Verse-by-Verse Bible Commentary
Luke 7:41

Clarke's Commentary

Verse 41. A certain creditor, c.] It is plain that in this parable our Lord means, by the creditor, GOD, and, by the two debtors, Simon and the woman who was present. Simon, who had the light of the law, and who, in consequence of his profession as a Pharisee, was obliged to abstain from outward iniquity, might be considered as the debtor who owed only fifty pence, or denarii. The woman, whom I have supposed to be a heathen, not having these advantages, having no rule to regulate her actions, and no curb on her evil propensities, may be considered as the debtor who owed five hundred pence, or denarii. And when both were compared, Simon's debt to God might be considered, in reference to hers, as fifty to five hundred. However, we find, notwithstanding this great disparity, both were insolvent. Simon, the religious Pharisee, could no more pay his fifty to God than this poor heathen her five hundred and, if both be not freely forgiven by the Divine mercy, both must finally perish. Having NOTHING to PAY, he kindly FORGAVE them both. Some think that this very Simon was no inconsiderable debtor to our Lord, as having been mercifully cleansed from a leprosy; for he is supposed to be the same as Simon the leper. Matthew 26:6; Matthew 26:6.

Bridgeway Bible Commentary

51. In the house of Simon the Pharisee (Luke 7:36-50)

Like most Pharisees, Simon no doubt kept the laws of holiness and thought that God was more pleased with him than with socially despised people such as tax collectors and prostitutes. He was therefore surprised that Jesus allowed a prostitute to wash his feet. In Simon’s view this showed that Jesus did not have divine knowledge, otherwise he would know the sort of person the woman was and would not allow her to touch him (Luke 7:36-39).

Jesus knew Simon’s thoughts, so told a story to contrast Simon’s attitude with the woman’s (Luke 7:40-43). Simon had never come to Jesus in search of forgiveness, because he had never felt the need. Consequently, he had no reason to feel any love or gratitude towards Jesus. The woman, however, had apparently heard Jesus’ message of forgiveness and, being sorry for her sins, trusted in his forgiving love. She then showed her love and gratitude in the most meaningful way she new (Luke 7:44-50).

Coffman's Commentaries on the Bible

A certain lender had two debtors: the one owed five hundred shillings, and the other fifty. When they had not wherewith to pay, he forgave them both. Which of them will love him most?

The lender = Jesus Christ our Lord

The one who owed five hundred shillings = the sinful woman

The one who owed fifty shillings = the Pharisee

Their both being unable to pay = the fact that no mortal can atone for even the most insignificant of his sins.

His freely forgiving both = the unmerited favor of God in providing a means of forgiveness for all.

The question of who "loved" the most focuses upon the most important element in determining who shall be saved.

Significantly, the sins of the Pharisee, consisting of pride, conceit, and self-righteousness, were here set forth as only a tenth as weighty as the sins of the woman.

Barnes' Notes on the Whole Bible

A certain creditor - A man who had lent money or sold property, the payment for which was yet due.

Five hundred pence - About 69 dollars 26 cents, or 14 British pounds, 11 shilling, 8d. See the notes at Matthew 18:28.

Fifty - About 7 dollars, or 1 British pound, 9 shillings, and 2d.

Calvin's Commentary on the Bible

41.A certain creditor had two debtors The scope of this parable is to demonstrate, that Simon is wrong in condemning the woman who is acquitted by the heavenly judge. He proves that she is righteous, not because she pleased God, but because her sins were forgiven; for otherwise her case would not correspond to the parable, in which Christ expressly states, that the creditor freely forgave the debtors who were not able to pay. We cannot avoid wondering, therefore, that the greater part of commentators have fallen into so gross a blunder as to imagine that this woman, by her tears, and her anointing, and her kissing his feet, deserved the pardon of her sins. The argument which Christ employs was taken, not from the cause, but from the effect; for, until a favor has been received, it cannot awaken gratitude, ⁽²⁴³⁾ and the cause of reciprocal love is here declared to be a free forgiveness. In a word, Christ argues from the fruits or effects that follow it, that this woman has been reconciled to God.

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

Smith's Bible Commentary

Let's turn now in our Bibles to Luke's gospel, chapter 7. At this point in Luke's gospel he is going to give us series of events, miracles that transpired in the life of Jesus.

When he ended these sayings in the audience of the people, he entered into Capernaum. And a certain centurion's servant, who was dear unto him, was sick, and ready to die. 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. And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this: For he loves our nation, and he has build us a synagogue ( Luke 7:1-5 ).

The Roman centurions were special men. They are mentioned several times in the scriptures, and always in a favorable light. They were always, it seems, outstanding men. We remember the Roman centurion Cornelius in Caesarea. It was while he was in prayer that the Lord spoke to him, and commanded that he should send his servants to Joppa in order to get Peter to come down and teach them the way of the Lord more completely. And so it was in the Roman centurion's house in Caesarea that the gospel was first preached to the Gentiles, and the outpouring of the Holy Spirit upon his house, and those that were with him. As God began His work among the Gentiles, actually in the house of a Roman centurion. So they are mentioned several times in the scriptures, always in a kind and favorable light.

This centurion in Capernaum was declared to be a worthy person by the Jewish leaders, who came to Jesus on his behalf. They said that he was worthy for whom He should do this. This is interesting to me, because the Jewish people, even to the present day, and I am certain that it doesn't have it's roots in the New Testament, but to the present day they have awards that they give to worthy people. And it is a phrase that they yet use today. In fact, I've been awarded a worthy person by the Jewish community, whatever that might mean. And I haven't found out yet, but I don't know that I fully want to. But I think it's good, because they were smiling when they awarded me. But it's a title that they still give today for a person who has, and I suppose it is a person outside of the Jewish faith, who has shown kindness and consideration to the Jews would be my estimation of this title. And such was the case with the Roman centurion. He has build a synagogue for them, and he loved their nation. And so having this as his credential, the Jewish leaders came and besought Jesus to do the favor for him by healing his servant.

It was unusual for a master to have a close relationship with his servant. The servants in the Roman Empire really had no rights whatsoever. And there was a Roman writer who said that every year a man should take stock of his possessions, and should hold on to that which is still producing and beneficial, and should get rid of that which was no longer productive. And included in that getting rid of that which was no longer productive was a slave who was no longer capable of putting out a day's work. And so when he got to that place, he would just be put out, and left to die. For he had no other recourse. The slave was so much a part of, just a possession of his master, that in the Roman Empire a master could put his slave to death and not face any charges for it. After all, you're just destroying your own property. So for him to have this attitude towards a slave was unusual in itself. And it does show that he is one of those men above the ordinary. He loved this slave very much, and was concerned because he was almost dead.

Then Jesus went with them. And when he was not far from the house, then centurion sent friends to him, saying unto him, Lord, do not trouble yourself; for I am not worthy that you should enter under my roof: Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed ( Luke 7:6-7 ).

Now the commendation that the Jewish leaders had given to Jesus is, this man is worthy. As he answers or responds when he finds out that Jesus is getting close to his house, sending other friends, he said, "I am not worthy that You should come under my roof." He used a different word for worthy. But then he did say, using the same word for worthy, "neither did I think myself worthy to come to Thee."

In that culture it was unlawful for a Jew to enter the home of a Gentile. He knew for Jesus to come into his house would be putting a strain upon Jesus. When Peter entered the house of Cornelius, he apologized for doing so. He had taken some Jewish friends with him from Joppa. And he apologized for doing so. He said, "You know it isn't lawful for me to assemble with you fellows, to come to this house, but the Lord told me not to ask any questions, so I am here, what do you want?" But he was apologizing for entering into the house of a Gentile, because that was forbidden to the Jew.

So he is saying to Jesus, "I am not worthy that You should come under my roof. I didn't even feel I was worthy to come to You."

It is interesting when we remember when the woman from the area of Sidon came to Jesus concerning her daughter, who she said was vexed with a devil, and Jesus didn't answer. The disciples said, "Lord, do something for her, she is bugging us; she is driving us crazy." And Jesus said, "It isn't right to give the children's bread to the dogs." Now, Jesus was declaring that these benefits that He was bringing were for the Jews. This centurion did not feel worthy to come to Jesus and ask that Jesus would even come. And was sort of embarrassed that Jesus was coming. But then he made a remarkable statement. He said, "Just say the word. You don't have to come; I am not worthy that you should come. Just say the word and my servant will be healed. For I understand authority."

For I also [recognizing that Jesus had authority, I also] am a man set under authority, having under me soldiers ( Luke 7:8 ),

"I am a man who is under authority, and I have under me soldiers. I understand what authority is about. I submit to an authority, but I also have authority. And I understand how authority works. I also," recognizing now that Jesus had this authority, "I also am a man under authority, having under me men, or men set under authority, having under me men."

And I can say unto one, Go, and he goes; and to another I say, Come, and he comes; and to my servant, Do this, and he will do it. When Jesus heard these things, he marveled at him, and he turned about to the people that were following him, and he said unto them, I say unto you, I have not found so great a faith, no, not in Israel ( Luke 7:8-9 ).

Among the Jews, to whom He came, He did not see as much faith as this centurion.

So they that were sent, when they got home, found the servant that had been so sick, [nearly dead] was alive and well. So it came to pass the day after ( Luke 7:10-11 ),

Now this is at Capernaum.

he went into a city called Nain ( Luke 7:11 );

Nain is about twenty-five miles from Capernaum.

and many of his disciples went with him, and a lot of people. Now when he came near to the gate of the city, behold, there was a dead man being carried out, and he was the only son of a mother, who was a widow: and many people of the city were with her. And when the [Jesus or the] Lord saw her, he had compassion on her, and said unto her, Weep not ( Luke 7:11-13 ).

The picture could not be more pathetic. A woman who was a widow, following the procession, as her only son is being carried out for burial.

Now, in those days they did not have caskets. They usually carried them in baskets and put them in a sarcophagus. The word sarcophagus from the Latin means flesh eater. They have these lime stone sarcophaguses there in Israel. In fact, you can see them just in excavations where they dug for a highway. They uncover them, and they just leave them set there on the sides, and you can find them all over. There is something about the limestone that eats away the flesh very rapidly. In fact, within a month or so, and thus, the name sarcophagus, the flesh eater. And so they would usually place them in the sarcophagus until the flesh was eaten away, and then they would later bury the bones.

And so he was being carried, probably in a basket, to the place of burial, either a cave, or sarcophagus. And the mother with the crowd, the sad pathetic scene. And they didn't just weep, they wailed. And Jesus had compassion on her. In the Greek there is no word that is more expressive of feeling sympathy than the word used here, translated compassion. And it is used many times of Jesus. It's the strongest Greek word that expresses the deepest kind of feeling towards a person. Jesus had compassion on her, and said unto her, "Weep not."

And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise. And he that was dead sat up, and began to speak. And Jesus delivered him to his mother. And there came a fear upon all: and they glorified God, saying, That a great prophet is risen up among us; and, That God has visited his people ( Luke 7:14-16 ).

This term, "God has visited His people," if you go back to the first chapter at the birth of John the Baptist when God opened the mouth of Zacharias, his father, he began to prophesy, and some of the first words of that prophesy back there in chapter 1, where, "Blessed be the Lord God of Israel, for He has visited His people." And so here the people are declaring, "God has visited His people." The fulfillment of this prophesy of Zacharias.

And this story of him went forth throughout all of Judea ( Luke 7:17 ),

Now Judea is unto the south sixty-seventy miles. So this story really spread concerning this young man who was dead, brought back to life by Jesus.

and throughout all of the regions there around about the Galilee region. And the disciples of John were telling John about all of these things. And John called him two of his disciples and he sent them to Jesus, saying, Are you the one that is to come? or should we look for another? And when the men were come unto him, they said, John the Baptist has sent us unto thee, saying, Are thou he that should come? or should we look for another? ( Luke 7:17-20 )

Now in John's gospel, he tells us that when John saw the Spirit of God descending upon Jesus, that he knew that He was the Messiah. For the Lord told him that upon whomever you see the Spirit descend, He is the one. And so John, in referring to Jesus, said to his own disciples, "Behold, the Lamb of God that takes away the sin of the world." And he pointed men to Jesus Christ.

Now John has been in the dungeon for a while, Herod's prisoner. He does not like confined quarters, for he is a man of the outdoors. He grew up in the wilderness. He was a man of the woods, sort of speak. And this confinement, no doubt, was very irritating to him. And would imagine that John, like the other disciples of Jesus, was anticipating the immediate establishing of the kingdom of God. And he was probably wondering, "How long am I going to sit in this prison?" And the question, "Are you the Messiah?" was not so much a question, as was sort of an urging, "Let's get things going; let's get moving." It could be that the fact that Jesus did not immediately establish the kingdom, overthrow Herod, and the Romans, that John did have second thoughts. Whatever be the case, the response of Jesus is quite interesting.

In that very same hour he cured many of their infirmities and of their plagues, and of the evil spirits; and unto many that were blind he gave sight. And Jesus answering said unto him, Go your way, and tell John the things which you have seen and heard; how the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and to the poor the gospel is preached. And blessed is he, whosoever shall not be offended in me ( Luke 7:21-23 ).

Now Jesus said to His disciples, "Believe Me, or else believe Me for My works' sake." Again He said, "The works that I do, they do testify of Me." Jesus pointed to His works as a testimony to His identity who He was. "My works bear witness, they do testify of Me. And if you don't believe Me," He said, "believe Me for My works' sake." So He called upon His works as the witness as to His authority and to His identity. And they form a very strong witness as to His identity and His authority. Because no man can do these things, except the Lord be with him.

The works that He was doing were the works that were prophesied of the kingdom age. And, of course, that's what John was concerned about, the kingdom. "Are you the One? Why haven't You set up the kingdom? Are You the One, or shall we look for another?" And the works that He was doing were works that were the fulfillment of the kingdom age. Where the lame would leap as the deer, the blind would behold the glory of the Lord, and the dumb would sing praises unto Him. And unto the poor the gospel would be preached.

