Luke 7

n which is done not by himself, but by his authority. 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. 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, Tit 2:11. It should therefore be our concern, not to resist the operations of this grace: for though we cannot endue ourselves with by gracious disposition, yet we can quench the Spirit, by whose agency these are produced in the soul. The centurion had not received the grace of God in vain. 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. 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 faetore nimis, fere exanimentur. Schoettgen. "Others were accustomed to bury their dead without the city. We Christians not only bury them within our cities, but receive them even into our churches! Hence many nearly lose their lives through the noxious effluvia." "Both the Jews and other people had their burying places without the city: - Et certe ita postulat ratio publicae sanitatis, quae multum laedi solet aura sepulchrorum: - and this the health of the public requires, which is greatly injured by the effluvia from graves." - Rosenmuller. From long observation I can attest that churches and chapels situated in grave-yards, and those especially within whose walls the dead are interred, are perfectly unwholesome; and many, by attending such places, are shortening their passage to the house appointed for the living. What increases the iniquity of this abominable and deadly work is, that the burying grounds attached to many churches and chapels are made a source of private gain. The whole of this preposterous conduct is as indecorous and unhealthy as it is profane. Every man should know that the gas which is disengaged from putrid flesh, and particularly from a human body, is not only unfriendly to, but destructive of, animal life. Superstition first introduced a practice which self-interest and covetousness continue to maintain. For a general improvement of all the circumstances of this miracle, see the end of the chapter. Verse 16 God hath visited his people - Several MSS. and versions add, εις αγαθον, for good. Sometimes God visited his people in the way of judgment, to consume them in their transgressions; but it was now plain that he had visited them in the most tender compassion and mercy. This seems to have been added by some ancient copyist, by way of explanation. Verse 18 The disciples of John showed him, etc. - It is very likely that John's disciples attended the ministry of our Lord at particular times; and this, we may suppose, was a common case among the disciples of different Jewish teachers. Though bigotry existed in its most formidable shape between the Jews and Samaritans, yet we do not find that it had any place between Jews and Jews, though they were of different sects, and attached to different teachers. Verse 19 Art thou he that should come? - That is, to save. Art thou the promised Messiah? See on Mat 11:3 (note). Some have thought that this character of our Lord, ὁ ερχομενος, he who cometh, refers to the prophecy of Jacob, Gen 49:10, where he is called שילה Shiloh, which Grotius and others derive from שלה shalach, he sent: hence, as the time of the fulfillment of the prophecy drew nigh, he was termed, He who cometh, i.e. he who is just now ready to make his appearance in Judea. In Zac 9:9, a similar phrase is used, Behold, thy king Cometh unto thee - having Salvation. This is meant of the Messiah only; therefore I think the words to save, are necessarily implied. Verse 21 Infirmities and plagues - The following judicious note from Bp. Pearce is worthy of deep attention: "Luke mentions here νοσοι, μαϚιγες, leprosias, and πνευματα πονηρα, i.e. diseases or ill habits of body, sores or lamenesses, and evil spirits: from whence we may conclude that evil spirits are reckoned by him (who speaks of distempers with more accuracy than the other evangelists) as things different from any disorders of the body, included in the two former words." Unto many that were blind he gave light - Rather, he kindly gave sight - εχαρισατο το βλεπειν; or, he graciously gave sight. This is the proper meaning of the original words. In all his miracles, Jesus showed the tenderest mercy and kindness: not only the cure, but the manner in which he performed it, endeared him to those who were objects of his compassionate regards. Verse 22 See these verses explained at large on Mat 11:4-15 (note). Verse 29 Justified God - Or, declared God to be just - εδικαιωσαν τον Θεον. The sense is this: John preached that the Divine wrath was coming upon the Jews, from which they might flee by repentance, Luk 3:7. The Jews, therefore, who were baptized by him, with the baptism of repentance, did thereby acknowledge that it is but justice in God to punish them for their wickedness unless they repented, and were baptized in token of it. Bp. Pearce proves that this is the sense in which the word δικαιοω is used here and in Psa 51:4, compared with Job 32:2, and by this evangelist again in Luk 10:29, and Luk 16:15. Verse 30 Rejected the counsel of God - Or, frustrated the will of God - την βουλην του Θεου ηθετησαν. Kypke says the verb αθετειν has two meanings: - 1, to disbelieve; 2, despise, or disobey: and that both senses may be properly conjoined here. The will of God was that all the inhabitants of Judea should repent at the preaching of John, be baptized, and believe in Christ Jesus. Now as they did not repent, etc., at John's preaching, so they did not believe his testimony concerning Christ: thus the will, gracious counsel, or design of God, relative to their salvation, was annulled or frustrated. They disbelieved his promises, despised the Messiah, and disobeyed his precepts. 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. Verse 32 They are like unto children - See on Mat 11:16-19 (note). It is probable that our Lord alludes here to some play or game among the Jewish children, no account of which is now on record. Verse 35 Wisdom is justified, etc. - Probably the children of wisdom is a mere Hebraism here for the products or fruits of wisdom; hence the Vatican MS., one other, and some versions, have εργων, works, instead of τεκνων, sons, in the parallel place, Mat 11:19. True wisdom shows itself by its works; folly is never found in the wise man's way, any more than wisdom is in the path of a fool. Theophylact's note on this place should not be overlooked. Εδικαιωθη, τουτ' εστιν ετιμηθη, Wisdom Is Justified, that is, Is Honored, by all her children. Verse 36 One of the Pharisees - Called Simon, Luk 7:40. This account is considered by many critics and commentators to be the same with that in Mat 26:6, etc., Mar 14:3; and Joh 12:3. This subject is considered pretty much at large in the notes on Mat 26:6, etc., to which the reader is requested to refer. 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, ἁμαρτωλος, is used for heathen or Gentile in several places of the sacred writings. I am fully persuaded that this is its meaning in Mat 9:10, Mat 9:11, Mat 9:13; Mat 11:19; and Mat 26:45. The Son of man is betrayed into the hands of sinners, i.e. is delivered into the hands of the heathens, viz. the Romans, who alone could put him to death. See Mar 2:15-17; Mar 14:41. I think also it has this meaning in Luk 6:32-34; Luk 15:1, Luk 15:2, Luk 15:7, Luk 15:10; Luk 19:7; Joh 9:31. I think no other sense can be justly assigned to it in Gal 2:15: We who are Jews by nature, and not sinners of the Gentiles. We Jews, who have had the benefit of a Divine revelation, know that a man is not justified by the works of the law, but by the faith of Christ, ( Gal 2:16 ), which other nations, who were heathens, not having a Divine revelation, could not know. It is, I think, likely that the grand subject of the self-righteous Pharisee's complaint was her being a heathen. As those who were touched by such contracted a legal defilement, he could not believe that Christ was a conscientious observer of the law, seeing he permitted her to touch him, knowing who she was; or, if he did not know that she was a heathen, it was a proof that he was no prophet, Luk 7:39, and consequently had not the discernment of spirits which prophets were supposed to possess. As the Jews had a law which forbade all iniquity, and they who embraced it being according to its requisitions and their profession saints; and as the Gentiles had no law to restrain evil, nor made any profession of holiness, the term ἁμαρτωλοι, or sinners, was first with peculiar propriety applied to them, and afterwards to all others, who, though they professed to be under the law, yet lived as Gentiles without the law. Many suppose this person to be the same as Mary Magdalene, but of this there is no solid proof. Brought an alabaster box - See on Mar 14:3 (note). 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 - Ηρξατο βρεχειν - τοις δακρυσι, She began to water his feet - to let a shower of tears fall on them. As the Jews wore nothing like our shoes, (theirs being a mere sole, bound about the foot and ancle with thongs), their feet being so much exposed had frequent need of washing, and this they ordinarily did before taking their meals. Kissed his feet - With affectionate tenderness, κατεφιλει, or kissed them again and again. See on Mat 26:48 (note). The kiss was used in ancient times as the emblem of love, religious reverence, subjection, and supplication. It has the meaning of supplication, in the way of adoration, accompanied with subjection, in 1Kgs 19:18, Whose mouths have not kissed Baal; and in Job 31:27, My mouth hath not kissed my hand; I have paid no sort of adoration to false gods; and in Psa 2:12, Kiss the Son lest he be angry, - close in with him, embrace affectionately, the offers of mercy made unto you through Christ Jesus, lest he (the Lord) be angry with you, and ye perish: which commandment this woman seems to have obeyed, both in the literal and spiritual sense. Kissing the feet was practised also among the heathens, to express subjection of spirit, and earnest supplication. See a long example in Raphelius, produced from Polybius, concerning the Carthaginian ambassadors when supplicating the Romans for peace. With an humble and abject mind, πεσοντες επι την γην, they fell down on the earth, τους ποδας καταφιλοιεν τῳ συνεδριῳ, and kissed the feet of the council. See also several examples in Kypke. Kissing the feet is a farther proof that this person had been educated a heathen. This was no part of a Jew's practice. Verse 41 A certain creditor, etc. - It is plain that in this parable our Lord means, by the creditor, God, and, by the two debtors, Simon and the woman who was present. Simon, who had the light of the law, and who, in consequence of his profession as a Pharisee, was obliged to abstain from outward iniquity, might be considered as the debtor who owed only fifty pence, or denarii. The woman, whom I have supposed to be a heathen, not having these advantages, having no rule to regulate her actions, and no curb on her evil propensities, may be considered as the debtor who owed five hundred pence, or denarii. And when both were compared, Simon's debt to God might be considered, in reference to hers, as fifty to five hundred. However, we find, notwithstanding this great disparity, both were insolvent. Simon, the religious Pharisee, could no more pay his fifty to God than this poor heathen her five hundred; and, if both be not freely forgiven by the Divine mercy, both must finally perish. Having Nothing to Pay, he kindly Forgave them both. Some think that this very Simon was no inconsiderable debtor to our Lord, as having been mercifully cleansed from a leprosy; for he is supposed to be the same as Simon the leper. See the note on Mat 26:6. Verse 42 Which of them will love him most? - Which is under the greater obligation and should love him most? Verse 43 He to whom he forgave most - By this acknowledgment he was, unknowingly to himself, prepared to receive our Lord's reproof. 