Luke 6
In this chapter we have Christ’s exposition of the moral law, which he came not to destroy, but to fulfil, and to fill up, by his gospel. I. Here is a proof of the lawfulness of works of necessity and mercy on the sabbath day, the former in vindication of his disciples’ plucking the ears of corn, the latter in vindication of himself healing the withered hand on that day (v. 1-11). II. His retirement for secret prayer (v. 12). III. His calling his twelve apostles (v. 13-16). IV. His curing the multitudes of those under various diseases who made their application to him (v. 17-19). V. The sermon that he preached to his disciples and the multitude, instructing them in their duty both to God and man (v. 20-49).
Verses 1-11 These two passages of story we had both in Matthew and Mark, and they were there laid together (Mt. 12:1 ; Mk. 2:23 Mk. 3:1 ), because, though happening at some distance of time from each other, both were designed to rectify the mistakes of the scribes and Pharisees concerning the sabbath day, on the bodily rest of which they laid greater stress and required greater strictness than the Law-giver intended. Here,I. Christ justifies his disciples in a work of necessity for themselves on that day, and that wasplucking the ears of corn, when they were hungry on that day. This story here has a date, which we had not in the other evangelists; it was on the second sabbath after the first(v. 1), that is, as Dr. Whitby thinks is pretty clear, the first sabbath after the second day of unleavened bread, from which day they reckoned the seven weeks to the feast of pentecost; the first of which they called Sabbaton deuteroproton , the seconddeuterodeuteron , and so on. Blessed be God we need not be critical in this matter. Whether this circumstance be mentioned to intimate that this sabbath was thought to have some peculiar honour upon it, which aggravated the offence of the disciples, or only to intimate that, being the first sabbath after the offering of the first fruits, it was the time of the year when the corn was nearly ripe, is not material. We may observe, 1. Christ’s disciples ought not to be nice and curious in their diet, at any time, especially on sabbath days, but take up with what is easiest got, and be thankful. These disciples plucked the ears of corn, and did eat (v. 1); a little served them, and that which had no delicacy in it. 2. Many that are themselves guilty of the greatest crimes are forward to censure others for the most innocent and inoffensive actions, v. 2. The Pharisees quarrelled with them as doing that which it was not lawful to do on the sabbath days, when it was their own practice to feed deliciously on sabbath days, more than on all other days. 3. Jesus Christ will justify his disciples when they are unjustly censured, and will own and accept of them in many a thing which men tell them it is not lawful for them to do. How well is it for us that men are not to be our judges, and that Christ will be our Advocate! 4. Ceremonial appointments may be dispensed with, in cases of necessity; as the appropriating of the showbread to the priests was dispensed with, when David was by Providence brought into such a strait that he must have either that or none, v. 3, v. 4. And, if God’s own appointments might be thus set aside for a greater good, much more may the traditions of men. 5. Works of necessity are particularly allowable on the sabbath day; but we must take heed that we turn not this liberty into licentiousness, and abuse God’s favourable concessions and condescensions to the prejudice of the work of the day. 6. Jesus Christ, though he allowed works of necessity on the sabbath day, will notwithstanding have us to know and remember that it is his day, and therefore is to be spent in his service and to his honour (v. 5): The Son of man is Lord also of the sabbath. In the kingdom of the Redeemer, the sabbath day is to be turned into a Lord’s day; the property of it is, in some respects, to be altered, and it is to be observed chiefly in honour of the Redeemer, as it had been before in honour of the Creator, Jer. 16:14, Jer. 16:15 . In token of this, it shall not only have a new name, the Lord’s day (yet not forgetting the old, for it is a sabbath of rest still) but shall be transferred to a new day, the first day of the week.II. He justifies himself in doing works of mercy for others on the sabbath day. Observe in this, 1. Christ on the sabbath day entered into the synagogue. Note, It is our duty, as we have opportunity, to sanctify sabbaths in religious assemblies. On the sabbath there ought to be a holy convocation; and our place must not be empty without very good reason. 2. In the synagogue, on the sabbath day, he taught. Giving and receiving instruction from Christ is very proper work for a sabbath day, and for a synagogue. Christ took all opportunities to teach, not only his disciples, but the multitude. 3. Christ’s patient was one of his hearers. A man whose right hand was withered came to learn from Christ. Whether he had any expectation to be healed by him does not appear. But those that would becured by the grace of Christ must be willing to learn the doctrine of Christ. 4. Among those who were the hearers of Christ’s excellent doctrine, and the eye-witnesses of his glorious miracles, there were some who came with no other design than to pick quarrels with him, v. 7. The scribes and Pharisees would not, as became generous adversaries, give him fair warning that, if he did heal on the sabbath day, they would construe it into a violation of the fourth commandment, which they ought in honour and justice to have done, because it was a case without precedent (none having ever cured as he did), but they basely watched him, as the lion does his prey, whether he would heal on the sabbath day, that they might find an accusation against him, and surprise him with a prosecution. 5. Jesus Christ was neither ashamed nor afraid to own the purposes of his grace, in the face of those who, he knew, confronted them, v. 8. He knew their faults, and what they designed, and he bade the man rise, and stand forth, hereby to try the patient’s faith and boldness. 6. He appealed to his adversaries themselves, and to the convictions of natural conscience, whether it was the design of the fourth commandment to restrain men from doing good on the sabbath day, that good which their hand finds to do, which they have an opportunity for, and which cannot so well be put off to another time (v. 9): Is it lawful to do good, or evil, on the sabbath days? No wicked men are such absurd andunreasonable men as persecutors are, who study to do evil to men for doing good. 7. He healed the poor man, and restored him to the present use of his right hand, with a word’s speaking, though he knew that his enemies would not only take offence at it, but take advantage against him for it, v. 10. Let not us be drawn off, either from our duty or usefulness, by the oppression we meet with in it. 8. His adversaries were hereby enraged so much the more against him, v. 11. Instead of being convinced by this miracle, as they ought to have been, that he was a teacher come from God,—instead of being brought to be in love with him as a benefactor to mankind,—they were filled with madness, vexed that they could not frighten him from doing good, or hinder the growth of his interest in the affections of the people. They were mad at Christ, mad at the people, mad at themselves. Anger is a short madness, malice is a long one; impotent malice, especially disappointedmalice; such was theirs. When they could not prevent his working this miracle, theycommuned one with another what they might do to Jesus, what other way they might take to run him down. We may well stand amazed at it that the sons of men should be so wicked as to do thus, and that the Son of God should be so patient as to suffer it.