He just said, "Go back and tell John." He knew that John knew the scriptures. He knew the scriptures well enough that when they come back and tell John the things that they saw, the things that they heard, that John would know the scriptures well enough to know, that, yes, He was indeed the promised one.

So when the messengers from John departed, Jesus began to speak to the people concerning John, and he said, What did you go out into the wilderness to see? A reed shaking in the wind? ( Luke 7:24 )

Now the area where John was baptizing, the Jordan River, was surrounded by these reeds. They were a very, very common sight. And obviously they didn't go down to the Jordan River just to see reeds blowing in the wind. "What did you go out to see, reeds blowing in the wind?" No!

What did you go out to see? A man clothed in soft raiment? ( Luke 7:25 )

That is, a man who was robed in beautiful robes. And then in a bit of satire, Jesus said:

Behold, they which are gorgeously appareled, and live delicately, are in kings' courts ( Luke 7:25 ).

They're not in the kings' dungeons.

But what did you go out to see? A prophet? Yes, I say unto you, much more than a prophet. This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist ( Luke 7:26-28 ):

And so Jesus puts John at the top of the list of those prophets that had been sent by God to the Jewish people. Of all of the men born of women, not a greater than John the Baptist. But then an extremely remarkable statement.

but he that is least in the kingdom of God is greater than he ( Luke 7:28 ).

The privileges that you have as a child of God living in this age are superior to the highest position under the old dispensation, where God related to man in a legal way, through the law. Now those who related to God from that legalistic background, the greatest of all was John the Baptist. And yet, he who is least in the kingdom of God has greater privileges, a deeper relationship with God through the Holy Spirit, than the highest of that prior dispensation. For we have not a legal, but a loving relationship with God.

And all the people that heard Him, and the publicans [that is, the tax collectors], justified God ( Luke 7:29 ),

They declared, "Yes, that 's right."

because they had been baptized with the baptism of John. But the Pharisees and the lawyers rejected the counsel of God against themselves, because they were not baptized by him ( Luke 7:29-30 ).

Jesus used this later on when they were asking Him a bunch of questions that He didn't want to answer at that moment. He said, "I'll ask you a question. If you answer My question, I'll answer yours. John's baptism, was it of God, or was it of man?" And they knew that if they said it was of man, then all the people would turn against them, because they all believed John was a prophet. But if they said it's of God, then Jesus say, "Then why weren't you baptized by John?" So they said, "Well, we can't answer You that question." Jesus said, "Well, I don't answer you yours either."

But He used this. Here was the division, it was marked, the opinions concerning John. He was officially rejected by the religious leaders, but widely accepted by the people.

And so the Lord said, What shall I liken this generation to? What are they like? They are like children who sit in the marketplace, and calling to each other, they say, We've played our pipes, and you have not danced; and we've mourned with you, but you've not wept. For John the Baptist came neither eating bread nor drinking wine; and you say, He has a devil. But the Son of man is come eating and drinking; and you say, Behold a gluttonous man, and a winebibber, a friend of the tax collectors and sinners! But wisdom is justified of all of her children ( Luke 7:31-35 ).

In other words, "What do you want? You are in a position that nothing satisfies you. John came living in a sedic life, and you say he has a devil. I came mixing with people, eating with the publicans and all, and you say, 'Hey, He is a winebibber; He is a gluttonous man.' What do you want?"

One of the Pharisees desired that he would eat with him. And Jesus went to the Pharisee's house, and sat down to meat [that is to eat dinner]. And, behold, there was a woman in the city, which was a sinner, and when she knew that Jesus was sitting in the Pharisee's house for dinner, she brought an alabaster box of ointment, and she stood at his feet behind him weeping, and she began to wash his feet with tears, and wiped them with the hairs of her head, and she kissed his feet, and anointed them with ointment. Now when the Pharisees which had bidden him saw it, within himself he thought, If this man were a prophet, and if he had known what kind of a woman this is that is touching him: [He wouldn't allow her to do that] because she is a terrible sinner. And Jesus said unto him, Simon, I have something to ask you. He said, Go head and ask it, Lord. And Jesus said, There was a certain creditor who had two debtors: the one owed him five hundred pence, and the other fifty. And when they had nothing to pay, he completely forgave both their debts. Tell me therefore, which of them loves him the more? And Simon answered and said, Oh, I suppose that he, whom he forgave the most. And Jesus said unto him, That's right. And He turned to the woman, and he said unto Simon, You see this woman? I entered into your house, and you gave me no water for my feet. But she has washed my feet with her tears, and wiped them with the hairs of her head. You did not give me a kiss: but this woman since the time I came in has not ceased to kiss my feet. My head with oil you did not anoint: but this woman has anointed my feet with ointment. 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 ( Luke 7:36-47 ).

Simon was a rude host. And in that culture hospitality was something that was treasured highly. When you invited guests to your home, they would leave their sandals at the door, but immediately there would be a servant there with a towel and with a basin of water, and the host would provide that servant to wash your feet in order that you might come into the house to dine. Of course, they wore open sandals; they had dirt pathways that they walked on, and it was just a common, accepted courtesy that the guests that were invited would have their feet washed by the servant when they entered the door of the house. And then it was customary to greet your friends with a kiss. Usually it was a kiss on each cheek. This was just common. And, in fact, in some of those areas it is still practiced today. Italy, the men in the church when they come up and greet you, kiss you on both cheeks. And it's a sort of a beautiful, loving thing. But it was common in that culture. And then also it was common to anoint with oil. To pour oil on the head of the guest. Which was a symbol of the joy that you'd hoped to share together that evening. And they would then serve you your first cup of coffee, no sugar, strong Turkish type coffee, bitter. The idea being that you are washing away now all of the bitter experiences that you've had. The second cup they offer you is very sweet. Symbolic of that sweet time that we can now share together, that all of the bitterness was taken away.

Simon was a poor host. He did not show to Jesus any of these common courtesies. He did not wash Jesus' feet. He did not anoint His head with oil. Nor did he kiss Him when He entered the house. But this woman washed His feet with her tears, dried them with her hair, kissed His feet continually, and anointed His feet with ointment. And here is Simon the Pharisee sitting there in his pompous, self-righteous attitudes and all, and, "If He were really a prophet, He wouldn't allow this to go on. He'd know what kind of a woman she was. And He wouldn't allow her to touch Him." You see, Simon wouldn't touch that woman. Because if you touched her, you'd be considered unclean; she was a sinner. "Don't let that woman touch me."

I am glad that Jesus is touchable, even by sinners. I appreciate that so much. I can reach out and touch the Lord, no matter how badly I feel. He is always within reach.

And so Jesus gave to Simon this little parable about the fellow who had two debtors. One owed him five hundred pence, and the other fifty pence. He forgave both their debts. Which one loves him the more? The one forgiven the most. And so Jesus said, "Yes, that's right. And this woman, because her sins are many and are forgiven, loves Me the most."

And so He said to the woman, and I am sure this is just to get Simon's goat,

He said to the woman, Your sins are forgiven ( Luke 7:48 ).

And it had the reaction, I am sure, He was expecting.

And they that were sitting at dinner with him began to say within themselves, Who is this that forgiveth sins? And he said to the woman, Thy faith hath saved thee ( Luke 7:49-50 );

Oh, oh, isn't this interesting. Jesus is bringing to men a whole new relationship to God. A relationship that is based on faith, and salvation through faith. And here this woman's faith puts her a step ahead, and already into that new dispensation of God's grace.

Thy faith hath saved thee; go in peace ( Luke 7:50 ).

Always the result for having our sins forgiven.

"

Dr. Constable's Expository Notes

4. The anointing by a sinful woman 7:36-50

This incident, appearing only in Luke’s Gospel, illustrates the truth just expressed in Luke 7:35. Here is a case in point of what Jesus had just described happening (Luke 7:34). Jesus reached out to a sinner only to receive criticism from a fastidious Pharisee. The love that the woman lavished on Jesus contrasts with Simon the Pharisee’s lack of love for Him. The motif of Jesus’ identity is also significant in this story since Jesus had forgiven the woman’s sins, and this raised a question about His authority. Again Luke featured a woman in his narrative showing Jesus’ concern for women. There are some similarities between this story and the one about Mary anointing Jesus’ feet in Simon the leper’s house, but that was a different incident (cf. Matthew 26:6-13; Mark 14:3-9; John 12:1-8).

". . . the story of the sinful woman in the Pharisee’s house reminds us of the previous conflict over Jesus’ authority to release sins, suggesting that this is a continuing conflict. This reminder may also help readers to recall Jesus’ basic claim of authority to release sins in Luke 5:24." [Note: Tannehill, 1:106.]

Dr. Constable's Expository Notes

Jesus proceeded to tell His host a parable about two debtors. A denarius was worth one day’s wage for an agricultural laborer. Regardless of the buying power of the money in view obviously both men owed considerable debts, but one was 10 times greater than the other. Jesus regarded love as the expression of gratitude.

Barclay's Daily Study Bible

Chapter 7

A SOLDIER'S FAITH ( Luke 7:1-10 )

7:1-10 When Jesus had completed all his words in the hearing of the people, he went into Capernaum. The servant of a certain centurion was so ill that he was going to die, and he was very dear to him. When he heard about Jesus he sent some Jewish elders to him and asked him to come and save his servant's life. They came to Jesus and strenuously urged him to come. "He is," they said, "a man who deserves that you should do this for him, for he loves our nation and has himself built us our synagogue." So Jesus went with them. When he was now quite near the house the centurion sent friends to him. "Sir," he said, "do not trouble yourself. I am not worthy that you should come under my roof; nor do I count myself fit to come to you; but just speak a word and my servant will be cured. For I myself am a man under orders, and I have soldiers under me, and I say to one, 'Go,' and he goes; and to another, 'Come,' and he comes; and I say to my servant, 'Do this,' and he does it." When Jesus heard this he was amazed at him. He turned to the crowd who were following him and said, "I tell you I have not found such great faith not even in Israel." And those who had been sent returned to the house and found the servant completely cured.

The central character is a Roman centurion; and he was no ordinary man.

(i) The mere fact that he was a centurion meant he was no ordinary man. A centurion was the equivalent of a regimental sergeant-major; and the centurions were the backbone of the Roman army. Wherever they are spoken of in the New Testament they are spoken of well (compare Luke 23:1-56; Lk 47 ; Acts 10:22; Acts 22:26; Acts 23:17; Acts 23:23-24; Acts 24:23; Acts 27:43). Polybius, the historian, describes their qualifications. They must be not so much "seekers after danger as men who can command, steady in action, and reliable; they ought not to be over anxious to rush into the fight; but when hard pressed they must be ready to hold their ground and die at their posts." The centurion must have been a man amongst men or he would never have held the post which was his.

(ii) He had a completely unusual attitude to his slave. He loved this slave and would go to any trouble to save him. In Roman law a slave was defined as a living tool; he had no rights; a master could ill-treat him and even kill him if he chose. A Roman writer on estate management recommends the farmer to examine his implements every year and to throw out those which are old and broken, and to do the same with his slaves. Normally when a slave was past his work he was thrown out to die. The attitude of this centurion to his slave was quite unusual.

(iii) He was clearly a deeply religious man. A man needs to be more than superficially interested before he will go the length of building a synagogue. It is true that the Romans encouraged religion from the cynical motive that it kept people in order. They regarded it as the opiate of the people. Augustus recommended the building of synagogues for that very reason. As Gibbon said in a famous sentence, "The various modes of religion which prevailed in the Roman world were all considered by the people as equally true; by the philosopher as equally false; and by the magistrate as equally useful." But this centurion was no administrative cynic; he was a sincerely religious man.

(iv) He had an extremely unusual attitude to the Jews. If the Jews despised the gentiles, the gentiles hated the Jews. Anti-semitism is not a new thing. The Romans called the Jews a filthy race; they spoke of Judaism as a barbarous superstition; they spoke of the Jewish hatred of mankind; they accused the Jews of worshipping an ass's head and annually sacrificing a gentile stranger to their God. True, many of the gentiles, weary of the many gods and loose morals of paganism, had accepted the Jewish doctrine of the one God and the austere Jewish ethic. But the whole atmosphere of this story implies a close bond of friendship between this centurion and the Jews.

(v) He was a humble man. He knew quite well that a strict Jew was forbidden by the law to enter the house of a gentile ( Acts 10:28); just as he was forbidden to allow a gentile into his house or have any communication with him. He would not even come to Jesus himself. He persuaded his Jewish friends to approach him. This man who was accustomed to command had an amazing humility in the presence of true greatness.

(vi) He was a man of faith. His faith is based on the soundest argument. He argued from the here and now to the there and then. He argued from his own experience to God. If his authority produced the results it did, how much more must that of Jesus? He came with that perfect confidence which looks up and says, "Lord, I know you can do this." If only we had a faith like that, for us too the miracle would happen and life become new.

THE COMPASSION OF CHRIST ( Luke 7:11-17 )

7:11-17 Next, after that, Jesus was on his way to a town called Nain; and his disciples and a great crowd accompanied him on the journey. When he came near the gate of the town--look you--a man who had died was being carried out to burial. He was his mother's only son, and she was a widow. There was a great crowd of towns-people with her. When the Lord saw her he was moved to the depths of his heart for her and said to her, "Don't go on weeping!" He went up and touched the bier. Those who were carrying it stood still. "Young man," he said, "I tell you, rise!" And the dead man sat up and began to speak. And he gave him back to his mother. And awe gripped them all. They glorified God saying, "A great prophet has been raised up amongst us," and, "God has graciously visited his people." This story about him went out in all Judaea and all the surrounding countryside.

In this passage, as in the one immediately preceding, once again Luke the doctor speaks. In Luke 7:10 the word we translated completely cured is the technical medical term for sound in wind and limb. In Luke 7:15 the word used for sitting up is the technical term for a patient sitting up in bed.

