent them to Jesus, &c. — See this whole paragraph explained in the notes on Matthew 11:2-11. To the poor the gospel is preached — Which is the greatest mercy and the greatest miracle of all.

V. 29. And all the people-Our Lord continues his discourse: justified God-Owned his wisdom and mercy in thus calling them to repentance, and preparing them for Him that was to come.

Verse 29. Justified God] Or, declared God to be just-edikaiwsan ton qeon. The sense is this: John preached that the Divine wrath was coming upon the Jews, from which they might flee by repentance, Luke 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 dikaiow is used here and in Psalm 51:4, compared with Job 32:2, and by this evangelist again in Luke 10:29, and Luke 16:15.

Verses 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 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.

Verse 29. All the people that heard him, and the publicans, justified God, being baptized with the baptism of John. — From this it appears that a vast body of the people of Galilee must have been baptized by John, since the whole of this promiscuous multitude now assembled to hear Christ are said to have received his baptism. The publicans are again mentioned; from which it may be inferred that John’s ministry had been eminently successful among that class of Jews, who were greatly despised because of their profession. They justified God; which cannot be taken, as by Grotius and Beza, in the sense of giving thanks to and praising God. It expresses the sentiment of those who believed in the authority of John’s mission, in opposition to the Pharisees, who rejected it. In echoing back the eulogies pronounced upon John by our Lord, they therefore vindicated his mission from the reproach and slight put upon it by the Pharisees, and acknowledged the Divine wisdom and goodness of its appointment.

V. 30. But the Pharisees and scribes-The good, learned, honourable men:

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

Verse 30. Rejected the counsel of God] Or, frustrated the will of God-thn boulhn tou qeou hqethsan. Kypke says the verb aqetein has two meanings:-1, to disbelieve; 2, despise, or disobey: and that both senses may be properly conjoined here. The will of God was that all the inhabitants of Judea should repent at the preaching of John, be baptized, and believe in Christ Jesus. Now as they did not repent, &c., 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.

Verses 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 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.

Verse 30. Rejected the counsel of God against themselves. — Thn boulhn, here is the purpose of God in the mission of John; his gracious design to bring men to repentance, and place them in a state of preparation to receive the Messiah, and all the spiritual blessings which he was appointed to impart; and as this was the design as to men in general, so to them who rejected it. Hence eiv eautouv is to be understood toward, or in respect of themselves, and so be connected with the counsel or purpose of God. But if eiv be interpreted against, as in our translation, the sense is not substantially different; for unless the counsel or purpose of God had respect to their benefit, their rejection could not have been an injury to them in the way of consequence, as here represented.

Verse 31. And the Lord said] Almost every MS. of authority and importance, with most of the versions, omit these words. As the Evangelistaria (the books which contained those portions of the Gospels which were read in the Churches) began at this verse, the words were probably at first used by them, to introduce the following parable. There is the fullest proof that they never made a part of Luke’s text. Every critic rejects them. Bengel and Griesbach leave them out of the text.

Verses 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 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.

Verse 31. Whereunto shall I liken, &c. — See the notes on Matthew 11:16.

V. 32. They are like children sitting in the market place-So froward and perverse, that no contrivance can be found to please them. It is plain our Lord means, that they were like the children complained of, not like those that made the complaint.

Verse 32. They are like unto children] See on Matthew 11:16-19. 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.

Verses 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 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.

Verses 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 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.

V. 34. But wisdom is justified by all her children-The children of wisdom are those who are truly wise unto salvation. The wisdom of God in all these dispensations, these various methods of calling sinners to repentance, is owned and heartily approved by all these.

Verses 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 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.

Verse 35. Wisdom is justified, &c.] 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 ergwn, works, instead of teknwn, sons, in the parallel place, Matthew 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. edikaiwqh, tout~ estin etimhqh, Wisdom IS JUSTIFIED, that is, IS HONOURED, by all her children.

Verses 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 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.