Verses 12-19 In these verses, we have our Lord Jesus in secret, in his family, and inpublic; and in all three acting like himself.I. In secret we have him praying to God, v. 12. This evangelist takes frequent notice of Christ’s retirements, to give us an example of secret prayer, by which we must keep up our communion with God daily, and without which it is impossible that the soul should prosper. In those days, when his enemies were filled with madness against him, and were contriving what to do to him, he went out topray; that he might answer the type of David (Ps. 109:4 ), For my love, they are my adversaries; but I give myself unto prayer. Observe, 1. He was alone with God; he went out into a mountain, to pray, where he might have no disturbance or interruption given him; we are never less alone than when we are thus alone. Whether there was any convenient place built upon this mountain, for devout people to retire to for their private devotions, as some think, and that that oratory, or place of prayer, is meant here by heproseuche tou theou , to me seems very uncertain. He went into a mountain for privacy, and therefore, probably, would not go to a place frequented by others. 2. He was longalone with God: He continued all night in prayer. We think one half hour a great deal to spend in the duties of the closet; but Christ continued a whole night in meditation and secret prayer. We have a great deal of business at the throne of grace, and we should take a great delight in communion with God, and by both these we may be kept sometimes long at prayer.II. In his family we have him nominating his immediate attendants, that should be the constant auditors of his doctrine and eye-witnesses of his miracles, that hereafter they might be sent forth as apostles, his messengers to the world, to preach his gospel to it, and plant his church in it, v. 13. After he had continued all night in prayer, one would have thought that, when it was day, he should have reposed himself, and got some sleep. No, as soon as any body was stirring, he called unto him his disciples. In serving God, our great care should be, not to lose time, but to make the end of one good duty the beginning of another. Ministers are to be ordained with prayer more than ordinarily solemn. The number of the apostles was twelve. Their names are here recorded; it is the third time that we have met with them, and in each of the three places the order of them differs, to teach both ministers and Christians not to be nice in precedency, not in giving it, much less in taking it, but to look upon it as a thing not worth taking notice of; let it be as it lights. He that in Mark was called Thaddeus, in MatthewLebbeus, whose surname was Thaddeus, is here called Judas the brother of James, the same that wrote the epistle of Jude. Simon, who in Matthew and Mark was called theCanaanite, is here called Simon Zelotes, perhaps for his great zeal in religion. Concerning these twelve here named we have reason to say, as the queen of Sheba did of Solomon’s servants, Happy are thy men, and happy are these thy servants, that stand continually before thee, and hear thy wisdom; never were men so privileged, and yet one of them had a devil, and proved a traitor (v. 16); yet Christ, when he chose him, was not deceived in him.III. In public we have him preaching and healing, the two great works between which he divided his time, v. 17. He came down with the twelve from the mountain, and stood in the plain, ready to receive those that resorted to him; and there were presently gathered about him, not only the company of his disciples, who used to attend him, but also a great multitude of people, a mixed multitude out of all Judea and Jerusalem. Though it was some scores of miles from Jerusalem to that part of Galilee where Christ now was,—though at Jerusalem they had abundance of famous rabbin, that had great names, and bore a mighty sway,—yet they came to hear Christ. They came also from the sea-coast of Tyre and Sidon. Though they who lived there were generally men of business, and though they bordered upon Canaanites, yet there were some well affected to Christ; such there were dispersed in all parts, here and there one. They came to hear him and he preached to them. Those that have not good preaching near them had better travel far for it than be without it. It is worth while to go a great way to hear the word of Christ, and to go out of the way of other business for it. 2. They came to be cured by him, and he healed them. Some were troubled in body, and some in mind; some haddiseases, some had devils; but both the one and the other, upon their application to Christ, were healed, for he has power over diseases and devils (v. 17, v. 18), over the effects and over the causes. Nay, it should seem, those who had no particular diseases to complain of yet found it a great confirmation and renovation to their bodily health andvigour to partake of the virtue that went out of him; for (v. 19) the whole multitude sought to touch him, those that were in health as well as those that were sick, and they were all, one way or other, the better for him: he healed them all; and who is there that doth not need, upon some account or other, to be healed? There is a fulness of grace in Christ, and healing virtue in him, and ready to go out from him, that is enough for all, enough for each.
Verses 20-26 Here begins a practical discourse of Christ, which is continued to the end of the chapter, most of which is found in the sermon upon the mount, Mt. 5, and 7. Some think that this was preached at some other time and place, and there are other instances of Christ’s preaching the same things, or to the same purport, at different times; but it is probable that this is only the evangelist’s abridgment of that sermon, and perhaps that in Matthew too is but an abridgment; the beginning and the conclusion are much the same; and the story of the cure of the centurion’s servant follows presently upon it, both there and here, but it is not material. In these verses, we have,I. Blessings pronounced uponsuffering saints, as happy people, though the world pities them (v. 20): He lifted up his eyes upon his disciples, not only the twelve, but the whole company of them (v. 17), and directed his discourse to them; for, when he had healed the sick in the plain, he went up again to the mountain, to preach. There he sat, as one having authority; thither they come to him (Mt. 5:1 ), and to them he directed his discourse, to them he applied it, and taught them to apply it to themselves. When he had laid it down for a truth, Blessed are the poor in spirit, he added, Blessed are ye poor. All believers, that take the precepts of the gospel to themselves, and live by them may take the promises of the gospel to themselves andlive upon them. And the application, as it is here, seems especially designed to encourage the disciples, with reference to the hardships and difficulties they were likely to meet with, in following Christ.1. "You are poor, you have left all to follow me, are content to live upon alms with me, are never to expect any worldly preferment in my service. You must work hard, and fare hard, as poor people do; but you are blessed in your poverty, it shall be no prejudice at all to your happiness; nay, you are blessed for it, all your losses shall be abundantly made up to you, for yours is the kingdom of God, all the comforts and graces of his kingdom here and all the glories and joys of his kingdom hereafter; yours itshall be, nay, yours it is.’’ Christ’s poor are rich in faith, Jam. 2:5 .2. "You hunger now(v. 21), you are not fed to the full as others are, you often rise hungry, your commons are so short; or you are so intent upon your work that you have not time to eat bread, you are glad of a few ears of corn for a meal’s meat; thus you hunger now in this world, but in the other world you shall be filled, shall hunger no more, nor thirst any more.’’ 3. "You weep now, are often in tears, tears of repentance, tears of sympathy; you are of them that mourn in Zion. But blessed are you; your present sorrows are no prejudices to your future joy, but preparatories for it: You shall laugh. You have triumphs in reserve; you are butsowing in tears, and shall shortly reap in joy,’’ Ps. 126:5, Ps. 126:6 . They that now sorrow after a godly sort are treasuring up comforts for themselves, or, rather, God is treasuring up comforts for them; and the day is coming when their mouth shall be filled with laughing and their lips with rejoicing, Job. 8:21 .4. "You now undergo the world’s ill will. You must expect all the base treatment that a spiteful world can give you for Christ’s sake, because you serve him and his interests; you must expect that wicked men will hate you, because your doctrine and life convict and condemn them; and those that have church-power in their hands will separate you, will force you to separate yourselves, and then excommunicate you for so doing, and lay you under the most ignominious censures. They will pronounce anathemas against you, as scandalous and incorrigible offenders. They will do this with all possible gravity and solemnity, and pomp and pageantry of appeals to Heaven, to make the world believe, and almost you yourselves too, that it is ratified in heaven. Thus will they endeavour to make you odious to others and a terror to yourselves.’’ This is supposed to be the proper notion of aphorisosin hymas —they shall cast you out of their synagogues. "And they that have not this power will not fail to show their malice, to the utmost of their power; for they will reproach you, will charge you with the blackest crimes, which you are perfectly innocent of, will fasten upon you the blackest characters, which you do not deserve; they will cast out your name as evil, your name as Christians, as apostles; they will do all they can to render these names odious.’’ This is the application of the eighth beatitude, Mt. 5:10-12 ."Such usage as this seems hard; butblessed are you when you are so used. It is so far from depriving you of your happiness that it will greatly add to it. It is an honour to you, as it is to a brave hero to be employed in the wars, in the service of his prince; and therefore rejoice you in that day, and leap for joy, v. 23. Do not only bear it, but triumph in it. For,’’ (1.) "You are hereby highly dignifiedin the kingdom of grace, for you are treated as the prophets were before you, and therefore not only need not be ashamed of it, but may justly rejoice in it, for it will be an evidence for you that you walk in the same spirit, and in the same steps, are engaged in the same cause, and employed in the same service, with them.’’ (2.) "You will for this be abundantly recompensed in the kingdom of glory; not only your services for Christ, but your sufferings will come into the account: Your reward is great in heaven. Venture upon your sufferings, in a full belief that the glory of heaven will abundantly countervail all these hardships; so that, though you may be losers for Christ, you shall not be losers by him in the end.’’II. Woes denounced against prospering sinners as miserable people, though the world envies them. These we had not in Matthew. It should seem, the best exposition ofthese woes, compared with the foregoing blessings, is the parable of the rich man and Lazarus. Lazarus had the blessedness of those that are poor, and hunger, and weep,now, for in Abraham’s bosom all the promises made to them who did so were made goodto him; but the rich man had the woes that follow here, as he had the character of those on whom these woes are entailed.1. Here is a woe to them that are rich, that is, that trust in riches, that have abundance of this world’s wealth, and, instead of serving God with it, serve their lusts with it; woe to them, for they have received their consolation, that which they placed their happiness in, and were willing to take up with for a portion, v. 24. They in their life-time received their good things, which, in their account, were the best things,and all the good things they are ever likely to receive from God. "You that are rich are in temptation to set your hearts upon a smiling world, and to say, Soul, take thine ease in the embraces of it, This is my rest for ever, here will I dwell; and then woe unto you.’’ (1.) It is the folly of carnal worldlings that they make the things of this world their consolation,which were intended only for their convenience. They please themselves with them, pride themselves in them, and make them their heaven upon earth; and to them theconsolations of God are small, and of no account. (2.) It is their misery that they are put off with them as their consolation. Let them know it, to their terror, when they are parted from these things, there is an end of all their comfort, a final end of it, and nothing remains to them but everlasting misery and torment.2. Here is a woe to them that are full(v. 25), that are fed to the full, and have more than heart could wish (Ps. 73:7 ), that have their bellies filled with the hid treasures of this world (Ps. 17:14 ), that, when they have abundance of these, are full, and think they have enough, they need no more, they desire no more, Rev. 3:17 . Now ye are full, now ye are rich, 1 Co. 4:8 . They are full of themselves, without God and Christ. Woe to such, for they shall hunger, they shall shortly be stripped and emptied of all the things they are so proud of; and, when they shall haveleft behind them in the world all those things which are their fulness, they shall carry awaywith them such appetites and desires as the world they remove to will afford them no gratifications of; for all the delights of sense, which they are now so full of, will in hell bedenied, and in heaven superseded. 3. Here is a woe to them that laugh now, that have always a disposition to be merry, and always something to make merry with; that know no other joy than that which is carnal and sensual, and know no other use of this world’s good than purely to indulge that carnal sensual joy that banishes sorrow, even godly sorrow, from their minds, and are always entertaining themselves with the laughter of the fool. Woe unto such, for it is but now, for a little time, that they laugh; they shall mourn and weep shortly, shall mourn and weep eternally, in a world where there is nothing butweeping and wailing, endless, easeless, and remediless sorrow.4. Here is a woe to themwhom all men speak well of, that is, who make it their great and only care to gain the praise and applause of men, who value themselves upon that more than upon the favour of God and his acceptance (v. 26): "Woe unto you; that is, it would be a bad sign that you were not faithful to your trust, and to the souls of men, if you preached so as that nobody would be disgusted; for your business is to tell people of their faults, and, if you do that as you ought, you will get that ill will which never speaks well. The false prophets indeed, that flattered your father in their wicked ways, that prophesied smooth things to them, were caressed and spoken well of; and, if you be in like manner cried up, you will be justly suspected to deal deceitfully as they did.’’ We should desire to have the approbation of those that are wise and good, and not be indifferent to what people say of us; but, as we should despise the reproaches, so we should also despise the praises, of the fools in Israel.
Verses 27-36 These verses agree with Mt. 5:38 , to the end of that chapter: I say unto you that hear (v. 27), to all you that hear, and not to disciples only, for these are lessons of universal concern. He that has an ear, let him hear. Those that diligently hearken to Christ shall find he has something to say to them well worth their hearing. Now the lessons Christ here teacheth us are,I. That we must render to all their due, and be honest and just in all our dealings (v. 31): As ye would that men should do to you, do ye also to them likewise; for this is loving your neighbour as yourselves. What we should expect, in reason, to be done to us, either in justice or charity, by others, if they were in our condition and we in theirs, that, as the matter stands, we must do to them. We must put our souls into their souls’ stead, and then pity and succour them, as we should desire and justly expect to be ourselves pitied and succoured.II. That we must be free in giving to them that need (v. 30): "Give to every man that asketh of thee, to every one that is a proper object of charity, that wants necessaries, which thou hast wherewithal to supply out of thy superfluities. Give to those that are not able to help themselves, to those that have not relations in a capacity to help them.’’ Christ would have his disciples ready to distribute, and willing to communicate, to their power in ordinary cases, and beyond their power in extraordinary.III. That we must be generous in forgiving those that have been any way injurious to us.1. We must not be extreme in demanding our right, when it is denied us: "Him that taketh away thy cloak, either forcibly or fraudulently, forbid him notby any violent means to take thy coat also, v. 29. Let him have that too, rather than fight for it. And (v. 30) of him that taketh thy goods’’ (so Dr. Hammond thinks it should be read), "that borrows them, or that takes them up from thee upon trust, of such do not exact them; if Providence have made such insolvent, do not take the advantage of the law against them, but rather lose it than take them by the throat, Mt. 18:28 . If a man run away in thy debt, and take away thy goods with him, do not perplex thyself, nor be incensed against him.’’2. We must not be rigorous in revenging a wrong when it is done us: "Unto him that smiteth thee on the one cheek, instead of bringing an action against him, or sending for a writ for him, or bringing him before a justice, offer also the other;’’ that is, "pass it by, though thereby thou shouldest be in danger of bringing upon thyself another like in dignity, which is commonly pretended in excuse of taking the advantage of the law in such a case. If any one smite thee on the cheek, rather than give another blow to him, be ready to receive another from him;’’ that is, "leave it to God to plead thy cause, and do thou sit down silent under the affront.’’ When we do thus, God will smite our enemies, as far as they are his, upon the cheek bone, so as to break the teeth of the ungodly (Ps. 3:7); for he hath said, Vengeance is mine, and he will make it appear that it is so when we leave it to him to take vengeance.3. Nay, we must do good to them that do evil to us. This is that which our Saviour, in these verses, chiefly designs to teach us, as a law peculiar to his religion, and a branch of the perfection of it.(1.) We must be kind to those from whom we have received injuries. We must not only love our enemies, and bear a good will to them, but we must do good to them, be as ready to do any good office to them as to any other person, if their case call for it, and it be in the power of our hands to do it. We must study to make it appear, by positive acts, if there be an opportunity for them, that we bear them no malice, nor see revenge. Do they curse us, speak ill of us, and wish ill to us? Do they despitefully use us, in word or deed? Do they endeavour to make us contemptible or odious? Let us bless them, and pray for them, speak well of them, the best we can, wish well to them, especially to their souls, and be intercessors with God for them. This is repeated, v. 35: love your enemies, and do them good. To recommend this difficult duty to us, it is represented as a generous thing, and an attainment few arrive at. To love those that love us has nothing uncommon in it, nothing peculiar to Christ’s disciples, for sinnerswill love those that love them. There is nothing self-denying in that; it is but following nature, even in its corrupt state, and puts no force at all upon it (v. 32): it is no thanks to us to love those that say and do just as we would have them. "And (v. 33) if you do good to them that do good to you, and return their kindnesses, it is from a common principle of custom, honour, and gratitude; and therefore what thanks have you? What credit are you to the name of Christ, or what reputation do you bring to it? for sinners also, that know nothing of Christ and his doctrine, do even the same. But it becomes you to do something more excellent and eminent, herein to out-do your neighbours, to do that which sinners will not do, and which no principle of theirs can pretend to reach to: you must render good for evil;’’ not that any thanks are due to us, but then we are to our God for a name and a praise and he will have the thanks.(2.) We must be kind to those from whom we expect no manner of advantage (v. 35): Lend, hoping for nothing again. It is meant of the rich lending to the poor a little money for their necessity, to buy daily bread for themselves and their families, or to keep them out of prison. In such a case, we must lend, with a resolution not to demand interest for what we lend, as we may most justly from those that borrow money to make purchases withal, or to trade with. But that is not all; we must lendthough we have reason to suspect that what we lend we lose, lend to those who are so poor that it is not probable they will be able to pay us again. This precept will be best illustrated by that law of Moses (Deu. 15:7-10 ), which obliges them to lend to a poor brother as much as he needed, though the year of release was at hand. Here are two motives to this generous charity.[1.] It will redound to our profit; for our reward shall be great, v. 35. What is given, or laid out, or lent and lost on earth, from a true principle of charity, will be made up to us in the other world, unspeakably to our advantage. "You shall not only be repaid, but rewarded, greatly rewarded; it will be said to you, Come, ye blessed, inherit the kingdom.’’ [2.] It will redound to our honour; for herein we shall resemble God in his goodness, which is the greatest glory: "Ye shall be the children of the Highest, shall be owned by him as his children, being like him.’’ It is the glory of God that he is kind to the unthankful and to the evil, bestows the gifts of common providence even upon the worst of men, who are every day provoking him, and rebelling against him, and using those very gifts to his dishonour. Hence he infers (v. 36), Be merciful, as your Father is merciful; this explains Mt. 5:48 , "Be perfect, as our Father is perfect. Imitate your Father in those things that are his brightest perfections.’’ Those that are merciful as God is merciful, even to the evil and the unthankful, are perfect as God is perfect; so he is pleased graciously to accept it, though infinitely falling short. Charity is called the bond of perfectness, Col. 3:14 . This should strongly engage us to be merciful to our brethren, even such as have been injurious to us, not only that God is so to others, but that he is so to us, though we have been, and are, evil and unthankful; it is of his mercies that we are not consumed.
Verses 37-49 All these sayings of Christ we had before in Matthew; some of them in ch. 7, others in other places. They were sayings that Christ often used; they needed only to be mentioned, it was easy to apply them. Grotius thinks that we need not be critical here in seeking for the coherence: they are golden sentences, like Solomon’s proverbs or parables. Let us observe here,I. We ought to be very candid in our censures of others, because we need grains of allowance ourselves: "Therefore judge not others, because then you yourselves shall not be judged; therefore condemn not others, because then youyourselves shall not be condemned, v. 37. Exercise towards others that charity whichthinks no evil, which bears all things, believes and hopes all things; and then others will exercise that charity towards you. God will not judge and condemn you, men will not.’’ They that are merciful to other people’s names shall find others merciful to theirs.II. If we are of a giving and a forgiving spirit, we shall ourselves reap the benefit of it: Forgive and you shall be forgiven. If we forgive the injuries done to us by others, others will forgive our inadvertencies. If we forgive others’ trespasses against us, God will forgive our trespasses against him. And he will be no less mindful of the liberal that devise liberal things (v. 38): Give, and it shall be given to you. God, in his providence, will recompense it to you; it is lent to him, and he is not unrighteous to forget it (Heb. 6:10 ), but he will pay it again. Men shall return it into your bosom; for God often makes use of men as instruments, not only of his avenging, but of his rewarding justice. If we in a right manner give to others when they need, God will incline the hearts of others to give to us when we need, and to give liberally, good measure pressed down and shaken together. They thatsow plentifully shall reap plentifully. Whom God recompenses he recompensesabundantly. III. We must expect to be dealt with ourselves as we deal with others: With the same measure that ye mete it shall be measured to you again. Those that deal hardlywith others must acknowledge, as Adoni-bezek did (Jdg. 1:7 ), that God is righteous, if others deal hardly with them, and they may expect to be paid in their own coin; but they that deal kindly with others have reason to hope that, when they have occasion, God will raise them up friends who will deal kindly with them. Though Providence does not always go by this rule, because the full and exact retributions are reserved for another world, yet, ordinarily, it observes a proportion sufficient to deter us from all acts of rigour and to encourage us in all acts of beneficence.IV. Those who put themselves under the guidance of the ignorant and erroneous are likely to perish with them (v. 39): Can the blind lead the blind? Can the Pharisees, who are blinded with pride, prejudice, and bigotry, lead the blind people into the right way? Shall not both fall together into the ditch? How can they expect any other? Those that are led by the common opinion, course, and custom, of this world, are themselves blind, and are led by the blind, and will perish with the world thatsits in darkness. Those that ignorantly, and at a venture, follow the multitude to do evil,follow the blind in the broad way that leads the many to destruction. V. Christ’s followers cannot expect better treatment in the world than their Master had, v. 