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 Gen 18:4; Gen 24:32; Jdg 19:21; 1Sam 25:41. In Hindoostan it is the custom, that when a superior enters the house of an inferior, the latter washes his feet, and gives him water to rinse his mouth before he eats. See Ayeen Akbery, vol. iii. p. 226. Verse 45 Since the time I came in - Rather, Since the time She came in, αφ' ἡς εισηλθεν, not εισηλθον, I came in, for it is clear from Luk 7:37 that the woman came in after Christ, having heard that he was sitting at meat in the Pharisee's house. The reading which I have adopted is supported by several MSS. and Versions. 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 Rut 3:3; 2Sam 12:20; 2Sam 14:2; 2Kgs 4:2; and Psa 23:5, where the author alludes to the Jewish manner of receiving and entertaining a guest. Thou preparest a table for me; anointest my head with oil; givest me an overflowing cup. See Mat 5:17. 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 ὁτι here as having the sense of διοτι, therefore; because, to make this sentence suit with the foregoing parable, Luk 7:42, Luk 7:43, and with what immediately follows here, but he to whom little is forgiven loveth little, we must suppose her love was the effect of her being pardoned, not the cause of it. Ὁτι seems to have the sense of therefore in Mat 13:13; Joh 8:44; 1Cor 10:17; and in the Septuagint, in Deuteronomy 33:52; Isaiah 49:19; Hosea 9:15; and Ecc 5:6. Both these particles are often interchanged in the New Testament. Loved much - loveth little - That is, A man's love to God will be in proportion to the obligations he feels himself under to the bounty of his Maker. Verse 48 Thy sins are forgiven - He gave her the fullest assurance of what he had said before to Simon, ( Luk 7:47 ), Thy sins are forgiven. While the Pharisee murmured, the poor penitent rejoiced. 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 Jdg 18:6; 1Sam 1:17; 1Sam 20:42; 1Sam 29:7; 2Sam 15:9; Jam 2:16. The affecting account of raising the widow's son to life, Luk 7:11-17, is capable of farther improvement. The following may be considered to be sober, pious uses of this transaction. In this resurrection of the widow's son, four things are highly worthy of notice: - 1. The meeting. 2. What Christ did to raise the dead man. 3. What the man did when raised to life: and 4. The effect produced on the minds of the people. I. The Meeting 1. It was uncommon: it was a meeting of life and death, of consolation and distress. On the one part Jesus, accompanied by his disciples, and an innumerable crowd of people, advance towards the gate of the city of Nain: on the other part, a funeral solemnity proceeds out of the gate, - a person of distinction, as we may imagine from the number of the people who accompanied the corpse, is carried out to be buried. Wherever Jesus goes, he meets death or misery; and wherever he comes, he dispenses life and salvation. 2. It was instructive. A young man was carried to the grave - an only son - cut off in the flower of his age from the pleasures, honors, profits, and expectations of life; a multitude of relatives, friends, and neighbors, in tears, affliction, and distress, accompanied the corpse. Behold the present life in its true point of light! How deceitful is the world! To hide its vanity and wretchedness, funeral pomp takes the place of the decorations of life and health; and pride, which carries the person through life, cleaves to the putrid carcass in the ridiculous adornments of palls, scarfs, cloaks, and feathers! Sin has a complete triumph, when pride is one of the principal bearers to the tomb. And shall not the living lay these things to heart? Remember, ye that are young, the young die oftener than the old; and it is because so many of the former die, that there are so few of the latter to die. 3. It was an affecting meeting. The mother of this young man followed the corpse of her son; her distress was extreme. She had already lost her husband, and in losing her only son she loses all that could be reckoned dear to her in the world. She lost her support, her glory, and the name of her family from among the tribes of her people. Jesus sees her in this state of affliction, and was moved with compassion towards her. This God of goodness cannot see the wretched without commiserating their state, and providing for their salvation. 4. It was a happy meeting. Jesus approaches this distressed widow, and says, Weep not. But who, with propriety, can give such advice in a case like this? Only that God who can dry up the fountain of grief, and remove the cause of distress. Weep for thy sin, weep for thy relatives, weep after Christ, and God will infallibly comfort thee. II. What Christ Did to Raise this Dead Man 1. He came up, Luk 7:14. When the blessed God is about to save a soul from spiritual death, he comes up to the heart by the light of his Spirit, by the preaching of his word, and by a thousand other methods, which all prove that his name is mercy, and his nature love. 2. He touched the bier. God often stretches out his hand against the matter or occasion of sin, renders that public that was before hidden, lays afflictions upon the body; by some evil disease effaces that beauty, or impairs that strength, which were the occasions of sin; disconcerts the schemes and blasts the property of the worldly man. These were carrying him down to the chambers of death, and the merciful God is thus delivering him out of the hands of his murderers. 3. He commanded - Young man! I say unto thee, Arise. Sinners! You have been dead in trespasses and sins too long: now hear the voice of the Son of God. Young people! to you in particular is this commandment addressed. Delay not a moment: it will be more easy for you to return to God now than at any future time. And perhaps the present call may never be repeated. The sooner you hear the voice of God, the sooner you shall be happy. III. What the Man Did when Raised to Life 1. He sat up, Luk 7:15. When the quickening voice of God reaches the heart of a sinner, his first business is to lift up his head to contemplate the awful state in which he is found, and the horrible pit over which he hangs, and look about for a deliverer from the hell that is moved from beneath to meet him at his coming. 2. He began to speak. Prayer to God, for the salvation he needs, is indispensably requisite to every awakened sinner. Let him speak in prayer and praise; prayer for present salvation, and praise, because he is still out of hell. Let him also declare the power and goodness of God which have thus rescued him from the bitter pains of an eternal death. 3. He walked. He (Christ) presented him to his mother. Those who were carrying the corpse having heard the voice of the young man, immediately laid down the bier, and the young man stepping directly on the ground, Jesus took him by the hand and conducted him to his mother. What a change from the deepest affliction to the highest ecstacy of joy must have now taken place in this widow's heart! Happy moment! - when the quickening power of Christ restores a prodigal son to a disconsolate parent, and a member to Christ's mystical body, the Church militant! IV. The Effect Produced on the Minds of the People 1. Fear seized them, Luk 7:16. A religious reverence penetrated their hearts, while witnessing the effects of the sovereign power of Christ. Thus should we contemplate the wonders of God's grace in the conviction and conversion of sinners. 2. They glorified God. They plainly saw that he had now visited his people: the miracle proclaimed his presence, and that a great prophet was risen among them, and they expect to be speedily instructed in all righteousness. The conversion of a sinner to God should be matter of public joy to all that fear his name; and should be considered as a full proof that the God of our fathers is still among their children. See Luk 7:16. 3. They published abroad the account. The work of the grace of God should be made known to all: the Gospel should be preached in every place; and the miracle-working power of Christ every where recommended to notice. If those who are raised from the death of sin were more zealous in discoursing of, walking in, and recommending the Gospel of the grace of God, the kingdom of Christ would soon have a more extensive spread; and the souls thus employed would be incessantly watered from on high. Introduction Jesus preaches through every city and village, Luk 8:1. Women minister to him, Luk 8:2, Luk 8:3. Instructs the multitudes by the parable of the sower, Luk 8:4-8. Explains it at large to his disciples, Luk 8:9-15. Directions how to improve by hearing the Gospel, Luk 8:16-18. His mother and brethren seek him, Luk 8:19-21. He and his disciples go upon the lake, and are taken in a storm, Luk 8:22-25. They arrive among the Gadarenes, Luk 8:26, where he cures a demoniac, Luk 8:27-39. He returns from the Gadarenes, and is requested by Jairus to heal his daughter, Luk 8:40-42. On the way he cures a diseased woman, Luk 8:43-48. Receives information that the daughter of Jairus is dead, Luk 8:49. Exhorts the father to believe; arrives at the house, and raises the dead child to life, Luk 8:50-56. Verse 1 Throughout every city and village - That is, of Galilee. Verse 2 Out of whom went seven devils - Who had been possessed in a most extraordinary manner; probably a case of inveterate lunacy, brought on by the influence of evil spirits. The number seven may here express the superlative degree. Mary Magdalene is commonly

Mt 8:5.

