mh_parser/vol_split/42 - Luke/Chapter 7.xml

<div2 id="Luke.viii" n="viii" next="Luke.ix" prev="Luke.vii" progress="52.36%" title="Chapter VII">
<h2 id="Luke.viii-p0.1">L U K E.</h2>
<h3 id="Luke.viii-p0.2">CHAP. VII.</h3>
<p class="intro" id="Luke.viii-p1">In this chapter we have, I. Christ confirming the
doctrine he had preached in the former chapter, with two glorious
miracles—the curing of one at a distance, and that was the
centurion's servant (<scripRef id="Luke.viii-p1.1" osisRef="Bible:Luke.7.1-Luke.7.10" parsed="|Luke|7|1|7|10" passage="Lu 7:1-10">ver.
1-10</scripRef>), and the raising of one to life that was dead, the
widow's son at Nain, <scripRef id="Luke.viii-p1.2" osisRef="Bible:Luke.7.11-Luke.7.18" parsed="|Luke|7|11|7|18" passage="Lu 7:11-18">ver.
11-18</scripRef>. II. Christ confirming the faith of John who was
now in prison, and of some of his disciples, by sending him a short
account of the miracles he wrought, in answer to a question he
received from him (<scripRef id="Luke.viii-p1.3" osisRef="Bible:Luke.7.19-Luke.7.23" parsed="|Luke|7|19|7|23" passage="Lu 7:19-23">ver.
19-23</scripRef>), to which he adds an honourable testimony
concerning John, and a just reproof to the men of that generation
for the contempt they put upon him and his doctrine, <scripRef id="Luke.viii-p1.4" osisRef="Bible:Luke.7.24-Luke.7.35" parsed="|Luke|7|24|7|35" passage="Lu 7:24-35">ver. 24-35</scripRef>. III. Christ comforting
a poor penitent that applied herself to him, all in tears of godly
sorrow for sin, assuring her that her sins were pardoned, and
justifying himself in the favour he showed her against the cavils
of a proud Pharisee, <scripRef id="Luke.viii-p1.5" osisRef="Bible:Luke.7.36-Luke.7.50" parsed="|Luke|7|36|7|50" passage="Lu 7:36-50">ver.
36-50</scripRef>.</p>
<scripCom id="Luke.viii-p1.6" osisRef="Bible:Luke.7" parsed="|Luke|7|0|0|0" passage="Lu 7" type="Commentary"/>
<scripCom id="Luke.viii-p1.7" osisRef="Bible:Luke.7.1-Luke.7.10" parsed="|Luke|7|1|7|10" passage="Lu 7:1-10" type="Commentary"/><div class="Commentary" id="Bible:Luke.7.1-Luke.7.10">
<h4 id="Luke.viii-p1.8">The Healing of the Centurion's
Servant.</h4>
<p class="passage" id="Luke.viii-p2">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 <i>it.</i>   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.</p>
<p class="indent" id="Luke.viii-p3">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 <scripRef id="Luke.viii-p3.1" osisRef="Bible:Matt.8.5" parsed="|Matt|8|5|0|0" passage="Mt 8:5">Matt. viii. 5</scripRef>,
&amp;c. There it was said that the centurion came to Christ; here
it is said that he sent to him first some of the <i>elders of the
Jews</i> (<scripRef id="Luke.viii-p3.2" osisRef="Bible:Luke.7.3" parsed="|Luke|7|3|0|0" passage="Lu 7:3"><i>v.</i> 3</scripRef>), and
afterwards some other <i>friends,</i> <scripRef id="Luke.viii-p3.3" osisRef="Bible:Luke.7.6" parsed="|Luke|7|6|0|0" passage="Lu 7:6"><i>v.</i> 6</scripRef>. But it is a rule that <i>we are
said to do that which we do by another—Quod facimus per alium, id
ipsum facere judicamur.</i> 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 (<scripRef id="Luke.viii-p3.4" osisRef="Bible:Matt.8.13" parsed="|Matt|8|13|0|0" passage="Mt 8:13">Matt.
viii. 13</scripRef>), <i>As thou hast believed, so be it done unto
thee.</i></p>
<p class="indent" id="Luke.viii-p4">This miracle is here said to have been
wrought by our Lord Jesus <i>when he had ended all his sayings in
the audience of the people,</i> <scripRef id="Luke.viii-p4.1" osisRef="Bible:Luke.7.1" parsed="|Luke|7|1|0|0" passage="Lu 7:1"><i>v.</i> 1</scripRef>. What Christ said he said
<i>publicly;</i> whoever would might come and hear him: <i>In
secret have I said nothing,</i> <scripRef id="Luke.viii-p4.2" osisRef="Bible:John.18.20" parsed="|John|18|20|0|0" passage="Joh 18:20">John
xviii. 20</scripRef>. Now, to give an undeniable proof of the
<i>authority</i> of his <i>preaching word,</i> he here gives an
incontestable proof of the <i>power</i> and <i>efficacy</i> of his
<i>healing word.</i> 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, <scripRef id="Luke.viii-p4.3" osisRef="Bible:Matt.11.23" parsed="|Matt|11|23|0|0" passage="Mt 11:23">Matt. xi. 23</scripRef>. Now observe,</p>
<p class="indent" id="Luke.viii-p5">I. The centurion's servant that was sick
was <i>dear to his master,</i> <scripRef id="Luke.viii-p5.1" osisRef="Bible:Luke.7.2" parsed="|Luke|7|2|0|0" passage="Lu 7:2"><i>v.</i>
2</scripRef>. 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
<i>endear</i> 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.</p>
<p class="indent" id="Luke.viii-p6">II. The master, <i>when he heard of
Jesus,</i> was for making application to him, <scripRef id="Luke.viii-p6.1" osisRef="Bible:Luke.7.3" parsed="|Luke|7|3|0|0" passage="Lu 7:3"><i>v.</i> 3</scripRef>. Masters ought to take particular
care of their servants when they are <i>sick,</i> and not to
neglect them then. This centurion begged that <i>Christ would come
and heal his servant.</i> 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.</p>
<p class="indent" id="Luke.viii-p7">III. He sent some of the <i>elders of the
Jews</i> 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 <i>elders
of the Jews,</i> persons in authority, that the dignity of the
messengers might give honour to him to whom they were sent. Balak
sent princes to Balaam.</p>
<p class="indent" id="Luke.viii-p8">IV. The elders of the Jews were hearty
intercessors for the centurion: <i>They besought him instantly</i>
(<scripRef id="Luke.viii-p8.1" osisRef="Bible:Luke.7.4" parsed="|Luke|7|4|0|0" passage="Lu 7:4"><i>v.</i> 4</scripRef>), were very
urgent with him, pleading for the centurion that which he would
never have pleaded for himself, <i>that he was worthy for whom he
should do this.</i> If any Gentile was qualified to receive such a
favour, surely he was. The centurion said, <i>I am not</i> so much
as <i>worthy</i> of a visit (<scripRef id="Luke.viii-p8.2" osisRef="Bible:Matt.8.8" parsed="|Matt|8|8|0|0" passage="Mt 8:8">Matt. viii.