40. Let them not promise themselves more honour or pleasure in the world than Christ had, nor aim at the worldly pomp and grandeur which he was never ambitious of, but always declined, nor affect that power in secular things which he would not assume; but every one that would show himself perfect, an established disciple, let him be as his Master —dead to the world, and every thing in it, as his Master is; let him live a life of labour and self-denial as his Master doth, and make himself a servant of all; let him stoop, and let him toil, and do all the good he can, and then he will be a complete disciple.VI. Those who take upon them to rebuke and reform others are concerned to look to it that they be themselves blameless, and harmless, and without rebuke, v. 41, v. 42. Those with a very ill grace censure the faults of others who are not aware of their own faults. It is very absurd for any to pretend to be so quick-sighted as to spy small faults in others, like a mote in the eye, when they are themselves so perfectly past feeling as not to perceive a beam in their own eye. 2. Those are altogether unfit to help to reform others whose reforming charity does not begin at home. How canst thou offer thy service to thy brother, to pull out the mote from his eye, which requires a good eye as well as a good hand, when thou thyself hast abeam in thine own eye, and makest no complaint of it? 3. Those therefore who would be serviceable to the souls of others must first make it appear that they are solicitous about their own souls. To help to pull the mote out of our brother’s eye is a good work, but then we must qualify ourselves for it by beginning with ourselves; and our reforming our own lives may, by the influence of example, contribute to others reforming theirs.VII. We may expect that men’s words and actions will be according as they are, according as their hearts are, and according as their principles are.1. The heart is the tree, and the words and actions are fruit according to the nature of the tree, v. 43, v. 44. If a man be really agood man, if he have a principle of grace in his heart, and the prevailing bent and bias of the soul be towards God and heaven, though perhaps he may not abound in fruit, though some of his fruits be blasted, and though he may be sometimes like a tree in winter, yet he does not bring forth corrupt fruit; though he may not do you all the good he should, yet he will not in any material instance do you hurt. If he cannot reform ill manners, he will notcorrupt good manners. If the fruit that a man brings forth be corrupt, if a man’s devotion tend to debauch the mind and conversation, if a man’s conversation be vicious, if he be a drunkard or fornicator, if he be a swearer or liar, if he be in any instance unjust or unnatural, his fruit is corrupt, and you may be sure that he is not a good tree. On the other hand, a corrupt tree doth not bring forth good fruit, though it may bring forth green leaves;for of thorns men do not gather figs, nor of a bramble do they gather grapes. You may, if you please, stick figs upon thorns, and hang a bunch of grapes upon a bramble, but they neither are, nor can be, the natural product of the trees; so neither can you expect anygood conduct from those who have justly a bad character. If the fruit be good, you may conclude that the tree is so; if the conversation be holy, heavenly, and regular, though you cannot infallibly know the heart, yet you may charitably hope that it is upright with God; forevery tree is known by its fruit. But the vile person will speak villany (Isa. 32:6 ), and the experience of the moderns herein agrees with the proverb of the ancients, thatwickedness proceedeth from the wicked, 1 Sa. 24:13 .2. The heart is the treasure, and the words and actions are the expenses or produce from that treasure, v. 45. This we had, Mt. 12:34, Mt. 12:35 . The reigning love of God and Christ in the heart denominates a man a good man; and it is a good treasure a man may bring forth that which is good. But where the love of the world and the flesh reign there is an evil treasure in the heart, out of which an evil man is continually bringing forth that which is evil; and by what is brought forth you may know what is in the heart, as you may know what is in the vessel, water or wine, by what is drawn out from it, Jn. 2:8 . Of the abundance of the heart the mouth speaks; what the mouth ordinarily speaks, speaks with relish and delight, generally agrees with what is innermost and uppermost in the heart: He that speaks of the earth is earthly, Jn. 3:31 . Not but that a good man may possibly drop a bad word, and a wicked man make use of a good word to serve a bad turn; but, for the most part, the heart is as the words are, vain or serious; it therefore concerns us to get our hearts filled, not only with good, but with abundance of it.VIII. It is not enough to hear the sayings of Christ, but we must do them; not enough to profess relation to him, as his servants, but we must make conscience of obeying him.1. It is putting an affront upon him to call him Lord, Lord,as if we were wholly at his command, and had devoted ourselves to his service, if we do not make conscience of conforming to his will and serving the interests of his kingdom. We do but mock Christ, as they that in scorn said, Hail, King of the Jews, if we call him ever so often Lord, Lord, and yet walk in the way of our own hearts and in the sight of our own eyes. Why do we call him Lord, Lord, in prayer (compare Mt. 7:21, Mt. 7:22 ), if we do not obey his commands? He that turns away his ear from hearing the law, his prayer shall be an abomination. 2. It is putting a cheat upon ourselves if we think that a bare profession of religion will save us, that hearing the sayings of Christ will bring us to heaven, without doing them. This he illustrates by a similitude (v. 47-49), which shows,(1.) That those only make sure work for their souls and eternity, and take the course that will stand them in stead in a trying time, who do not only come to Christ as his scholars, andhear his sayings but do them, who think, and speak, and act, in every thing according to the established rules of his holy religion. They are like a house built on a rock. These are they that take pains in religion, as they do,—that dig deep, that found their hope upon Christ, who is the Rock of ages (and other foundation can no man lay); these are they who provide for hereafter, who get ready for the worst, who lay up in store a good foundation for the time to come, for the eternity to come, 1 Tim. 6:19 . They who do thus do well for themselves; for, [1.] They shall keep their integrity, in times of temptation and persecution; when others fall from their own stedfastness, as the seed on the stony ground, they shall stand fast in the Lord. [2.] They shall keep their comfort, and peace, and hope, and joy, in the midst of the greatest distresses. The storms and streams of affliction shall not shock them, for their feet are set upon a rock, a rock higher than they.[3.] Their everlasting welfare is secured. In death and judgment they are safe. Obedient believers are kept by the power of Christ, through faith, unto salvation, and shall never perish.(2.) That those who rest in a bare hearing of the sayings of Christ, and do not live up to them, are but preparing for a fatal disappointment: He that heareth and doeth not(that knows his duty, but lives in the neglect of it), he is like a man that built a house without a foundation. He pleases himself with hopes that he has no ground for, and his hopes will fail him when he most needs the comfort of them, and when he expects thecrowning of them; when the stream beats vehemently upon his house, it is gone, the sand it is built upon is washed away, and immediately it falls, Such is the hope of the hypocrite, though he has gained, when God takes away his soul; it is as the spider’s web, and the giving up of the ghost.
Luke 7
In this chapter we have, I. Christ confirming the doctrine he had preached in the former chapter, with two glorious miracles—the curing of one at a distance, and that was the centurion’s servant (v. 1-10), and the raising of one to life that was dead, the widow’s son at Nain (v. 11-18). II. Christ confirming the faith of John who was now in prison, and of some of his disciples, by sending him a short account of the miracles he wrought, in answer to a question he received from him (v. 19-23), to which he adds an honourable testimony concerning John, and a just reproof to the men of that generation for the contempt they put upon him and his doctrine (v. 24-35). III. Christ comforting a poor penitent that applied herself to him, all in tears of godly sorrow for sin, assuring her that her sins were pardoned, and justifying himself in the favour he showed her against the cavils of a proud Pharisee (v. 36-50).