Mt 8:5; Mt 8:6; Mt 8:7; Mt 8:8; Mt 8:9; Mt 8:10; Mt 8:11; Mt 8:12 ' Mt 8:13 Verse 1. In the audience of the people. In the hearing of the people. (a) "Now when he had ended" Mt 8:5

The Healing of the Centurion's Servant. 1 Now when he had ended all his sayings in the audience of the people, he entered into Capernaum. 2 And a certain centurion's servant, who was dear unto him, was sick, and ready to die. 3 And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant. 4 And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this: 5 For he loveth our nation, and he hath built us a synagogue. 6 Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof: 7 Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed. 8 For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. 9 When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel. 10 And they that were sent, returning to the house, found the servant whole that had been sick. Some difference there is between this story of the cure of the centurion's servant as it is related here and as we had it in Matt. viii. 5 , &c. There it was said that the centurion came to Christ; here it is said that he sent to him first some of the elders of the Jews ( v. 3 ), and afterwards some other friends, v. 6 . But it is a rule that we are said to do that which we do by another—Quod facimus per alium, id ipsum facere judicamur. The centurion might be said to do that which he did by his proxies; as a man takes possession by his attorney. But it is probable that the centurion himself came at last, when Christ said to him ( Matt. viii. 13 ), As thou hast believed, so be it done unto thee. This miracle is here said to have been wrought by our Lord Jesus when he had ended all his sayings in the audience of the people, v. 1 . What Christ said he said publicly; whoever would might come and hear him: In secret have I said nothing, John xviii. 20 . Now, to give an undeniable proof of the authority of his preaching word, he here gives an incontestable proof of the power and efficacy of his healing word. He that had such a commanding empire in the kingdom of nature as that he could command away diseases, no doubt has such a sovereignty in the kingdom of grace as to enjoin duties displeasing to flesh and blood, and bind, under the highest penalties, to the observance of them. This miracle was wrought in Capernaum, where most of Christ's mighty works were done, Matt. xi. 23 . Now observe, I. The centurion's servant that was sick was dear to his master, v. 2 . It was the praise of the servant that by his diligence and faithfulness, and a manifest concern for his master and his interest, as for himself and for his own, he recommended himself to his master's esteem and love. Servants should study to endear themselves to their masters. It was likewise the praise of the master that, when he had a good servant, he knew how to value him. Many masters, that are haughty and imperious, think it favour enough to the best servants they have not to rate them, and beat them, and be cruel to them, whereas they ought to be kind to them, and tender of them, and solicitous for their welfare and comfort. II. The master, when he heard of Jesus, was for making application to him, v. 3 . Masters ought to take particular care of their servants when they are sick, and not to neglect them then. This centurion begged that Christ would come and heal his servant. We may now, by faithful and fervent prayer, apply ourselves to Christ in heaven, and ought to do so, when sickness is in our families; for Christ is still the great Physician. III. He sent some of the elders of the Jews to Christ, to represent the case, and solicit for him, thinking that a greater piece of respect to Christ than if he had come himself, because he was an uncircumcised Gentile, whom he thought Christ, being a prophet, would not care for conversing with. For that reason he sent Jews, whom he acknowledged to be favourites of Heaven, and not ordinary Jews neither, but elders of the Jews, persons in authority, that the dignity of the messengers might give honour to him to whom they were sent. Balak sent princes to Balaam. IV. The elders of the Jews were hearty intercessors for the centurion: They besought him instantly ( v. 4 ), were very urgent with him, pleading for the centurion that which he would never have pleaded for himself, that he was worthy for whom he should do this. If any Gentile was qualified to receive such a favour, surely he was. The centurion said, I am not so much as worthy of a visit ( Matt. viii. 8 ), but the elders of the Jews thought him worthy of the cure; thus honour shall uphold the humble in spirit. Let another man praise thee, and not thy own mouth. But that which they insisted upon in particular was, that, though he was a Gentile, yet he was a hearty well-wisher to the Jewish nation and religion, v. 5 . They thought there needed as much with Christ as there did with them to remove the prejudices against him as a Gentile, a Roman, and an officer of the army, and therefore mention this, 1. That he was well-affected to the people of the Jews: He loveth our nation (which few of the Gentile did). Probably he had read the Old Testament, whence it was easy to advance to a very high esteem of the Jewish nation, as favoured by Heaven above all people. Note, Even conquerors, and those in power, ought to keep up an affection for the conquered, and those they have power over. 2. That he was well-affected to their worship: He built them a new synagogue at Capernaum, finding that what they had was either gone to decay or not large enough to contain the people, and that the inhabitants were not of ability to build one for themselves. Hereby he testified his veneration for the God of Israel, his belief of his being the one only living and true God, and his desire, like that of Darius, to have an interest in the prayers of God's Israel, Ezra vi. 10 . This centurion built a synagogue at his own proper costs and charges, and probably employed his soldiers that were in garrison there in the building, to keep them from idleness. Note, Building places of meeting for religious worship is a very good work, is an instance of love to God and his people; and those who do good works of that kind are worthy of double honour. V. Jesus Christ was very ready to show kindness to the centurion. He presently went with them ( v. 6 ), though he was a Gentile; for is he the Saviour of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also, Rom. iii. 29 . The centurion did not think himself worthy to visit Christ ( v. 7 ), yet Christ thought him worthy to be visited by him; for those that humble themselves shall be exalted. VI. The centurion, when he heard that Christ was doing him the honour to come to his house, gave further proofs both of his humility and of his faith. Thus the graces of the saints are quickened by Christ's approaches towards them. When he was now not far from the house, and the centurion had notice of it, instead of setting his house in order for his reception, he sends friends to meet him with fresh expressions, 1. Of his humility: "Lord, trouble not thyself, for I am unworthy of such an honour, because I am a Gentile." This bespeaks not only his low thoughts of himself notwithstanding the greatness of his figure; but his high thoughts of Christ, notwithstanding the meanness of his figure in the world. He knew how to honour a prophet of God, though he was despised and rejected of men. 2. Of his faith: "Lord, trouble not thyself, for I know there is no occasion; thou canst cure my servant without coming under my roof, by that almighty power from which no thought can be withholden. Say, in a word, and my servant shall be healed: " so far was this centurion from Namaan's fancy, that he should come to him, and stand, and strike his hand over the patient, and so recover him, 2 Kings v. 11 . He illustrates this faith of his by a comparison taken from his own profession, and is confident that Christ can as easily command away the distemper as he can command any of his soldiers, can as easily send an angel with commission to cure this servant of his as he can send a soldier on an errand, v. 8 . Christ has a sovereign power over all the creatures and all their actions, and can change the course of nature as he pleases, can rectify its disorders and repair its decays in human bodies; for all power is given to him. VII. Our Lord Jesus was wonderfully well pleased with the faith of the centurion, and the more surprised at it because he was a Gentile; and, the centurion's faith having thus honoured Christ, see how he honoured it ( v. 9 ): He turned him about, as one amazed, and said to the people that followed him, I have not found so great faith, no not in Israel. Note, Christ will have those that follow him to observe and take notice of the great examples of faith that are sometimes set before them—especially when any such are found among those that do not follow Christ so closely as they do in profession—that we may be shamed by the strength of their faith out of the weakness and waverings of ours. VIII. The cure was presently and perfectly wrought ( v. 10 ). They that were sent knew they had their errand, and therefore went back, and found the servant well, and under no remains at all of his distemper. Christ will take cognizance of the distressed case of poor servants, and be ready to relieve them; for there is no respect of persons with him. Nor are the Gentiles excluded from the benefit of his grace; nay, this was a specimen of that much greater faith which would be found among the Gentiles, when the gospel should be published, than among the Jews.

Who was dear unto him. That is, he was valuable, trusty, and honoured. (b) "dear" Job 31:15, Prov 29:21

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

They besought him instantly. Urgently or earnestly. He was worthy. The centurion. He had showed favour to the Jews, and it was not improper to show him a kindness.

(c) "loveth our nation" 1Kgs 5:1, Gal 5:6, 1Jn 3:14, 5:1,2

(d) "trouble not thyself" Lk 8:49

(e) "say in a word" Ps 107:20.

