Luke 7

Luke 7:1-10

Parallels: Matthew 8

Christ, after preaching in the plain, goes to Capernaum, and miraculously cures, even at a distance, the centurion’s servant that was sick of a palsy. Luke VII. 1—10. Mat. VIII. 5—13.

LUKE VII. 1.

LUKE VII. 1.

IN the two former sections we have heard the excellent discourse that Jesus made; and now, when he had finished all these his sayings, which though immediately addressed to his disciples, he had delivered in the hearing of the people who stood round him in the plain, having dismissed the assembly, he quickly after entered into Capernaum again.

And at that time the servant of a certain Roman officer in that city (called a centurion, from his having the command of a company of soldiers consisting of a hundred men,) who was dear to his master, and greatly esteemed by him, was exceeding ill, and in great danger of death. And hearing of Jesus, when he entered into Capernaum, where the nobleman’s son was miraculously cured by him at a distance (John iv. 46, sect. xxxi,) such was the faith of the centurion in his power to help him, that he came to him, with a very humble and respectful application; which indeed he did not directly presume to make in his own person, [but first] sent unto him the elders of the Jews, or some of the most considerable of them that dwelt in this city, in whom his generosity had procured a considerable interest; humbly entreating him by them, that he would condescend to come and set him free from the distress that he was in, not doubting his ability to heal his servant; And saying, Lord, my faithful and beloved servant lies at home in [my] house in a very deplorable condition, being seized with the palsy; which, though it has quite disabled him from motion, yet has left him sensible of pain, with which he is so dreadfully tormented that he can take no rest.

And such was the regard the elders of the Jews had for him, that, being come to Jesus,

It is very plain, from did not come at first in his own person ore circumstantial rep- Luke vii. 6. 7,) but he might proper ase that the centurion said to do that which he directed the

The great humility and faith of the centur

*they entreated him with great importunity, saying, He in whose name we now address thee is one who is worthy of this favour.*ᵇ For though he be a Gentile, and a stranger among us, yet he is a worshipper of the true God, and greatly loves our nation; so that he takes many opportunities of doing good in the neighbourhood (compare Acts x. 2,) and has carried his generosity so far that he hath built us a synagogue for public worship at his own expense.

And Jesus, willing to pay some distinguishing respect to a person of so worthy a character, saith unto him, or sent him word by those who had petitioned for him, I will immediately come down to the centurion’s house, to see the servant he is so concerned about, and heal him.

And accordingly, Jesus went with them; and now, as he was going thither, when he was not a great way from the house, the centurion sent some other friends to him; and at last came himself in person; and answered the kind message which Jesus had sent him, saying unto him, Lord, trouble not thyself to come any farther; for I am not worthy that thou, who art so holy and honourable a person, shouldst enter under my roof: Wherefore indeed neither did I think myself, who am an alien from this holy nation, worthy to come immediately to thee; but first chose to make use of the elders of the place, and of these my other friends: and all that I would now presume to ask is, That thou wouldst but please only to speak the word, and I know that my servant shall immediately be healed. For even I [who] am only a centurion, a man ranged under the authority of my commanding officer,ᶜ yet as I have soldiers under myself, order and govern them by the intimations of my will, whether present or absent; and I say to one, Go to such a place, and he goeth; and to another, Come hither, and

*o do in his name: and nothing is more frequent, even to this day, in our courts I saw, than to say that a person comes into the court and asks a thing which he asks perhaps only at third hand, by the counsel whom his solicitor has employed in his cause.*ᵇ Worthy of this favour.] By far the great number of copies read it as it stands in our version, Worthy or whom he should do

*this: yet the connection seems to intimate that the original reading was ἀρμῆναι, Thou shouldst do this. I have chosen to render it in such a manner as will suit either.*ᶜ Ranged under the authority of my commanding officer.] It is well known that the Roman centurions were subject to the command of their respective tribunes; as our captains are to that of their colonels.

shall be received, and the Jews be cast out.

he cometh; and to my slave,ᵈ Do this, and he immediately doeth it: now I firmly believe thou hast yet a more absolute power over the strongest and most desperate diseases, and canst at pleasure command them off from the afflicted, when thou art either near, or at a distance; and I shall thankfully accept this cure in the manner that may be least inconvenient to thyself.

And Jesus hearing these things, admired him on account of his great humility, and the strength of his faith; and, turning about, he said to the multitude that followed him, Verily, I declare unto you, That through all my journeys and converse, I have not found, even in all Israel, such an illustrious degree of faith as now appears in this stranger, who only sojourns among you. But I say unto you with great solemnity, That many shall at last come not only from the neighbouring provinces of the Roman empire, but even from the remotest Gentile nations, which lie to the east and westᶜ of its utmost boundaries, and shall sit down with your pious ancestors, Abraham, and Isaac, and Jacob, to share with them in the delightful entertainments and final blessedness of the kingdom of heaven.ᶠ But many of the children of the kingdom, who were born within the sacred enclosure, and appeared to stand fairest for all the mercies of the covenant, and indeed the bulk of the Jewish nation, shall be rejected with abhorrence for their unbelief, and be cast out into that gloomy darkness which is without:ᵍ there shall be perpetual weeping for sorrow, and gnashing of the teeth with envy, at such an enraging sight.

ᵈ Slave.] As the word λυκός generally signifies a slave rather than a hired servant, I chose to render it thus here, as thinking it most expressive of the authority to which the speech refers.