Verses 1-10 Some difference there is between this story of the cure of the centurion’s servant as it is related here and as we had it in Mt. 8:5 , etc. There it was said that the centurion came to Christ; here it is said that he sent to him first some of the elders of the Jews (v. 3), and afterwards some other friends, v. 6. But it is a rule that we are said to do that which we do by another—Quod facimus per alium, id ipsum facere judicamur. The centurion might be said to do that which he did by his proxies; as a man takes possession by his attorney. But it is probable that the centurion himself came at last, when Christ said to him (Mt. 8:13 ), As thou hast believed, so be it done unto thee. This miracle is here said to have been wrought by our Lord Jesus when he had ended all his sayings in the audience of the people, v. 1. What Christ said he said publicly; whoever would might come and hear him: In secret have I said nothing, Jn. 18:20 . Now, to give an undeniable proof of the authority of his preaching word, he here gives an incontestable proof of thepower and efficacy of his healing word. He that had such a commanding empire in the kingdom of nature as that he could command away diseases, no doubt has such a sovereignty in the kingdom of grace as to enjoin duties displeasing to flesh and blood, and bind, under the highest penalties, to the observance of them. This miracle was wrought in Capernaum, where most of Christ’s mighty works were done, Mt. 11:23 . Now observe,I. The centurion’s servant that was sick was dear to his master, v. 2. It was the praise of the servant that by his diligence and faithfulness, and a manifest concern for his master and his interest, as for himself and for his own, he recommended himself to his master’s esteem and love. Servants should study to endear themselves to their masters. It was likewise the praise of the master that, when he had a good servant, he knew how to value him. Many masters, that are haughty and imperious, think it favour enough to the best servants they have not to rate them, and beat them, and be cruel to them, whereas they ought to be kind to them, and tender of them, and solicitous for their welfare and comfort.II. The master, when he heard of Jesus, was for making application to him, v. 3. Masters ought to take particular care of their servants when they are sick, and not to neglect them then. This centurion begged that Christ would come and heal his servant.We may now, by faithful and fervent prayer, apply ourselves to Christ in heaven, and ought to do so, when sickness is in our families; for Christ is still the great Physician.III. He sent some of the elders of the Jews to Christ, to represent the case, and solicit for him, thinking that a greater piece of respect to Christ than if he had come himself, because he was an uncircumcised Gentile, whom he thought Christ, being a prophet, would not care for conversing with. For that reason he sent Jews, whom he acknowledged to be favourites of Heaven, and not ordinary Jews neither, but elders of the Jews, persons in authority, that the dignity of the messengers might give honour to him to whom they were sent. Balak sent princes to Balaam.IV. The elders of the Jews were hearty intercessors for the centurion: They besought him instantly (v. 4), were very urgent with him, pleading for the centurion that which he would never have pleaded for himself,that he was worthy for whom he should do this. If any Gentile was qualified to receive such a favour, surely he was. The centurion said, I am not so much as worthy of a visit (Mt. 8:8 ), but the elders of the Jews thought him worthy of the cure; thus honour shall uphold the humble in spirit. Let another man praise thee, and not thy own mouth. But that which they insisted upon in particular was, that, though he was a Gentile, yet he was a hearty well-wisher to the Jewish nation and religion, v. 5. They thought there needed as much with Christ as there did with them to remove the prejudices against him as a Gentile, a Roman, and an officer of the army, and therefore mention this, 1. That he was well-affected to the people of the Jews: He loveth our nation (which few of the Gentile did). Probably he had read the Old Testament, whence it was easy to advance to a very high esteem of the Jewish nation, as favoured by Heaven above all people. Note, Even conquerors, and those in power, ought to keep up an affection for the conquered, and those they have power over. 2. That he was well-affected to their worship: He built them anew synagogue at Capernaum, finding that what they had was either gone to decay or not large enough to contain the people, and that the inhabitants were not of ability to build one for themselves. Hereby he testified his veneration for the God of Israel, his belief of his being the one only living and true God, and his desire, like that of Darius, to have an interest in the prayers of God’s Israel, Ezra. 6:10 . This centurion built a synagogue at his own proper costs and charges, and probably employed his soldiers that were in garrison there in the building, to keep them from idleness. Note, Building places of meeting for religious worship is a very good work, is an instance of love to God and his people; and those who do good works of that kind are worthy of double honour. V. Jesus Christ was very ready to show kindness to the centurion. He presently went with them (v. 6), though he was a Gentile; for is he the Saviour of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also, Rom. 3:29 . The centurion did not think himself worthy to visit Christ (v. 7), yet Christ thought him worthy to be visited by him; for those that humblethemselves shall be exalted. VI. The centurion, when he heard that Christ was doing him the honour to come to his house, gave further proofs both of his humility and of his faith. Thus the graces of the saints are quickened by Christ’s approaches towards them. When he was now not far from the house, and the centurion had notice of it, instead of setting his house in order for his reception, he sends friends to meet him with fresh expressions, 1. Of his humility: "Lord, trouble not thyself, for I am unworthy of such an honour, because I am a Gentile.’’ This bespeaks not only his low thoughts of himself notwithstanding the greatness of his figure; but his high thoughts of Christ, notwithstanding the meanness of his figure in the world. He knew how to honour a prophet of God, though he was despised and rejected of men. 2. Of his faith: "Lord, trouble not thyself, for I know there is no occasion; thou canst cure my servant without coming under my roof, by that almighty power from which no thought can be withholden. Say, in a word, and my servant shall be healed:’’ so far was this centurion from Namaan’s fancy, that he should come to him, and stand, and strike his hand over the patient, and so recover him, 2 Ki. 5:11 . He illustrates this faith of his by a comparison taken from his own profession, and is confident that Christ can as easily command away the distemper as he can command any of his soldiers, can as easily send an angel with commission to cure this servant of his as he can send a soldier on an errand, v. 8. Christ has a sovereign power over all the creatures and all their actions, and can change the course of nature as he pleases, can rectify its disorders and repair its decays in human bodies; for all power is given to him. VII. Our Lord Jesus was wonderfully well pleased with the faith of the centurion, and the more surprised at it because he was a Gentile; and, the centurion’s faith having thus honoured Christ, see how he honoured it (v. 9): He turned him about, as one amazed, and said to the people that followed him, I have not found so great faith, no not in Israel. Note, Christ will have those that follow him to observe and take notice of the great examples of faith that are sometimes set before them—especially when any such are found among those that do not follow Christ so closely as they do in profession—that we may be shamed by the strength of their faith out of the weakness and waverings of ours.VIII. The cure waspresently and perfectly wrought (v. 10). They that were sent knew they had their errand, and therefore went back, and found the servant well, and under no remains at all of his distemper. Christ will take cognizance of the distressed case of poor servants, and be ready to relieve them; for there is no respect of persons with him. Nor are the Gentiles excluded from the benefit of his grace; nay, this was a specimen of that much greater faith which would be found among the Gentiles, when the gospel should be published, than among the Jews.