(1) "one" or, "this man"

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

The Widow of Nain. 11 And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people. 12 Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her. 13 And when the Lord saw her, he had compassion on her, and said unto her, Weep not. 14 And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise. 15 And he that was dead sat up, and began to speak. And he delivered him to his mother. 16 And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people. 17 And this rumour of him went forth throughout all Judæa, and throughout all the region round about. 18 And the disciples of John showed him of all these things. We have here the story of Christ's raising to life a widow's son at Nain, that was dead and in the carrying out to be buried, which Matthew and Mark had made no mention of; only, in the general, Matthew had recorded it, in Christ's answer to the disciples of John, that the dead were raised up, Matt. xi. 5 . Observe, I. Where, and when, this miracle was wrought. It was the next day after he had cured the centurion's servant, v. 11 . Christ was doing good every day, and never had cause to complain that he had lost a day. It was done at the gate of a small city, or town, called Nain, not far from Capernaum, probably the same with a city called Nais, which Jerome speaks of. II. Who were the witnesses of it. It is as well attested as can be, for it was done in the sight of two crowds that met in or near the gate of the city. There was a crowd of disciples and other people attending Christ ( v. 11 ), and a crowd of relations and neighbours attending the funeral of the young man, v. 12 . Thus there was a sufficient number to attest the truth of this miracle, which furnished greater proof of Christ's divine authority than his healing diseases; for by no power of nature, or any means, can the dead be raised. III. How it was wrought by our Lord Jesus. 1. The person raised to life was a young man, cut off by death in the beginning of his days—a common case; man comes forth like a flower and is cut down. That he was really dead was universally agreed. There could be no collusion in the case; for Christ was entering into the town, and had not seen him till now that he met him upon the bier. He was carried out of the city; for the Jews' burying-places were without their cities, and at some distance from them. This young man was the only son of his mother, and she a widow. She depended upon him to be the staff of her old age, but he proves a broken reed; every man at his best estate is so. How numerous, how various, how very calamitous, are the afflictions of the afflicted in this world! What a vale of tears is it! What a Bochim, a place of weepers! We may well think how deep the sorrow of this poor mother was for her only son (such sorrowing is referred to as expressive of the greatest grief,— Zech. xii. 10 ), and it was the deeper in that she was a widow, broken with breach upon breach, and a full end made of her comforts. Much people of the city was with her, condoling with her loss, to comfort her. 2. Christ showed both his pity and his power in raising him to life, that he might give a specimen of both, which shine so brightly in man's redemption. (1.) See how tender his compassions are towards the afflicted ( v. 13 ): When the Lord saw the poor widow following her son to the grave, he had compassion on her. Here was not application made to him for her, not so much as that he would speak some words of comfort to her, but, ex mero motu—purely from the goodness of his nature, he was troubled for her. The case was piteous, and he looked upon it with pity. His eye affected his heart; and he said unto her, Weep not. Note, Christ has a concern for the mourners, for the miserable, and often prevents them with the blessing of his goodness. He undertook the work of our redemption and salvation, in his love and in his pity, Isa. lxiii. 9 . What a pleasing idea does this give us of the compassions of the Lord Jesus, and the multitude of his tender mercies, which may be very comfortable to us when at any time we are in sorrow! Let poor widows comfort themselves in their sorrows with this, that Christ pities them and knows their souls in adversity; and, if others despise their grief, he does not. Christ said, Weep not; and he could give her a reason for it which no one else could: "Weep not for a dead son, for he shall presently become a living one. " This was a reason peculiar to her case; yet there is a reason common to all that sleep in Jesus, which is of equal force against inordinate and excessive grief for their death—that they shall rise again, shall rise in glory; and therefore we must not sorrow as those that have no hope, 1 Thess. iv. 13 . Let Rachel, that weeps for her children, refrain her eyes from tears, for there is hope in thine end, saith the Lord, that thy children shall come again to their own border, Jer. xxxi. 17 . And let our passion at such a time be checked and claimed by the consideration of Christ's compassion. (2.) See how triumphant his commands are over even death itself ( v. 14 ): He came, and touched the bier, or coffin, in or upon which the dead body lay; for to him it would be no pollution. Hereby he intimated to the bearers that they should not proceed; he had something to say to the dead young man. Deliver him from going down to the pit; I have found a ransom, Job xxxiii. 24 . Hereupon they that bore him stood still, and probably let down the bier from their shoulders to the ground, and opened the coffin, it if was closed up; and then with solemnity, as one that had authority, and to whom belonged the issues from death, he said, Young man, I say unto thee, Arise. The young man was dead, and could not arise by any power of his own (no more can those that are spiritually dead in trespasses and sins); yet it was no absurdity at all for Christ to bid him arise, when a power went along with that word to put life into him. The gospel call to all people, to young people particularly, is, " Arise, arise from the dead, and Christ shall give you light and life." Christ's dominion over death was evidenced by the immediate effect of his word ( v. 15 ): He that was dead sat up. Have we grace from Christ? Let us show it. Another evidence of life was that he began to speak; for whenever Christ gives us spiritual life he opens the lips in prayer and praise. And, lastly, he would not oblige this young man, to whom he had given a new life, to go along with him as his disciple, to minister to him (though he owed him even his own self), much less as a trophy or show to get honour by him, but delivered him to his mother, to attend her as became a dutiful son; for Christ's miracles were miracles of mercy, and a great act of mercy this was to this widow; now she was comforted, according to the time in which she had been afflicted and much more, for she could now look upon this son as a particular favourite of Heaven, with more pleasure than if he had not died. IV. What influence it had upon the people ( v. 16 ): There came a fear on all; it frightened them all, to see a dead man start up alive out of his coffin in the open street, at the command of a man; they were all struck with wonder at his miracle, and glorified God. The Lord and his goodness, as well as the Lord and his greatness, are to be feared. The inference they drew from it was, " A great prophet is risen up among us, the great prophet that we have been long looking for; doubtless, he is one divinely inspired who can thus breathe life into the dead, and in him God hath visited his people, to redeem them, as was expected," Luke i. 68 . This would be life from the dead indeed to all them that waited for the consolation of Israel. When dead souls are thus raised to spiritual life, by a divine power going along with the gospel, we must glorify God, and look upon it as a gracious visit to his people. The report of this miracle was carried, 1. In general, all the country over ( v. 17 ): This rumour of him, that he was the great prophet, went forth upon the wings of fame through all Judea, which lay a great way off, and throughout all Galilee, which was the region round about. Most had this notice of him, yet few believed in him, and gave up themselves to him. Many have the rumour of Christ's gospel in their ears that have not the savour and relish of it in their souls. 2. In particular, it was carefully brought to John Baptist, who was now in prison ( v. 18 ): His disciples came, and gave him an account of all things, that he might know that though he was bound yet the word of the Lord was not bound; God's work was going on, though he was laid aside.

The gate of the city. Cities were surrounded by walls, to defend them from their enemies. They were entered through gates placed at convenient distances from each other. In most cities it was not allowed to bury the dead within the walls; hence they were borne to some convenient burial-place in the vicinity of the city. A dead man carried out. A funeral procession. Anciently no Jews were buried within the walls of the city, except the kings and distinguished persons, 1Sam 28:3;2Kgs 21:18. The custom of burying within cities, and especially within the walls of churches or in their vicinity, had its origin among Christians very early; yet perhaps few customs are more deleterious to health than burials within large cities, especially within the walls of frequented buildings. The effluvia from dead bodies is excessively unwholesome. Burial places should be in situations of retirement, far from the tread of the gay and busy world, where all the feelings may be still and calm, and where there can be no injury to health from the mouldering bodies of the dead.

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

(g) "sat up" 2Kgs 4:32-37, Lk 13:21, Jn 11:44

Came a fear on all. An awe or solemnity at the presence of one who had power to raise the dead, and at the miracle which had been performed. Glorified God. Praised or honoured God that he had sent such a prophet. And, That God hath visited his people. Some said one thing and some another, but all expressing their belief that God had showed peculiar favour to the people. Hath visited. Lk 1:68. The raising of this young man was one of the most decisive and instructive of our Lord's miracles. There was no doubt that he was dead. There could be no delusion, and no agreement to impose on the people. He came near to the city with no reference to this young man; he met the funeral procession, as it were, by accident, and by a word he restored him to life. All those who had the best opportunity of judging-the mother, the friends-- believed him to be dead, and were about to bury him. The evidence that he came to life was decisive. He sat up, he spake, and all were impressed with the full assurance that God had raised him to life. Many witnesses were present, and none doubted that Jesus by a word had restored him to his weeping mother. The whole scene was affecting. Here was a widowed mother who was following her only son, her stay and hope, to the grave. He was borne along--one in the prime of life and the only comfort of his parent--impressive proof that the young, the useful, the vigorous, and the lovely may die. Jesus met them, apparently a stranger. He approached the procession as if he had something important to say; he touched the bier, and the procession stood still. He was full of compassion for the weeping parent, and by a word restored the youth, stretched upon the bier, to life. He sat up, and spake. Jesus therefore had power over the dead. He also has power to raise sinners, dead in trespasses and sins, to life. He can speak the word, and, though in their death of sin they are borne along toward ruin, he can open their eyes, and raise them up, and restore them revived to real life or to their friends. Often he raises up children in this manner, and gives them, converted to God, to their friends, imparting as real joy as he gave to the widow of Nain by raising her son from the dead. And every child should remember, if he has pious parents, that there is no way in which he can give so much joy to them as embracing Him who is the resurrection and the life, and resolving to live to his glory. (h) "great prophet" Lk 24:19 (i) "God hath visited" Lk 1:68

Mt 11:2.

