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Lu 7:1-10. CENTURION'S SERVANT HEALED.
(See on Mt 8:5-13.)
4. he was worthy--a testimony most precious, coming from those who probably were strangers to the principle from which he acted (Ec 7:1).
5. loved our nation--Having found that "salvation was of the Jews," he
loved them for it.
Lu 7:11-17. WIDOW OF NAIN'S SON RAISED TO LIFE. (In Luke only).
12. carried out--"was being carried out." Dead bodies, being
ceremonially unclean, were not allowed to be buried within the cities
(though the kings of David's house were buried m the city of David), and
the funeral was usually on the same day as the death.
13. the Lord--"This sublime appellation is more usual with Luke and
John than Matthew; Mark holds the mean" [BENGEL].
14, 15. What mingled majesty and grace shines in this scene! The Resurrection and the Life in human flesh, with a word of command, bringing back life to the dead body; Incarnate Compassion summoning its absolute power to dry a widow's tears!
Lu 7:18-35. THE BAPTIST'S MESSAGE THE REPLY, AND CONSEQUENT DISCOURSE.
(See on Mt 11:2-14.)
29, 30. And all the people that heard--"on hearing (this)." These
are the observations of the Evangelist, not of our Lord.
31-35. the Lord said, &c.--As cross, capricious children, invited by their playmates to join them in their amusements, will play with them neither at weddings nor funerals (juvenile imitations of the joyous and mournful scenes of life), so that generation rejected both John and his Master: the one because he was too unsocial--more like a demoniac than a rational man; the other, because He was too much the reverse, given to animal indulgences, and consorting with the lowest classes of society. But the children of Wisdom recognize and honor her, whether in the austere garb of the Baptist or in the more attractive style of his Master, whether in the Law or in the Gospel, whether in rags or in royalty, for "the full soul loatheth an honeycomb, but to the hungry soul every bitter thing is sweet" (Pr 27:7).
Lu 7:36-50. CHRIST'S FEET WASHED WITH TEARS.
37, 38. a sinner--one who had led a profligate life.
Note.--There is no ground whatever for the popular notion that this
woman was Mary Magdalene, nor do we know what her name was. (See
38. at his feet behind him--the posture at meals being a reclining
one, with the feet out behind.
39. the Pharisee--who had formed no definite opinion of our Lord,
and invited Him apparently to obtain materials for a judgment.
40-43. Like Nathan with David, our Lord conceals His home thrust under the veil of a parable, and makes His host himself pronounce upon the case. The two debtors are the woman and Simon; the criminality of the one was ten times that of the other (in the proportion of "five hundred" to "fifty"); but both being equally insolvent, both are with equal frankness forgiven; and Simon is made to own that the greatest debtor to forgiving mercy will cling to her Divine Benefactor with the deepest gratitude. Does our Lord then admit that Simon was a forgiving man? Let us see.
44-47. I entered . . . no water--a compliment to guests. Was this "much love?" Was it any?
45. no kiss--of salutation. How much love was here? Any at all?
46. with oil . . . not anoint--even common olive oil in contrast with the woman's "ointment" or aromatic balsam. What evidence was thus afforded of any feeling which forgiveness prompts? Our Lord speaks this with delicate politeness, as if hurt at these inattentions of His host, which though not invariably shown to guests, were the customary marks of studied respect and regard. The inference is plain--only one of the debtors was really forgiven, though in the first instance, to give room for the play of withheld feelings, the forgiveness of both is supposed in the parable.
47. Her sins which are many--"Those many sins of hers," our Lord, who
admitted how much more she owed than the Pharisee, now proclaims in
naked terms the forgiveness of her guilt.
48. said unto her, &c.--an unsought assurance, usually springing up unexpected in the midst of active duty and warm affections, while often it flies from those who mope and are paralyzed for want of it.
49, 50. they that sat . . . Who is this, &c.--No wonder they were startled to hear One who was reclining at the same couch, and partaking of the same hospitalities with themselves, assume the awful prerogative of "even forgiving sins." But so far from receding from this claim, or softening it down, our Lord only repeats it, with two precious additions: one, announcing what was the one secret of the "forgiveness" she had experienced, and which carried "salvation" in its bosom; the other, a glorious dismissal of her in that "peace" which she had already felt, but is now assured she has His full warrant to enjoy! This wonderful scene teaches two very weighty truths: (1) Though there be degrees of guilt, insolvency, or inability to wipe out the dishonor done to God, is common to all sinners. (2) As Christ is the Great Creditor to whom all debt, whether great or small, contracted by sinners is owing, so to Him belongs the prerogative of forgiving it. This latter truth is brought out in the structure and application of the present parable as it is nowhere else. Either then Jesus was a blaspheming deceiver, or He is God manifest in the flesh.