Verses 11-18 We have here the story of Christ’s raising to life a widow’s son at Nain, that was dead and in the carrying out to be buried, which Matthew and Mark had made no mention of; only, in the general, Matthew had recorded it, in Christ’s answer to the disciples of John, that the dead were raised up, Mt. 11:5 . Observe,I. Where, and when, this miracle was wrought. It was the next day after he had cured the centurion’s servant,v. 11. Christ was doing good every day, and never had cause to complain that he had lost a day. It was done at the gate of a small city, or town, called Nain, not far from Capernaum, probably the same with a city called Nais, which Jerome speaks of.II. Who were the witnesses of it. It is as well attested as can be, for it was done in the sight of two crowds that met in or near the gate of the city. There was a crowd of disciples and otherpeople attending Christ (v. 11), and a crowd of relations and neighbours attending the funeral of the young man, v. 12. Thus there was a sufficient number to attest the truth of this miracle, which furnished greater proof of Christ’s divine authority than his healing diseases; for by no power of nature, or any means, can the dead be raised.III. How it was wrought by our Lord Jesus.1. The person raised to life was a young man, cut off by death in the beginning of his days—a common case; man comes forth like a flower and is cut down. That he was really dead was universally agreed. There could be no collusion in the case; for Christ was entering into the town, and had not seen him till now that he met him upon the bier. He was carried out of the city; for the Jews’ burying-places were without their cities, and at some distance from them. This young man was the only son of his mother, and she a widow. She depended upon him to be the staff of her old age, but he proves a broken reed; every man at his best estate is so. How numerous, how various, how very calamitous, are the afflictions of the afflicted in this world! What a vale of tears is it! What a Bochim, a place of weepers! We may well think how deep the sorrow of this poor mother was for her only son (such sorrowing is referred to as expressive of the greatest grief,—Zec. 12:10 ), and it was the deeper in that she was a widow, broken with breach upon breach, and a full end made of her comforts. Much people of the city was with her, condoling with her loss, to comfort her.2. Christ showed both his pity and hispower in raising him to life, that he might give a specimen of both, which shine so brightly in man’s redemption.(1.) See how tender his compassions are towards the afflicted (v. 13): When the Lord saw the poor widow following her son to the grave, he had compassion on her. Here was not application made to him for her, not so much as that he would speak some words of comfort to her, but, ex mero motu—purely from the goodness of his nature, he was troubled for her. The case was piteous, and he looked upon it with pity. His eye affected his heart; and he said unto her, Weep not. Note, Christ has a concern for the mourners, for the miserable, and often prevents them with the blessing of his goodness. He undertook the work of our redemption and salvation, in his love and in his pity, Isa. 63:9 . What a pleasing idea does this give us of the compassions of the Lord Jesus, and the multitude of his tender mercies, which may be very comfortable to us when at any time we are in sorrow! Let poor widows comfort themselves in their sorrows with this, that Christ pities them and knows their souls in adversity; and, if others despise their grief, he does not. Christ said, Weep not; and he could give her a reason for it which no one else could: "Weep not for a dead son, for he shall presently become a living one.’’This was a reason peculiar to her case; yet there is a reason common to all that sleep in Jesus, which is of equal force against inordinate and excessive grief for their death— that they shall rise again, shall rise in glory; and therefore we must not sorrow as those that have no hope, 1 Th. 4:13 . Let Rachel, that weeps for her children, refrain her eyes from tears, for there is hope in thine end, saith the Lord, that thy children shall come again to their own border, Jer. 31:17 . And let our passion at such a time be checked and claimed by the consideration of Christ’s compassion. (2.) See how triumphant his commands are over even death itself (v. 14): He came, and touched the bier, or coffin, in or upon which the dead body lay; for to him it would be no pollution. Hereby he intimated to the bearers that they should not proceed; he had something to say to the dead young man. Deliver him from going down to the pit; I have found a ransom, Job. 33:24 . Hereupon they that bore him stood still, and probably let down the bier from their shoulders to the ground, and opened the coffin, it if was closed up; and then with solemnity, as one that had authority, and to whom belonged the issues from death, he said, Young man, I say unto thee, Arise. The young man was dead, and could not arise by any power of his own (no more can those that are spiritually dead in trespasses and sins); yet it was no absurdity at all for Christ to bid him arise, when a power went along with that word to put life into him. The gospel call to all people, to young people particularly, is, "Arise, arise from the dead, and Christ shall give you light and life.’’ Christ’s dominion over death was evidenced by the immediate effect of his word (v. 15): He that was dead sat up. Have we grace from Christ? Let us show it. Another evidence of life was that he began to speak; for whenever Christ gives us spiritual life he opens the lips in prayer and praise. And, lastly, he would not oblige this young man, to whom he had given a new life, to go along with him as his disciple, to minister to him (though he owed him even his own self), much less as a trophy or show to get honour by him, but delivered him to his mother, to attend her as became a dutiful son; for Christ’s miracles were miracles of mercy, and a great act of mercy this was to this widow; now she was comforted, according to the time in which she had been afflicted and much more, for she could now look upon this son as a particular favourite of Heaven, with more pleasure than if he had not died.IV. What influence it had upon the people (v. 16): There came a fear on all; it frightened them all, to see a dead man start up alive out of his coffin in the open street, at the command of a man; they were all struck with wonder at his miracle, and glorified God. The Lord and his goodness, as well as the Lord and his greatness, are to be feared. The inference they drew from it was, "A great prophet is risen up among us, the great prophet that we have been long looking for; doubtless, he is one divinely inspired who can thus breathe life into the dead, and in himGod hath visited his people, to redeem them, as was expected,’’ Lu. 1:68 . This would belife from the dead indeed to all them that waited for the consolation of Israel. When dead souls are thus raised to spiritual life, by a divine power going along with the gospel, we must glorify God, and look upon it as a gracious visit to his people. The report of this miracle was carried, 1. In general, all the country over (v. 17): This rumour of him, that he was the great prophet, went forth upon the wings of fame through all Judea, which lay a great way off, and throughout all Galilee, which was the region round about. Most had this notice of him, yet few believed in him, and gave up themselves to him. Many have therumour of Christ’s gospel in their ears that have not the savour and relish of it in their souls. 2. In particular, it was carefully brought to John Baptist, who was now in prison (v. 18): His disciples came, and gave him an account of all things, that he might know that though he was bound yet the word of the Lord was not bound; God’s work was going on, though he was laid aside.
Verses 19-35 All this discourse concerning John Baptist, occasioned by his sending to ask whether he was the Messiah or no, we had, much as it is here related, Mt. 11:2-19 .I. We have here the message John Baptist sent to Christ, and the return he made to it. Observe,1. The great thing we are to enquire concerning Christ is whether he be he that should come to redeem and save sinners, or whether we are to look for another, v. 19,v. 20. We are sure that God has promised that a Saviour shall come, an anointed Saviour; we are as sure that what he has promised he will perform in its season. If this Jesus be that promised Messiah, we will receive him, and will look for no other; but, if not, we will continue our expectations, and, though he tarry, will wait for him.2. The faith of John Baptist himself, or at least of his disciples, wanted to be confirmed in this matter; for Christ had not yet publicly declared himself to be indeed the Christ, nay, he would not have his disciples, who knew him to be so, to speak of it, till the proofs of his being so were completed in his resurrection. The great men of the Jewish church had not owned him, nor had he gained any interest that was likely to set him upon the throne of his father David. Nothing of that power and grandeur was to be seen about him in which it was expected that the Messiah would appear; and therefore it is not strange that they should ask, Art thou the Messiah? not doubting but that, if he was not, he would direct them whatother to look for. 3. Christ left it to his own works to praise him in the gates, to tell what he was and to prove it. While John’s messengers were with him, he wrought many miraculous cures, in that same hour, which perhaps intimates that they staid but an hourwith him; and what a deal of work did Christ do in a little time! v. 21. He cured many of their infirmities and plagues in body, and of evil spirits that affected the mind either with frenzy or melancholy, and unto many that were blind he gave sight. He multiplied the cures, that there might be no ground left to suspect a fraud; and then (v. 22) he bade them go and tell John what they had seen. And he and they might easily argue, as even the common people did (Jn. 7:31 ), When Christ cometh, will he do more miracles than these which this man hath done? These cures, which they saw him work, were not only confirmations of his commission, but explications of it. The Messiah must come to cure a diseased world, to give light and sight to them that sit in darkness, and to restrain and conquer evil spirits. You see that Jesus does this to the bodies of people, and therefore must conclude this is he that should come to do it to the souls of people, and you are tolook for no other. To his miracles in the kingdom of nature he adds this in the kingdom of grace (v. 22), To the poor the gospel is preached, which they knew was to be done by the Messiah; for he was anointed to preach the gospel to the meek (Isa. 61:1 ), and to save the souls of the poor and needy, Ps. 72:13 . Judge, therefore, whether you can look for any other that will more fully answer the characters of the Messiah and the great intentions of his coming.4. He gave them an intimation of the danger people were in of being prejudiced against him, notwithstanding these evident proofs of his being the Messiah (v. 23): Blessed is he whosoever shall not be offended in me, or scandalized at me. We are here in a state of trial and probation; and it is agreeable to such a state that, as there are sufficient arguments to confirm the truth to those that are honest andimpartial in searching after it, and have their minds prepared to receive it, so there should be also objections, to cloud the truth to those that