Mt 11:2 through Matthew 11:19. Verse 19. No specific Barnes text on this verse. (k) "And John, calling" Mt 11:2.

John's Message to Jesus; The Ministry of John and of Christ. 19 And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? or look we for another? 20 When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another? 21 And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight. 22 Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached. 23 And blessed is he, whosoever shall not be offended in me. 24 And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind? 25 But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts. 26 But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet. 27 This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. 28 For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he. 29 And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. 30 But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. 31 And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like? 32 They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept. 33 For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil. 34 The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners! 35 But wisdom is justified of all her children. All this discourse concerning John Baptist, occasioned by his sending to ask whether he was the Messiah or no, we had, much as it is here related, Matt. xi. 2-19 . I. We have here the message John Baptist sent to Christ, and the return he made to it. Observe, 1. The great thing we are to enquire concerning Christ is whether he be he that should come to redeem and save sinners, or whether we are to look for another, v. 19, 20 . We are sure that God has promised that a Saviour shall come, an anointed Saviour; we are as sure that what he has promised he will perform in its season. If this Jesus be that promised Messiah, we will receive him, and will look for no other; but, if not, we will continue our expectations, and, though he tarry, will wait for him. 2. The faith of John Baptist himself, or at least of his disciples, wanted to be confirmed in this matter; for Christ had not yet publicly declared himself to be indeed the Christ, nay, he would not have his disciples, who knew him to be so, to speak of it, till the proofs of his being so were completed in his resurrection. The great men of the Jewish church had not owned him, nor had he gained any interest that was likely to set him upon the throne of his father David. Nothing of that power and grandeur was to be seen about him in which it was expected that the Messiah would appear; and therefore it is not strange that they should ask, Art thou the Messiah? not doubting but that, if he was not, he would direct them what other to look for. 3. Christ left it to his own works to praise him in the gates, to tell what he was and to prove it. While John's messengers were with him, he wrought many miraculous cures, in that same hour, which perhaps intimates that they staid but an hour with him; and what a deal of work did Christ do in a little time! v. 21 . He cured many of their infirmities and plagues in body, and of evil spirits that affected the mind either with frenzy or melancholy, and unto many that were blind he gave sight. He multiplied the cures, that there might be no ground left to suspect a fraud; and then ( v. 22 ) he bade them go and tell John what they had seen. And he and they might easily argue, as even the common people did ( John vii. 31 ), When Christ cometh, will he do more miracles than these which this man hath done? These cures, which they saw him work, were not only confirmations of his commission, but explications of it. The Messiah must come to cure a diseased world, to give light and sight to them that sit in darkness, and to restrain and conquer evil spirits. You see that Jesus does this to the bodies of people, and therefore must conclude this is he that should come to do it to the souls of people, and you are to look for no other. To his miracles in the kingdom of nature he adds this in the kingdom of grace ( v. 22 ), To the poor the gospel is preached, which they knew was to be done by the Messiah; for he was anointed to preach the gospel to the meek ( Isa. lxi. 1 ), and to save the souls of the poor and needy, Ps. lxxii. 13 . Judge, therefore, whether you can look for any other that will more fully answer the characters of the Messiah and the great intentions of his coming. 4. He gave them an intimation of the danger people were in of being prejudiced against him, notwithstanding these evident proofs of his being the Messiah ( v. 23 ): Blessed is he whosoever shall not be offended in me, or scandalized at me. We are here in a state of trial and probation; and it is agreeable to such a state that, as there are sufficient arguments to confirm the truth to those that are honest and impartial in searching after it, and have their minds prepared to receive it, so there should be also objections, to cloud the truth to those that are careless, worldly, and sensual. Christ's education at Nazareth, his residence at Galilee, the meanness of his family and relations, his poverty, and the despicableness of his followers—these and the like were stumbling-blocks to many, which all the miracles he wrought could not help them over. He is blessed, for he is wise, humble, and well disposed, that is not overcome by these prejudices. It is a sign that God has blessed him, for it is by his grace that he is helped over these stumbling-stones; and he shall be blessed indeed, blessed in Christ. II. We have here the high encomium which Christ gave of John Baptist; not while his messengers were present (lest he should seem to flatter him), but when they were departed ( v. 24 ), to make the people sensible of the advantages they had enjoyed in John's ministry, and were deprived of by his imprisonment. Let them now consider what they went out into the wilderness to see, who that was about whom there had been so much talk and such a great and general amazement. "Come," saith Christ, "I will tell you." 1. He was a man of unshaken self-consistence, a man of steadiness and constancy. He was not a reed shaken with the wind, first in one direction and then in another, shifting with every wind; he was firm as a rock, not fickle as a reed. If he could have bowed like a reed to Herod, and have complied with the court, he might have been a favourite there; but none of these things moved him. 2. He was a man of unparalleled self-denial, a great example of mortification and contempt of the world. He was not a man clothed in soft raiment, nor did he live delicately ( v. 25 ); but, on the contrary, he lived in a wilderness and was clad and fed accordingly. Instead of adorning and pampering the body, he brought it under, and kept it in subjection. 3. He was a prophet, had his commission and instructions immediately from God, and not of man or by man. He was by birth a priest, but that is never taken notice of; for his glory, as a prophet, eclipsed the honour of his priesthood. Nay, he was more, he was much more than a prophet ( v. 26 ), than any of the prophets of the Old Testament; for they spoke of Christ as at a distance, he spoke of him as at the door. 4. He was the harbinger and forerunner of the Messiah, and was himself prophesied of in the Old Testament ( v. 27 ): This is he of whom it is written ( Mal. iii. 1 ), Behold, I send my messenger before thy face. Before he sent the Master himself, he sent a messenger, to give notice of his coming, and prepare people to receive him. Had the Messiah been to appear as a temporal prince, under which character the carnal Jews expected him, his messenger would have appeared either in the pomp of a general or the gaiety of a herald at arms; but it was a previous indication, plain enough, of the spiritual nature of Christ's kingdom, that the messenger he sent before him to prepare his way did it by preaching repentance and reformation of men's hearts and lives. Certainly that kingdom was not of this world which was thus ushered in. 5. He was, upon this account, so great, that really there was not a greater prophet than he. Prophets were the greatest that were born of women, more honourable than kings and princes, and John was the greatest of all the prophets. The country was not sensible what a valuable, what an invaluable, man it had in it, when John Baptist went about preaching and baptizing. And yet he that is least in the kingdom of God is greater than he. The least gospel minister, that has obtained mercy of the Lord to be skilful and faithful in his work, or the meanest of the apostles and first preachers of the gospel, being employed under a more excellent dispensation, are in a more honourable office than John Baptist. The meanest of those that follow the Lamb far excel the greatest of those that went before him. Those therefore who live under the gospel dispensation have so much the more to answer for. III. We have here the just censure of the men of that generation, who were not wrought upon by the ministry either of John Baptist or of Jesus Christ himself. 1. Christ here shows what contempt was put upon John Baptist, while he was preaching and baptizing. (1.) Those who did show him any respect were but the common ordinary sort of people, who, in the eye of the gay part of mankind, were rather a disgrace to him than a credit, v. 29 . The people indeed, the vulgar herd, of whom it was said, This people, who know not the law, are cursed ( John vii. 49 ), and the publicans, men of ill fame, as being generally men of bad morals, or taken to be so, these were baptized with his baptism, and became his disciples; and these, though glorious monuments of divine grace, yet did not magnify John in the eye of the world; but by their repentance and reformation they justified God, justified his conduct and the wisdom of it in appointing such a one as John Baptist to be the forerunner of the Messiah: they hereby made it to appear that it was the best method that could be taken, for it was not in vain to them whatever it was to others. (2.) The great men of their church and nation, the polite and the politicians, that would have done him some credit in the eye of the world, did him all the dishonour they could; they heard him indeed, but they were not baptized of him, v. 30 . The Pharisees, who were most in reputation for religion and devotion, and the lawyers, who were celebrated for their learning, especially their knowledge of the scriptures, rejected the counsel of God against themselves; they frustrated it, they received the grace of God, by the baptism of John, in vain. God in sending that messenger among them had a kind purpose of good to them, designed their salvation by it, and, if they had closed with the counsel of God, it had been for themselves, they had been made for ever; but they rejected it, would not comply with it, and it was against themselves, it was to their own ruin; they came short of the benefit intended them, and not only so, but forfeited the grace of God, put a bar in their own door, and, by refusing that discipline which was to fit them for the kingdom of the Messiah, shut themselves out of it, and they not only excluded themselves, but hindered others, and stood in their way. 2. He here shows the strange perverseness of the men of that generation, in their cavils both against John and Christ, and the prejudices they conceived against them. (1.) They made but a jesting matter of the methods God took to do them good ( v. 31 ): " Whereunto shall I liken the men of this generation? What can I think of absurd enough to represent them by? They are, then, like children sitting in the market-place, that mind nothing that is serious, but are as full of play as they can hold. As if God were but in jest with them, in all the methods he takes to do them good, as children are with one another in the market-place ( v. 32 ), they turn it all off with a banter, and are not more affected with it than with a piece of pageantry." This is the ruin of multitudes, they can never persuade themselves to be serious in the concerns of their souls. Old men, sitting in the sanhedrim, were but as children sitting in the market-place, and no more affected with the things that belonged to their everlasting peace than people are with children's play. O the amazing stupidity and vanity of the blind and ungodly world! The Lord awaken them out of their security. (2.) They still found something or other to carp at. [1.] John Baptist was a reserved austere man, lived much in solitude, and ought to have been admired for being such a humble, sober, self-denying man, and hearkened to as a man of thought and contemplation; but this, which was his praise, was turned to his reproach. Because he came neither eating nor drinking, so freely, plentifully, and cheerfully, as others did, you say, "He has a devil; he is a melancholy man, he is possessed, as the demoniac whose dwelling was among the tombs, though he be not quite so wild." [2.] Our Lord Jesus was of a more free and open conversation; he came eating and drinking, v. 34 . He would go and dine with Pharisees, though he knew they did not care for him; and with publicans, though he knew they were no credit to him; yet, in hopes of doing good both to the one and the other, he conversed familiarly with them. By this it appears that the ministers of Christ may be of very different tempers and dispositions, very different ways of preaching and living, and yet all good and useful; diversity of gifts, but each given to profit withal. Therefore none must make themselves a standard to all others, nor judge hardly of those that do not do just as they do. John Baptist bore witness to Christ, and Christ applauded John Baptist, though they were the reverse of each other in their way of living. But the common enemies of them both reproached them both. The very same men that had represented John as crazed in his intellects, because he came neither eating nor drinking, represented our Lord Jesus as corrupt in his morals, because he came eating and drinking; he is a gluttonous man, and a wine-bibber. Ill-will never speaks well. See the malice of wicked people, and how they put the worst construction upon every thing they meet with in the gospel, and in the preachers and professors of it; and hereby they think to depreciate them, but really destroy themselves. 3. He shows that, notwithstanding this, God will be glorified in the salvation of a chosen remnant ( v. 35 ): Wisdom is justified of all her children. There are those who are given to wisdom as her children, and they shall be brought by the grace of God to submit to wisdom's conduct and government, and thereby to justify wisdom in the ways she takes for bringing them to that submission; for to them they are effectual, and thereby appear well chosen. Wisdom's children are herein unanimous, one and all, they have all a complacency in the methods of grace which divine wisdom takes, and think never the worse of them for their being ridiculed by some.