ᶜ From the east and west.] Perhaps this may be only a proverbial phrase to signify coming from the most distant parts. But I cannot forbear observing here that the gospel spread much more to the east and west of Judea than to the north and south of it: though it seems rather to be spoken as a general expression, as will appear by comparing it with Luke xiii. 29. and Isa. xliii. 5, 6.

ᵈ Final blessedness of the kingdom of heaven. Vol. I. 2 p

en.] So the phrase must here be explained; for it cannot be said, with any propriety, either that the holy patriarchs share with Christians in the present privileges of the gospel state, or that the Jews weep and wail on account of their being excluded from them.

ᵍ Gloomy darkness which is without: το σκοτὸς το ἐξαίησον.] It has justly been observed by many commentators that this phrase, which is often used after the kingdom of heaven has been compared to a banquet, contains a beautiful allusion to the lustre of those illuminated rooms in which such feasts were generally celebrated, and opposed to that darkness which surrounds

Christ heals the centurion’s servant at a dis:

And, having uttered these words for the admonition of the Jews, and for the encouragement of this pious stranger and his friends, Jesus said to the centurion, who now stood by, Go thy way home in peace; and be it unto thee, and to thy servant, according to thy faith. And in that very hour that he spake these words, just at that instant, was his servant healed.

Luke And they who had been sent from the centurion as his messengers to Christ, returning with him to the house, were eyewitnesses of the cure, and found the servant that had been sick restored to perfect health and vigour. This might occasion the conversion of the family; and was a miracle that greatly raised the fame of Jesus, and made the multitude more eager in their pressing after him

IMPROVEMENT.

Luke It is pleasant to think of this good centurion, who, amidst all the temptations of a military life, retained the principles, not only of liberality and humanity, but of piety too; and, probably amidst the raillery of his irreligious and idolatrous brethren, had the courage to frequent, and even to build, a synagogue. Surely his devotion did not enervate, but rather invigorate and establish, his valour; nor did he find himself less dutifully regarded by the soldiers under his command for this parental tenderness to his afflicted servant, which brought him thus humbly to petition Christ in his favour. Such may our officers be! and we may hope that the hosts of heaven will with pleasure cover their heads in the day of battle, and obedient troops be formed, by their example and their care, to the discipline of virtue as well as of war.

Luke We see the force of real goodness to conquer the most inveterate prejudices: the elders of the Jews at Capernaum turn petitioners for a Gentile, for a Roman centurion: so may we disarm the virulence of a party spirit, and conciliate the friendship of those who otherwise might have their eyes upon us for evil!

Mat. In plentiful circumstances and an honourable station, how great is the humility of this worthy man! How low are the thoughts

those who by night were turned out: but it also sometimes goes yet farther, when the persons excluded are supposed to be thrown into a dark surgeon. Compare Mat. xxii. 13; xv. 30; and Jude, ver. 13.

Go thy way home.] This most evidently proves that the centurion was at length the come out of his house, probably on hearing that Jesus was nearer to it than he apprehended when he sent the second message by his friends.

Restored to perfect health and vigour.] This the word of the words seems to import; nor did it suit the honour and goodness of Christ to leave the cure incomplete. Compare Mat. viii. 15.

Reflections on the faith of the centurion.

that he has of himself! And with what veneration and respect does he address himself to Christ! And, had this centurion been even a tribune or a general, this humble address would well have become him when he was thus applying unto Christ. And how well does it become us, when entreating the blessed Jesus to exert his healing power on our hearts, to bow with deep humility before him, and to say, “Lord, I am not worthy that thou shouldest come under my roof, or worthy the honour of appearing in thy presence!” He that thus humbleth himself, shall be exalted (Luke xviii. 14;) nor do we ever stand fairer for the praise of Christ than when we see ourselves undeserving even of his notice.

Behold an instance of faith in a stranger to the commonwealth of Israel, by which their unbelief was condemned! Oh that the virtues of heathens may not another day rise up to our condemnation, notwithstanding an higher profession and much nobler advantages! We cannot but rejoice to hear that many shall come from the east and the west, to sit down with the pious patriarchs in the kingdom of heaven: but how deplorable is the case of those children of the kingdom, who, with all their towering expectations shall be cast out, and doomed to hopeless sorrow and to everlasting darkness!

May Almighty Grace awaken those who are now ignorant of the value and importance of the blessings of the gospel; and excite those holy desires after them, which may prevent that impatience and envy, that rage and despair, with which they must otherwise view them at an unapproachable distance; yea, view them possessed by multitudes, whom they are now most ready to despise!

Luke 7:18-23

Parallels: Matthew 11

John the Baptist sends two of his disciples to Jesus, to inquire whether he was the Messiah; and Jesus answers them in a convincing, though oblique manner. Luke VII. 18—23; Mat. XI. 2—6.

LUKE VII. 18.

WE have before mentioned the imprisonment of John the Baptist, and given some AND the disci-

John the Baptist sends two o his disciples to esus.

account of the occasion of it. (Sect. xxviii. p. 163, & seq.) Now the disciples of John had the courage to resort to him where he was confined, and informed him of what passed: and they particularly gave him an account of all these things which had now lately been performed by Jesus;^a how he had cured the centurion’s servant at a distance, and raised the young man at Naim to life when they were carrying him out to his funeral.