Nain was a day's journey from Capernaum and lay between Endor and Shunem, where Elisha, as the old story runs, raised another mother's son ( 2 Kings 4:18-37). To this day, ten minutes' walk from Nain on the road to Endor there is a cemetery of rock tombs in which the dead are laid.

In many ways this is the loveliest story in all the gospels.

(i) It tells of the pathos and the poignancy of human life. The funeral procession would be headed by the band of professional mourners with their flutes and their cymbals, uttering in a kind of frenzy their shrill cries of grief. There is all the ageless sorrow of the world in the austere and simple sentence, "He was his mother's only son and she was a widow."

"Never morning wore to evening

But some heart did break."

In Shelley's Adonais, his lament for Keats, he writes,

"As long as skies are blue, and fields are green,

Evening must usher night, night urge the morrow,

Month follow month with woe, and year wake year to sorrow."

Virgil, the Roman poet, in an immortal phrase spoke about "The tears of things"--sunt lacrimae rerum. In the nature of things we live in a world of broken hearts.

(ii) To the pathos of human life, Luke adds the compassion of Christ. Jesus was moved to the depths of his heart. There is no stronger word in the Greek language for sympathy and again and again in the gospel story it is used of Jesus ( Matthew 14:14; Matthew 15:32; Matthew 20:34; Mark 1:41; Mark 8:2).

To the ancient world this must have been a staggering thing. The noblest faith in antiquity was Stoicism. The Stoics believed that the primary characteristic of God was apathy, incapability of feeling. This was their argument. If someone can make another sad or sorry, glad or joyful, it means that, at least for the moment, he can influence that other person. If he can influence him that means that, at least for the moment, he is greater than he. Now, no one can be greater than God; therefore, no one can influence God; therefore, in the nature of things, God must be incapable of feeling.

Here men were presented with the amazing conception of one who was the Son of God being moved to the depths of his being.

"In ev'ry pang that rends the heart.

The Man of sorrows has a part."

For many that is the most precious thing about the God and Father of our Lord Jesus Christ.

(iii) To the compassion of Jesus, Luke adds the power of Jesus. He went up and touched the bier. It was not a coffin, for coffins were not used in the east. Very often long wicker-work baskets were used for carrying the body to the grave. It was a dramatic moment. As one great commentator says, "Jesus claimed as his own what death had seized as his prey."

It may well be that here we have a miracle of diagnosis; that Jesus with those keen eyes of his saw that the lad was in a cataleptic trance and saved him from being buried alive, as so many were in Palestine. It does not matter; the fact remains that Jesus claimed for life a lad who had been marked for death. Jesus is not only the Lord of life; he is the Lord of death who himself triumphed over the grave and who has promised that, because he lives, we shall live also ( John 14:19).

THE FINAL PROOF ( Luke 7:18-29 )

7:18-29 John's disciples told him about all these things; so John called two of his disciples and sent them to the Lord saying, "Are you he who is to come, or, are we to look for another?" When they arrived, the men said to him, "John, the Baptizer, has sent us to you. Are you the One who is to come," he asks, "or are we to look for another?" At that time he cured many of their diseases and afflictions and of evil spirits, and to many blind people he gave the gift of sight. "Go," he answered them, "and tell John what you have seen and heard. The blind recover their sight; the lame walk; the lepers are cleansed; the deaf hear; the dead are raised up; the poor have the Good News told to them; and blessed is he who does not find a stumbling-block in me."

John sent emissaries to Jesus to ask if he really was the Messiah or if they must look for someone else.

(i) This incident has worried many because they have been surprised at the apparent doubt in the mind of John. Various explanations have been advanced.

(a) It is suggested that John took this step, not for his own sake, but for the sake of his disciples. He was sure enough; but they had their qualms and he desired that they should be confronted with proof unanswerable.

(b) It is suggested that John wished to hurry Jesus on because he thought it was time Jesus moved towards decisive action.

(c) The simplest explanation is the best. Think what was happening to John. John, the child of the desert and of the wide-open spaces, was confined in a dungeon cell in the castle of Machaerus. Once, one of the Macdonalds, a highland chieftain, was confined in a little cell in Carlisle Castle. In his cell was one little window. To this day you may see in the sandstone the marks of the feet and hands of the highlander as he lifted himself up and clung to the window ledge day by day to gaze with infinite longing upon the border hills and valleys he would never walk again. Shut in his cell, choked by the narrow walls, John asked his question because his cruel captivity had put tremors in his heart.

(ii) Note the proof that Jesus offered. He pointed at the facts. The sick and the suffering and the humble poor were experiencing the power and hearing the word of the Good News. Here is a point which is seldom realized--this is not the answer John expected. If Jesus was God's anointed one, John would have expected him to say, "My armies are massing. Caesarea, the headquarters of the Roman government, is about to fall. The sinners are being obliterated. And judgment has begun." He would have expected Jesus to say, "The wrath of God is on the march." but Jesus said, "The mercy of God is here." Let us remember that where pain is soothed and sorrow turned to joy, where suffering and death are vanquished, there is the kingdom of God. Jesus' answer was, "Go back and tell John that the love of God is here."

(iii) After John's emissaries had gone, Jesus paid his own tribute to him. People had crowded out into the desert to see and hear John and they had not gone to see a reed shaken by the wind. That may mean one of two things.

(a) Nothing was commoner by Jordan's banks than a reed shaken by the wind. It was in fact a proverbial phrase for the commonest of sights. It may then mean that the crowds went out to see no ordinary sight.

(b) It may stand for fickleness. It was no vacillating, swaying character men went out to see like a swaying reed, but a man immovable as a mighty tree.

They had not gone out to see some soft effeminate soul, like the silk-clad courtiers of the royal palace.

What then had they gone to see?

(a) First, Jesus pays John a great tribute. All men expected that before God's anointed king arrived upon the earth, Elijah would return to prepare the way and act as his herald ( Malachi 4:5). John was the herald of the Highest.

(b) Second, Jesus states quite clearly the limitations of John. The least in the kingdom of heaven was greater than he. Why? Some have said that it was because John had wavered, if but for a moment, in his faith. It was not that. It was because John marked a dividing line in history. Since John's proclamation had been made, Jesus had come; eternity had invaded time; heaven had invaded earth; God had arrived in Jesus; life could never be the same again. We date all time as before Christ and after Christ--B.C. and A.D. Jesus is the dividing line. Therefore, all who come after him and who receive him are of necessity granted a greater blessing than all who went before. The entry of Jesus into the world divided all time into two; and it divided all life in two. If any man be in Christ he is a new creation ( 2 Corinthians 5:17).

As Bilney, the martyr said, "When I read that Christ Jesus came into the world to save sinners, it was as if day suddenly broke on a dark night."

THE PERVERSITY OF MEN ( Luke 7:30-35 )

7:30-35 But the Pharisees and the scribes frustrated God's purpose for themselves because they were not baptized by him. "To whom," asked Jesus, "will I compare the men of this generation? And to whom are they like? They are like children seated in the market place who call to one another, 'We have piped to you, and you did not dance. We have sung you a dirge and you did not weep.' John the Baptizer came neither eating bread nor drinking wine, and you say,' He has a demon.' The Son of Man came eating and drinking and you say, 'Look! a gluttonous man and a wine-drinker, the friend of tax-collectors and sinners.' But wisdom is justified by her children."

This passage has two great warnings in it.

(i) It tells of the perils of free-will. The scribes and the Pharisees had succeeded in frustrating God's purpose for themselves. The tremendous truth of Christianity is that the coercion of God is not of force but of love. It is precisely there that we can glimpse the sorrow of God. It is always love's greatest tragedy to look upon some loved one who has taken the wrong way and to see what might have been, what could have been and what was meant to have been. That is life's greatest heartbreak.

Sir William Watson has a poem called Lux Perdita, the "Lost Light."

"These were the weak, slight hands

That might have taken this strong soul, and bent

Its stubborn substance to thy soft intent,

And bound it unresisting with such bands

As not the arm of envious heaven had rent.

These were the calming eyes

That round my pinnace could have stilled the sea,

And drawn thy voyager home, and bid him be

Pure with their pureness, with their wisdom wise,

Merged in their light, and greatly lost in thee.

But thou--thou passedst on,

With whiteness clothed of dedicated days,

Cold, like a star; and me in alien ways

Thou leftest, following life's chance lure, where shone

The wandering gleam that beckons and betrays."

It is true that,

"Of all sad words of tongue and pen

The saddest are those, 'It might have been.'"

God's tragedy, too, is the might have been of life. As G. K. Chesterton said, "God had written not so much a poem, but rather a play; a play he had planned as perfect, but which had necessarily been left to human actors and stage managers, who had since made a great mess of it." God save us from making shipwreck of life and bringing heartbreak to himself by using our freewill to frustrate his purposes.

(ii) It tells of the perversity of men. John had come, living with a hermit's austerity, and the scribes and Pharisees had said that he was a mad eccentric and that some demon had taken his wits away. Jesus had come, living the life of men and entering into all their activities, and they had taunted him with loving earth's pleasures far too much. We all know the days when a child will grin at anything and the moods when nothing will please us. The human heart can be lost in a perversity in which any appeal God may make will be met with wilful and childish discontent.

(iii) But there are the few who answer; and God's wisdom is in the end justified by those who are his children. Men may misuse their freewill to frustrate God's purposes; men in their perversity may be blind and deaf to all his appeal. Had God used the force of coercion and laid on man the iron bonds of a will that could not be denied, there would have been a world of automata and a world without trouble. But God chose the dangerous way of love, and love in the end will triumph.

A SINNER'S LOVE ( Luke 7:36-50 )

7:36-50 One of the Pharisees invited Jesus to eat with him. He went into the Pharisee's house and reclined at table; and--look you--there was a woman in the town, a bad woman. She knew that he was at table in the Pharisee's house, so she took an alabaster phial of perfume and stood behind him, beside his feet, weeping. She began to wash his feet with tears, and she wiped them with the hairs of her head; and she kept kissing his feet and anointing them with the perfume. When the Pharisee, who had invited him, saw this, he said to himself, "If this fellow was a prophet, he would have known who and what kind of a person this woman is who keeps touching him, for she is a bad woman." Jesus answered him, "Simon, I have something to say to you." He said, "Master, say it." Jesus said, "There were two men who were in debt to a certain lender. The one owed him 20 pounds, the other 2 pounds. Since they were unable to pay he cancelled the debt to both. Who then will love him the more?" Simon answered, "I presume, he to whom the greater favour was shown." He said to him, "Your judgment is correct." He turned to the woman and said to Simon, "Do you see this woman? I came into your house--you gave me no water for my feet. She has washed my feet with her tears, and wiped them with the hairs of her head. You did not give me any kiss. But she, from the time I came in, has not ceased to kiss my feet. You did not anoint my head with oil. She has anointed my feet with perfume. Wherefore, I tell you, her sins--her many sins--are forgiven for she loved much. He to whom little is forgiven loves little." He said to her, "Your sins are forgiven." Those who were at table with him began to say to themselves, "Who is this who forgives even sins?" He said to the woman, "Your faith has saved you. Go in peace."

This story is so vivid that it makes one believe that Luke may well have been an artist.

(i) The scene is the courtyard of the house of Simon the Pharisee. The houses of well-to-do people were built round an open courtyard in the form of a hollow square. Often in the courtyard there would be a garden and a fountain; and there in the warm weather meals were eaten. It was the custom that when a Rabbi was at a meal in such a house, all kinds of people came in--they were quite free to do so--to listen to the pearls of wisdom which fell from his lips. That explains the presence of the woman.

When a guest entered such a house three things were always done. The host placed his hand on the guest's shoulder and gave him the kiss of peace. That was a mark of respect which was never omitted in the case of a distinguished Rabbi. The roads were only dust tracks, and shoes were merely soles held in place by straps across the foot. So always cool water was poured over the guest's feet to cleanse and comfort them. Either a pinch of sweet-smelling incense was burned or a drop of attar of roses was placed on the guest's head. These things good manners demanded, and in this case not one of them was done.

In the east the guests did not sit, but reclined, at table. They lay on low couches, resting on the left elbow, leaving the right arm free, with the feet stretched out behind; and during the meal the sandals were taken off. That explains how the woman was standing beside Jesus' feet.

(ii) Simon was a Pharisee, one of the separated ones. Why should such a man invite Jesus to his house at all? There are three possible reasons.

(a) It is just possible that he was an admirer and a sympathizer, for not all the Pharisees were Jesus' enemies (compare Luke 13:31). But the whole atmosphere of discourtesy makes that unlikely.

(b) It could be that Simon had invited Jesus with the deliberate intention of enticing him into some word or action which might have been made the basis of a charge against him. Simon may have been an agent provocateur. Again it is not likely, because in Luke 7:40 Simon gives Jesus the title, Rabbi.

(c) Most likely, Simon was a collector of celebrities; and with a half-patronising contempt he had invited this startling young Galilaean to have a meal with him. That would best explain the strange combination of a certain respect with the omission of the usual courtesies. Simon was a man who tried to patronize Jesus.

(iii) The woman was a bad woman, and a notoriously bad woman, a prostitute. No doubt she had listened to Jesus speak from the edge of the crowd and had glimpsed in him the hand which could lift her from the mire of her ways. Round her neck she wore, like all Jewish women, a little phial of concentrated perfume; they were called alabasters; and they were very costly. She wished to pour it on his feet, for it was all she had to offer. But as she saw him the tears came and fell upon his feet. For a Jewish woman to appear with hair unbound was an act of the gravest immodesty. On her wedding day a girl bound up her hair and never would she appear with it unbound again. The fact that this woman loosed her long hair in public showed how she had forgotten everyone except Jesus.

The story demonstrates a contrast between two attitudes of mind and heart.

(i) Simon was conscious of no need and therefore felt no love, and so received no forgiveness. Simon's impression of himself was that he was a good man in the sight of men and of God.

(ii) The woman was conscious of nothing else than a clamant need, and therefore was overwhelmed with love for him who could supply it, and so received forgiveness.