8</scripRef>), but the elders of the Jews thought him worthy of the
cure; thus <i>honour shall uphold the humble in spirit. Let another
man praise thee, and not thy own mouth.</i> 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,
<scripRef id="Luke.viii-p8.3" osisRef="Bible:Luke.7.5" parsed="|Luke|7|5|0|0" passage="Lu 7:5"><i>v.</i> 5</scripRef>. 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: <i>He loveth our nation</i> (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 <i>in power,</i> ought to keep up an affection for the
conquered, and those they have <i>power over.</i> 2. That he was
well-affected to their worship: <i>He built them a</i> new
<i>synagogue</i> 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, <scripRef id="Luke.viii-p8.4" osisRef="Bible:Ezra.6.10" parsed="|Ezra|6|10|0|0" passage="Ezr 6:10">Ezra vi.
10</scripRef>. 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 <i>good
work,</i> is an instance of love to God and his people; and those
who do good works of that kind are <i>worthy of double
honour.</i></p>
<p class="indent" id="Luke.viii-p9">V. Jesus Christ was very ready to show
kindness to the centurion. He presently <i>went with them</i>
(<scripRef id="Luke.viii-p9.1" osisRef="Bible:Luke.7.6" parsed="|Luke|7|6|0|0" passage="Lu 7:6"><i>v.</i> 6</scripRef>), though he was
a Gentile; for <i>is he the Saviour of the Jews only? Is he not
also of the Gentiles? Yes, of the Gentiles also,</i> <scripRef id="Luke.viii-p9.2" osisRef="Bible:Rom.3.29" parsed="|Rom|3|29|0|0" passage="Ro 3:29">Rom. iii. 29</scripRef>. The centurion did not
think himself worthy to visit Christ (<scripRef id="Luke.viii-p9.3" osisRef="Bible:Luke.7.7" parsed="|Luke|7|7|0|0" passage="Lu 7:7"><i>v.</i> 7</scripRef>), yet Christ thought him worthy to
be visited by him; for those that <i>humble themselves shall be
exalted.</i></p>
<p class="indent" id="Luke.viii-p10">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.
<i>When he was now not far from the house,</i> and the centurion
had notice of it, instead of setting his house in order for his
reception, he <i>sends friends</i> to meet him with fresh
expressions, 1. Of his <i>humility: "Lord, trouble not thyself,</i>
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 <i>faith:</i> "Lord, <i>trouble not thyself,</i>
for I know there is no occasion; thou canst <i>cure</i> my servant
without coming <i>under my roof,</i> by that almighty power from
which <i>no thought can be withholden. Say, in a word, and my
servant shall be healed:</i>" so far was this centurion from
Namaan's fancy, that he should come to him, and stand, and
<i>strike his hand over the</i> patient, and so <i>recover</i> him,
<scripRef id="Luke.viii-p10.1" osisRef="Bible:2Kgs.5.11" parsed="|2Kgs|5|11|0|0" passage="2Ki 5:11">2 Kings v. 11</scripRef>. 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, <scripRef id="Luke.viii-p10.2" osisRef="Bible:Luke.7.8" parsed="|Luke|7|8|0|0" passage="Lu 7:8"><i>v.</i>
8</scripRef>. 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 <i>all power is given to him.</i></p>
<p class="indent" id="Luke.viii-p11">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 (<scripRef id="Luke.viii-p11.1" osisRef="Bible:Luke.7.9" parsed="|Luke|7|9|0|0" passage="Lu 7:9"><i>v.</i> 9</scripRef>): <i>He turned him about,</i> as
one amazed, and <i>said to the people that followed him, I have not
found so great faith, no not in Israel.</i> 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.</p>
<p class="indent" id="Luke.viii-p12">VIII. The cure was <i>presently</i> and
<i>perfectly</i> wrought (<scripRef id="Luke.viii-p12.1" osisRef="Bible:Luke.7.10" parsed="|Luke|7|10|0|0" passage="Lu 7:10"><i>v.</i>
10</scripRef>). <i>They that were sent</i> 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 <i>is no respect of persons with him.</i>
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.</p>
</div><scripCom id="Luke.viii-p12.2" osisRef="Bible:Luke.7.11-Luke.7.18" parsed="|Luke|7|11|7|18" passage="Lu 7:11-18" type="Commentary"/><div class="Commentary" id="Bible:Luke.7.11-Luke.7.18">
<h4 id="Luke.viii-p12.3">The Widow of Nain.</h4>
<p class="passage" id="Luke.viii-p13">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 <i>him</i> 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.</p>
<p class="indent" id="Luke.viii-p14">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 <i>the dead were raised</i> up,
<scripRef id="Luke.viii-p14.1" osisRef="Bible:Matt.11.5" parsed="|Matt|11|5|0|0" passage="Mt 11:5">Matt. xi. 5</scripRef>. Observe,</p>
<p class="indent" id="Luke.viii-p15">I. Where, and when, this miracle was
wrought. It was the <i>next day after</i> he had cured the
centurion's servant, <scripRef id="Luke.viii-p15.1" osisRef="Bible:Luke.7.11" parsed="|Luke|7|11|0|0" passage="Lu 7:11"><i>v.</i>
11</scripRef>. Christ was doing good <i>every day,</i> and never
had cause to complain that he had <i>lost a day.</i> It was done at
the gate of a small city, or town, called <i>Nain,</i> not far from