And when John had thus heard in his prison the works of Christ, as the very persons that brought him the news of them seem to have entertained some doubt concerning Jesus, whether he was the promised Messiah or no; for their satisfaction therefore, rather than his own,^b he called two of his disciples to him, and sent them in his own name to Jesus, saying unto him, What dost thou say to this plain question, Art thou the great expected Messiah, whom we have so long been used to speak of by the emphatical title of He that cometh,^c or are we to expect another un-

^a All these things which had now lately been performed by Jesus.] This is a plain argument that this message from John happened quickly after the miracles which Luke had recorded in the preceding part of this chapter. And therefore though Matthew has mentioned many other facts and discourses before he relates this message, yet, because he asserts nothing at all as to the order and connection of it (see Mat. xi. 2,) I have, with most other harmonizers thought myself obliged to follow Luke, on the principles laid down above. See note^a, p. 256.

^b For their satisfaction therefore, rather than his own.] Mr. L’Enfant, with some others thinks (as Justin Martyr and Tertullian did,) that John was so discouraged by his own long imprisonment, that he began himself to doubt whether Jesus was the Messiah: and, agreeably to this, he supposes that when our Lord afterwards says, Happy is he that is not offended in me, he meant it as a cauion to John, that he should be upon his guard against so dangerous a temptation. But, considering what clear evidence John had before received by a miraculous sign from heaven, and what express and repeated testimonies he himself had borne to Jesus, I cannot imagine this to have been possible; especially as he

foresaw, and foretold, that he must himself quickly be laid aside. (John iii. 30, p. 10.) But his disciples might very probably be offended at this circumstance, as well as at the freedom of Christ’s conversation, so different from the austerity used among them; and therefore he might think it necessary to put them in the way of farther satisfaction: not to say, that the warmth of John’s temper might render him something uneasy at the reserve which Christ maintained; and that he might imagine it agreeable to the general design of his own office, as his forerunner, thus to urge a more express declaration. For these reasons, I choose to render and paraphrase it thus, rather than with Limborch (Theol. Christ. lib. iii. cap. 11. § 14,) to translate it, Thou art he that should come, and do we look for another? that is, We do not expect any Messiah but thee: so understanding it, as a repeated testimony, which John bore by proxy when he could no longer do it in his own person. All the spirit of Christ’s answer would be lost, if we were to understand the message in this sense.

^c He that cometh: o esuivoc.] It seems that by their speaking of the Messiah by this phrase (He that cometh, or, He that is coming,) the pious Jews in the most livel manner expressed their confident expectation of him and their eager longing for his

316 Jesus refers them to his miracles for an answer to their question.

der that character? Answer the question as expressly as I formerly bore my testimony to thee.

And when the men who were employed by John to be his messengers to Jesus upon this important errand were come to him, they delivered their message with great exactness; and said, John the celebrated Baptist, whose courage and faithfulness in his ministerial office have been the occasion of his imprisonment, has sent us to thee, saying, Art thou he that cometh, and dost thou own thyself to be indeed the great Messiah, or are we to expect another under that character?

Now Jesus was determined to return an answer to their question, by actions rather than by words; and therefore in that very hour, while they were present with him, and were eyewitnesses of what he did (as the message was on purpose delivered before a large assembly of people, in which, as usual, there were many who came to be healed of various incurable distempers,) he exercised the power that he had of working miracles, and cured many that were then before him of their diseases and plagues,⁴ and delivered them from the possession of evil spirits, and graciously bestowed sight on many that were blind.⁵

And then Jesus, answering their demand, said unto them, Go, and relate to John the things which you yourselves have seen and heard this day, as well as those that you have been informed of by others, who have been eye and ear-witnesses of my miracles and discourses: say, in particular, That the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear,

appearance, as the greatest and most welcome messenger of God to man, and the most desirable person that ever did, or should, come into the world. (See Mark xi. 9, 10; and compare Psal. cxviii. 26; Dan. vii. 13; Hab. ii. 3; Septuag. Isa. lxii. 11; and Zech. ix. 9. Bishop Pearson justly observes, that this among many other arguments, proves, that the notion of two Messiahs, one suffering, and the other triumphant, is a vain dream of the modern Jews, that was altogether unknown to the ancients. See Pearson on the Creed, p. 183.

⁴ Of their diseases and plagues.] Ματς, plagues, or scourges, may probably signify some of the most grievous distempers, such as leprosies, palsies, inveterate fluxes, &c. (compare Mark iii. 10, and v. 29—34,) and may allude to their being supposed to be such corrections as intimated the great displeasure of God against the persons on whom they were sent. Compare John v. 14; and ix. 2.

⁵ And graciously bestowed sight, &c.] The original phrase, ἀρτήσατο τὸ βλέπω, seems to express, both in how generous, and how kind and affectionate a manner, our blessed Redeemer formed these cures.

Happy is he that is not stumbled at him.

the very dead are raised: and observe also, that I do not court the rich and the great, as, impostors are most apt to do; nor do I bear a commission chiefly directed to them, as some of the prophets did; but, as you see by the auditory now around me, the poor, and even the meanest of the people, have the gospel preached to them; they have the good news of eternal salvation most freely published among them, and the blessings of it offered to their acceptance. And be sure you add farther, that I appear in such circumstances, that there is reason to say, Happy is he that is not scandalized, or stumbled, at me: for he must be singularly wise and religious, who is not shocked by the strong popular prejudices which lie against me. Let John consider these things in themselves, and let him compare them with those prophecies which foretell that the Messiah should work such miracles (Isa. xxv. 5, 6;) that he should preach the gospel to the poor (Isa. lxi. 1;) and that many should despise and reject him (Isa. viii. 14; liii. 1—3.) And he, and, by a parity of reason, you, and the rest of his disciples, may easily collect a convincing answer to the question you are come to ask, without any more express declaration from me.