The one thing which shuts a man off from God is self-sufficiency. And the strange thing is that the better a man is the more he feels his sin. Paul could speak of sinners "of whom I am foremost" ( 1 Timothy 1:15). Francis of Assisi could say, "There is nowhere a more wretched and a more miserable sinner than I." It is true to say that the greatest of sins is to be conscious of no sin; but a sense of need will open the door to the forgiveness of God, because God is love, and love's greatest glory is to be needed.

-Barclay's Daily Study Bible (NT)

Gill's Exposition of the Whole Bible

There was a certain creditor,.... All the Oriental versions premise something to this. The Syriac version reads, "Jesus said unto him". The Arabic version, "then he said". The Persic version, "Jesus said"; and the Ethiopic version, "and he said to him"; and something of this kind is understood, and to be supplied in the text:

which had two debtors, the one owed five hundred pence, and the other fifty; these were, as the word shows, Roman "denarii" or "pence"; the former of these sums, reckoning a Roman penny at seven pence halfpenny of our money, amounted to fifteen pounds and twelve shillings and six pence; and the latter, to one pound eleven shillings and three pence; the one of these sums was ten times larger, than the other. This is a parable: by "the creditor", God is meant, to whom men owe their beings, and the preservation of them, and all the mercies of life; and are under obligation to obedience and thankfulness: hence: no man can merit any thing of God, or pay off any old debt, by a new act of obedience, since all is due to him: by the "two debtors" are meant, greater and lesser sinners: all sins are debts, and all sinners are debtors; not debtors to sin, for then it would not be criminal, but lawful to commit sin, and God must be pleased with it, which he is not, and men might promise themselves impunity, which they cannot; but they are debtors to fulfil the law, and in case of failure, are bound to the debt of punishment: and of these debtors and debts, some are greater, and others less; not but that they, are all equally sinners in Adam, and equally guilty and corrupted by his transgression; and the same seeds of sin are in the hearts of all men, and all sin is committed against God, and is a breach of his law, and is mortal, or deserving of death, even death eternal; but then as some commands are greater, and others less, so must their transgressions be: sin more immediately committed against God, is greater than that which is committed against our neighbour; and besides, the circumstances of persons and things differ, which more or less aggravate the offence.

Henry's Complete Commentary on the Bible

      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 (Luke 8:2; Mark 16:9) to be one out of whom Christ had cast seven devils; but that is not mentioned here, and therefore it is probable that it was not she. Now observe here,

      I. The civil entertainment which a Pharisee gave to Christ, and his gracious acceptance of that entertainment (Luke 7:36; Luke 7:36): 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 (Luke 7:39; Luke 7:39), and yet our Lord Jesus accepted his invitation, went into his house, and sat down to meat, that they might see he took the same liberty with Pharisees that he did with publicans, in hopes of doing them good. And those may venture further into the society of such as are prejudiced against Christ, and his religion, who have wisdom and grace sufficient to instruct and argue with them, than others may.

      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 Samuel 25:41) 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,Ezekiel 16:63.

      2. Her strong affection to the Lord Jesus. This was what our Lord Jesus took special notice of, that she loved much,Luke 7:42; Luke 7:47. She washed his feet, in token of her ready submission to the meanest office in which she might do him honour. Nay, she washed them with her tears, tears of joy; she was in a transport, to find herself so near her Saviour, whom her soul loved. She kissed his feet, as one unworthy of the kisses of his mouth, which the spouse coveted, Song of Solomon 1:2. It was a kiss of adoration as well as affection. She wiped them with her hair, as one entirely devoted to his honour. Her eyes shall yield water to wash them, and her hair be a towel to wipe them; and she anointed his feet with the ointment, owning him hereby to be the Messiah, the Anointed. She anointed his feet in token of her consent to God's design in anointing his head with the oil of gladness. Note, All true penitents have a dear love to the Lord Jesus.

      III. The offence which the Pharisee took at Christ, for admitting the respect which this poor penitent paid him (Luke 7:39; Luke 7:39): 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 (Isaiah 65:5); 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,Luke 7:40; Luke 7:40. Though he was kindly entertained at his table, yet even there he reproved him for what he saw amiss in him, and would not suffer sin upon him. Those whom Christ hath something against he hath something to say to, for his Spirit shall reprove. Simon is willing to give him the hearing: He saith, Master, say on. Though he could not believe him to be a prophet (because he was not so nice and precise as he was), yet he can compliment him with the title of Master, among those that cry Lord, Lord, but do not the things which he saith. Now Christ, in his answer to the Pharisee, reasons thus:--It is true this woman has been a sinner: he knows it; but she is a pardoned sinner, which supposes her to be a penitent sinner. What she did to him was an expression of her great love to her Saviour, by whom her sins were forgiven. If she was pardoned, who had been so great a sinner, it might reasonably be expected that she should love her Saviour more than others, and should give greater proofs of it than others; and if this was the fruit of her love, and flowing from a sense of the pardon of her sin, it became him to accept of it, and it ill became the Pharisee to be offended at it. Now Christ has a further intention in this. The Pharisee doubted whether he was a prophet or no, nay, he did in effect deny it; but Christ shows that he was more than a prophet, for he is one that has power on earth to forgive sins, and to whom are due the affections and thankful acknowledgments of penitent pardoned sinners. Now, in his answer,

      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,Luke 7:41-43; Luke 7:41-43. A man had two debtors that were both insolvent, but one of them owed him ten times more than the other. He very freely forgave them both, and did not take the advantage of the law against them, did not order them and their children to be sold, or deliver them to the tormentors. Now they were both sensible of the great kindness they had received; but which of them will love him most? Certainly, saith the Pharisee, he to whom he forgave most; and herein he rightly judged. Now we, being obliged to forgive, as we are and hope to be forgiven, may hence learn the duty between debtor and creditor.

      (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, Matthew 18:23, 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 18:10; Luke 18:11. This woman, that had been a scandalous notorious sinner, was the greater debtor. Some sinners are in themselves greater debtors than others, and some sinners, by reason of divers aggravating circumstances, greater debtors; as those that have sinned most openly and scandalously, that have sinned against greater light and 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?Luke 7:44; Luke 7:44. Thou lookest upon her with contempt, but consider how much kinder a friend she is to me than thou art; should I then accept thy kindness, and refuse hers?" (1.) "Thou didst not so much as order a basin of water to be brought, to wash my feet in, when I came in, wearied and dirtied with my walk, which would have been some refreshment to me; but she has done much more: she has washed my feet with tears, tears of affection to me, tears of affliction for sin, and has wiped them with the hairs of her head, in token of her great love to me." (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 (Luke 7:45; Luke 7:45), thereby expressing both a humble and an affectionate love." (3.) "Thou didst not provide me a little common oil, as usual, to anoint my head with; but she has bestowed a box of precious ointment upon my feet (Luke 7:46; Luke 7:46), so far has she outdone thee." The reason why some people blame the pains and expense of zealous Christians, in religion, is because they are not willing themselves to come up to it, but resolve to rest in a cheap and easy religion.

      3. He silenced the Pharisee's cavil: I say unto thee, Simon, her sins, which are many, are forgiven,Luke 7:47; Luke 7:47. He owns that she had been guilty of many sins: "But they are forgiven her, and therefore it is no way unbecoming in me to accept her kindness. They are forgiven, for she loved much." It should be rendered, therefore she loved much; for it is plain, by the tenour of Christ's discourse, that the loving much was not the cause, but the effect, of her pardon, and of her comfortable sense of it; for we love God because he first loved us; he did not forgive us because we first loved him. "But to whom little is forgiven, as is to thee, the same loveth little, as thou dost." Hereby he intimates to the Pharisee that his love to Christ was so little that he had reason to question whether he loved him at all in sincerity; and, consequently, whether indeed his sin, though comparatively little, were forgiven him. Instead of grudging greater sinners the mercy they find with Christ, upon their repentance, we should be stirred up by their example to examine ourselves whether we be indeed forgiven, and do love Christ.

      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,Luke 7:48; Luke 7:48. Note, The more we express our sorrow for sin, and our love to Christ, the clearer evidence we have of the forgiveness of our sins; for it is by the experience of a work of grace wrought in us that we obtain the assurance of an act of grace wrought for us. How well was she paid for her pains and cost, when she was dismissed with this word from Christ, Thy sins are forgiven! and what an effectual prevention would this be of her return to sin again! (2.) Though there were those present who quarrelled with Christ, in their own minds, for presuming to forgive sin, and to pronounce sinners absolved (Luke 7:49; Luke 7:49), as those had done (Matthew 9:3), yet he stood to what he had said; for as he had there proved that he had power to forgive sin, by curing the man sick of the palsy, and therefore would not here take notice of the cavil, so he would now show that he 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,Luke 7:50; Luke 7:50. This would confirm and double her comfort in the forgiveness of her sin, that she was justified by her faith. All these expressions of sorrow for sin, and love to Christ, were the effects and products of faith; and therefore, as faith of all graces doth most honour God, so Christ doth of all graces put most honour upon faith. Note, They who know that their faith hath saved them may go in peace, may go on their way rejoicing.

Kelly Commentary on Books of the Bible

The preface of Luke's gospel is as instructive as the introduction of either of the two preceding gospels. It is obvious to any serious reader that we enter a totally different province, though all be equally divine; but here we have a stronger prominence given to human motive and feeling. To one who needed to learn more of Jesus, writes another godly man, inspired of God, but without drawing particular attention to the fact of inspiration, as if this were a doubtful matter; but, on the contrary, assuming, as all Scripture does, without express statement, that the written word is the word of God. The purpose is, to set before a fellow Christian a man of rank, but a disciple an account, full, accurate, and orderly, of the Lord Jesus, such as one might give that had thorough acquaintance with all the truth of the matter, but in fact such as none could give who was not inspired of God for the purpose. He lets us know that there were many of these memoirs formed on the tradition of those who from the beginning were eyewitnesses and servants of the word. These works have departed; they were human. They were, no doubt, well-intentioned; at least there is here no question of heretics perverting the truth, but of men attempting in their own wisdom to set forth that which only God was competent rightly to make known.

At the same time Luke, the writer of this gospel, apprises us of his motives, instead of presenting a bare and needless statement of the revelation he had received. "It seemed good to me also," etc., is in contrast with these many that had taken it in hand. They had done the work in their fashion, he after another sort, as he proceeds next to explain. Clearly he does not refer to Matthew or Mark, but to accounts that were then handed about among Christians. It could not be otherwise than that many would essay to publish a relation of facts so weighty and engrossing, which, if they had not themselves seen, They had gathered from eye-witnesses conversant with the Lord. These memoirs were floating about. The Holy Ghost distinguishes the writer of this Gospel from these men quite as much as joins him with them. He states that they depended upon those who from the beginning were eye-witnesses and ministers of the word. He says nothing of the kind about himself, as has been rashly inferred from the phrase "to me also," etc., but, as is evident, proceeds to give a wholly different source for his own handling of the matter. In short, he does not intimate that his account of these things was derived from eye-witnesses, yet speaks of his thorough acquaintance with all from the very first, without telling us how he came by it. As for the others, they had taken in hand to "set forth in order a declaration of these things which are most surely believed among us, even as they delivered them unto us, which from the beginning were eye-witnesses." He does not impute falsehood; he affirms that their histories were derived from the traditions of men who saw, heard, and waited on Christ here below; but he attributes no divine character to these numerous writers, and intimates the need of a surer warrant for the faith and instruction of disciples. This he claims to give in his gospel. His own qualification for the task was, as one that had perfect understanding of all things from the very first, to write unto Theophilus in order that he "might know the certainty of those things wherein he had been instructed."

In that expression, "from the very first," he lets us into a difference between his own gospel and the memoirs current among Christians. "From the very first", means that it was an account from the origin or outset, and is fairly rendered in our version. So it is that we find in Luke that he traces things with great fulness, and lays before the reader the circumstances that preceded and that accompanied the whole life of our Lord Jesus Christ up to His ascension to heaven.

Now, he does not enter more than other inspired writers do into an assertion or explanation of his inspired character, which Scripture assumes everywhere. He does not tell us how it was he acquired his perfect understanding of all he communicates. It is not the way of inspired writers to do either. They speak "with authority," even as our Lord taught "with authority;" "not as the scribes" or tradition-mongers. He claims indeed the fullest acquaintance with the subject, and the statement of which would not suit any other evangelist but Luke. It is one who, though inspired like the rest, was drawing his friend and brother with the cords of a man. Inspiration does not as a rule in the least degree interfere with the individuality of the man; still less would it here where Luke is writing of the Son of God as man, born of a woman, and this to another man. Hence he brings out in the preface his own thoughts, feelings, materials for the work, and the blessed aim contemplated. This is the only gospel addressed to a man. This naturally fits, and lets us into the character of the gospel. We are here about to see our Lord Jesus preeminently set forth as man, man most really as such not so much the Messiah, though, of course, that He is; nor even the minister; but the man. Undoubtedly, even as man He is the Son of God, and so He is called in the very first chapter of this gospel. The Son of God He was, as born into the world; not only Son of God before He entered the world, but Son of God from everlasting. That holy thing which should be born of the virgin was to be called the Son of God. Such was His title in that point of view, as having, a body prepared Him, born of a woman, even of the Virgin Mary. Clearly, therefore, this indicates, from the beginning of the gospel, the predominance given to the human side of the Lord Jesus here. What was manifest in Jesus, in every work and in every word of His, displayed what was divine; but He was none the less man; and He is here viewed as such in everything. Hence, therefore, it was of the deepest interest to have the circumstances unerringly marked out in which this wondrous man entered the world, and walked up and down here. The Spirit of God deigns by Luke to open the whole scene, from those that surrounded the Lord with the various occasions that appealed to His heart, till His ascension. But there is another reason also for the peculiar beginning of St. Luke. Thus, as he of the evangelists most of all approaches the great apostle of the Gentiles, of whom to a certain extent he was the companion, as we know from the Acts of the Apostles, counted by the apostle one of his fellow-labourers, too, we find him acting, by the Holy Ghost's guidance, upon that which was the great distinguishing character of the apostle Paul's service and testimony "To the Jew first, and also to the Gentile."