Capernaum, probably the same with a city called <i>Nais,</i> which
Jerome speaks of.</p>
<p class="indent" id="Luke.viii-p16">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
<i>disciples</i> and other <i>people</i> attending Christ
(<scripRef id="Luke.viii-p16.1" osisRef="Bible:Luke.7.11" parsed="|Luke|7|11|0|0" passage="Lu 7:11"><i>v.</i> 11</scripRef>), and a crowd
of relations and neighbours attending the funeral of the young man,
<scripRef id="Luke.viii-p16.2" osisRef="Bible:Luke.7.12" parsed="|Luke|7|12|0|0" passage="Lu 7:12"><i>v.</i> 12</scripRef>. 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.</p>
<p class="indent" id="Luke.viii-p17">III. How it was wrought by our Lord
Jesus.</p>
<p class="indent" id="Luke.viii-p18">1. The person raised to life was a <i>young
man,</i> cut off by death in the beginning of his days—a common
case; <i>man comes forth like a flower and is cut down.</i> That he
was really dead was universally agreed. There could be no collusion
in the case; for Christ was <i>entering into the town,</i> and had
not seen him till now that he met him upon the bier. He was
<i>carried out</i> of the city; for the Jews' burying-places were
without their cities, and at some distance from them. This young
man was the <i>only son of his mother,</i> and <i>she a widow.</i>
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 <i>sorrow</i> of
this poor mother was for her <i>only son</i> (such sorrowing is
referred to as expressive of the greatest grief,—<scripRef id="Luke.viii-p18.1" osisRef="Bible:Zech.12.10" parsed="|Zech|12|10|0|0" passage="Zec 12:10">Zech. xii. 10</scripRef>), and it was the
deeper in that she was a <i>widow,</i> broken with breach upon
breach, and a <i>full end made of her comforts. Much people of the
city was with her, condoling</i> with her loss, to <i>comfort</i>
her.</p>
<p class="indent" id="Luke.viii-p19">2. Christ showed both his <i>pity</i> and
his <i>power</i> in raising him to life, that he might give a
specimen of both, which shine so brightly in man's redemption.</p>
<p class="indent" id="Luke.viii-p20">(1.) See how <i>tender</i> his
<i>compassions</i> are towards the afflicted (<scripRef id="Luke.viii-p20.1" osisRef="Bible:Luke.7.13" parsed="|Luke|7|13|0|0" passage="Lu 7:13"><i>v.</i> 13</scripRef>): <i>When the Lord saw</i> the
poor widow following her son to the grave, <i>he had compassion on
her.</i> Here was not application made to him for her, not so much
as that he would speak some words of comfort to her, but, <i>ex
mero motu—purely from the goodness of his nature,</i> he was
troubled for her. The case was piteous, and he looked upon it with
pity. His eye affected his heart; and he <i>said unto her, Weep
not.</i> Note, Christ has a concern for the mourners, for the
miserable, and often <i>prevents them with the blessing of his
goodness.</i> He undertook the work of our redemption and
salvation, <i>in his love and in his pity,</i> <scripRef id="Luke.viii-p20.2" osisRef="Bible:Isa.63.9" parsed="|Isa|63|9|0|0" passage="Isa 63:9">Isa. lxiii. 9</scripRef>. What a pleasing idea does this
give us of the compassions of the Lord Jesus, and the multitude of
his <i>tender mercies,</i> 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 <i>pities them</i> and knows
their souls in adversity; and, if others despise their grief, he
does not. Christ said, <i>Weep not;</i> and he could give her a
reason for it which no one else could: "Weep not for a <i>dead
son,</i> for he shall presently become a <i>living one.</i>" 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 <i>not sorrow as those
that have no hope,</i> <scripRef id="Luke.viii-p20.3" osisRef="Bible:1Thess.4.13" parsed="|1Thess|4|13|0|0" passage="1Th 4:13">1 Thess. iv.
13</scripRef>. Let Rachel, that <i>weeps for her children, refrain
her eyes from tears,</i> for <i>there is hope in thine end, saith
the Lord, that thy children shall come again to their own
border,</i> <scripRef id="Luke.viii-p20.4" osisRef="Bible:Jer.31.17" parsed="|Jer|31|17|0|0" passage="Jer 31:17">Jer. xxxi. 17</scripRef>.
And let our <i>passion</i> at such a time be checked and claimed by
the consideration of Christ's <i>compassion.</i></p>
<p class="indent" id="Luke.viii-p21">(2.) See how <i>triumphant</i> his
<i>commands</i> are over even death itself (<scripRef id="Luke.viii-p21.1" osisRef="Bible:Luke.7.14" parsed="|Luke|7|14|0|0" passage="Lu 7:14"><i>v.</i> 14</scripRef>): <i>He came, and touched the
bier,</i> 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. <i>Deliver him from going down to the pit; I have found a
ransom,</i> <scripRef id="Luke.viii-p21.2" osisRef="Bible:Job.33.24" parsed="|Job|33|24|0|0" passage="Job 33:24">Job xxxiii.
24</scripRef>. Hereupon <i>they that bore him stood still,</i> 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, <i>Young man, I say unto thee, Arise.</i> The young man
was <i>dead,</i> 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 <i>arise,</i>
when a power went along with that word to <i>put life</i> into him.