Happy is he that is not scandalized, or stumbled, at me.] This was intended as an awful admonition to the disciples of John that they should themselves guard against those prejudices which might prevent their receiving Christ; and contains a strong intimation that their final happiness would be determined by the regards they should pay to him, as well as that these prejudices should generally prevail to men’s ruin. See note on Mat. v. 29, p. 221.

Compare them with those prophecies.] Archbishop Tillotson has largely shown the correspondence between the prophecies and events here referred to; see Tillotson’s works. Vol. II. p. 451, & seq. Dr. Thomas Jackson has laboured the point yet more largely in the second part of his curious discourse on this text. See his Works, Vol. II. p. 470, & seq.

Without any more express declaration from me] Nothing could be more apposite, natural, and convincing, than such an answer as this, which took its rise from

what Christ was then doing, and rested on the most apparent testimony of God himself in astonishing miracles, to which they knew their master made no pretences (see John x. 41;) miracles of so beneficent a nature, that no austerities of a retired life were by any means comparable to them; and miracles receiving an additional lustre from their being foretold by a prophet many ages before (see note on John ii. 22, p. 145,) and even by Isaiah the prophet, by whom the Baptist was so particularly described, that as he himself had frequently referred to him (Mat. iii. 3; Luke iii. 4; and John i. 23,) so his disciples must, no doubt, have made themselves peculiarly familiar with his writings. These, and many other particulars, are set in a most beautiful light by the masterly hand of Bishop Atterbury, in his Posthumors Sermons, Vol. II. p. 41—50, who has very judiciously abridged what is most material in the large discourse of the learned & Jackson referred to in note

Q

Reflections on the message that John sent to Jesus.

IMPROVEMENT.

WE have here in John the Baptist a very edifying instance of LVII. a most candid and pious temper. How solicitous was he to re- Verse move those scruples from the minds of his disciples which, perhaps, 18 their excessive fondness for him might have occasioned? He 19 wisely sends them to converse with Jesus themselves: and surely they who most accurately inquire into the credentials he brings will be most effectually convinced and impressed by them.

Let us, when tempted to doubt of the truth of Christianity, recollect the various and unanswerable proofs of it, which are summed up in these comprehensive words; arising from the miracles and character of our Redeemer, and the prophetic testimony that was borne to him. Let us particularly rejoice that the poor have the gospel preached; and that the blessings of it are offered to enrich the souls of those whose bodily necessities we often pity, without having it in our power to relieve them.

And, since our Lord pronounces a blessing upon those that shall not be offended in him, let us consider what those things are, in the doctrine or circumstances of Christ, which have proved the most dangerous stumbling blocks, and endeavour to fortify our souls against those temptations which may arise from them. So the trial of that faith which is a much more valuable treasure than gold which perishes, though tried in the fire, may be found unto praise, and honour, and glory (1 Pet. i. 7;) and we, on the whole, may be advanced in our way by incidents which at first threatened to turn us entirely out of it; as the faith of these disciples of John must surely be confirmed by those doubts which they had for a while entertained.

Luke 7:24-35

Parallels: Matthew 11

Jesus discourses with the multitude concerning John, and justly complains of the perverseness of that generation. Luke VII. 24—35. Mat. XI. 7—19.

LUKE VII. 24.

NOW when the messengers of John were gone LVIII away to inform their master of the things Luke which they had seen and heard, Jesus began to vii.24 speak unto the multitude that still surrounded him, concerning John the Baptist, and to inquire into the reason of their having formerly flocked after him as they had done. I know (said he) that many of you were of the number of his hearers, and were baptized by him: now I would seriously ask you, and advise you at-

LUKE VII. 24.

AND when the messengers of John were departed, [Jesus] began to speak unto the people concerning

Jesus gives an honourable testimony to John as a prophet.

tentively to ask yourselves, What went you out into the wilderness in which he preached, to behold? You did not surely go on any trifling occasion, or for a mere amusement: none of you would be so senseless as to undertake a journey to see a reed, or a bulrush shoken by the wind; nor can you say you found him wavering in his conduct, or inconsistent in the testimony that he bore to me.

But what then went you out to see? You could not go with any expectation to find a man in such a place, dressed in soft garments of the finest silk, and living in an elegant and sumptuous way: for, behold, they that wear a splendid dress, and live luxuriously, are to be sought in royal palaces rather than in a rough and barren wilderness; and you well knew that John’s manner of living was plain and austere, such as suited the message he brought, and illustrated his integrity in delivering it.

But once more I would ask you, what did you then go out to see? Are you not ready to allow that you went out to see a prophet? Yea, I say unto you, and much more than a common prophet. For this is the very person of whom it is written (Mal. iii.1.) “Behold, O my Son, I send my appointed messenger before thy face, who shall prepare thy way before thee, and in a proper manner introduce thee into the world.”

Wherefore I assuredly say unto you, That among all those that have been born of women, or the whole race of mankind in all former ages, there hath not arisen a prophet greater than John the Baptist; for as he is, with regard to his moral and religious character, one of the best of men, so he has some peculiar honours superior to any prophet of former generations: nevertheless, there is a sense in which he that is least in the kingdom of heaven, not only in its final glories, but even here on earth, is greater than he; for my ministers,

• Superior to any prophet of former gen- ception and birth, his excellent knowledg erations.] The obvious sense of what is of gospel mysteries (see especially John iii. here expressed, together with the follow- 27, et seq. sect. xxvii.) his express testi- ing words, does plainly limit it to them mony to the Messiah, and his remarkable alone. And it might properly be said that success in making way for him: John was John was greater than any of the ancient also himself the subject of ancient prophe ro hets on account of his wonderful con- cics, and long expected by the church.