V. 36. And one of the Pharisees asked him to eat with him-Let the candour with which our Lord accepted this invitation, and his gentleness and prudence at this ensnaring entertainment, teach us to mingle the wisdom of the serpent, with the innocence and sweetness of the dove. Let us neither absolutely refuse all favours, nor resent all neglects, from those whose friendship is at best very doubtful, and their intimacy by no means safe.

Verse 36. One of the Pharisees] Called Simon, Luke 7:40. This account is considered by many critics and commentators to be the same with that in Matthew 26:6, &c., Mark 14:3; and John 12:3. This subject is considered pretty much at large in the notes on Matthew 26:6, &c., to which the reader is requested to refer.

Verses 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 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 (brecein, 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.

Verse 36. One of the Pharisees desired that he would eat with him. — He publicly invited him to dinner, and appears also to have invited many persons to meet him. With what intent this was done does not clearly appear, except that he was far from treating our Lord with the usual marks of courteous attention shown to guests, and therefore, probably he had either a captious or a curious design. Our Lord did not decline this invitation, either that he might not give occasion to the Pharisees to take any advantage of his refusal, as though he was gloomy and morose, or that he might teach those important lessons which the circumstances of the occasion called forth.

V. 37. A woman-Not the same with Mary of Bethany, who anointed him six days before his last passover.

Verse 37. A woman-which was a sinner] Many suppose that this woman had been a notorious public prostitute; but this is taking the subject by the very worst handle. My own opinion is, that she had been a mere heathen who dwelt in this city, (probably Capernaum,) who, through the ministry of Christ, had been before this converted to God, and came now to give this public testimony of her gratitude to her gracious deliverer from the darkness and guilt of sin. I am inclined to think that the original word, amartwlov, is used for heathen or Gentile in several places of the sacred writings. I am fully persuaded that this is its meaning in Matthew 9:10, 11, 13; 11:19; and Matthew 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 Mark 2:15-17; 14:41. I think also it has this meaning in Luke 6:32-34; 15:1, 2, 7, 10; 19:7; John 9:31. I think no other sense can be justly assigned to it in Galatians 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, (Galatians 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, Luke 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 amartwloi, 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 Clarke on “Mark 14:3”.

Verses 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 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 (brecein, 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.

Ver. 37. A woman is the city which was a sinner. I can by no means admit the conjecture that this was Mary Magdalene, for she is mentioned by name immediately after this narrative, and as quite another person. Neither could it be Mary, sister of Lazarus, for she was not an inhabitant of “the city,” but of Bethany, a village; and she anointed the Lord six days before his crucifixion, which farther distinguishes the similarity of the action in point of time. It was usual with the jews to anoint at feasts, as in Psalm 23:5. Thou spreadest a table for me in the presence of mine enemies, thou anointest my head with oil, my cup runneth over. — It was likewise usual for the master of the house to receive his guests with a kiss. See Calmet on Jewish Festivals.

37. A woman in the city… a sinner—It is not said that her character was notorious through town, or that she was “a woman of the town;” but that, being in town, she heard of the Lord’s also being there, and where he was. Dr. Clarke holds, correctly we think, that the word sinner, here and often elsewhere, signifies heathen or Gentile. The decisive proof-text for this then customary meaning of the word is Galatians 2:15, where it was held ritually unclean to eat with sinners, namely, of the Gentiles. The phrase publicans and sinners requires this meaning; otherwise the phrase is a solecism; for the publicans themselves were a class of sinners in the common sense of that term. See Mark 2:15-17; 14:41; Luke 15:1, 2, 7, 10; 19:7; John 9:31.

To this woman there evidently belongs a previous history, which Luke presupposes, but does not give. It is plain that the entire argument of Jesus assumes that her love to him was preceded by forgiveness and was caused by it. She must, therefore, at some previous time, have heard with faith the Gospel from his lips; must have felt her condition of sin and ruin; must have repented and experienced the joy and gratitude of conversion. That justification, however, she had felt only by his spirit in her heart; never by announcement from his lips. Hence, when she learns the place of his stay, she hastens, provided with the fragrant token of gratitude, the ointment, to pour forth upon him.