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

(m) "tell John" Jn 1:46 (n) "the blind see" Is 35:5,6 (o) "to the poor the gospel is preached" Lk 4:18, Jas 2:5

(p) "offended in me." Is 8:14-15, Mt 11:6, 13:57, Lk 2:34, Jn 6:66 1Cor 1:21-28

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.

(q) "in kings' courts" 2Sam 19:35, Est 1:3,11

(r) "A prophet" Lk 1:76

Mal 3:1.

(s) "Behold, I sold" Mal 3:1, Lk 1:15-17

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

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

The people. The common people. That heard him. That heard John. The publicans. The tax-gatherers, the worst kind of people, who had, however, been converted. Justified God. Considered God as just or right in the counsel which he gave by John --to wit, in calling men to repentance, and in denouncing future wrath on the impenitent. Comp. Mt 11:19. Being baptized, &c. They showed that they approved of the message of God by submitting to the ordinance which he commanded--the ordinance of baptism. This verse and the following are not to be considered as the words of Luke, but the continuation of the discourse of our Lord. He is saying what took place in regard to John. Among the common people he was approved and obeyed; among the rich and learned he was despised. (t) "justified" Ps 51:4, Rom 3:4 (u) "baptized" Mt 3:5,6, Lk 3:12

But the Pharisees and 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.

But the Pharisees and lawyers rejected, &c. It appears from Mt 3:7 that some of the Pharisees came to John to be baptized; but still this is entirely consistent with the supposition that the great mass of Pharisees and lawyers rejected him. The counsel of God. The counsel of God toward them was the solemn admonition by John to repent and be baptized, and be prepared to receive the Messiah. This was the command or revealed will of God in relation to them. When it is said that they rejected the counsel of God, it does not mean that they could frustrate his purposes, but merely that they violated his commands. Men cannot frustrate the real purposes of God, but they can contemn his messages, they can violate his commands, and thus they can reject the counsel which he gives them, and treat with contempt the desire which he manifests for their welfare. Against themselves. To their own hurt or detriment. God is wise and good. He knows what is best for us. He, therefore, that rejects what God commands, rejects it to his own injury. It cannot be well for any mortal to despise what God commands him to do. (3) "rejected" or, "frustrated" (v) "counsel of God" Acts 20:27 (4) "against themselves" or, "within themselves"

See this passage explained in the Notes on Mt. 11:16-19. Mt 11:16; Mt 11:17; Mt 11:18; Mt 11:19. (w) "Whereunto then shall I" Mt 3:4, Mk 1:6, Lk 1:15

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.

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

See this passage explained in the Notes on Mt. 11:16-19. Mt 11:16; Mt 11:17; Mt 11:18; Mt 11:19. (x) "came neither eating bread" Mt 3:4, Mk 1:6, Lk 1:15

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.

See this passage explained in the Notes on Mt. 11:16-19. Mt 11:16; Mt 11:17; Mt 11:18; Mt 11:19. (y) "Son of man" Jn 2:2, 12:2, Lk 7:36

And the Lord said. This clause is wanting in almost all the manuscripts, and is omitted by the best critics. (z) "Wisdom is justified" Prov 8:32-36, 17:16

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.

One of the Pharisees. His name was Simon, Lk 7:10. Nothing more is known of him. It is not improbable, however, from what follows ( Lk 7:40-47 ), that he had been healed by the Saviour of some afflictive disease, and made this feast to show his gratitude. Sat down to meat. The original word here means only that he placed himself or reclined at the table. The notion of sitting at meals is taken from modern customs, and was not practised by the Jews. Mt 23:6. Meat. Supper. Food of any kind. Sat down to eat. (a) "one of the Pharisees" Mt 26:6, Mk 14:3, Jn 11:2