He shews what had been the effects of his mu

and people in general, shall receive superior supplies of the Spirit, and know many important truths relating to my gospel, which have not been revealed to John himself.

He is now laid aside from his ministry, yet I would have you to reflect upon the consequences of his preaching, and to consider the success of it: and you must needs remember that when he came and preached the baptism of repentance, and publicly proclaimed that the Messiah was at hand, all the people in general hearing [him] preach, and even the publicans themselves, justified God, and testified their approbation of the Divine scheme in sending such an Ambassador, by professing to fall in with the design of his appearance, and being accordingly baptized with the baptism of John, humbly confessing their sins, and declaring their repentance. But the proud Pharisees, and doctors of the law, to their own unspeakable detriment, rejected the gracious counsel of God addressed to them, not being baptized by him, when they saw how plainly he dealt with them and their brethren.

But though these great and learned men despised him, yet the good effects of his ministry on others are still apparent; for from the days of John the Baptist, or from the time in which he bore his public testimony to an approaching Messiah, even to the present time, the spirits of

h All the people in general hearing him preach.] The reader will observe that (with Gotius,) I take these to be the words of Christ, continuing his discourse; whereas our translation seems rather to intimate they are the reflections of Luke on the sentiments of those who are now hearing Christ. I long considered them in this view; but it now seems to me so evident, from the most ancient manuscripts and versions, that the words, And the Lord said, at the beginning of ver. 31, were not in the original, that I could not but connect and render them thus. Nevertheless I shall shew so much regard to the common reading as to add (in note h below) the version and paraphrase in that sense and connection; submitting it, on the whole, to the learned reader to judge as he shall think proper; but must first desire him to consult Grotius, Dr. Mill, and the polyglot.

c Justified God, and testified their approbation, &c.] From the opposition between those that justified God and those that rejected his counsel, it is plain that to justify here signifies to approve and vindicate. Compare ver. 35 (at the end of this section;) Rom. iii. 4; and 1 Tim. iii. 16. d How plainly he dealt with them and their brethren.] Of this see the paraphrase on Luke iii. 10, p. 105. e From the days of John the Baptist even to the present time.] Sir Isaac Newton (on Prophecy, p. 159) urges this as an argument to prove that some considerable time must have elapsed since John’s imprisonment. But, on the common hypothesis, it might be near a year; and our Lord might probably include some time of his ministry preceding his imprisonment: so that we cannot be much assisted in our calculations by this text.

ures them that John was the expected Elias.

men are so raised and animated by a desire after the kingdom of heaven, that it is (as it were) attacked with violence, like a besieged city; men of all sorts are pressing to get into it, and the violent seize it with eagerness:⁶ multitudes are flocking around me, to be instructed in the nature of my kingdom; and some of most licentious characters, who have been looked upon as little better than ruffians and bravoes, seem resolutely set on securing it; while others of graver and fairer characters are found to neglect it. (Compare Luke xvi. 16.)

This is a new, and very wonderful event. For till [the time of] John the Baptist, all the prophets prophesied; and the law of Moses, as explained by them, was the only revelation of God’s will to the people of Israel; which, so far as it related to me, was but an obscure intimation of what men were to expect from my appearance: but John opened a much more perfect dispensation. And indeed (to speak more plainly than I have commonly done,) if you will hearken to my testimony, and receive [it,] this John is the Elijah who was to come,⁷ or the person whom Malachi describes under that name, as to be sent before the coming of the day of the Lord. (Mal. iv. 5, 6.) This is so important an intimation, that I must urge your most attentive regard to it: and therefore, He that hath ears able to hear, let him hear [it,] and let every one that has a mind capable of reflection, reflect seriously upon it; for to understand and regard the character and mission of John aright, will have a most

⁶ The kingdom of heaven is attacked with ing. To suppose, as a late ingenious writ- violence—and the violent seize it with eager- er has done, that this refers to the first mess.—ἐντιζῆναι, καὶ ἐκταῖς αὐτοῦ αὐτοῦ. attempts made to destroy the gospel in its The words of the original are very strong infancy, and that ἀγαπᾶξαν signifies tear it and forcible, and the translation I have to pieces, does not appear natural in this given is very literal. It seems necessary connection; though the word must be to interpret the latter clause as in the par- allowed sometimes to have that import. aphrase, to prevent the appearance of a † This John is the Elijah who was to come.] tautology: Yet I did not venture to render How little there is in Mr. Collins’s objec- ἐκταῖς, ruffians or bravoes; because I think tion against thus fixing Malachi’s prophe- the version should be left in as great a lat- cy of Elijah to John the Baptist, many o- itude as the original; and I was afraid so his learned antagonists have shewn; and great a variation from what is commonly I think none in an easier and stronger light taken to be the meaning of this passage, than Mr. Bullock; see his Vindication, might have shocked some at the first hear- pref. p. 50.