Brought—In the East, the warm climate produces tents and open doors, destroying much of that exclusiveness which reigns in the close houses of more northern latitudes. The meals are often taken in the court, with one side perfectly open. And even in the house, while the company are at table, persons will come in, and, uninvited and unchallenged, take their seat upon the divan or long sofa that lines the walls, and enter freely into conversation with the host and guests at table. Alabaster box—See note on Matthew 26:7.

Verse 37. A woman in the city which was a sinner. — Because Mary, the sister of Lazarus, anointed our Lord’s feet, in the house of Simon the leper, at Bethany, some have confounded this woman with her, and others with Mary Magdalene, because she is here called a sinner, that is, one who had offended against the laws of chastity. But it is equally unjust to the two respectable women, Mary of Bethany and Mary of Magdala, to suppose that either of them had been sinners in this sense. The demoniacal possession of the latter appears to have been her affliction, not her crime; and that the character of the whole family which “Jesus loved,” at Bethany, stood high among the respectable classes of Jews at Jerusalem, appears from the number of them who came to condole with them upon the death of Lazarus. Besides, this woman was a resident in the city, not like Mary, sister of Lazarus, the inhabitant of a village; and the city appears to have been Nain, where our Lord had recently performed the miracle; whereas, the other Mary resided at Magdala: and had it been the latter, there seems no reason why her name should not have been mentioned here, as well as on other occasions, by the evangelist. Whoever this woman was, we hear no more of her. She found mercy, she showed her grateful affection to her Saviour, she received his approbation for that act of gratitude publicly manifested; but he appears to have dismissed her into privacy, and not to have given a woman who had been a sinner, impudica, a leading place among his female disciples. All the affinity in this account, and that of the anointing of our Lord at Bethany, lies, in fact, in the mention in each of a box or vase of alabaster, and in the act of anointing; but the first was a common name for all vessels containing unguents or scents; and anointing at feasts was a customary act.

Verse 38. Stood at his feet behind him] In taking their meals, the eastern people reclined on one side; the loins and knees being bent to make the more room, the feet of each person were turned outwards behind him. This is the meaning of standing BEHIND at his FEET.

Began to wash his feet with tears] hrxato brecein&toiv dakrusi, She began to water his feet-to let a shower of tears fall on them. As the Jews wore nothing like our shoes, (theirs being a mere sole, bound about the foot and ancle with thongs,) their feet being so much exposed had frequent need of washing, and this they ordinarily did before taking their meals. Kissed his feet] With affectionate tenderness, katefilei, or kissed them again and again. See Clarke on “Matthew 26:49”. 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 1 Kings 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 Psalm 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, pesontev epi thn ghn, they fell down on the earth, touv podav katafiloien tw sunedriw, 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.

Verses 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 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 (brecein, 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.

38. Stood at his feet—Reclining at table, after the oriental fashion; his sandals, according to custom, having been taken off upon entering the house. The feet of Jesus would be extended, so that the woman could stand behind and wash them. The word brecein in the Greek signifies not to wash, but to moisten by the natural dripping of the tears as she profusely shed them. As they dropped, with her loosened hair she wiped his feet and then anointed them. This custom of cleansing and anointing the feet prevails not only in the Oriental sections, but is the subject of many allusions in the classics, as taking place among the Greeks and Romans. Thus Aristophanes, the Greek dramatic poet, makes an Athenian say that upon going home at night “My daughter shall grasp me, anoint my two feet, and, stooping down, kiss them.”

Verse 38. And stood at his feet, &c. — The whole picture is beautifully drawn. As our Lord was reclining in the Jewish manner upon the couch at table, his feet would be stretched out behind with sandals off. Hence the woman is said to have stood at his feet behind. She was weeping, having been probably touched by his discourses on some occasion, and brought into a state of true penitence. The washing of the feet with tears, wiping them with the hair of the head, kissing them, and anointing them, were all marks of the profoundest veneration. Washing the feet always preceded anointing. To this day among the Arabs, when the master of the family has welcomed a stranger, he washes his feet.