Accordingly our gospel, although it is essentially Gentile, as it was addressed to a Gentile and written by a Gentile, begins with an announcement that is more Jewish than any other of the four gospels. It was precisely so with Paul in his service. He began with the Jew. Very soon the Jews proceeded to reject the word, and prove themselves unworthy of eternal life. Paul turned to the Gentiles. The same thing is true of our gospel, so akin to the apostle's writings, that some of the early Christian writers imagined that this was the meaning of an expression of the apostle Paul, far better understood of late. I refer to it now, not because of any truth in that notion, for the remark is totally false; but at the same time, it shows that there was a kind of feeling of the truth underneath the error. They used to imagine that Paul meant the gospel of Luke when he said, " My [or our] Gospel." Happily most of my hearers understand the true bearing of the phrase enough to detect so singular an error; but still it does show that even the dullest of men could not avoid perceiving that there was a tone of thought, and current of feeling, in the gospel of Luke which harmonized very largely with the apostle Paul's testimony. Yet it was not at all as bringing out what the apostle Paul calls his gospel, or "the mystery of the gospel," etc.; but certainly it was the great moral groundwork through which it lay at any rate, which most thoroughly accorded with, and prepared for it. Hence it is, after presenting Christ in the richest grace to the godly Jewish remnant, that we have first and fully given by Luke the account of God's bringing the first-begotten Son into this world, having it in His purpose to put in relation with Him the whole human race, and most especially preparing the way for His grand designs. and counsels with regard to the Gentiles. Nevertheless, first of all, He justifies Himself in His ways, and shows that He was ready to accomplish every promise that He had made to the Jews.

What we have, therefore, in the first two chapters of Luke, is God's vindication in the Lord Jesus presented as the One in whom He was ready to make good all His old pledges to Israel. Hence the whole scene agrees with this feeling on God's part towards Israel. A priest is seen righteous according to the law, bus his wife without that offspring which the Jews looked for as the mark of God's favour towards them. Now God was visiting the earth in grace; and, as Zechariah ministered in the priest's office, an angel, even there a stranger, except for purposes of pity towards the miserable betimes (John 5:1-47), but long unseen as the witness of the glorious ways of God, announced to him the birth of a son, the forerunner of the Messiah. The unbelief even of the godly in Israel was apparent in the conduct of Zacharias; and God reproved it with inflicted dumbness, but failed not in His own grace. This, however, was but the harbinger of better things; and the angel of the Lord was despatched on a second errand, and re-announces that most ancient revelation of a fallen paradise, that mightiest promise of God, which stands out from all others to the fathers and in the prophets, and which, indeed, was to compass within itself the accomplishment of all the promises of God. He makes known to the virgin Mary a birth no way connected with nature, and yet the birth of a real man; for that man was the Son of the Highest a man to sit upon the throne, so long vacant, of His father David.

Such was the word. I need not say that there were truths still more blessed and profounder than this of the throne of Israel, accompanying that announcement, on which it is impossible to dwell now, if we are tonight to traverse any considerable part of our gospel. Suffice it to say, we have thus all the proofs of God's favour to Israel, and faithfulness to His promises, both in the forerunner of the Messiah, and in the birth of the Messiah Himself. Then follows the lovely burst of praise from the mother of our Lord, and soon after, when the tongue of him that was smitten dumb was loosed, Zacharias speaks, first of all to praise the Lord for His infinite grace.

Luke 2:1-52 pursues the same grand truths: only there is more at hand. The opening verses bring this before us. God was good to Israel, and was displaying His faithfulness accordingly to, not the law, but His promises. How truly the people were in bondage. Hostile Gentiles had the upper hand. The last great empire predicted in Daniel was then in power. "It came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed [or enrolled]. (And this taxing [or enrolment] was first made when Cyrenius was governor of Syria.) And all went to be taxed, every one to his own city." Such was the thought of the world, of the imperial power of that day, the great Roman beast or empire. But if there was a decree from Caesar, there was a most gracious purpose in God. Caesar might indulge his pride, and count the world his own, in the exaggerated style of human ambition and self-complacency; but God was now manifesting what He was, and oh, what a contrast. The Son of God, by this very deed, providentially enters the world at the promised place, Bethlehem. He enters it after a different sort from what we could have ever drawn from the first gospel, where we have Bethlehem still more significant]y mentioned: at any rate, prophecy is cited on the occasion as to the necessity of its being there. That information even the scribes could render to the Magi who came to adore. Here there is nothing of the sort. The Son of God is found not even in an inn, but in the manger, where the poor parents of the Saviour laid him. Every mark follows of the reality of a human birth, and of a human being; but it was Christ the Lord, the witness of the saving, healing, forgiving, blessing grace of God. Not only is His cross thus significant, but His birth, the very place and circumstances being all most evidently prepared. Nor this only; for although we see not here Magi from the East, with their royal gifts, their gold, and frankincense, and myrrh, laid at the feet of the infant king of the Jews, here we have, what I am persuaded was yet more beautiful morally, angelic converse; and suddenly, with the angel (for heaven is not so far off), the choirs of heaven praising God, while the shepherds of earth kept their flocks in the path of humble duty.

Impossible, without ruining, to invert these things! Thus you could not transplant the scene of the Magi into Luke, neither would the introduction of the shepherds, thus visited by the grace of God by night, be so proper in Matthew. What a tale this last told of where God's heart is! How evident from the very first it was, that to the poor the gospel was preached, and how thoroughly in keeping with this Gospel! and we might truly affirm the same I will not say of the glory that Saul saw and taught but most certainly of the grace of God which Paul preached also. This does not hinder that still there is a testimony to Israel; although sundry signs and tokens, the very introduction of the Gentile power, and the moral features of the case, also make it evident that there is something more than a question of Israel and their King. Nevertheless, there meets us here the fullest witness of grace to Israel. So even in the words, somewhat weakened in our version, where it is said, "Fear not: for, behold, I bring you glad tidings of great joy, which shall be," not to all people, but "to all the people." This passage does not go beyond Israel. Manifestly this is entirely confirmed by the context, even if one did not know a word of that language, which, of course, proves what I am now advancing. In the next verse it is, "For unto you is born this day in the city of David a Saviour, which is Christ the Lord." It is evident that, as far as this goes, He is introduced strictly as the One who was to bring in His own person the accomplishment of the promises to Israel.

The angels go farther when they say, "Glory to God in the highest, and on earth peace, good will in men." It is not exactly good will toward men, which is here the point. The word expresses God's good will and complacency in men; it does not say exact]y in man, as if it were only in Christ, though surely this was true in the very highest sense. For the Son of God became, not an angel, but really a man, according to Hebrews ii. It was not the cause of angels that He undertook, or was interested about: it was men He took up. But here appears a good deal more: it is God's delight in man now that His Son is become a man, and witnessed by that astonishing truth. His delight in men, because His Son becoming a man was the first immediate personal step in that which was to introduce His righteousness in justifying sinful men by the cross and resurrection of Christ, which is at hand. Thereby in virtue of that ever-accepted person, and the efficacy of His work of redemption, He could have also the selfsame delight in those that were once guilty sinners, now the objects of His grace for ever. But here, at any rate, the person, and the condition of the person too, by whom all this blessing was to be procured and given, were before His eyes. By the condition of the person is meant, of course, that the Son of God was now incarnate, which even in itself was no small proof, as well as pledge, of the complacency of God in man.

Afterwards Jesus is shown us circumcised, the very offering that accompanied the act proving also still more the earthly circumstances of His parents their deep poverty.

Then comes the affecting scene in the temple, where the aged Simon lifts up the child in his arms; for it had been "revealed unto him by the Holy Ghost, that he should not see death before he had seen the Lord's Christ." So he goes by the Spirit into the temple at this very time. "And when the parents brought in the child Jesus, to do for him after the custom of the law, then took he him up in his arms, and blessed God, and said, Lord, now lettest thou thy servant depart in peace, according to thy word: for mine eyes have seen thy salvation." It is evident that the whole tone is not what we may call formal; it was not that the work was done; but undoubtedly there was virtually in Christ "God's salvation" a most suitable truth and phrase for the companion of him whose fundamental point was "God's righteousness." The Spirit might not yet say "God's righteousness", but He could say "God's salvation." It was the person of the Saviour, viewed according to the prophetic Spirit, who would, in due time, make good everything as to God and man. "Thy salvation which thou hast prepared before the face of all people: a light to lighten", or rather to reveal "the Gentiles;" a light for the revelation of the Gentiles- "and the glory of thy people Israel." I do not regard the former as a millennial description. In the millennium the order would be exactly inverse; for then God will assuredly assign to Israel the first place, and to the Gentiles the second. The Spirit gives Simeon a little advance upon the terms of the prophetic testimony in the Old Testament. The babe, Christ, was a light, he says, for the revelation of the Gentiles, and for the glory of His people Israel. The revelation of the Gentiles, that which was about to follow full soon, would be the effect of the rejection of Christ. The Gentiles, instead of lying hidden as they had been in the Old Testament times, unnoticed in the dealings of God, and instead of being put into a subordinate place to that of Israel, as they will be by and by in the millennium, were, quite distinctly from both, now to come into prominence, as no doubt the glory of the people Israel will follow in that day. Here, indeed, we see the millennial state; But the light to lighten the Gentiles far more fully finds its answer in the remarkable place which the Gentiles enter now by the excision of the Jewish branches of the olive tree. This, I think, is confirmed by what we find afterwards. Simeon does not pretend to bless the child; but when he blesses the parents, he says to Mary, "Behold, this child is set for the fall and rising again of many in Israel." It is plain that the Spirit gave him to set forth the Messiah cut off, and the effect of it, "for a sign," he adds, "that shall be spoken against. Yea, a sword shall pierce through thy own soul also" a word that was accomplished in the feelings to Mary at the cross of the Lord Jesus. But there is more: Christ's shame acts as a moral probe, as it is said here- "That the thoughts of many hearts may be revealed." May I not ask, where could we find such language, except in Luke? Tell me, if you can, any other of the evangelists, whom it would suit for a moment?

Nor is it only to these words I would call your attention, as eminently characteristic of our gospel. Take the mighty grace of God revealed in Christ, on the one hand; on the other, take the dealing with the hearts of men as the result of the cross morally. These are the two main peculiarities which distinguish the writings of Luke. Accordingly also we find that, the note of grace being once struck in the heart of Simeon, as well as of those immediately connected with our Lord Jesus in His birth, it extends itself widely, for joy cannot be stifled or hid. So the good news must flow from one to another, and God takes care that Anna the prophetess should come in; for here we have the revival, not only of angel visits, but of the prophetic Spirit in Israel. "And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age," and had waited long in faith, but, as ever, was not disappointed. "She was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day. And she coming in that instant," etc. How good the Lord is in thus ordering circumstances, no less than preparing the heart! "She, coming in that instant, gave thanks likewise unto the Lord, and spake of Him to all them that looked for redemption in Jerusalem."

Nor is this all the Spirit gives here. The chapter closes with a picture of our Saviour that is admirably consonant to this gospel, and to no other; for what gospel would it suit to speak of our Lord as a youth? to give us a moral sketch of this wondrous One, now no longer the babe of Bethlehem, but in the lowly company of Mary and Joseph, grown up to the age of twelve years? He is found, according to the order of the law, duly with His parents in Jerusalem for the great feast; but He is there as one to whom the word of God was most precious, and who had more understanding than His teachers. For Him, viewed as man, there was not only the growth of the body, but also development in every other way that became man, always expanding, yet always perfect, as truly man as God. "He increased in wisdom and stature, and in favour with God and man." But there is more than this; for the inspired writer lets us know how He was reproached by His parents, who could but little understand what it was for Him even then to find His meat in doing the will of God. As they journeyed from Jerusalem, missing Him, they return, and find Him in the midst of the doctors. A delicate place it might seem for a youth, but in Him how beautiful was all! and what propriety! "Both hearing them", it is said, "and asking them questions." Even the Saviour, though full of divine knowledge, does not take the place now of teaching with authority never, of course, as the scribes. But even though consciously Son and the Lord God, still was He the child Jesus; and as became One who deigned to be such, in the midst of those older in years, though they knew infinitely less than Himself, there was the sweetest and most comely lowliness. "Both hearing them, and asking them questions." What grace there was in the questions of Jesus! what infinite wisdom in the presence of the darkness of these famous teachers! Still, which of these jealous rabbis could discern the smallest departure from exquisite and absolute propriety? Nor this only; for we are told that "his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing. And He said unto them, How is it that ye sought me? wist ye not that I must be about my Father's business?" The secret thus early comes out. He waited for nothing. He needed no voice from heaven to tell Him that He was the Son of God; He needed no sign of the Holy Ghost descending to assure Him of His glory or mission. These were, no doubt, seen and heard; and it was all right in its season, and important in its place; but I repeat that He needed nothing to impart the consciousness that He was the Son of the Father. He knew it intrinsically, and entirely independent of a revelation from another.

There was, no doubt, that divine gift imparted to Him afterwards, when the Holy Ghost sealed the man Christ Jesus. "Him hath God the Father sealed," as it is said, and surely quite right. But the notable fact here is, that at this early age, when a youth twelve years old, He has the distinct consciousness that He was the Son, as no one else was or could be. At the same time He returns with His parents, and is as dutiful in obedience to them as if He were only an unblemished child of man their child. The Son of the Father He was, as really as the Son of man. "He came to Nazareth, and was subject unto them." It is the divine person, but the perfect man, perfect in every relation suitable for such a person. Both these truths, therefore, prove themselves to be true, not more in doctrine than in fact.