Christ complains o te perverseness o t t g

happy tendency to promote your receiving Him whom John was sent to introduce.b

[And the Lord Jesus farther said,] To what then shall I now compare the men of this generation? and to what indeed are they like? Reflect upon yourselves, and you will surely see the justice of the comparison which I am going to make. They are like a company of little children,i whom you may sometimes have observed, as they were sitting in the marketplace, to be so froward and perverse in their behaviour to each other, that no contrivance could be found to please them; and some of them you may have heard calling out to their companions, and saying, What shall we do to please you, and to bring you to join with us in our diversions? We have tried all the ways we can think of: sometimes we have piped to you a pleasant tune, and you have not danced to the music; and at other times we have changed the ditty, and mourned to you, or played and sung such dirges as are used at funerals, and you have not taken your part, and lamented with us; but are always finding fault with every thing we do, and will not be prevailed upon to join with us. Such is that childish obstinacy and perverseness that appears in you who think yourselves the oracles of wisdom in the present age; and you discover the same froward temper in far more important instances: for John the Baptist of whom I have now been speaking, came with an uncommon austerity of behaviour, neither

b Whom John was sent to introduce.] cavil, both at him and his forerunner, said, According to the received reading, Luke vii. with a particular reference to these Pharisees and doctors, Whereunto then shall I be paraphrased thus: " 29. And all the people like the men of this generation? &c" Compare note b in this section. the that were present, and the publicans in particular, when they heard [this] discourse, have not been baptized in Matthew’s style, the phrase [it is like] having formerly been baptized with the baptism of John, justified and approved the our Lord’s exact meaning is, that the men of wisdom of God as illustrated in it. 30. But that generation, or the cavillers of whom the Pharisees, and doctors of the law, in he was now speaking, were like the children complained of, and not like those that whose presence it was delivered, disrealised it; and, puffed up with a vain conceit of their own knowledge and goodness, rejected the gracious counsel of God towards them; and, not having been baptized by him, were displeased to hear so high and no comium given to John. 31. And the Lord knowing how ready they were to 45; xviii. 25; xx. 1; and xxii. 2.

i They are like little children.] It is plain our Lord’s exact meaning is, that the men of wisdom of God as illustrated in it. 30. But that generation, or the cavillers of whom the Pharisees, and doctors of the law, in he was now speaking, were like the children complained of, and not like those that whose presence it was delivered, disrealised it; and, puffed up with a vain conceit of their own knowledge and goodness, rejected the gracious counsel of God towards them; and, not having been baptized by him, were displeased to hear so high and no comium given to John. 31. And the Lord knowing how ready they were to 45; xviii. 25; xx. 1; and xxii. 2.

ns on the ardent zeal that heaven requires.

eating bread, as others do, nor drinking wine, but living on locusts and honey, and water, in the wilderness; and you say, He has a devil, and acts like a wild distracted demoniac, whom an evil spirit drives from the society of men. On the other hand, the Son of man is come, without any of this severity, eating and drinking, as others do, conversing familiarly among you, and with a temperate freedom sharing in your festivals as well as your common meals; and you say, Behold, a gluttonous man, and a winebibber, a fit friend and companion of publicans and sinners: thus ungratefully do you injure his character for that humanity and condescension which you should rather applaud. But, nevertheless, true wisdom has still been justified and vindicated by all those who are indeed her children: and they who are truly wise and religious must needs approve this beautiful variety in the conduct of Providence; and see that the difference in our manner of living suits the purposes of our respective appearances, and is adapted to promote the general design of God’s glory and man’s salvation.

IMPROVEMENT.

How happy would it be, if we could learn to correct the natural inconsistencies of our temper and conduct by wise reflections and considerations! How much more improving would our attendance on the ministrations of God’s servants be, were we seriously to ask ourselves to what purpose we attended!

It ought surely to be followed with such considerations, since it is intended to lead us to the kingdom of heaven: a glorious prize! too glorious to be obtained by faint wishes and inactive desires. There is a sense in which it still suffers violence: and how sad is the degeneracy of our natures, that we should exert so little warmth in such a pursuit, and so much for every trifle! Instead of that holy ardour with which men should press into it, they fold their hands in their bosoms, and lose themselves in soft luxurious dreams, till the precious opportunity is forever gone. May Divine Grace display the crowns and palms of victory before our eyes, in so awakening a manner, that we may joyfully seize them, whatever obstacles may lie in our way, whatever must be done, or whatever must be borne to secure them!

Let us not, as we love our own souls, through a proud self-sufficiency reject the gracious counsels of God which are addressed

esus upbraids the cities where his miracles were wrought, seer. to us, lest we should be another day condemned by publicans and lviii. sinners. Divine providence and grace are using a variety of verse methods with us : let not our perverseness and folly, like that of 35 the Jews, frustrate them all ; but rather let us shew ourselves the children of wisdom, by falling in with its measures and improving as well as applauding them.

Luke 7:36

invitation to dine at a Pharisee’s house, and vindiwho anointed his feet there. Luke VII. 36, to

LUKE VII. 36.

AND one of the Pharisees who was present at this discourse, and might feel himself touched by some insinuations which it contained, under a specious pretence of respect to our Lord, though as it seemed with an ensnaring design, invited him to eat with him that day, taking care to have others of his own sect present to observe what passed. And Jesus, being willing to express his condescension and candour, accepted his invitation; and entering into the house of the Pharisee, he sat down to table, without taking any notice of the omission of some usual ceremonies of respect which so great a guest might well have expected.