Verse 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.”

39. If he were a prophet—The discerning of spirits was, according to the opinion of the Jews, one of the characteristics of the Messiah. (Isaiah 9:3, 4.) But it was hasty reasoning for Simon to conclude that every prophet must know the secret character of every person who approaches him.

Perhaps the character of this Simon is treated more severely by commentators than he is by the Saviour or by the evangelist. He evidently invited Jesus for the purpose of forming a correct judgment as to his true prophetic mission. He was respectful, but not affectionate; he is candid in his replies, and, at the close, he does not join with the cavillers at the claim of Jesus to forgive sins. In his parable our Lord seems to hold that he was a forgiven man. We see, then, no reason forbidding us to classify him with Nicodemus or Joseph of Arimathea, whom we hold to have been true disciples of Christ; or his justification was, perhaps, like that of Zacharias and Elisabeth, complete under the old dispensation.

Verse 39. He spake within himself. — He reasoned in his own mind, but said nothing; and our Lord gave another proof of his omniscience, by adapting his discourse to the train of thought and the suspicions into which his host had fallen. He had the commonly received notion that a true prophet, and especially the Messiah, would know exactly the character of those who approached them; and concluded certainly, from Christ suffering this woman to touch him, that he was ignorant of her character, and wanted therefore that power to “discern spirits” which the Messiah would undoubtedly possess. The Jewish commentators interpret that passage of Isaiah respecting the Messiah, “He shall be of quick understanding; he shall know at once who is a wicked person, and who is not.”

V. 40. And Jesus said, Simon, I have somewhat to say to thee-So tender and courteous am address does our Lord use even to a proud, censorious Pharisee!

Verses 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, didaskale, 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, dhnaria, 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.

Verse 41. A certain creditor, &c.] 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 Clarke’s note on “Matthew 26:6”.

Verses 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, didaskale, 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, dhnaria, 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.

41. A certain creditor—The creditor is God; the two debtors stand for the woman and Simon. The two sums due represent the different moral characters of the two as they stand before the conscience of the world, and as they stand in view of their own moral judgment. One is, in the estimation probably of both, ten times better than the other.

Verse 41. Five hundred pence. — Five hundred denarii or Roman pence, each about sevenpence halfpenny of our money.

Verse 42. Which of them will love him most?] Which is under the greater obligation and should love him most?

Verses 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, didaskale, 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, dhnaria, 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.

42. Which… will love him most—No doubt each ought to love to the utmost of his power. The ruin of the least guilty is so utter, and forgiveness so great, that all the gratitude that his heart can hold is due. But as human nature is, which will feel the most intense emotions of gratitude for salvation?

V. 43. Which of them will love him most?-Neither of them will love him at all, before he has forgiven them. An insolvent debtor, till he is forgiven, does not love, but fly his creditor.

Verse 43. He to whom he forgave most.] By this acknowledgment he was, unknowingly to himself, prepared to receive our Lord’s reproof.

Verses 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, didaskale, 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, dhnaria, 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.

43. I suppose—This is the modest expression of Simon’s opinion. To which our Lord, supplying him a more authoritative term, replies, “Thou hast rightly judged.” Our Lord’s illustration, like Nathan’s parable to David, makes the auditor decide the actual case before he hears it.

V. 44. Thou gavest me no water-It was customary with the Jews to show respect and kindness to their welcome guests, by saluting them with a kiss, by washing their feet, and anointing their heads with oil, or some fine ointment.

Verse 44. Thou gavest me no water] In this respect Simon was sadly deficient in civil respect, whether this proceeded from forgetfulness or contempt. The custom of giving water to wash the guest’s feet was very ancient. See instances in Genesis 18:4; 24:32; Judges 19:21; 1 Samuel 25:41. In Hindoostan it is the custom, that when a superior enters the house of an inferior, the latter washes his feet, and gives him water to rinse his mouth before he eats. See AYEEN AKBERY, vol. iii. p. 226.