Then a new scene opens in Luke 3:1-38. "In the fifteenth year of the reign of Tiberius Caesar" (for men soon pass away, and slight is the trace left by the course of earth's great ones), "Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness." How strange is this state of things! Not only have we the chief power of the world passed into another hand; not only do we see the Edomite a political confusion in the land, but a religious Babel too. What a departure from all divine order! Who ever heard of two high priests before? Such were the facts when the manifestation of the Christ drew near, "Annas and Caiaphas being, the high priests." No changes in the world, nor abasement in the people of the Lord, nor strange conjunction of the priests, nor mapping, out of the land by the stranger, would interfere with the purposes of grace; which, on the contrary, loves to take up men and things at their worst, and shows what God is towards the needy. So John the Baptist goes forth here, not as we traced him in the gospels of Matthew and Mark, but with a special character stamped upon him akin to the design of Luke. "He came into all the country about Jordan, preaching the baptism of repentance for the remission of sins." Here we see the remarkable largeness of his testimony. "Every valley shall be filled," he says, "and every mountain and hill shall be brought low." Such a quotation puts him virtually in connection with the Gentiles, and not merely with the Jew or Jewish purposes. "All flesh," it is therefore added, "shall see the salvation of God."

It is evident that the terms intimate the widening of divine grace in its sphere. This is apparent in the manner in which John the Baptist speaks. When he addresses the multitude, observe how he deals with them. It is not a question now of reproving Pharisees and Sadducees coming to his baptism, as in Matthew, but while he here solemnly warns the multitude, the evangelist records his words to each class. They were the same as in the days of the prophets; they were no better after all. Man was far from God: he was a sinner; and, without repentance and faith, what could avail their religious privileges? To what corruption had they not been led through unbelief? "O generation of vipers," he says, "who hath warned you to flee from the wrath to come? Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father." This, again, accounts for the details of the different classes that come before John the Baptist, and the practical dealing with the duties of each an important thing, I believe, for us to bear in mind; for God thinks of souls; and whenever we have real moral discipline according to His mind, there is a dealing with men as they are, taking them up in the circumstances of their every-day life. Publicans, soldiers, people they each hear respective]y their own proper word. So in that repentance, which the gospel supposes as its invariable accompaniment, it is of moment to bear in mind that, while all have gone astray, each has also followed his own way.

But, again, we have his testimony to the Messiah. "And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ or not; John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire: whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable. And many other things in his exhortation preached he unto the people." . And here, too, you will observe an evident and striking illustration of Luke's manner. Having introduced John, he finishes his history before he turns to the subject of the Lord Jesus. Therefore he adds the fact, that "Herod the tetrarch, being reproved by him, added yet this above all the evil that he had done, that he shut up John in prison." Hence it is clear that the order of Luke is not here, at any rate, that of historic fact. This is nothing peculiar. Any one who is at all acquainted with historians, either ancient or modern, must know that they do the same thing. It is common and almost inevitable. Not that they all do so, any more than all the evangelists; but still it is the way of many historians, who are reckoned amongst the most exact, not to arrange facts like the mere chroniclers of an annual register, which confessedly is rather a dull, rude way of giving us information. They prefer to group the facts into classes, so as to bring out the latent springs, and the consequences even though unsuspected, and, in short, all they desire of moment in the most distinct and powerful manner. Thus Luke, having introduced John here, does not care to interrupt the subsequent account of our Lord, till the embassy of John's messengers fell into the illustration of another theme. There is no room left for misunderstanding this brief summary of the Baptist's faithful conduct from first to last, and its consequences. So true is this, that he records the baptism of our Lord by John immediately after the mention that John was put in prison. Chronological sequence here manifestly yields to graver demands.

Next comes the baptism of those who resorted to John, and above all of Christ. "And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph," etc. Now, at first sight, the insertion of a pedigree at this point seems irregular enough; but Scripture is always right, and wisdom is justified of her children. It is the expression of a weighty truth, and in the most fitting, place. The Jewish scene closes. The Lord has been fully shown to the righteous remnant, i.e. what He was to Israel. God's grace and faithfulness to His promises had presented to them an admirable testimony; and the more so, as it was in the face of the last great or Roman empire. We have had the priest fulfilling his function in the sanctuary; then the angel's visits to Zechariah, to Mary, and, final]y, to the shepherds. We have had also the great prophetic sign of Immanuel born of the virgin, and now the forerunner, greater than any prophet, John the Baptist, the precursor of the Christ. It was all vain. They were a generation of vipers even as John himself testified about them. Nevertheless, on the part of Christ, there was ineffable grace wherever any heeded the call of John albeit the faintest working of divine life in the soul. The confession of the truth of God against themselves, the acknowledgment that they were sinners, drew the heart of Jesus to them. In Him was no sin, no, not the smallest taint of it, nor connection with it: nevertheless, Jesus was with those who repaired to the baptism of John. It was of God. No necessity of sin brought Him there; but, on the contrary, grace the pure fruit of divine grace in Him. He who had nothing to confess or repent was none the less the One that was the very expression of the grace of God. He would not be separated from those in whom there was the smallest response to the grace of God. Jesus, therefore does not for the present take people out of Israel, so to speak, any more than from among men severally into association with Himself; He associates Himself with those who were thus owning the reality of their moral condition in the sight of God. He would be with them in that recognition, not of course for Himself, as if He personally needed, but their companion in His grace. Depend upon it, that this same truth connects itself with the whole career of the Lord Jesus. Whatever the changes may have been before or at His death, they only illustrated increasingly this mighty and fruitful principle.

Who, then, was the baptised man on whom, as He prayed, heaven opened, and the Holy Ghost descended, and a voice from heaven said, "Thou art my beloved Son: in thee I am well pleased"? It was One whom the inspiring Spirit here loves to trace finally up thus: "Which was the Son of Adam, which was the Son of God." One that was going to be tried as Adam was tried yea, as Adam never was tried; for it was in no Paradise that this Second Adam was going to meet the tempter, but in the wilderness. It was in the wreck of this world; it was in the scene of death over which God's judgment hung; it was under such circumstances where it was no question of innocence but of divine power in holiness surrounded by evil, where One who was fully man depended on God, and, where no food, no water was, lived by the word of God. Such, and far far more, was this man Christ Jesus. And hence it is that the genealogy of Jesus seems to me precisely where it ought to be in Luke, as indeed it must be whether we see it or not. In Matthew its insertion would have been strange and inappropriate had it there come after His baptism. It would have no suitableness there, because what a Jew wanted first of all to know was the birth of Jesus according to the Old Testament prophecies. That was everything, we may say, to the Jew in the first place, to know the Son that was given, and the child that was born, as Isaiah and Micah predicted. Here we see the Lord as a man, and manifesting this perfect grace in man a total absence of sin; and yet the very One who was found with those who were confessing sin! "The Son of Adam, who was the Son of God." That means, that He was One who, though man, proved that He was God's Son.

Luke 4:1-44 is grounded upon this; and here it is not merely after the dispensational style of Matthew that we find the quotation given, but thoroughly in a moral point of view. In the gospel of Matthew, in the first temptation, our Lord owns Himself to be man, living not by mere natural resource, but by the word of God; in the second He confesses and denies not Himself further to be Messiah, the temptation being addressed to Him as in this capacity; the last clearly contemplates the glory of the "Son of man." This I clearly call dispensational. No doubt it was exactly the way in which the temptation occurred. The first temptation was to leave the position of man. This Christ would not do. "Man", He says, "shall not live by bread alone, but by every word that proceedeth out of the mouth of God." It is much more important to keep God's word than to live; and, at any rate, the only living He valued was living as man by God's word. This is perfection. Faith holds it for certain that God knows how to take care of man. It was man's business to keep God's word: God would not fail to watch over and protect him. Satan, therefore, was foiled. Then Satan tempted by a quotation from Psalms 91:1-16, which clearly describes the Messiah; assuredly Jesus was not going to deny that. He believed and acted upon it. If He were the Messiah, why not, according to this word, prove God? But the Lord Jesus equally refuted him here, though I need not enter now into the particulars of that which we have already looked at. Then came the last temptation addressed to Him, not as Messiah according to a psalm that refers to it, but rather in His quality of the Son of man about to have all the kingdoms of the world. Here Satan's temptation was, "Why do you not come into their possession and enjoyment now?" Jesus would take them only from God, as the rejected of man, and the sufferer for sin, too; not as the living Messiah here below, as if in a hurry to have the promises fulfilled to Him. In vain was the snare spread in His sight; God alone could give, whoever might actually hold, the kingdoms of the world. The price was too dear to pay, the price of worshipping the devil. Jesus thereon denounces the tempter as Satan.

But this is not what we have in our gospel. Here there is no dispensational order of the temptation suitable to the gospel of Matthew. Such an order, which is here that of the facts also, is exactly according to the design of the Holy Spirit in Matthew. But it suits no other gospel. Mark was not called to furnish more than the record of the temptation, with a graphic touch which reveals its dreary scene, and passes on to the active ministry of our blessed Lord. On the other hand, Luke purposely changes the order a bold step, in appearance, to take, and the more if he knew, as I suppose, what was given by the evangelists who preceded him. But it was necessary to his design, and God, I hope to show, puts His own seal upon this deviation from mere time. For, first of all, we have Jesus tried here as man. This must be in every account of the temptation. It is, of course, as man that even the Son of God was tempted of Satan. Here, however, we have, in the second place, the offer of the kingdoms of the world. This, it will be perceived, does not give prominence, like Matthew, to that momentous change of dispensation which ensued on His rejection by the Jew; it does illustrate what the Holy Ghost here puts forward the temptations rising one above the other in moral weight and import. Such I believe to be the key to the changed order of Luke. The first was a temptation to His personal wants Hath God said you shall not eat of any thing? Surely you are at liberty to make the stones bread! Faith vindicates God, remains dependent on Him, and is sure of His appearing for us in due time. Then comes the offer of the kingdoms of the world. If a good man wants to do good, what an offer! But Jesus was here to glorify God. Him He would worship, Him only would He serve. Obedience, obeying God's will, worshipping Him such is the shield against all such overtures of the enemy. Lastly comes the third temptation, through the word of God, on the pinnacle of the temple. This is not the worldly appeal, but one addressed to His spiritual feeling. Need I remark, that a spiritual temptation is to a holy person far subtler and deeper than anything which connected itself with either our wants or our wishes as to the world? Thus there was a personal or bodily, a worldly, and a spiritual temptation. To attain this moral order Luke abandons the sequence of time. Occasionally Matthew, and indeed no one more than he, deserts the simple order of fact whenever it is required by the Spirit's purpose; but in this case Matthew preserves that order; for it so is that by this means he gives prominence to dispensational truth; while Luke, by arranging the acts of temptation otherwise, brings out their moral bearing in the most admirable and instructive way. Accordingly, from Luke 4:8, "Get thee behind me, Satan: for" disappears in the best authorities. The change of order necessitates the omission. The copyists as often added to Luke what is really the language of Matthew; and even some critics have been so undiscerning as not to detect the imposition. As it stands in the received Greek text and the English version, Satan is told to go, and seems to stand his ground and again tempt the Lord, stultifying His command. But the clause I have named (and not merely the word "for," as Bloomfield imagines) is well known to have no claim to stand, as being destitute of adequate authority. There are good manuscripts that contain the clause, but the weight, for antiquity and character of MSS., and for variety of the old versions, is on the other side, not to speak of the internal evidence, which would be decisive with much inferior external evidence. Hence, too, Satan could hardly be spoken of here as going away like one driven off by indignation, as in Matthew. "And when the devil had ended all the [every] temptation, he departed from him for a season." This lets us into another very material truth, that Satan only went off till another season, when he should return. And this he did for a yet severer character of trial at the end of the Lord's life, the account of which is given us with peculiar elaborateness by Luke; for it is his province above all to show the moral import of the agony in the garden of Gethsemane.

Jesus then returned in the power of the Spirit to Galilee. Man was victor over Satan. Unlike the first Adam, the Second Man comes off with energy proved triumphant in obedience. How does He use this power? He repairs to His despised quarters. " And there went out a fame of him to all the region round about. And he taught in their synagogues, being glorified of all. And he came to Nazareth, where he had been brought up." The fact that follows is mentioned here, and here only, with any detail; whatever allusion there may be to it elsewhere, it is here only we have, by the Spirit of God, this most living and characteristic portrait of our Lord Jesus entering upon His ministry among men according to the purpose and ways of divine grace. Deeds of power are but the skirts of His glory. It is not, as Mark opens it out to us, teaching as nobody ever taught, and then dealing with the unclean spirit before them all. This is not the inauguration we have in Luke, any more than a crowd of miracles, at once the herald and the seal of His doctrine, as in Matthew. Neither is it individual dealing with souls, as in John, who shows Him attracting the hearts of those that were with the Baptist or at their lawful occupations, and calling them to follow Him. Here He goes into the synagogue, as His custom was, and stands up to read.

"And there was delivered unto him the book of the prophet Esaias." What a moment! He who is God was become man, and deigns to act as such among men. "And when he had opened the book, he found the place where it is written, The Spirit of the Lord is upon me because he hath anointed me to preach the gospel to the poor." It is the man Christ Jesus. The Spirit of the Lord was not upon Him as God, but as man, and so anointed Him to preach the gospel to the poor. How thoroughly suitable to what we have already seen. "He hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovery of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord. And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. And he began to say unto them, This day is this Scripture fulfilled in you ears." A real man was there and then the vessel of the grace of God upon the earth, and the Scripture designates this most fully. But where could we find this most apt application of the prophet except in Luke, to whom in point of fact it is peculiar? The entire gospel develops or, at least, accords with it.