The gospel call to all people, to young people particularly, is,
"<i>Arise,</i> 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 (<scripRef id="Luke.viii-p21.3" osisRef="Bible:Luke.7.15" parsed="|Luke|7|15|0|0" passage="Lu 7:15"><i>v.</i>
15</scripRef>): <i>He that was dead sat up.</i> Have we grace from
Christ? Let us show it. Another evidence of life was that he
<i>began to speak;</i> for whenever Christ gives us spiritual life
he <i>opens the lips</i> in prayer and praise. And, <i>lastly,</i>
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 <i>delivered him to his mother,</i>
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 <i>comforted,</i> 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.</p>
<p class="indent" id="Luke.viii-p22">IV. What influence it had upon the people
(<scripRef id="Luke.viii-p22.1" osisRef="Bible:Luke.7.16" parsed="|Luke|7|16|0|0" passage="Lu 7:16"><i>v.</i> 16</scripRef>): <i>There
came a fear on all;</i> 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
<i>glorified God.</i> The Lord and his goodness, as well as the
Lord and his greatness, are to be feared. The inference they drew
from it was, "<i>A great prophet is risen up among us,</i> 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 <i>God hath visited his people,</i> to redeem them, as was
expected," <scripRef id="Luke.viii-p22.2" osisRef="Bible:Luke.1.68" parsed="|Luke|1|68|0|0" passage="Lu 1:68">Luke i. 68</scripRef>. This
would be <i>life from the dead</i> 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 (<scripRef id="Luke.viii-p22.3" osisRef="Bible:Luke.7.17" parsed="|Luke|7|17|0|0" passage="Lu 7:17"><i>v.</i>
17</scripRef>): <i>This rumour of him,</i> that he was the great
prophet, <i>went forth</i> upon the wings of fame <i>through all
Judea,</i> which lay a great way off, and throughout all Galilee,
which was the <i>region round about.</i> Most had this notice of
him, yet few believed in him, and gave up themselves to him. Many
have the <i>rumour</i> of Christ's gospel in their ears that have
not the <i>savour</i> and <i>relish</i> of it in their souls. 2. In
particular, it was carefully brought to John Baptist, who was now
in prison (<scripRef id="Luke.viii-p22.4" osisRef="Bible:Luke.7.18" parsed="|Luke|7|18|0|0" passage="Lu 7:18"><i>v.</i> 18</scripRef>):
<i>His disciples came,</i> and gave him an account of all things,
that he might know that though <i>he</i> was bound yet <i>the word
of the Lord was not bound;</i> God's work was going on, though he
was laid aside.</p>
</div><scripCom id="Luke.viii-p22.5" osisRef="Bible:Luke.7.19-Luke.7.35" parsed="|Luke|7|19|7|35" passage="Lu 7:19-35" type="Commentary"/><div class="Commentary" id="Bible:Luke.7.19-Luke.7.35">
<h4 id="Luke.viii-p22.6">John's Message to Jesus; The Ministry of
John and of Christ.</h4>
<p class="passage" id="Luke.viii-p23">19 And John calling <i>unto him</i> two of his
disciples sent <i>them</i> 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 <i>their</i>
infirmities and plagues, and of evil spirits; and unto many <i>that
were</i> 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 <i>he,</i> 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 <i>he,</i> 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
<i>him,</i> and the publicans, justified God, being baptized with
the baptism of <scripRef id="Luke.viii-p23.1" osisRef="Bible:John.30" parsed="|John|30|0|0|0" passage="John. 30">John.   30</scripRef> 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.</p>
<p class="indent" id="Luke.viii-p24">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, <scripRef id="Luke.viii-p24.1" osisRef="Bible:Matt.11.2-Matt.11.19" parsed="|Matt|11|2|11|19" passage="Mt 11:2-19">Matt. xi. 2-19</scripRef>.</p>
<p class="indent" id="Luke.viii-p25">I. We have here the message John Baptist
sent to Christ, and the return he made to it. Observe,</p>
<p class="indent" id="Luke.viii-p26">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, <scripRef id="Luke.viii-p26.1" osisRef="Bible:Luke.7.19-Luke.7.20" parsed="|Luke|7|19|7|20" passage="Lu 7:19,20"><i>v.</i> 19, 20</scripRef>. 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.</p>
<p class="indent" id="Luke.viii-p27">2. The faith of John Baptist himself, or at
least of his disciples, wanted to be <i>confirmed</i> 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, <i>Art thou the Messiah?</i> not
doubting but that, if he was not, he would direct them what
<i>other</i> to <i>look for.</i></p>
<p class="indent" id="Luke.viii-p28">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,
<i>in that same hour,</i> which perhaps intimates that they staid
but <i>an hour</i> with him; and what a deal of work did Christ do
in a little time! <scripRef id="Luke.viii-p28.1" osisRef="Bible:Luke.7.21" parsed="|Luke|7|21|0|0" passage="Lu 7:21"><i>v.</i>
21</scripRef>. <i>He cured many of their infirmities and
plagues</i> in body, and of <i>evil spirits</i> that affected the
mind either with frenzy or melancholy, and <i>unto many that were
blind he gave sight.</i> He multiplied the cures, that there might
be no ground left to suspect a fraud; and then (<scripRef id="Luke.viii-p28.2" osisRef="Bible:Luke.7.22" parsed="|Luke|7|22|0|0" passage="Lu 7:22"><i>v.</i> 22</scripRef>) he bade them <i>go and tell John
what they had seen.</i> And he and they might easily argue, as even
the common people did (<scripRef id="Luke.viii-p28.3" osisRef="Bible:John.7.31" parsed="|John|7|31|0|0" passage="Joh 7:31">John vii.