Verses 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, eishlqen, she came in, hath not ceased to kiss even my feet — With the greatest humility 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; Psalm 23. 5; and 104:15; and 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 oti 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 oti 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, verse 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, oti, 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 offended.” Thus also Dr. Campbell, who translates the words, Therefore her love is great, observing, “The whole context shows that the particle oti 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, verse 50th, 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.

44. Turned to the woman—Half inclining his face, as he reclines upon the couch, towards her, while he speaks from the couch to Simon. I entered into thy house—Our Lord knew the honour that entrance conferred upon the house, but the host did not. Very touching is the reminder to the Pharisee of his want, not of courtesy to him as a guest, but of the tokens of love to him as a Saviour. Had Jesus come from a journey, the offices he named would have been matters of obligatory hospitality; and Jesus was evidently invited from the town. Beautiful indeed is the threefold contrast. Simon withheld water; she gave tears. Simon kissed not his face; she kissed his feet. Simon furnished no customary oil; she poured forth the costly ointment.

Verse 44. Thou gavest me no water for my feet. — The Pharisee is here gracefully reproved by the commendations bestowed upon the woman for his want of courtesy. — To guests at least who were received with peculiar joy and affection, it was customary to furnish water for the feet, to give the kiss of welcome, and to anoint the head. As Simon had done none of these to our Lord, he showed that he regarded him only as an indifferent person; at least these neglects proved that he loved little: while the attentions paid to him by the woman, — not only washing his feet, but doing it with tears; not wiping them with a towel, but with her hair; kissing even the feet and anointing them, as not presuming to anoint his head, — proved that she loved much. Much had been forgiven her. She was not only a penitent, but a forgiven penitent. The words of Christ which she had heard on some former but unrecorded occasion had not only touched her conscience, but led her to God and salvation. She regarded him therefore as her Saviour, and loved him much; loved him in proportion to the degradation he had pitied, and the guilt he had removed, — in a word, to the much she had had forgiven. This whole argument, be it observed, rested on two facts; that the sins of the woman were forgiven; and that Christ, to whom she had shown so much love, had forgiven her. — And that which was implied in his argument our Lord immediately publishes expressly, saying to the woman, “Thy sins are forgiven,” declaring the fact to them, and reiterating to her the assurance of her forgiveness, which must before in some way have been conveyed to her mind, because her love is accounted for by our Lord, from her consciousness that she had had much forgiven. Those who sat at meat, marking the AUTHORITATIVE mode in which this declaration of the woman’s forgiveness was made, began to object, saying, Who is this that forgiveth sins also? invading, as they affirmed in another place, the authority of God; but lest the woman herself should be disturbed by these murmurs, and to silence all, he repeats the assurance, “Thy faith hath saved thee; go in peace.”

Verse 45. Since the time I came in] Rather, Since the time SHE came in, af hv eishlqen, not eishlqon, I came in, for it is clear from Luke 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.

Verses 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, eishlqen, she came in, hath not ceased to kiss even my feet — With the greatest humility 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; Psalm 23. 5; and 104:15; and 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 oti 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 oti 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, verse 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, oti, 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 offended.” Thus also Dr. Campbell, who translates the words, Therefore her love is great, observing, “The whole context shows that the particle oti 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, verse 50th, 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.

Verse 46. My head with oil thou didst not anoint] Anointing the head with oil was as common among the Jews as washing the face with water is among us. See Ruth 3:3; 2 Samuel 12:20; 14:2; 2 Kings 4:2; and Psalm 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 Matthew 5:17.