"They all bare him witness, and wondered at the gracious words which proceeded out of his mouth," but immediately they turn to unbelief, saying, "Is not this Joseph's son?" "And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country." He had been already at work in what Matthew calls "his city;", but the Spirit of God here passes over entirely what had been done there. He would thus ensure the fullest lustre to the "grace of the Lord Jesus Christ, who, though he was rich, yet for our sakes became poor, that we, through his poverty, night be made rich." This is what we have in Luke. Our Lord then shows the moral root of the difficulty in their minds. "Verily I say unto you, No prophet is accepted in his own country. But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land; but unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow." Our Lord does not yet call a publican or receive a Gentile, as inLuke 5:1-39; Luke 5:1-39; Luke 7:1-50; but He tells of the grace of God in that word which they read and heard, but understood not. It was His answer to the incredulity of the Jews, His brethren after the flesh. How solemn are the warnings of grace! It was a Gentile, and not a Jewish widow, who during the days of Israel's apostacy became the marked object of God's mercy. So, too, "many lepers were in Israel in the time of Eliseus the prophet, and none of them was cleansed, saving Naaman the Syrian." At once the hostile rage of the natural man is roused, and his jealousy of divine goodness to the stranger. Those that wondered the moment before at His gracious words are now filled with fury, ready to rend Him. "And they rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong. But he, passing through the midst of them, went his way, and came down to Capernaum, and taught them on the Sabbath days. And they were astonished at his doctrine: for his word was with power." It is the word that has especial prominence in Luke; and justly so, because the word is the expression of what God is to man, even as it is the word which tries him.

These are the two qualities, therefore, of the gospel: what God is towards man; and what man is, now revealed and proclaimed and brought home by the word of God. Thereby God's grace shines out; thereby, too, the evil of man is morally proved not merely by the law, but yet more by the word that comes in, and by the person of Christ. Man, however, hates it, and no wonder; for, however full of mercy, it leaves no room for the pride, the vanity, the self-righteousness, in short, the importance of man in any way. There is one good, even God.

But this is not all the truth; for the power of Satan is active on the earth. It was then too plain, too universal, to be overlooked; and if man was so unbelieving as to the glory of Jesus, Satan at least felt the power. So it was with the man who had an unclean spirit. "He cried out with a loud voice, saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God." Remark here how Jesus, the fulfilment and fulfiller of God's word, accomplishes law and promise, the prophets and the Psalms. Devils own Him as the Holy One of God and again, we shall see presently, as the Anointed (Christ), the Son of God. In Luke 5:1-39 He is seen acting rather as Jehovah. "And Jesus rebuked him, saying hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not." This proves, therefore, that there was in Christ not only grace towards man's necessities, but power over Satan. He had vanquished Satan, and proceeds to use His power in behalf of man.

He then enters into Simon's house, and heals his wife's mother. "Now when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them. And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking them suffered them not to speak: for they knew that he was Christ." Here we coalesce with the earlier gospels. When this attracted the attention of men He departs. Instead of using what people call "influence", He will not hear of the people's desire to retain Him in their midst. He walks in faith, the Holy One of God, content with nothing that made man an object to obscure His glory. If followed into a desert place, away from the crowd that admired Him, He lets them know that He must preach the kingdom of God to other cities also; for therefore was He sent. "And he was preaching in the synagogues of Galilee."

And now we have, in the beginning, of the fifth chapter, a fact taken entirely out of its historical place. It is the call of the earlier apostles, more particularly of Simon, who is singled out, just as we have seen one blind man, or one demoniac, brought into relief, even though there might be more. So the son of Jonas is the great object of the Lord's grace here, although others were called at the same time. There were companions of his leaving all for Christ; but we have his case, not theirs, dealt with in detail. Now, from elsewhere, we know that this call of Peter preceded the Lord's entrance into Simon's house, and the healing of Simon's wife's mother. We also know that John's gospel has preserved for us the first occasion when Simon ever saw the Lord Jesus, as Mark's gospel shows when it was that Simon was called away from his ship and occupation. Luke had given us the Lord's grace with and towards man, from the synagogue at Nazareth down to His preaching everywhere in Galilee, casting out devils, and healing diseases by the way. This is essentially a display in Him of the power of God by the word, and this over Satan and all the afflictions of men. A complete picture of all this is given first; and in order to leave it unbroken, the particulars of Simon's call are left out of its time. But as the way of the Lord on that occasion was of the deepest value as well as interest to be given, it was reserved for this place. This illustrates the method of classifying facts morally, instead of merely recording them as they came to pass, which is characteristic of Luke.

"It came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret, and he saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets. And he entered into one of the ships, which was Simon's, and prayed him that be would thrust out a little from the land. And he sat down, and taught the people out of the ship. Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught. And Simon answering, said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net." It is plain that the word of Jesus was the first great trial. Simon had already and long, toiled; but the word of Jesus is enough. "And when they had this done, they enclosed a great multitude of fishes: and their net brake. And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink." Next, we have the moral effect. "When Simon Peter saw it, he fell down at Jesus, knees, saying, Depart from me; for I am a sinful man, O Lord." It was the most natural thing possible for a soul arrested, not merely by the mighty deed which the Lord had wrought, but by such a proof that His word could be trusted implicitly that divine power answered to the word of the man Christ Jesus. His sinfulness glared on his conscience. Christ's word let the light of God into his soul: "Depart from me; for I am a sinful man." There was real sense of sin and confession; yet the attitude of Peter at the feet of Jesus shows that nothing was farther from his heart than that the Lord should leave him, though his conscience felt that so it ought to be. He was convicted more deeply of his sinful state than he had ever been before. Already a real attraction had knit Simon's heart to Christ. He was born of God, as far as we can judge, before this. He had really for some while known and heard the voice of Jesus. This was not the first time, as John gives us to see. But now the word so penetrated and searched him out, that this utterance was the feeling of his soul an apparent contradiction to draw near to the feet of Jesus, saying, Depart from me, but not in the root of things an inconsistency only on the surface of his words; for his innermost feeling, was one of desire after and delight in Jesus, clinging to Him with all his soul, but with the strongest conviction that he had not the slightest claim to be there that he could even pronounce condemnation on himself otherwise in a certain sense, though quite contrary to all his wishes. The more he saw what Jesus was, the less fit company he felt himself to be for such an One as He. This is precisely what grace does produce in its earlier workings. I say not, in its earliest, but in its earlier workings; for we must not be in too great a hurry with the ways of God in the soul. Astonished at this miracle, Peter thus speaks to the Lord; but the gracious answer sets him at ease. "Fear not," says Christ; "from henceforth thou shalt catch men." My object in referring to the passage is for the purpose of pointing out the moral force of our Gospel. It was a divine person who, if He displayed the knowledge and power of God, revealed Himself in grace, but also morally to the conscience, though it cast out fear.

Then follows the cure of the leper, and subsequently the forgiveness of the palsied man: again the exhibition that Jehovah was there, and fulfilling the Spirit ofPsalms 103:1-22; Psalms 103:1-22; but He was the Son of man too. Such was the mystery of His person present in grace, which was proved by the power of God in one wholly dependent on God. Finally, there is the call of Levi the publican; the Lord showing, also, how well aware He was of the effect on man of introducing among those accustomed to law the reality of grace. In truth, it is impossible to mingle the new wine of grace with the old bottles of human ordinances. The Lord adds what is found in no gospel but Luke's, that man prefers, in presence of the new thing from God, the old religious feelings, thoughts, ways, doctrines, habits, and customs. "No man", He says, "having drunk old wine straightway desireth new: for he saith, The old is better." Man prefers the dealing of law with all its dimness, uncertainty, and distance from God, to that divine grace infinitely more blessed, which in Christ displays God to man, and brings man, by the blood of His cross, to God.

In Luke 6:1-49 this is followed up. We see the Lord on the two Sabbath days: the defence of the disciples for plucking the ears of corn, and the well-nigh defiant cure of the withered hand in the synagogue. The Lord does not pluck the ears of corn Himself; but He defends the guiltless, and this on moral ground. We do not here meet with the particulars set forth dispensationally as in Matthew's gospel: though the reference is to the same facts, they are not so reasoned upon. There the subject is much more the approaching change of economy: here it is more moral. A similar remark applies to the ease of healing the withered hand. The Sabbath, or seal of the old covenant, was never given of God, thou, abused by man, to hinder His goodness to the needy and wretched. But the Son of man was Lord of the Sabbath: and grace is free to bless man and glorify God. Immediately after this, clouds gather over the devoted head of our Lord; "They were filled with madness; and communed one with another what they might do to Jesus."

The Lord retires to a mountain, continuing all night in prayer to God. On the next day, out of the disciples He chooses twelve who were pre-eminently to represent Him after His departure. That is, He nominates the twelve apostles. At the same time He delivers what is commonly called the sermon on the mount. But there are striking differences between the manner of Luke and Matthew, in conveying that sermon to us; for Luke brings two contrasts together; one of which was dropped by Matthew at any rate in this, the beginning of his gospel. Luke couples the blessings and the woes; Matthew reserves his woes for another occasion, for that one would affirm that the Lord did not proclaim the woes of Matthew 13:1-58 on another and later occasion; but it may be safely said, that the first evangelist passed by all questions of woes for the discourse on the mount. Luke, on the contrary, furnishes both. Who can fail to recognize in this circumstance a striking mark; both of the evangelists, and of the special designs of Him who inspired them? Luke does not confine himself to the bright side, but adds also the solemn. There is a warning for conscience, as much as there is grace which appeals to the heart It is Luke that gives it and most gloriously. Besides, there is another difference. Matthew presents Christ alone as the lawgiver. No doubt greater than Moses He was; He was Jehovah, Emmanuel. Therefore He takes the place of deepening, enlarging, and ever bringing in principles so infinitely better as to eclipse what was said to them of old. Thus, while the authority of the law and prophets is maintained, there is now an incalculable change, in advance of all before, suitably to the presence of His glory who then spoke, and to the revelation of the Father's name More even was yet to be; but this was reserved for the presence in power of the Holy Ghost, as we are told inJohn 16:1-33; John 16:1-33.

Here, in the gospel of Luke, another course is pursued. It is not as One who lays down principles or describes the classes that can have part in the kingdom, as "Blessed the poor" etc.: but the Lord views, and speaks to, His disciples, as those immediately concerned; "Blessed ye poor: for yours is the kingdom of God." It is all personal, in view of the godly company that then surrounded Him. So He says, "Blessed ye that hunger now: for ye shall be filled. Blessed ye that weep now"' etc. It was sorrow and suffering now; for He who fulfilled the promises, and psalms, and prophets was rejected; and the kingdom could not yet come in power and glory. "He must first suffer many things."

Thus all through it is not description alone, but a direct address to the heart In Matthew it was most appropriately a general discourse. Here it is made immediately applicable. That is, He looks at the persons then before Him, and pronounces a blessing upon them distinctly and personally.

For that reason, as also for others, He says nothing about suffering for righteousness' sake here In Matthew there are the two characters those blessed when persecuted for righteousness' sake, and yet more those who were persecuted for His name's sake. Luke omits the righteousness: all persecution here noticed is on account of the Son of man. How blessed it is in Luke to find that the great witness of grace acts Himself in the spirit of that grace, and makes this to be the one distinguishing feature. Both sufferers are surely blessed; each is in his own season precious; but the least portion is not that which characterizes the word of the Lord in his gospel who has mainly in view us who were poor sinners of the Gentiles.

In Luke the points pressed are not detailed contrasts with the law, nor the value of righteousness in secret with the Father, nor trust in His loving care without anxiety, but practical grace in loving our enemies, merciful as our Father is merciful, and so children of the Highest, with the assurance of corresponding recompence. Then comes the warning parable of the blindness of the religious world's leaders and the value of personal reality and obedience, instead of moralising for others, which would end in ruin. In the chapter that follows (Luke 7:1-50) we shall see the Lord still more evidently proving that grace cannot be tied to Jewish limits, that His was a power which the Gentile owns to be absolute over all yea, over death as well as nature.

But before we pass on, let me observe that there is another feature also that strikes us in Luke, though it does not call for many words now. It appears that various portions of the sermon on the mount were reserved for insertion here and there, where they would it in best for comment on or connection with facts. The reason is, that moral grouping of conversations which has been already shown to be according to the method of Luke. Here there is not at all the same kind of formal order of discourse as in Matthew. There were, I doubt not, questions asked during its course; and the Holy Ghost has been pleased to give us specimens of this in the gospel of Luke. I may show on another occasion, that this which occurs not infrequently throughout the whole central part of Luke is found in him only. It is for the most part made up of this association of facts, with remarks either growing out of what has occurred, or suitable to them, and therefore transplanted from elsewhere.

In chapter 7 the healing of the centurion's servant is recounted, with very striking differences from the form in which he had it in Matthew. Here we are told that the centurion, when he heard of Jesus, sent unto Him the elders of the Jews. The man who does not understand the design of the gospel, and has only heard that Luke wrote especially for the Gentiles, is at once arrested by this. He objects to the hypothesis that this fact is irreconcilable with a Gentile bearing, and is, on the contrary, rather in favour of a Jewish aim, at least here; because in Matthew you find nothing about the embassy of the Jews, while here it is in Luke. His conclusion is, that one gospel is as much Jewish or Gentile as another, and that the notion of special design is baseless. All this may sound plausible to a superficial reader; but in truth the twofold fact, when duly stated, remarkably confirms the different scope of the gospels, instead of neutralizing it; for the centurion in Luke was led, both being Gentiles, to honour the Jews in the special place God has put them in. He therefore sets a value on this embassy to the Jews. The precise contrast of this we have inRomans 11:1-36; Romans 11:1-36, where the Gentiles are warned against high-mindedness and conceit. It was because of Jewish unbelief, no doubt, that certain branches were broken off; but the Gentiles were to see that they abode in God's goodness, not falling into similar and worse evil, or else they also should be cut off. This was most wholesome admonition from the apostle of the uncircumcision to the saints in the great capital of the Gentile world. Here the Gentile centurion shows both his faith and his humility by manifesting the place which God's people had in his eyes. He did not arrogantly talk of looking only to God.