31</scripRef>), <i>When Christ cometh, will he do more miracles
than these which this man hath done?</i> 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 <i>look
for no other.</i> To his miracles in the kingdom of nature he adds
this in the kingdom of grace (<scripRef id="Luke.viii-p28.4" osisRef="Bible:Luke.7.22" parsed="|Luke|7|22|0|0" passage="Lu 7:22"><i>v.</i>
22</scripRef>), <i>To the poor the gospel is preached,</i> which
they knew was to be done by the Messiah; for he was anointed to
<i>preach the gospel to the meek</i> (<scripRef id="Luke.viii-p28.5" osisRef="Bible:Isa.61.1" parsed="|Isa|61|1|0|0" passage="Isa 61:1">Isa. lxi. 1</scripRef>), and to <i>save the souls of the
poor and needy,</i> <scripRef id="Luke.viii-p28.6" osisRef="Bible:Ps.72.13" parsed="|Ps|72|13|0|0" passage="Ps 72:13">Ps. lxxii.
13</scripRef>. 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.</p>
<p class="indent" id="Luke.viii-p29">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 (<scripRef id="Luke.viii-p29.1" osisRef="Bible:Luke.7.23" parsed="|Luke|7|23|0|0" passage="Lu 7:23"><i>v.</i> 23</scripRef>): <i>Blessed is he whosoever
shall not be offended in me,</i> or <i>scandalized</i> 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 <i>confirm
the truth</i> to those that are <i>honest</i> and <i>impartial</i>
in searching after it, and have their minds prepared to receive it,
so there should be also objections, to <i>cloud the truth</i> 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
<i>blessed,</i> for he is wise, humble, and well disposed, that is
not overcome by these prejudices. It is a sign that God has
<i>blessed</i> him, for it is by his grace that he is helped over
these stumbling-stones; <i>and he shall be blessed</i> indeed,
blessed in Christ.</p>
<p class="indent" id="Luke.viii-p30">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 <i>when they were
departed</i> (<scripRef id="Luke.viii-p30.1" osisRef="Bible:Luke.7.24" parsed="|Luke|7|24|0|0" passage="Lu 7:24"><i>v.</i> 24</scripRef>),
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 <i>what they went out into the wilderness to see,</i>
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."</p>
<p class="indent" id="Luke.viii-p31">1. He was a man of unshaken
<i>self-consistence,</i> a man of steadiness and constancy. He was
not a <i>reed shaken with the wind,</i> first in one direction and
then in another, shifting with every wind; he was <i>firm</i> as a
<i>rock,</i> not <i>fickle</i> as a <i>reed.</i> If he could have
bowed like a <i>reed</i> to Herod, and have complied with the
court, he might have been a favourite there; but <i>none of these
things moved him.</i></p>
<p class="indent" id="Luke.viii-p32">2. He was a man of unparalleled
<i>self-denial,</i> a great example of mortification and contempt
of the world. He was not <i>a man clothed in soft raiment,</i> nor
did he <i>live delicately</i> (<scripRef id="Luke.viii-p32.1" osisRef="Bible:Luke.7.25" parsed="|Luke|7|25|0|0" passage="Lu 7:25"><i>v.</i> 25</scripRef>); 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.</p>
<p class="indent" id="Luke.viii-p33">3. He was <i>a prophet,</i> had his
commission and instructions immediately from God, and not of man or
by man. He was by birth a <i>priest,</i> but that is never taken
notice of; for his glory, as a prophet, eclipsed the honour of his
priesthood. Nay, he was <i>more,</i> he was <i>much more than a
prophet</i> (<scripRef id="Luke.viii-p33.1" osisRef="Bible:Luke.7.26" parsed="|Luke|7|26|0|0" passage="Lu 7:26"><i>v.</i> 26</scripRef>),
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.</p>
<p class="indent" id="Luke.viii-p34">4. He was the harbinger and forerunner of
the Messiah, and was himself prophesied of in the Old Testament
(<scripRef id="Luke.viii-p34.1" osisRef="Bible:Luke.7.27" parsed="|Luke|7|27|0|0" passage="Lu 7:27"><i>v.</i> 27</scripRef>): <i>This is
he of whom it is written</i> (<scripRef id="Luke.viii-p34.2" osisRef="Bible:Mal.3.1" parsed="|Mal|3|1|0|0" passage="Mal 3:1">Mal. iii.
1</scripRef>), <i>Behold, I send my messenger before thy face.</i>
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 <i>temporal prince,</i> under which
character the carnal Jews expected him, his <i>messenger</i> would
have appeared either in the <i>pomp</i> of a <i>general</i> or the
<i>gaiety</i> of a <i>herald at arms;</i> but it was a
<i>previous</i> indication, plain enough, of the <i>spiritual</i>
nature of Christ's kingdom, that the messenger he sent before him
to <i>prepare his way</i> 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.</p>
<p class="indent" id="Luke.viii-p35">5. He was, upon this account, so great,
that really there was not a <i>greater prophet</i> than he.
<i>Prophets</i> were the <i>greatest</i> that were <i>born of
women,</i> more honourable than kings and princes, and John was the
<i>greatest</i> of all the <i>prophets.</i> The country was not
sensible what a <i>valuable,</i> what an <i>invaluable,</i> man it
had in it, when John Baptist went about preaching and baptizing.
And yet <i>he that is least in the kingdom of God is greater than
he.</i> The least gospel minister, that has obtained mercy of the
Lord to be <i>skilful</i> and <i>faithful</i> in his work, or the
meanest of the <i>apostles</i> and first preachers of the gospel,
being <i>employed</i> under a more <i>excellent</i> dispensation,
are in a more honourable office than John Baptist. The meanest of
those that <i>follow the Lamb</i> 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.</p>
<p class="indent" id="Luke.viii-p36">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.</p>
<p class="indent" id="Luke.viii-p37">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, <scripRef id="Luke.viii-p37.1" osisRef="Bible:Luke.7.29" parsed="|Luke|7|29|0|0" passage="Lu 7:29"><i>v.</i> 29</scripRef>. <i>The people</i> indeed, the
vulgar herd, of whom it was said, <i>This people, who know not the
law, are cursed</i> (<scripRef id="Luke.viii-p37.2" osisRef="Bible:John.7.49" parsed="|John|7|49|0|0" passage="Joh 7:49">John vii.