Verses 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, eishlqen, she came in, hath not ceased to kiss even my feet — With the greatest humility 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; Psalm 23. 5; and 104:15; and 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 oti 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 oti 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, verse 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, oti, 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 offended.” Thus also Dr. Campbell, who translates the words, Therefore her love is great, observing, “The whole context shows that the particle oti 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, verse 50th, 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.

V. 47. Those many sins of hers are forgiven; therefore she loveth much-The fruit of her having had much forgiven. It should carefully be observed here, that her love is mentioned as the effect and evidence, not the cause of her pardon. She knew that much had been forgiven her, and therefore she loved much.

Verse 47. For she loved much] Or, THEREFORE she loved much. It appears to have been a consciousness of God’s forgiving love that brought her at this time to the Pharisee’s house. In the common translation her forgiveness is represented to be the consequence of her loving much, which is causing the tree to produce the root, and not the root the tree. I have considered oti here as having the sense of dioti, therefore; because, to make this sentence suit with the foregoing parable, Luke 7:42, 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. ~oti seems to have the sense of therefore in Matthew 13:13; John 8:44; 1 Corinthians 10:17; and in the Septuagint, in Deuteronomy 33:52; Isaiah 49:19; Hosea 9:15; and Ecclesiastes 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.

Verses 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, eishlqen, she came in, hath not ceased to kiss even my feet — With the greatest humility 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; Psalm 23. 5; and 104:15; and 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 oti 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 oti 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, verse 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, oti, 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 offended.” Thus also Dr. Campbell, who translates the words, Therefore her love is great, observing, “The whole context shows that the particle oti 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, verse 50th, 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.

47. Wherefore—Our Lord now furnishes his reply to the silent query of Simon, whether this professed prophet discerns spirits, by showing him that he did most truly discern both her spirit and his. And so he also settled Simon’s other query as to the rightness of allowing this female sinner to approach and touch him. Penitence and sanctification have made her pure; and gratitude, moreover, by her feeling of the greatness of her sin, her ruin, and her salvation, have wrought this paroxysm of love, and these acts of humility. Her sins are forgiven—Jesus does not here address the woman and now pardon her sins; he addresses Simon, and informs him that the reason of her much love is that she is one much forgiven; and forgiven before he has announced the fact to her, and even before the rich display of her love. Her gratitude is in effect a consequence, a manifestation and proof that her sins are forgiven.

Verse 47. For she loved much. — Our translation has been thought to make the love of this woman the CAUSE of her forgiveness; but this is contrary to the whole argument, founded upon the case of the two debtors, which makes love the CONSEQUENCE of free and gratuitous forgiveness: so that the notion of the papists built upon this passage, that love is a meritorious cause of the pardon of sin, is contradicted by its whole scope. Most critics, therefore, give an illative sense to oti, and read, “Wherefore, I say unto thee, Her sins, which are many, are forgiven; oti, THEREFORE, she loved much.” This avoids theological error; for undoubtedly the cause of her salvation, subordinate to the mercy of Christ, is said (verse 50) to have been her faith, not her love, — Thy faith hath saved thee: but there seems no reason for depriving oti, in this place, of its usual casual sense, as will appear if we closely consider the meaning of this verse. Our Lord evidently intended to correct Simon’s notion respecting this woman, and also to prove that he himself, as he had supposed, was not at all ignorant of her character. Simon assumed her to be a sinner: Christ allows her to have been a great sinner, a debtor in five hundred pence, but declares that her many sins were forgiven, urging in proof of this, that she loved much. The argument in fact is, because she loveth much, she hath had much forgiven, so that she is no longer a polluted sinner: and this makes the words sufficiently plain, Wherefore, I say unto thee, Her sins, which are many, are forgiven, because she loved much, — the fact is proved by her very love. So Wetstein well remarks, “Love indeed is naturally consequent on remission of sins; that is, she loveth much, because many sins are forgiven her. But it may be considered as the mark and token of remission; that is, as it was manifest that Christ was much beloved by her, it might be certainly thence concluded that remission of sins had followed. This Christ addressed to the Pharisee, who thought her yet a sinner.” Both this transaction and the parable to which it gave rise, are of great theological importance. The doctrine of the parable is, that pardon of sin is wholly gratuitous, independent of any consideration of worthiness or ability in the sinner. When the debtors had nothing to pay, he frankly forgave them both, wholly remitted their debt and cancelled their obligation. Answering to the doctrine of the parable, is the example. A woman who was a sinner, yet being a penitent, and having faith in Christ, is freely forgiven. Free and full salvation through the sole mercy of God in Christ, and by faith in his merit, is the glorious doctrine of the New Testament, nor can it lead to any abuse, rightly understood: for he that hath much forgiven will love much; and to him that loveth, “the commandments of God are not grievous.”