And, behold, there was a woman in that city who had once been a great and scandalous sinner, and was still accounted infamous on account of the lewdness and debaucheries of her former life: and, when she knew that he sat at meat in the Pharisee’s house, she took encouragement from his late gracious invitation, and determined to give a remarkable token of her reverence and love to so glorious and compassionate a Saviour; and for this purpose she brought an alabaster vessel full of richly perfumed ointment; And standing by the couch on which our Lord, according to the custom of those times, lay down to eat, waiting behind him in the posture of a servant at his feet, her very heart was melted with such pious remorse, that in the presence of the whole company she was unable to refrain from weeping in such great abundance, that she began even to water his feet with a shower of tears:

es, who was present r. Whitby has abunde a different story from ing Christ’s head a lit- (Mat. xxvi. 6—13, ed the difference is so at it is astonishing so ous should so confound many remarks on that with a shower of tears] This is the proper signification of the we Egrizur. Compare Mat. v. 45. We are to imagine she came with a purpose th to wash and wipe the feet of Christ; but, pro ably hearing that the Pharisee who had vited Jesus to dinner had neglected t usual civility of anointing the head of l Divine guest, she was willing to supp the defect; and as she stood near Jes she was so melted with his discourse th she shed such a flood of tears as wetted

The Pharisee in whose house this happened being

and, observing how wet they were, she wiped them with the fine long tresses of her hair, which she wore flowing loose about her shoulders; and then, to shew the warmth of her affection, kissed his feet, and anointed them with the perfumed balsam she brought with her, as not thinking herself worthy to pour it upon his head.

Now the Pharisee who had invited him, observing [this,] which, according to the traditions they maintained, appeared to him a very indecent sight, was so offended, that he said within himself, This man, if he were really a prophet, as he pretends to be, would certainly have known who and what kind of woman this vile creature is that thus familiarly toucheth him, and would immediately have driven her away with a just disdain; for she is such a scandalous and filthy sinner, that her very touch is enough to pollute him.

And Jesus, in reply to these uncharitable sentiments which he discerned at their first rising in his heart, said to him, Simon, I have something to say to thee on this occasion, which deserves thy regard. And, with an hypocritical profession of respect, he says, O thou great Teacher, I am ready to attend; and whatsoever thou wouldest offer, say [it freely.] Then Jesus immediately delivered this parable as a just yet mild reproof to his host: A certain creditor had two debtors; one of whom owed him five hundred denarii, or Roman pence, and the other owed him but fifty:

est, which lay bare on the couch, his sandals being put off; and, observing this, she wiped them with her hair, which she now wore flowing loose about her shoulders, as mourners commonly did; and then, not thinking herself worthy to anoint his head, poured out the liquid perfume on his feet. In his view all appears natural and unaffected.

With the tresses of her hair.] So the word Jesus properly signifies; and the English word tresses might be derived from it. It is well known that long hair was esteemed a great ornament in the female dress (compare 1 Cor. xi. 15,) and women of pleasure used to nourish and plait it, and to set it off with garlands and jewels, to render themselves agreeable to their lovers.

O Teacher.] So Jesus properly signifies, and I think expresses something

more than the English word master, especially in the sense in which it is now commonly used. Whether this was mere hypocrisy, or whether it was intended as a sort of sneer on our Lord, who, though he professed himself so great a teacher would allow this woman to use such freedoms with him, I pretend not certainly to say.

Five hundred denarii, or Roman pence.] It is in the original Roman, which is well known to have been a Roman coin, in value about seven pence halfpenny of our money; so that five hundred of them were nearly equivalent to fifteen of our guineas, and fifty to one guinea and an half. There is no reason to believe that there was any mystery intended in Christ’s fixing on these same rather than any others that had as great a difference between them.

indicates the woman in what she has one.

now as they had not any thing to pay, so that neither of them could discharge any part of his debt, he freely forgave them both the whole of what they respectively owed: and upon this it may be reasonably expected that both would have some sense of his goodness; say, therefore, which of them do you think would love him most? And Simon very readily replied, and said, I suppose, so far as I can judge from the circumstances thou hast mentioned, that he to whom he forgave most could not but have the greatest affection for him. And [Jesus] said to him, Thou hast judged very rightly, and the reflection is evidently suited to the case that we have here before us.

And, turning himself to the woman, he said to Simon the Pharisee, Thou seest this poor afflicted woman, and canst not but take notice of the extraordinary tenderness and affectionate regard to me that she has now discovered. I came into thine house as a guest, on thine own express invitation, [and] thou didst not give me any water to [wash] my feet, though that be so customary and necessary a refreshment on these occasions; but she has plentifully watered my feet with her tears, and wiped them even with the tresses of her hair. Thou didst not give me the usual respect of a kiss, when I first came under thy roof; but she, ever since she came in, has not ceased, with the greatest humility and affection, even to kiss my feet. Thou didst not so much as anoint my head with common oil, though few entertainments fail of being attended with that cir-

⁶ Water to wash my feet.] Drusius supposes this may be understood as if our Lord had said, “Thou didst not give me so much as water to wash my feet; whereas some guests have their feet washed with wine mingled with spices.” Athenæus does indeed mention such an extravagance; but to be sure our Lord did not intend the least insinuation in favour of it.

⁷ The usual respect of a kiss, &c.] How customary it was for the master of the house to receive his guests with such a salutation, to provide them with water to wash their feet, and to anoint their heads with oil, or some liquid perfume, the reader may see in many other commentators, and particularly

in Calmet’s Account of the Jewish Feasts. It is possible Simon might omit some of these civilities lest his brethren who sat at table with him should think he paid Jesus too much respect; and, if there was any such slight intended, it might be an additional reason for our Lord’s taking such particular notice of the neglect.