49</scripRef>), and the publicans, men of ill fame, as being
generally men of bad morals, or taken to be so, these were
<i>baptized with his baptism,</i> and became his disciples; and
these, though glorious monuments of divine grace, yet did not
<i>magnify John</i> in the eye of the world; but by their
repentance and reformation they <i>justified God,</i> 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 <i>them</i> whatever it was to others. (2.) The
great men of their church and nation, the <i>polite</i> and the
<i>politicians,</i> 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 <i>baptized of him,</i> <scripRef id="Luke.viii-p37.3" osisRef="Bible:Luke.7.30" parsed="|Luke|7|30|0|0" passage="Lu 7:30"><i>v.</i> 30</scripRef>. 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, <i>rejected the counsel of God against
themselves;</i> they <i>frustrated it,</i> they <i>received the
grace of God,</i> by the baptism of John, in <i>vain.</i> God in
sending that <i>messenger</i> among them had a kind <i>purpose</i>
of good to them, <i>designed</i> their salvation by it, and, if
they had closed with the counsel of God, it had been <i>for
themselves,</i> they had been made for ever; but they <i>rejected
it,</i> would not comply with it, and it was <i>against
themselves,</i> 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.</p>
<p class="indent" id="Luke.viii-p38">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.</p>
<p class="indent" id="Luke.viii-p39">(1.) They made but a jesting matter of the
methods God took to do them good (<scripRef id="Luke.viii-p39.1" osisRef="Bible:Luke.7.31" parsed="|Luke|7|31|0|0" passage="Lu 7:31"><i>v.</i> 31</scripRef>): "<i>Whereunto shall I liken the
men of this generation?</i> What can I think of absurd enough to
represent them by? They are, then, <i>like children sitting in the
market-place,</i> 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 (<scripRef id="Luke.viii-p39.2" osisRef="Bible:Luke.7.32" parsed="|Luke|7|32|0|0" passage="Lu 7:32"><i>v.</i> 32</scripRef>), 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 <i>serious</i> in the concerns of their souls. Old
men, sitting in the sanhedrim, were but as <i>children sitting in
the market-place,</i> 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.</p>
<p class="indent" id="Luke.viii-p40">(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 <i>neither eating nor
drinking,</i> so freely, plentifully, and cheerfully, as others
did, <i>you say, "He has a devil;</i> he is a melancholy man, he is
possessed, as the demoniac whose dwelling was <i>among the
tombs,</i> though he be not quite so wild." [2.] Our Lord Jesus was
of a more free and open conversation; he <i>came eating and
drinking,</i> <scripRef id="Luke.viii-p40.1" osisRef="Bible:Luke.7.34" parsed="|Luke|7|34|0|0" passage="Lu 7:34"><i>v.</i> 34</scripRef>.
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; <i>diversity of gifts,</i> but each given to
<i>profit withal.</i> 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 <i>crazed in his intellects,</i> because he came <i>neither
eating nor drinking,</i> represented our Lord Jesus as <i>corrupt
in his morals,</i> because he came <i>eating and drinking; he is a
gluttonous man, and a wine-bibber.</i> 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 <i>them,</i> but really destroy <i>themselves.</i></p>
<p class="indent" id="Luke.viii-p41">3. He shows that, notwithstanding this, God
will be glorified in the salvation of a chosen remnant (<scripRef id="Luke.viii-p41.1" osisRef="Bible:Luke.7.35" parsed="|Luke|7|35|0|0" passage="Lu 7:35"><i>v.</i> 35</scripRef>): <i>Wisdom is justified
of all her children.</i> There are those who are given to wisdom
<i>as her children,</i> 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.</p>
</div><scripCom id="Luke.viii-p41.2" osisRef="Bible:Luke.7.36-Luke.7.50" parsed="|Luke|7|36|7|50" passage="Lu 7:36-50" type="Commentary"/><div class="Commentary" id="Bible:Luke.7.36-Luke.7.50">
<h4 id="Luke.viii-p41.3">Christ in the House of the
Pharisee.</h4>
<p class="passage" id="Luke.viii-p42">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 <i>Jesus</i> sat at meat in the
Pharisee's house, brought an alabaster box of ointment,   38
And stood at his feet behind <i>him</i> weeping, and began to wash
his feet with tears, and did wipe <i>them</i> with the hairs of her
head, and kissed his feet, and anointed <i>them</i> with the
ointment.   39 Now when the Pharisee which had bidden him saw
<i>it,</i> he spake within himself, saying, This man, if he were a
prophet, would have known who and what manner of woman <i>this
is</i> 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
<i>he,</i> 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 <i>them</i> 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, <i>the same</i> 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.</p>
<p class="indent" id="Luke.viii-p43">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 <i>a
friend to publicans and sinners,</i> 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 (<scripRef id="Luke.viii-p43.1" osisRef="Bible:Luke.8.2 Bible:Mark.16.9" parsed="|Luke|8|2|0|0;|Mark|16|9|0|0" passage="Lu 8:2,Mk 16:9"><i>ch.</i> viii. 2
and Mark xvi. 9</scripRef>) to be one <i>out of whom Christ had
cast seven devils;</i> but that is not mentioned here, and
therefore it is probable that it was not she. Now observe here,</p>
<p class="indent" id="Luke.viii-p44">I. The civil entertainment which a Pharisee
gave to Christ, and his gracious acceptance of that entertainment
(<scripRef id="Luke.viii-p44.1" osisRef="Bible:Luke.7.36" parsed="|Luke|7|36|0|0" passage="Lu 7:36"><i>v.</i> 36</scripRef>): <i>One of
the Pharisees desired him that he would eat with him,</i> 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
<i>prophet</i> (<scripRef id="Luke.viii-p44.2" osisRef="Bible:Luke.7.39" parsed="|Luke|7|39|0|0" passage="Lu 7:39"><i>v.</i>
39</scripRef>), and yet our Lord Jesus accepted his invitation,
<i>went into his house, and sat down to meat,</i> that they might
see he took the same liberty with Pharisees that he did with
publicans, in hopes of <i>doing them good.</i> 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.</p>
<p class="indent" id="Luke.viii-p45">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 <i>that was a sinner,</i> a Gentile, a
<i>harlot,</i> I doubt, known to be so, and infamous. She <i>knew
that Jesus sat at meat in the Pharisee's house,</i> 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 <i>washing</i> 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 <i>behind them.</i> Now this woman did not
look Christ in the face, but came <i>behind him,</i> and did the
part of a <i>maid-servant,</i> whose office it was to <i>wash the
feet</i> of the guests (<scripRef id="Luke.viii-p45.1" osisRef="Bible:1Sam.25.41" parsed="|1Sam|25|41|0|0" passage="1Sa 25:41">1 Sam. xxv.