Verse 48. Thy sins are forgiven.] He gave her the fullest assurance of what he had said before to Simon, (Luke 7:47,) Thy sins are forgiven. While the Pharisee murmured, the poor penitent rejoiced.

Verses 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, eishlqen, she came in, hath not ceased to kiss even my feet — With the greatest humility 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; Psalm 23. 5; and 104:15; and 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 oti 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 oti 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, verse 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, oti, 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 offended.” Thus also Dr. Campbell, who translates the words, Therefore her love is great, observing, “The whole context shows that the particle oti 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, verse 50th, 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.

48. He said unto her—She was before justified before God. The Lord has said this, and proved it from her deeds of love. He has justified her now before men. He has before this Pharisaic company, at once vindicated himself and her, by declaring what God had done, namely, forgiven her. But the climax of mercy needs to be completed. Dearer than all to her soul is the blessed music of that voice, pronouncing to her very heart of hearts that her previous joy and love were no self-deception, but that forgiveness of sin, even of sin like hers, is truly hers. Her previous faith had attained the prize; her present act of love had won its declaration. Justified before God, before man, and to her own heart, her bliss was perfect.

Verses 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.

49. They that sat at meat—A murmur of disapprobation passes around; but Simon is silent. Never was denunciation more terrible than that which is recorded from Jesus’s lips against the sect of which this Pharisee is one; but not such is his discourse towards Simon. He speaks of him as a man forgiven of God. We would believe that Simon is silent, while others condemn, because he has his serious thoughts that he is conversing with a searcher of hearts, who has power to forgive as well as to try.

V. 50. Thy faith hath saved thee-Not thy love. Love is salvation.

Verse 50. Thy faith hath saved thee] Thy faith hath been the instrument of receiving the salvation which is promised to those who repent. Go in peace. Though peace of conscience be the inseparable consequence of the pardon of sin, yet here it seems to be used as a valediction or farewell: as if he had said, May goodness and mercy continue to follow thee! In this sense it is certainly used Judges 18:6; 1 Samuel 1:17; 20:42; 29:7; 2 Samuel 15:9; James 2:16.

THE affecting account of raising the widow’s son to life, Luke 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, honours, profits, and expectations of life; a multitude of relatives, friends, and neighbours, in tears, affliction, and distress, accompanied the corpse. Behold the present life in its true point of light! How deceitful is the world! To hide its vanity and wretchedness, funeral pomp takes the place of the decorations of life and health; and pride, which carries the person through life, cleaves to the putrid carcass in the ridiculous adornments of palls, scarfs, cloaks, and feathers! Sin has a complete triumph, when pride is one of the principal bearers to the tomb.

And shall not the living lay these things to heart? Remember, ye that are young, the young die oftener than the old; and it is because so many of the former die, that there are so few of the latter to die.

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

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

II. What Christ did to raise this dead man.

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

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

Verses 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.