Christ in the House of the Pharisee. 36 And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat. 37 And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment, 38 And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. 39 Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner. 40 And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on. 41 There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. 42 And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? 43 Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged. 44 And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. 45 Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. 46 My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. 47 Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. 48 And he said unto her, Thy sins are forgiven. 49 And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? 50 And he said to the woman, Thy faith hath saved thee; go in peace. When and where this passage of story happened does not appear; this evangelist does not observe order of time in his narrative so much as the other evangelists do; but it comes in here, upon occasion of Christ's being reproached as a friend to publicans and sinners, to show that it was only for their good, and to bring them to repentance, that he conversed with them; and that those whom he admitted hear him were reformed, or in a hopeful way to be so. Who this woman was that here testified so great an affection to Christ does not appear; it is commonly said to be Mary Magdalene, but I find no ground in scripture for it: she is described ( ch. viii. 2 and Mark xvi. 9 ) to be one out of whom Christ had cast seven devils; but that is not mentioned here, and therefore it is probable that it was not she. Now observe here, I. The civil entertainment which a Pharisee gave to Christ, and his gracious acceptance of that entertainment ( v. 36 ): One of the Pharisees desired him that he would eat with him, either because he thought it would be a reputation to him to have such a guest at his table or because his company would be an entertainment to him and his family and friends. It appears that this Pharisee did not believe in Christ, for he will not own him to be a prophet ( v. 39 ), and yet our Lord Jesus accepted his invitation, went into his house, and sat down to meat, that they might see he took the same liberty with Pharisees that he did with publicans, in hopes of doing them good. And those may venture further into the society of such as are prejudiced against Christ, and his religion, who have wisdom and grace sufficient to instruct and argue with them, than others may. II. The great respect which a poor penitent sinner showed him, when he was at meat in the Pharisee's house. It was a woman in the city that was a sinner, a Gentile, a harlot, I doubt, known to be so, and infamous. She knew that Jesus sat at meat in the Pharisee's house, and, having been converted from her wicked course of life by his preaching, she came to acknowledge her obligations to him, having no opportunity of doing it in any other way than by washing his feet, and anointing them with some sweet ointment that she brought with her for that purpose. The way of sitting at table then was such that their feet were partly behind them. Now this woman did not look Christ in the face, but came behind him, and did the part of a maid-servant, whose office it was to wash the feet of the guests ( 1 Sam. xxv. 41 ) and to prepare the ointments. Now in what this good woman did, we may observe, 1. Her deep humiliation for sin. She stood behind him weeping; her eyes had been the inlets and outlets of sin, and now she makes them fountains of tears. Her face is now foul with weeping, which perhaps used to be covered with paints. Her hair now made a towel of, which before had been plaited and adorned. We have reason to think that she had before sorrowed for sin; but, now that she had an opportunity of coming into the presence of Christ, the wound bled afresh and her sorrow was renewed. Note, It well becomes penitents, upon all their approaches to Christ, to renew their godly sorrow and shame for sin, when he is pacified, Ezek. xvi. 63 . 2. Her strong affection to the Lord Jesus. This was what our Lord Jesus took special notice of, that she loved much, v. 42 , 47 . She washed his feet, in token of her ready submission to the meanest office in which she might do him honour. Nay, she washed them with her tears, tears of joy; she was in a transport, to find herself so near her Saviour, whom her soul loved. She kissed his feet, as one unworthy of the kisses of his mouth, which the spouse coveted, Cant. i. 2 . It was a kiss of adoration as well as affection. She wiped them with her hair, as one entirely devoted to his honour. Her eyes shall yield water to wash them, and her hair be a towel to wipe them; and she anointed his feet with the ointment, owning him hereby to be the Messiah, the Anointed. She anointed his feet in token of her consent to God's design in anointing his head with the oil of gladness. Note, All true penitents have a dear love to the Lord Jesus. III. The offence which the Pharisee took at Christ, for admitting the respect which this poor penitent paid him ( v. 39 ): He said within himself (little thinking that Christ knew what he thought), This man, if he were a prophet, would then have so much knowledge as to perceive that this woman is a sinner, is a Gentile, is a woman of ill fame, and so much sanctity as therefore not to suffer her to come so near him; for can one of such a character approach a prophet, and his heart not rise at it? See how apt proud and narrow souls are to think that others should be as haughty and censorious as themselves. Simon, if she had touched him, would have said, Stand by thyself, come not near me, for I am holier than thou ( Isa. lxv. 5 ); and he thought Christ should say so too. IV. Christ's justification of the woman in what she did to him, and of himself in admitting it. Christ knew what the Pharisee spoke within himself, and made answer to it: Simon, I have something to say unto thee, v. 40 . Though he was kindly entertained at his table, yet even there he reproved him for what he saw amiss in him, and would not suffer sin upon him. Those whom Christ hath something against he hath something to say to, for his Spirit shall reprove. Simon is willing to give him the hearing: He saith, Master, say on. Though he could not believe him to be a prophet (because he was not so nice and precise as he was), yet he can compliment him with the title of Master, among those that cry Lord, Lord, but do not the things which he saith. Now Christ, in his answer to the Pharisee, reasons thus:—It is true this woman has been a sinner: he knows it; but she is a pardoned sinner, which supposes her to be a penitent sinner. What she did to him was an expression of her great love to her Saviour, by whom her sins were forgiven. If she was pardoned, who had been so great a sinner, it might reasonably be expected that she should love her Saviour more than others, and should give greater proofs of it than others; and if this was the fruit of her love, and flowing from a sense of the pardon of her sin, it became him to accept of it, and it ill became the Pharisee to be offended at it. Now Christ has a further intention in this. The Pharisee doubted whether he was a prophet or no, nay, he did in effect deny it; but Christ shows that he was more than a prophet, for he is one that has power on earth to forgive sins, and to whom are due the affections and thankful acknowledgments of penitent pardoned sinners. Now, in his answer, 1. He by a parable forces Simon to acknowledge that the greater sinner this woman had been the greater love she ought to show to Jesus Christ when her sins were pardoned, v. 41-43 . A man had two debtors that were both insolvent, but one of them owed him ten times more than the other. He very freely forgave them both, and did not take the advantage of the law against them, did not order them and their children to be sold, or deliver them to the tormentors. Now they were both sensible of the great kindness they had received; but which of them will love him most? Certainly, saith the Pharisee, he to whom he forgave most; and herein he rightly judged. Now we, being obliged to forgive, as we are and hope to be forgiven, may hence learn the duty between debtor and creditor. (1.) The debtor, if he have any thing to pay, ought to make satisfaction to his creditor. No man can reckon any thing his own or have any comfortable enjoyment of it, but that which is so when all his debts are paid. (2.) If God in his providence have disabled the debtor to pay his debt, the creditor ought not to be severe with him, nor to go to the utmost rigour of the law with him, but freely to forgive him. Summum jus est summa injuria—The law stretched into rigour becomes unjust. Let the unmerciful creditor read that parable, Matt. xviii. 23 , &c., and tremble; for they shall have judgment without mercy that show no mercy. (3.) The debtor that has found his creditors merciful ought to be very grateful to them; and, if he cannot otherwise recompense them, ought to love them. Some insolvent debtors, instead of being grateful, are spiteful, to their creditors that lose by them, and cannot give them a good word, only because they complain, whereas losers may have leave to speak. But this parable speaks of God as the Creator (or rather of the Lord Jesus himself, for he it is that forgives, and is beloved by, the debtor) and sinners are the debtors: and so we may learn here, [1.] That sin is a debt, and sinners are debtors to God Almighty. As creatures, we owe a debt, a debt of obedience to the precept of the law, and, for non-payment of that, as sinners, we become liable to the penalty. We have not paid our rent; nay, we have wasted our Lord's goods, and so we become debtors. God has an action against us for the injury we have done him, and the omission of our duty to him. [2.] That some are deeper in debt to God, by reason of sin, than others are: One owed five hundred pence and the other fifty. The Pharisee was the less debtor, yet he a debtor too, which was more than he thought himself, but rather that God was his debtor, Luke xviii. 10, 11 . This woman, that had been a scandalous notorious sinner, was the greater debtor. Some sinners are in themselves greater debtors than others, and some sinners, by reason of divers aggravating circumstances, greater debtors; as those that have sinned most openly and scandalously, that have sinned against greater light and knowledge, more convictions and warnings, and more mercies and means. [3.] That, whether our debt be more or less, it is more than we are able to pay: They had nothing to pay, nothing at all to make a composition with; for the debt is great, and we have nothing at all to pay it with. Silver and gold will not pay our debt, nor will sacrifice and offering, no, not thousands of rams. No righteousness of our own will pay it, no, not our repentance and obedience for the future; for it is what we are already bound to, and it is God that works it within us. [4.] That the God of heaven is ready to forgive, frankly to forgive, poor sinners, upon gospel terms, though their debt be ever so great. If we repent, and believe in Christ, our iniquity shall not be our ruin, it shall not be laid to our charge. God has proclaimed his name gracious and merciful, and ready to forgive sin; and, his Son having purchased pardon for penitent believers, his gospel promises it to them, and his Spirit seals it and gives them the comfort of it. [5.] That those who have their sins pardoned are obliged to love him that pardoned them; and the more is forgiven them, the more they should love him. The greater sinners any have been before their conversion, the greater saints they should be after, the more they should study to do for God, and the more their hearts should be enlarged in obedience. When a persecuting Saul became a preaching Paul he laboured more abundantly. 2. He applies this parable to the different temper and conduct of the Pharisee and the sinner towards Christ. Though the Pharisee would not allow Christ to be a prophet, Christ seems ready to allow him to be in a justified state, and that he was one forgiven, though to him less was forgiven. He did indeed show some love to Christ, in inviting him to his house, but nothing to what this poor woman showed. "Observe," saith Christ to him, "she is one that has much forgiven her, and therefore, according to thine own judgment, it might be expected that she should love much more than thou dost, and so it appears. Seest thou this woman? v. 44 . Thou lookest upon her with contempt, but consider how much kinder a friend she is to me than thou art; should I then accept thy kindness, and refuse hers?" (1.) "Thou didst not so much as order a basin of water to be brought, to wash my feet in, when I came in, wearied and dirtied with my walk, which would have been some refreshment to me; but she has done much more: she has washed my feet with tears, tears of affection to me, tears of affliction for sin, and has wiped them with the hairs of her head, in token of her great love to me." (2.) "Thou didst not so much as kiss my cheek" (which was a usual expression of a hearty and affectionate welcome to a friend); "but this woman has not ceased to kiss my feet ( v. 45 ), thereby expressing both a humble and an affectionate love." (3.) "Thou didst not provide me a little common oil, as usual, to anoint my head with; but she has bestowed a box of precious ointment upon my feet ( v. 46 ), so far has she outdone thee." The reason why some people blame the pains and expense of zealous Christians, in religion, is because they are not willing themselves to come up to it, but resolve to rest in a cheap and easy religion. 3. He silenced the Pharisee's cavil: I say unto thee, Simon, her sins, which are many, are forgiven, v. 47 . He owns that she had been guilty of many sins: "But they are forgiven her, and therefore it is no way unbecoming in me to accept her kindness. They are forgiven, for she loved much. " It should be rendered, therefore she loved much; for it is plain, by the tenour of Christ's discourse, that the loving much was not the cause, but the effect, of her pardon, and of her comfortable sense of it; for we love God because he first loved us; he did not forgive us because we first loved him. "But to whom little is forgiven, as is to thee, the same loveth little, as thou dost." Hereby he intimates to the Pharisee that his love to Christ was so little that he had reason to question whether he loved him at all in sincerity; and, consequently, whether indeed his sin, though comparatively little, were forgiven him. Instead of grudging greater sinners the mercy they find with Christ, upon their repentance, we should be stirred up by their example to examine ourselves whether we be indeed forgiven, and do love Christ. 4. He silenced her fears, who probably was discouraged by the Pharisee's conduct, and yet would not so far yield to the discouragement as to fly off. (1.) Christ said unto her, Thy sins are forgiven, v. 48 . Note, The more we express our sorrow for sin, and our love to Christ, the clearer evidence we have of the forgiveness of our sins; for it is by the experience of a work of grace wrought in us that we obtain the assurance of an act of grace wrought for us. How well was she paid for her pains and cost, when she was dismissed with this word from Christ, Thy sins are forgiven! and what an effectual prevention would this be of her return to sin again! (2.) Though there were those present who quarrelled with Christ, in their own minds, for presuming to forgive sin, and to pronounce sinners absolved ( v. 49 ), as those had done ( Matt. ix. 3 ), yet he stood to what he had said; for as he had there proved that he had power to forgive sin, by curing the man sick of the palsy, and therefore would not here take notice of the cavil, so he would now show that he had pleasure in forgiving sin, and it was his delight; he loves to speak pardon and peace to penitents: He said to the woman, Thy faith hath saved thee, v. 50 . This would confirm and double her comfort in the forgiveness of her sin, that she was justified by her faith. All these expressions of sorrow for sin, and love to Christ, were the effects and products of faith; and therefore, as faith of all graces doth most honour God, so Christ doth of all graces put most honour upon faith. Note, They who know that their faith hath saved them may go in peace, may go on their way rejoicing.