41</scripRef>) and to prepare the ointments.</p>
<p class="indent" id="Luke.viii-p46">Now in what this good woman did, we may
observe,</p>
<p class="indent" id="Luke.viii-p47">1. Her <i>deep humiliation</i> for sin. She
stood behind him <i>weeping;</i> 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, <i>when
he is pacified,</i> <scripRef id="Luke.viii-p47.1" osisRef="Bible:Ezek.16.63" parsed="|Ezek|16|63|0|0" passage="Eze 16:63">Ezek. xvi.
63</scripRef>.</p>
<p class="indent" id="Luke.viii-p48">2. Her <i>strong affection</i> to the Lord
Jesus. This was what our Lord Jesus took special notice of, that
she <i>loved much,</i> <scripRef id="Luke.viii-p48.1" osisRef="Bible:Luke.7.42 Bible:Luke.7.47" parsed="|Luke|7|42|0|0;|Luke|7|47|0|0" passage="Lu 7:42,47"><i>v.</i> 42,
47</scripRef>. She <i>washed his feet,</i> in token of her ready
submission to the meanest office in which she might <i>do him
honour.</i> Nay, she washed them with <i>her tears,</i> tears of
joy; she was in a transport, to find herself so near her Saviour,
whom her soul loved. She <i>kissed his feet,</i> as one unworthy of
the kisses of his mouth, which the spouse coveted, <scripRef id="Luke.viii-p48.2" osisRef="Bible:Song.1.2" parsed="|Song|1|2|0|0" passage="So 1:2">Cant. i. 2</scripRef>. It was a kiss of adoration
as well as affection. <i>She wiped them with her hair,</i> 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 <i>anointed</i>
his feet <i>with the ointment,</i> owning him hereby to be the
Messiah, the <i>Anointed.</i> She anointed his feet in token of her
consent to God's design in anointing his head with the <i>oil of
gladness.</i> Note, All true penitents have a dear love to the Lord
Jesus.</p>
<p class="indent" id="Luke.viii-p49">III. The offence which the Pharisee took at
Christ, for admitting the respect which this poor penitent paid him
(<scripRef id="Luke.viii-p49.1" osisRef="Bible:Luke.7.39" parsed="|Luke|7|39|0|0" passage="Lu 7:39"><i>v.</i> 39</scripRef>): <i>He said
within himself</i> (little thinking that Christ knew what he
thought), <i>This man, if he were a prophet,</i> would then have so
much <i>knowledge</i> as to perceive that <i>this woman is a
sinner,</i> is a Gentile, is a woman of ill fame, and so much
<i>sanctity</i> as <i>therefore</i> 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,
<i>Stand by thyself, come not near me, for I am holier than
thou</i> (<scripRef id="Luke.viii-p49.2" osisRef="Bible:Isa.65.5" parsed="|Isa|65|5|0|0" passage="Isa 65:5">Isa. lxv. 5</scripRef>); and
he thought Christ should say so too.</p>
<p class="indent" id="Luke.viii-p50">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 <i>within himself,</i> and made answer to
it: <i>Simon, I have something to say unto thee,</i> <scripRef id="Luke.viii-p50.1" osisRef="Bible:Luke.7.40" parsed="|Luke|7|40|0|0" passage="Lu 7:40"><i>v.</i> 40</scripRef>. Though he was kindly
entertained at his table, yet even there he reproved him for what
he saw amiss in him, and would not <i>suffer sin upon him.</i>
Those whom Christ hath <i>something against</i> he hath something
to <i>say to,</i> for his <i>Spirit</i> shall <i>reprove.</i> Simon
is willing to give him the hearing: <i>He saith, Master, say
on.</i> 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 <i>Master,</i> among those that cry <i>Lord,
Lord,</i> but <i>do not the things which he saith.</i> 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 <i>pardoned</i>
sinner, which supposes her to be a <i>penitent</i> sinner. What she
did to him was an expression of her <i>great love</i> to her
Saviour, by whom her sins were forgiven. If she was pardoned, who
had been <i>so great a sinner,</i> 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 <i>prophet</i> 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 <i>power on earth to forgive sins,</i> and
to whom are due the affections and thankful acknowledgments of
penitent pardoned sinners. Now, in his answer,</p>
<p class="indent" id="Luke.viii-p51">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 <i>sins</i> were
<i>pardoned,</i> <scripRef id="Luke.viii-p51.1" osisRef="Bible:Luke.7.41-Luke.7.43" parsed="|Luke|7|41|7|43" passage="Lu 7:41-43"><i>v.</i>
41-43</scripRef>. A man had <i>two debtors</i> that were both
insolvent, but one of them owed him <i>ten times</i> more than the
other. He very freely <i>forgave them both,</i> and did not take
the advantage of the law against them, did not order them and their
children to be sold, or <i>deliver them to the tormentors.</i> Now
they were both sensible of the great kindness they had received;
but <i>which of them will love him most?</i> Certainly, saith the
Pharisee, he to <i>whom he forgave most;</i> and herein he rightly
judged. Now we, being obliged to <i>forgive,</i> as we are and hope
to be <i>forgiven,</i> may hence learn the duty between debtor and
creditor.</p>
<p class="indent" id="Luke.viii-p52">(1.) The <i>debtor,</i> if he have <i>any
thing to pay,</i> ought to make satisfaction to his
<i>creditor.</i> No man can reckon any thing <i>his own</i> or have
any comfortable enjoyment of it, but that which is so when <i>all
his debts are paid.</i></p>
<p class="indent" id="Luke.viii-p53">(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
<i>freely to forgive him. Summum jus est summa injuria—The law
stretched into rigour becomes unjust.</i> Let the unmerciful
creditor read that parable, <scripRef id="Luke.viii-p53.1" osisRef="Bible:Matt.18.23" parsed="|Matt|18|23|0|0" passage="Mt 18:23">Matt.