Ver. 50. Thy faith hath saved thee, go in peace. Father Cheminais, whose sermons Ostervald admits have abundance of unction, at the close of his sermon on this woman, asks his hearers, (and his interrogations I beg leave to translate)

“Why does not such a conversion convert you? What hinders your giving up your hearts to the Lord? What occasions the delay? Do you say, I await grace? I await the happy moment which shall break all my chains? — What, sinners, and are not the truths I have just announced, grace sufficient for you? — But what, I pray, is the grace which you expect? It is illumination in the mind, it is an ardour in the will. And does not the striking example just set before you diffuse light the most cheering, and afford motives the most powerful that can be presented you from without? — You await grace! Dare you say that grace is withheld, after the sentiments with which the Lord has inspired you by my mouth. Dare you blaspheme against providence, which assures you that God wills your conversion, and you will it not? ‘How often,’ he says, ‘would, I have gathered you, and you would not.’ Matthew 23:37. “But you await a grace more efficacious; that is, you insult God by the allegation, that he invites you, but not sufficiently; and your heart does not yield to solicitations so weak. Oh ungrateful race! His seeking you is of small account, while your apathy presumes to prescribe to him the manner in which he must draw you from your sins.

“You hope to receive grace more efficacious; — and what are the ways you take to obtain it, but those of hardening your heart against all its first attractions. Of how many gracious feelings were you once susceptible, which to-day make no impression on your heart. A death unforeseen, the perfidy of a woman, a mortification, an example of conversion, once occasioned serious reflections. Grace in the early ardours of youth found the avenues of your heart; but now nothing strikes you; — and yet you await grace. What illusion!

“But a word more. What is the grace which you expect? A grace which shall irresistibly accomplish the work of your conversion? Another chimera. Is there any grace, how strong soever it may be, whose effects are not dependent on the coöperation of man. Now, while you expect such a grace, your goodness does not deign to act: therefore, while you delay, your conversion is impossible. “But you await a victorious grace, which shall vanquish nature, and whose attractive sweetness shall turn you to piety without trouble, without pain, without conflict. Another illusion. The heart does not change all at once from its objects of delight, without doing violence to itself. The strong-armed man who is in possession of your heart, will dispute the entrance of grace; he will dearly sell his defeat. He must be fought, he must be vanquished by force. We do not make so easy a transition from nature to grace. It is requisite that the victory should cost a battle, and that the storm should presede the calm. Grace indeed softens the heart, but does not supersede labour.

“However efficacious, however persuasive the attractions of grace might be which converted St. Augustine, what conflicts did he not sustain in disengaging his heart from vice. With what perplexities was he not agitated. What horror of himself. What dread at the very idea of a change. What regret at what he was about to quit. What fear of the future, what reluctance, what irresolution. What discord of sentiment held not his mind floating in a continual state of uncertainty. One must take upon one’s self to do the greatest violence to correspond with the calls of grace; and yet you pretend that conversion shall cost you nothing!

“You await grace. Oh heaven! And what is the manner of your awaiting it? In resisting it — in fighting against it — in shutting up all the avenues of your heart against its entrance. Are you young? This is the season of pleasure; one must wait for maturer age. Have you attained to that maturer age? You have now the calls of business, and must defer till future years. Are you in health? This is not the time to dream of religion. Are you sick? Yes; but things are not yet come to extremities. Does the good example of others reproach you? It is hypocrisy, it is constraint. A sudden death, does it admonish you? It was a person in a bad state of health, or far advanced in years. Does a virtuous action edify you? You empoison it: in a word, whatever grace God may confer, you stifle it in the birth; and meanwhile you await grace.

“This being the case, it is not divine illumination, it is not the drawing of the Spirit, which are become useless; it is not our sermons, it is not pastoral advice; these are lost. It is not the favoured time of mercy and salvation, it is not the solemn festivals of the church. These you suffer to pass away, under the idle pretences of awaiting grace; and as to myself, I declare that I await your conversion no longer.”

50. Thy faith—Our Lord rebukes not the insolent murmurers; but the more they murmur the more persistently does he assure the penitent. But it is her faith, not her love, that hath saved her. Our Lord here is beforehand with St. Paul in preaching justification by faith, and faith alone. It is faith which brings pardon, and pardon brings that Holy Spirit which inspires love. So that it is a faith which works by love and purifies the heart.