⁸ Ever since she came in.] The evangelist so expressly tells us that she heard of Christ’s being at dinner with the Pharisee before she came in (ver. 37,) that I make no doubt of following those copies which read it ἀνόηθον, she came in, rather than those which have ἀνόηθον, in the first person, which our translation follows.

Much was forgiven her, therefore she loved

cumstance ;ⁱ *but she, as thou seest, has anointed even my feet with this precious and fragrant ointment. Wherefore I say unto thee, and openly declare it, both for her vindication and for thy admonition, Her many sins, which I well know have been exceeding heinous, are graciously forgiven ; and therefore, as I have been the means of bringing her to repentance and peace, she has thus testified the high regard that she has to me, and has loved me much,*ᵏ as being persuaded that she never can sufficiently express her sense of the obligation : whereas thou who art over confident in thine own righteousness, lookest but slightly upon me ; as he to whom but little is forgiven, or who thinks his debt was but small, is not so much affected with the kindness of the creditor that forgives him, and loveth him but little.

And, to renew the kind assurance of the pardon that before was granted to the woman, he says to her, in the presence of them all, I know the sincerity of thy repentance ; and therefore now, for thy encouragement under this severe treatment, I solemnly declare that thy sins are forgiven. And they who were at table with him, began to say within themselves, Who is this arrogant and presumptuous man, that not only transgresses our rules by permitting a harlot to touch him, but even presumes to say that he forgiveth sins, which is the peculiar prerogative of God himself ? But, far from recalling what he had said, he openly confirmed the consolation that he before had given, and said to the woman, Thy faith hath saved thee ; and as the tenderness and love that thou hast shewn have in a convincing, though silent, manner, testified thy be-

ⁱ Anoint my head with oil, though few entertainments fail, &c. ] How common this circumstance was may be judged by comparing Deut. xxviii. 40 ; Mic. vi. 15 ; Psal. xxiii. 5 ; civ. 15 ; and cxli. 5.

ᵏ Therefore she has loved me much. ] As passionately as Clarius opposes this rendering, and after all the immense pains Grotius has taken to find a sense in that which our translation follows, I cannot but think the connection evidently requires that we should render in, there are, rather than for

or because, how singular soever such a sense of the particle may be. And so it is, the Hebrew particle that answers it is used in Hos. ix. 15. All their iniquity is in Gilgal ; for there I hated them ; or, therefore there I hated them. For it cannot be supposed that Israel is said to sin in Gilgal, because he hated them there ; but on account of the iniquity which they committed there, therefore it was that there he hated them. Our Lord by this answer plainly shewed his knowledge, both of their thoughts, and of her character.

Reflections on the love we owe to God for pardoning our sins. 353

lieving regards to me, under the extraordinary character I bear, go thy way in serenity and peace,¹ and enjoy the comfort of Divine forgiveness, without afflicting thyself for the severity with which uncharitable men would treat thee.

IMPROVEMENT.

How joyful an assurance must this be to a soul thus bowed down and humbled in the very dust under a sense of sin! How light did the reproaches of men sit upon her when she heard these reviving words from the mouth of the great Saviour, who alone had authority to pronounce them!

Our hearts surely upbraid us with many and aggravated sins; but we hear the tidings of pardon: let us gladly embrace it; and acknowledging that not five hundred pence, nor even ten thousand talents, are sufficient to express the greatness of our debt let us retain the remembrance of it, even when we hope that God has forgiven it; and let us labour, that the tenderness of our love, the warmth of our zeal, and the steadiness of our obedience, may in some measure be proportionable to it: and, blessed Jesus, how distinguished must they then be!

Let us with humble pleasure approach this compassionate Friend of sinners; who, though in one sense separate from them, yet thus freely and graciously encouraged the chief of them to apply to him, though he well knew that condescension would expose him to the censure of the selfconceited Pharisees. May God preserve us from that arrogant confidence in our own righteousness, which, while it leads us to dispise some, perhaps much dearer to him than ourselves, would proportionably sink our value for the Saviour, and our love to him!

As for what remains, let the candour with which Christ accepted this invitation, and the gentleness and prudence with which he behaved at this ensnaring entertainment, teach us to mingle the wisdom of the serpent with the innocence and sweetness of the dove; and neither absolutely to refuse all favours, nor severely to resent all neglects, from those whose friendship might at best be very dubious, and their intimacy by no means safe.

To conclude; let us avoid that very ill temper which this Pharisee shewed in upbraiding this poor humble penitent with the

¹ Go thy way in peace.] This was an and Jam. ii. 16.) Compare Luke ii. 29; p. usual form of dismissing inferiors, and was 74. There is an apparent propriety in the an expression of the friendship and good phrase here, considering what had hapwishes of the person speaking: (Gen. xlv. pened to discompose the tender spirit of 17; Exod. iv. 18; 1 Sam. i. 17; 2 Sam. this humble penitent. xv. 27; Mark v. 34; Luke viii. 48;

Jesus travels through every city, preaching the gospel.

scandals of her former life. Where we have reason to believe that sin has been lamented and forsaken, and consequently that God has forgiven it, let us cheerfully receive those whom our holy Master has not rejected; and if the remembrance of former irregularities cannot be entirely lost, let it only engage us to magnify the riches of Divine grace towards such persons, and to rejoice with them in the display of it.