xviii. 23</scripRef>, &amp;c., and tremble; for <i>they</i> shall
have judgment without mercy that show no mercy.</p>
<p class="indent" id="Luke.viii-p54">(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 <i>grateful,</i> are
<i>spiteful,</i> 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 <i>sin is a debt,</i>
and <i>sinners are debtors</i> 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: <i>One owed five hundred pence and the other fifty.</i> 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,
<scripRef id="Luke.viii-p54.1" osisRef="Bible:Luke.18.10-Luke.18.11" parsed="|Luke|18|10|18|11" passage="Lu 18:10,11">Luke xviii. 10, 11</scripRef>. This
woman, that had been a scandalous notorious sinner, was the
<i>greater debtor.</i> 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 <i>more</i> than we are able to pay: <i>They had
nothing to pay,</i> 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 <i>thousands of rams.</i> 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 <i>ready</i> to
forgive, <i>frankly</i> to <i>forgive,</i> 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 <i>pardoned</i> are obliged to <i>love
him</i> that pardoned them; and the more is forgiven them, the more
they should love him. The <i>greater sinners</i> any have been
before their conversion, the <i>greater saints</i> 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 <i>persecuting
Saul</i> became a preaching Paul he <i>laboured more
abundantly.</i></p>
<p class="indent" id="Luke.viii-p55">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 <i>forgiven,</i> though to him <i>less was forgiven.</i> 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. <i>Seest
thou this woman?</i> <scripRef id="Luke.viii-p55.1" osisRef="Bible:Luke.7.44" parsed="|Luke|7|44|0|0" passage="Lu 7:44"><i>v.</i>
44</scripRef>. 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: <i>she has
washed my feet with tears,</i> tears of affection to me, tears of
affliction for sin, and has <i>wiped them with the hairs of her
head,</i> 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 <i>this woman has not
ceased to kiss my feet</i> (<scripRef id="Luke.viii-p55.2" osisRef="Bible:Luke.7.45" parsed="|Luke|7|45|0|0" passage="Lu 7:45"><i>v.</i>
45</scripRef>), 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 <i>ointment</i> upon <i>my feet</i> (<scripRef id="Luke.viii-p55.3" osisRef="Bible:Luke.7.46" parsed="|Luke|7|46|0|0" passage="Lu 7:46"><i>v.</i> 46</scripRef>), 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 <i>cheap</i> and
<i>easy</i> religion.</p>
<p class="indent" id="Luke.viii-p56">3. He silenced the Pharisee's cavil: <i>I
say unto thee,</i> Simon, <i>her sins, which are many, are
forgiven,</i> <scripRef id="Luke.viii-p56.1" osisRef="Bible:Luke.7.47" parsed="|Luke|7|47|0|0" passage="Lu 7:47"><i>v.</i> 47</scripRef>.
He owns that she had been guilty of <i>many sins:</i> "But they are
<i>forgiven</i> her, and therefore it is no way unbecoming in me to
accept her kindness. They <i>are forgiven, for she loved much.</i>"
It should be rendered, <i>therefore she loved much;</i> for it is
plain, by the tenour of Christ's discourse, that the loving much
was not the <i>cause,</i> but the <i>effect,</i> of her pardon, and
of her comfortable sense of it; for <i>we love God</i> because
<i>he first loved us;</i> he did not forgive us because we first
loved him. "But <i>to whom little is forgiven,</i> as is to thee,
<i>the same loveth little,</i> 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
<i>little,</i> 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.</p>
<p class="indent" id="Luke.viii-p57">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, <i>Thy sins are forgiven,</i> <scripRef id="Luke.viii-p57.1" osisRef="Bible:Luke.7.48" parsed="|Luke|7|48|0|0" passage="Lu 7:48"><i>v.</i> 48</scripRef>. 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 <i>work of grace</i> wrought <i>in us</i> that we obtain the
assurance of an <i>act of grace</i> wrought <i>for us.</i> How well
was she paid for her pains and cost, when she was dismissed with
this word from Christ, <i>Thy sins are forgiven!</i> 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 (<scripRef id="Luke.viii-p57.2" osisRef="Bible:Luke.7.49" parsed="|Luke|7|49|0|0" passage="Lu 7:49"><i>v.</i>
49</scripRef>), as those had done (<scripRef id="Luke.viii-p57.3" osisRef="Bible:Matt.9.3" parsed="|Matt|9|3|0|0" passage="Mt 9:3">Matt.
ix. 3</scripRef>), yet he <i>stood to what he had said;</i> for as
he had there proved that he had <i>power to forgive sin,</i> 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 <i>pleasure
in forgiving sin,</i> and it was his delight; he loves to speak
pardon and peace to penitents: <i>He said to the woman, Thy faith
hath saved thee,</i> <scripRef id="Luke.viii-p57.4" osisRef="Bible:Luke.7.50" parsed="|Luke|7|50|0|0" passage="Lu 7:50"><i>v.</i>
50</scripRef>. This would confirm and double her comfort in the
forgiveness of her sin, that she was <i>justified by her faith.</i>
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.</p>
</div></div2>