Allow me to say, brethren, that this is a principle of no small value, and in more ways than one. There is often a good deal of unbelief not open, of course, but covert which cloaks itself under the profession of superior and sole dependence on God, and boasts itself aloud of its leaving any and every man out of account. Nor do I deny that there are, and ought to be, cases where God alone must act, convince, and satisfy. But the other side is true also; and this is precisely what we see in the case of the centurion. There was no proud panacea of having to do only with God, and not man. On the contrary, he shows, by his appeal to and use of the Jewish elders, how truly he bowed to the ways and will of God. For God had a people, and the Gentile owned the people as of His choice, spite of their unworthiness; and if he wanted the blessing for his servant, he would send for the elders of the Jews that they might plead for him with Jesus. To me there seems far more of faith, and of the lowliness which faith produces, than if he had gone personally and alone. The secret of his action was, that he was a man not only of faith, but of faith-wrought humility; and this is a most precious fruit, wherever it grows and blooms. Certainly the good Gentile centurion sends his ambassadors of Israel, who go and tell what was most true and proper (yet I can hardly think it what the centurion ever put in their mouth). "And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this: for he loveth our nation, and he hath built us a synagogue." He was a godly man; and it was no new thing, this love for the Jews, and the practical proof of it.

It will be observed, again, that Matthew has not a word about this fact; and cannot but feel how blessed is the omission there. Had Matthew been writing merely as a man for the Jews, it was just the thing he would have surely fastened on; but the inspiring power of the Spirit wrought, and grace, I do not doubt, also, in Matthew as well as in Luke, and thus only have we the fruit now apparent in their accounts. It was fitting that the evangelist for the Jews should both leave out the (Gentile's strong expression of respect for Israel, and dwell upon the warning to the proud children of the kingdom. Equally fitting was it that Luke, in writing for Gentile instruction, should especially let us see the love and esteem for God's sake which a godly Gentile had for the Jews. Here was no scorn for their low estate, but so much the more compassion; yea, more than compassion, for his desire after their mediation proved the reality of his respect for the chosen nation. It was not a new feeling; he had long low loved them, and built them a synagogue in days when he sought nothing at their hands; and they remember it now. The faith of this Gentile was such, that the Lord avows He had not seen the like in Israel. Not only does Matthew report this a weighty admonition even for the believers of Israel but also Luke, for the encouragement of the Gentiles. This common point was most worthy of record, and attached to the new creation, not to the old. How beautiful the scene is in both gospels' how much is that beauty increased when we more closely inspect the wisdom and grace of God shown out in Matthew's presentation of Gentile blessing and Jewish warning for the Israelites; and withal, in Luke's presentation of respect for the Jews, and the absence here of all notice of Jewish excision, which might so easily be perverted to Gentile self-complacency!

The next scene (verses 11-17) is peculiar to Luke. The Lord not only heals, but with a grace and majesty altogether proper to Himself, brings in life for the dead, yet with remarkable consideration for human woe and affection. Not only did He, in His own quickening power, cause the dead to live, but He sees in him, whom they were even then carrying out to burial, the only son of his widowed mother; and so He stays the bier, bids the deceased to arise, and delivers him to his mother. No sketch can be conceived more consonant with the spirit and aim of our gospel.

Then we have the disciples of John introduced, for the special purpose of noting the great crisis that was at hand, if not come. So severe was the shock to antecedent feeling and expectation, that even the very forerunner of the Messiah was himself shaken and offended, it would seem, because the Messiah did not use His power on behalf of Himself and His own followers did not protect every godly soul in the land did not shed around light and liberty for Israel far and wide. Yet who could gainsay the character of what was being done? A Gentile had confessed the supremacy of Jesus over all things: disease must obey Him absent or present! If not the working of God's own gracious power, what could it be? After all, John the Baptist was a man; and what is he to be accounted of? What a lesson, and how much needed at all times. The Lord Jesus not only answers with His wonted dignity, but at the same time with the grace that could not but yearn over the questioning and stumbled mind of His forerunner no doubt meeting, too, the unbelief of John's followers; for there need be little doubt, that if there was weakness in John, there was far more in his disciples.

Thereupon our Lord introduces His own moral judgment of the whole generation. At the close of this is the most remarkable exemplification of divine wisdom conferred by grace where one might least look for it, in contrast with the perverse folly of those who thought themselves wise. "But wisdom is justified of all her children," no matter who or what they may have been, as surely as it will be justified in the condemnation of all who have rejected the counsel of God against themselves. Indeed, the evil side as well as the good are almost equally salient at the house of Simon the Pharisee; and the Holy Ghost led Luke to furnish here the most striking possible commentary on the folly of self-righteousness, and the wisdom of faith. He adduces exactly a case in point. The worth of man's wisdom appears in the Pharisee, as the true wisdom of God, which comes down from above, appears where His own grace alone created it; for what depositary seemed more remote than a woman of ruined and depraved character? yea, a sinner whose very name God withholds? On the other hand, this silence, to my mind, is an evidence of His wonderful grace. If no worthy end could be reached by publishing the name of her who was but too notorious in that city of old, it was no less worthy of God that He should make manifest in her the riches of His grace. Again, another thing: not only is grace best proved where there is most need of it, but its transforming power appears to the greatest advantage in the grossest and most hopeless cases.

"If any man be in Christ, he is a new creature." Such is the operation of grace, a new creating, no mere change or bettering of the old man according to Christ, but a real life with a new character altogether. See it in this woman, who was the object of grace. It was to the house of the Pharisee who had invited Jesus that this woman repaired attracted by the Saviour's grace, and truly penitent, full of love to His person, but not yet with the knowledge of her sins forgiven; for this was what she needed, and what He meant her to have and know. It is not the exhibition of a soul starting upon the knowledge of forgiveness, but the ways of grace leading one into it.

What drew her heart was not the acceptance of the gospel message, nor the knowledge of the believer's privilege That was what Christ was about to give; but what won her, and drew her so powerfully even to that Pharisee's house, was something deeper than any acquaintance with conferred blessings: it was the grace of God in Christ Himself. She felt instinctively that in Him was not more truly all that purity and love of God Himself, than the mercy she needed for herself. The predominant feeling in her soul, what riveted her was, that, spite of the sense she had of her sins, she was sure she might cast herself on that boundless grace she saw in the Lord Jesus. Hence she could not stay away from the house where He was, though she well knew she was the last person in the town the master of it would welcome there. What excuse could she make? Nay, that sort of thing was over now; she was in the truth. What business, then, had she in Simon's house? Yes, her business was with Jesus, the Lord of glory for eternity, albeit there; and so complete was the mastery of His grace over her soul, that nothing could keep her back. Without asking for Simon's leave, without a Peter or a John to introduce her, she goes where Jesus was, taking with her an alabaster box of ointment, "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."

This drew out the religious reasoning, of Simon's heart, which, like all other reasoning of the natural mind on divine things, is only infidelity. "He spake within himself, saying, This man, if he were a prophet." How hollow the fair-looking Pharisee was! He had asked the Lord there; but what was the value of the Lord in Simon's eyes? "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." Indeed, she was a sinner. This was not wrong but that. The root of the worst wrong is just that depreciation of Jesus. Simon within himself doubted that He was even a prophet. Oh, how little thought he that it was God Himself in the person of that lowly man, the Son of the Highest! Herein was the starting-point of this most fatal error. Jesus, however, proves that He was a prophet, yea, the God of the prophets; and reading the thoughts of his heart, He answers his unuttered question by the parable of the two debtors.

I will not dwell now on that which is familiar to all. Suffice it to say, that this is a scene peculiar to our gospel. Might I not ask, where possibly could it be found harmoniously except here? How admirable the choice of the Holy Ghost, thus shown in displaying Jesus according, to all we have seen from the beginning of this gospel! The Lord here pronounces her sins to be forgiven; but it is well to observe, that this was at the close of the interview, and not the occasion of it. There is no ground to suppose that she knew that her sins were forgiven before. On the contrary, the point of the story appears to me lost where this is assumed. What confidence His grace gives the one that goes straight to Himself! He speaks authoritatively, and warrants forgiveness. Till Jesus said so, it would have been presumption for any soul at this time to have acted upon the certainty that his sins were forgiven. Such seems to me the express object of this history a poor sinner truly repenting, and attracted by His grace, which draws her to Himself, and hears from Him His own direct word, "Thy sins are forgiven thee." Her sins, which were many, were forgiven. There was no hiding, therefore, the extent of her need; for she loved much. Not that I would explain this away. Her loving much was true before, as well as after, she heard the forgiveness. There was real love in her heart already. She was transported by the divine grace in His person, which inspired her by the Spirit's teaching with love through His love; but the effect of knowing from His own lips that her sins were forgiven must have been to increase that love. The Lord is here before us as One that thoroughly sounded the evil heart of unbelief, that appreciated, as truly as He had effected, the work of grace in the believer's heart, and speaks out before all the answer of peace with which He entitled such an one to depart.

In the last chapter (Luke 8:1-56) on which I am to speak tonight, the Lord is seen not only going forth now to preach, but with a number of men and women in His train, children of wisdom surely, the poor but real witnesses of His own rich grace, and thus devoted to Him here below. "And the twelve were with him. And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, and Joanna the wife of Chuza, Herod's steward, and Susanna, and many others, which ministered unto him of their substance." Here, too, is it not a wonderfully characteristic picture of our Lord Jesus, and so only found in Luke? Entirely above the evil of men, He could and did walk in the perfect calm of His Father's presence, but withal according to the activity, in this world, of God's grace.

Hence, He is here presented in our gospel as speaking of the sower, even as He was then scattering the seed of "the word of God;" for so it is called here. In the gospel of Matthew, where the same parable appears as introducing the kingdom of heaven, it is called "the word of the kingdom." Here, when the parable is explained, the seed is "the word of God." Thus it is not a question of the kingdom in Luke; in Matthew it is. Nothing can be more simple than the reason of the difference. Remark that the Spirit of God in recording does not limit Himself to the bare words that Jesus spoke. This I hold to be a matter of no little importance in forming a sound judgment of the Scriptures. The notion to which orthodox men sometimes shut themselves up, in zeal for plenary inspiration, is, to my mind, altogether mechanical: they think that inspiration necessarily and only gives the exact words that Christ uttered. There seems to me not the slightest necessity for this. Assuredly the Holy Spirit gives the truth, the whole truth, and nothing but the truth. The differences are owing to no infirmity, but to His design; and what He has given us is incomparably better than a bare report by so many hands, all meaning to give the same words and facts. Take the chapter before us to illustrate what I mean. Matthew and Luke alike give us the same parable of the sower; but Matthew calls it "the word of the kingdom;" while Luke calls it "the word of God." The Lord Jesus may have employed both in His discourse at this time. I am not contending that He did not; but what I affirm is, that, whether He did or did not employ both, the Spirit of God did not give us to have both in the same gospel, but acts with divine sovereignty. He does not lower the evangelists into mere literal reporters, such as may be found by dint of skill among men. No doubt their object is to get the precise words which a man utters, because there is no such power or person to effect the will of God in the world. But the Spirit of God can act with more freedom, and can drive this part of the utterance to one evangelist, and that part to another. Hence, then, the mere mechanical system can never explain inspiration. It finds itself entirely baffled by the fact that the same words are not given in all the gospels. Take Matthew, as we have just seen, sating, "Blessed are the poor," and Luke, saying, "Blessed are ye poor." This is at once an embarrassing difficulty for the mechanical scheme of inspiration; it is none at all for those who hold to the Holy Ghost's supremacy in employing different men as the vessels of its various objects. There is no attempt in any of the gospels to furnish a reproduction of all the words and works of the Lord Jesus. I have no doubt, therefore, that although in each gospel we have nothing but the truth, we have not all the facts in any Gospel, or in all of them. Hence, the richest fulness results from the method of the Spirit. Having the absolute command of all truth, He just gives the needed word in the right place, and by the due person, so as the better to display the Lord's glory.

After this parable we have another, like Matthew's, but not relating to the kingdom, because this is not the point here; for dispensation is not the topic before us as in Matthew. Indeed, this parable is one not found in Matthew at all. What Matthew gives is complete for the purposes of his gospel. But in Luke it was of great importance to give this parable; for when a man has been laid hold of by the word of God, the next thing is testimony. The disciples, not the nation, were given to know the mysteries of the kingdom of God. Enlightened themselves, the next thing was to give light to others. "No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter may see the light. For nothing is secret, that shall not be made manifest; neither anything hid, that shall not be known and come abroad. Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not from him shall be taken even that which he seemeth to have." Thus responsibility in the use of light is enforced.

What follows here is the slight of natural ties in divine things, the approval of nothing but a relationship founded on the word of God heard and done. Flesh is valueless; it profits nothing. So when people said unto Him, "Thy mother and thy brethren stand without desiring to see thee; he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it." Still it is the word of God. It is not as Matthew puts it after the formal giving up the nation to apostacy and a new relationship brought in; here it is simply God's approval of those who keep and value His word. The place that the word of God has morally meets the mind of Christ.

But Christ does not exempt His witnesses from troubles here below. The next is the scene on the lake, and the disciples manifesting their unbelief and the Lord His grace and power. Passing, to the other side me see Legion who spite of this awful evil has a deep divine work wrought in his soul. It is not so much a question of making him a servant of God. That we have in Mark and much detailed. Here we have Him rather as a man of God; first the object of the delivering power and favour of the Lord; then, delighting in Him who thus made God known to him. No wonder when the devils were cast out the man besought that he might be with Jesus. It was a feeling natural so to speak, to grace and to the new relationship with God into which he had entered. "But Jesus sent him away saying, Return to thine own house, and show how great things God hath done unto thee. And he went his way and published throughout the whole city how great thing's Jesus had done unto him."

The account of Jairus's appeal for his daughter follows. While the Lord is on His way to heal the daughter of Israel, who meanwhile dies He is interrupted by the touch of faith; for whoever went to Him found healing. The Lord however while He perfectly meets the case of any needy soul at the present time does not fail in the long run to accomplish the purposes of God for the revival of Israel. He will restore Israel; for in God's mind they are not dead but sleep.