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

In the city. What city is meant is unknown. Some have supposed it was Nain; some Capernaum; some Magdala; and some Jerusalem. Which was a sinner. Who was depraved or wicked. This woman, it seems, was known to be a sinner--perhaps an abandoned woman or a prostitute. It is certain that she had much to be forgiven, and she had probably passed her life in crime. There is no evidence that this was the woman commonly called Mary Magdalene. An alabaster-box, &c. Mk 14:3. (b) "a sinner" Lk 5:32, Lk 7:34, 1Timm 1:15

Stood at his feet behind him. They reclined, at their meals, on their left side, and their feet, therefore, were extended from the table, so that persons could easily approach them. Mt 23:6. Began to wash his feet. The Jews wore sandals. These were taken off when they entered a house. It was an act of hospitality and kindness to wash the feet of a guest. She therefore began to show her love for the Saviour, and at the same time her humility and penitence, by pouring forth a flood of tears, and washing his feet in the manner of a servant. Kissed his feet. The kiss was an emblem of love and affection. In this manner she testified her love for the Lord Jesus, and at the same time her humility and sense of sin by kissing his feet, There could be few expressions of penitence more deep and tender than were these. A sense of all her sins rushed over her mind; her heart burst at the remembrance of them, and at the presence of the pure Redeemer; with deep sorrow she humbled herself and sought forgiveness. She showed her love for him by a kiss of affection; her humility, by bathing his feet; her veneration, by breaking a costly box--perhaps procured by a guilty life--and anointing his feet. In this way we should all come, embracing him as the loved Redeemer, humbled at his feet, and offering all we have--all that we have gained in lives of sin, in our professions, by merchandise and toil, while we were sinners--offering all to his service. Thus shall we show the sincerity of our repentance, and thus shall we hear his gracious voice pronounce our sins forgiven.

He spake within himself. Thought. If he were a prophet. The word prophet here means, not one who predicts future events, but one who knows the hearts of men. If Jesus had been sent from God as a prophet, he supposed that he would have known the character of the woman and would have rebuked her. Would have known, etc. Because Jesus did not rebuke her and drive her from his presence, he inferred that he could not be acquainted with her character. The Pharisees considered it improper to hold communion with those who were notorious sinners. They judged our Saviour by their own rules, and supposed that he would act in the same way; and Simon therefore concluded that he did not know her character and could not be a prophet. Jesus did not refuse the society of the guilty. He came to save the lost; and no person ever came to him so sure of finding a friend, as those who came conscious that they were deeply depraved, and mourning on account of their crimes. That toucheth him. The touch of a Gentile, or a person singularly wicked, they supposed to be polluting, and the Pharisees avoided it. See Mt 9:11. (c) "This man" Jn 9:24 (d) "she is a sinner" Lk 15:2

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!

A certain creditor. A man who had lent money or sold property, the payment for which was yet due. Five hundred pence. About 69 dollars 26 cents, or �14, 11s. 8d. Mt 18:28. Fifty. About 7 dollars, or �1, 9s. 2d (5) "pence" Mt 18:28.

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

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.

I suppose, &c. He saw not the point of our Lord's parable. By thus saying, therefore, he condemned himself, and prepared the way for our Lord's reproof. (f) (rightly judged) Ps 116:16-18, 1Cor 15:9, 1Timm 1:13-16

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.

Seest thou this woman? You see what this woman has done to me, compared with what you have done. She has shown me expressions of regard which you, in your own house, have not shown. I entered into thine house. I came at your invitation, where I might expect all the usual rites of hospitality. Thou gavest me no water for my feet. Among Eastern people it was customary, before eating, to wash the feet; and to do this, or to bring water for it, was one of the rites of hospitality. See Gen 18:4, Jud 19:21. The reasons for this were, that they wore sandals, which covered only the bottom of the feet, and that when they ate they reclined on couches or sofas. It became therefore necessary that the feet should be often washed.

Thou gavest me no kiss. The kiss was a token of affection or a common mode of salutation, and Simon had even neglected this mark or welcoming him to his house. It was often used among men as a sign of salutation. Comp. Gen 33:4, Ex 18:7, Mt 26:49. Hath not ceased to kiss my feet. How striking the difference between the conduct of Simon and this woman! He, with all the richness of a splendid preparation, had omitted the common marks of regard and affection. She, in humility, had bowed at his feet, had watered them with tears, and had not ceased to kiss them. The most splendid entertainments do not always express the greatest welcome. There may be in such entertainments much insincerity--much seeking of popularity or some other motive; but no such motive could have operated in inducing a broken-hearted sinner to wash the Saviour's feet with tears.

My head with oil. The custom of pouring oil upon the head was universal among the Jews. The oil used was sweet oil or oil of olives, prepared in such a way as to give an agreeable smell. It was also used to render the hair more smooth and elegant. Ruth 3:3; 2Sam 12:20, 2Sam 14:2, Ps 23:5. With ointment. This ointment was a mixture of various aromatics, and was therefore far more costly and precious than the oil commonly used for anointing the head. Her conduct, compared with that of Simon, was therefore more striking. He did not give even the common oil for his head used on such occasions. She had applied to his feet a far more precious and valuable unguent. He, therefore, showed comparatively little love. She showed much. (g) "My head" Ps 23:5.

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.

Wherefore I say unto thee. As the result of this, or because she has done this; meaning by this that she had given evidence that her sins had been forgiven. The inquiry with Simon was whether it was proper for Jesus to touch her or to allow her to touch him, because she was such a sinner, Lk 7:39. Jesus said, in substance, to Simon, "Grant that she has been as great a sinner as you affirm, and even grant that if she had continued so it might be improper to suffer her to touch me, yet her conduct shows that her sins have been forgiven. She has evinced so much love for me as to show that she is no longer such a sinner as you suppose, and it is not, therefore, improper that she should be suffered to come near me." For she loved much. In our translation this would seem to be given as a reason why her sins had been forgiven--that she had loved much before they were pardoned; but this is clearly not the meaning. This would be contrary to the whole New Testament, which supposes that love succeeds, not precedes forgiveness; and which nowhere supposes that sins are forgiven because we love God. It would be also contrary to the design of the Saviour here. It was not to show why her sins had been forgiven, but to show that she had given evidence that they actually had been, and that it was proper, therefore, that she should come near to him and manifest this love. The meaning may be thus expressed: "That her sins, so many and aggravated, have been forgiven--that she is no longer such a sinner as you suppose, is manifest from her conduct. She shows deep gratitude, penitence, love. Her conduct is the proper expression of that love. While you have shown comparatively little evidence that you felt that your sins were great, and comparatively little love at their being forgiven, she has shown that she felt hers to be great, and has loved much." To whom little is forgiven. He who feels that little has been forgiven--that his sins were not as great as those of others. A man's love to God will be in proportion to the obligation he feels to him for forgiveness. God is to be loved for his perfections, apart from what he has done for us. But still it is proper that our love should be increased by a consideration of his goodness; and they who feel--as Christians do--that they are the chief of sinners,will feel under infinite obligation to love God and their Redeemer, and that no expression of attachment to him can be beyond what is due.

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

Who is this, &c. A very pertinent question. Who could he be but God? Man could not do it, and there is no wonder that they were amazed. (h) (Who is this that forgiveth sins.) Mt 9:2,3, Mk 2:7

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

Thy faith hath saved thee; go in peace. Mk 5:34. (i) "Thy faith" Hab 2:4, Mt 9:22, Mk 5:34, 10:52, Lk 8:48, 18:42, Eph 2:8