are careless, worldly, and sensual. Christ’s education at Nazareth, his residence at Galilee, the meanness of his family and relations, his poverty, and the despicableness of his followers—these and the like were stumbling-blocks to many, which all the miracles he wrought could not help them over. He is blessed, for he is wise, humble, and well disposed, that is not overcome by these prejudices. It is a sign that God has blessed him, for it is by his grace that he is helped over these stumbling-stones; and he shall be blessed indeed, blessed in Christ.II. We have here the high encomium which Christ gave of John Baptist; not while his messengers were present (lest he should seem to flatter him), but when they were departed (v. 24), to make the people sensible of the advantages they had enjoyed in John’s ministry, and were deprived of by his imprisonment. Let them now consider what they went out into the wilderness to see, who that was about whom there had been so much talk and such a great and general amazement. "Come,’’ saith Christ, "I will tell you.’’1. He was a man of unshaken self-consistence, a man of steadiness and constancy. He was not a reed shaken with the wind, first in one direction and then in another, shifting with every wind; he was firm as a rock, not fickle as a reed. If he could have bowed like areed to Herod, and have complied with the court, he might have been a favourite there; but none of these things moved him. 2. He was a man of unparalleled self-denial, a great example of mortification and contempt of the world. He was not a man clothed in soft raiment, nor did he live delicately (v. 25); but, on the contrary, he lived in a wilderness and was clad and fed accordingly. Instead of adorning and pampering the body, he brought it under, and kept it in subjection.3. He was a prophet, had his commission and instructions immediately from God, and not of man or by man. He was by birth a priest, but that is never taken notice of; for his glory, as a prophet, eclipsed the honour of his priesthood. Nay, he was more, he was much more than a prophet (v. 26), than any of the prophets of the Old Testament; for they spoke of Christ as at a distance, he spoke of him as at the door.4. He was the harbinger and forerunner of the Messiah, and was himself prophesied of in the Old Testament (v. 27): This is he of whom it is written (Mal. 3:1 ), Behold, I send my messenger before thy face. Before he sent the Master himself, he sent a messenger, to give notice of his coming, and prepare people to receive him. Had the Messiah been to appear as a temporal prince, under which character the carnal Jews expected him, hismessenger would have appeared either in the pomp of a general or the gaiety of a herald at arms; but it was a previous indication, plain enough, of the spiritual nature of Christ’s kingdom, that the messenger he sent before him to prepare his way did it by preaching repentance and reformation of men’s hearts and lives. Certainly that kingdom was not of this world which was thus ushered in.5. He was, upon this account, so great, that really there was not a greater prophet than he. Prophets were the greatest that were born of women, more honourable than kings and princes, and John was the greatest of all theprophets. The country was not sensible what a valuable, what an invaluable, man it had in it, when John Baptist went about preaching and baptizing. And yet he that is least in the kingdom of God is greater than he. The least gospel minister, that has obtained mercy of the Lord to be skilful and faithful in his work, or the meanest of the apostles and first preachers of the gospel, being employed under a more excellent dispensation, are in a more honourable office than John Baptist. The meanest of those that follow the Lamb far excel the greatest of those that went before him. Those therefore who live under the gospel dispensation have so much the more to answer for.III. We have here the just censure of the men of that generation, who were not wrought upon by the ministry either of John Baptist or of Jesus Christ himself.1. Christ here shows what contempt was put upon John Baptist, while he was preaching and baptizing. (1.) Those who did show him any respect were but the common ordinary sort of people, who, in the eye of the gay part of mankind, were rather a disgrace to him than a credit, v. 29. The people indeed, the vulgar herd, of whom it was said, This people, who know not the law, are cursed (Jn. 7:49), and the publicans, men of ill fame, as being generally men of bad morals, or taken to be so, these were baptized with his baptism, and became his disciples; and these, though glorious monuments of divine grace, yet did not magnify John in the eye of the world; but by their repentance and reformation they justified God, justified his conduct and the wisdom of it in appointing such a one as John Baptist to be the forerunner of the Messiah: they hereby made it to appear that it was the best method that could be taken, for it was not in vain to them whatever it was to others. (2.) The great men of their church and nation, the polite and the politicians, that would have done him some credit in the eye of the world, did him all the dishonour they could; they heard him indeed, but they were notbaptized of him, v. 30. The Pharisees, who were most in reputation for religion and devotion, and the lawyers, who were celebrated for their learning, especially their knowledge of the scriptures, rejected the counsel of God against themselves; theyfrustrated it, they received the grace of God, by the baptism of John, in vain. God in sending that messenger among them had a kind purpose of good to them, designed their salvation by it, and, if they had closed with the counsel of God, it had been forthemselves, they had been made for ever; but they rejected it, would not comply with it, and it was against themselves, it was to their own ruin; they came short of the benefit intended them, and not only so, but forfeited the grace of God, put a bar in their own door, and, by refusing that discipline which was to fit them for the kingdom of the Messiah, shut themselves out of it, and they not only excluded themselves, but hindered others, and stood in their way.2. He here shows the strange perverseness of the men of that generation, in their cavils both against John and Christ, and the prejudices they conceived against them.(1.) They made but a jesting matter of the methods God took to do them good (v. 31): "Whereunto shall I liken the men of this generation? What can I think of absurd enough to represent them by? They are, then, like children sitting in the market-place, that mind nothing that is serious, but are as full of play as they can hold. As if God were but in jest with them, in all the methods he takes to do them good, as children are with one another in the market-place (v. 32), they turn it all off with a banter, and are not more affected with it than with a piece of pageantry.’’ This is the ruin of multitudes, they can never persuade themselves to be serious in the concerns of their souls. Old men, sitting in the sanhedrim, were but as children sitting in the market-place, and no more affected with the things that belonged to their everlasting peace than people are with children’s play. O the amazing stupidity and vanity of the blind and ungodly world! The Lord awaken them out of their security.(2.) They still found something or other to carp at. [1.] John Baptist was a reserved austere man, lived much in solitude, and ought to have been admired for being such a humble, sober, self-denying man, and hearkened to as a man of thought and contemplation; but this, which was his praise, was turned to his reproach. Because he came neither eating nor drinking, so freely, plentifully, and cheerfully, as others did, you say, "He has a devil; he is a melancholy man, he is possessed, as the demoniac whose dwelling was among the tombs, though he be not quite so wild.’’ [2.] Our Lord Jesus was of a more free and open conversation; he came eating and drinking, v. 34. He would go and dine with Pharisees, though he knew they did not care for him; and with publicans, though he knew they were no credit to him; yet, in hopes of doing good both to the one and the other, he conversed familiarly with them. By this it appears that the ministers of Christ may be of very different tempers and dispositions, very different ways of preaching and living, and yet all good and useful;diversity of gifts, but each given to profit withal. Therefore none must make themselves a standard to all others, nor judge hardly of those that do not do just as they do. John Baptist bore witness to Christ, and Christ applauded John Baptist, though they were the reverse of each other in their way of living. But the common enemies of them both reproached them both. The very same men that had represented John as crazed in his intellects, because he came neither eating nor drinking, represented our Lord Jesus ascorrupt in his morals, because he came eating and drinking; he is a gluttonous man, anda wine-bibber. Ill-will never speaks well. See the malice of wicked people, and how they put the worst construction upon every thing they meet with in the gospel, and in the preachers and professors of it; and hereby they think to depreciate them, but really destroy themselves. 3. He shows that, notwithstanding this, God will be glorified in the salvation of a chosen remnant (v. 35): Wisdom is justified of all her children. There are those who are given to wisdom as her children, and they shall be brought by the grace of God to submit to wisdom’s conduct and government, and thereby to justify wisdom in the ways she takes for bringing them to that submission; for to them they are effectual, and thereby appear well chosen. Wisdom’s children are herein unanimous, one and all, they have all a complacency in the methods of grace which divine wisdom takes, and think never the worse of them for their being ridiculed by some.
Verses 36-50 When and where this passage of story happened does not appear; this evangelist does not observe order of time in his narrative so much as the other evangelists do; but it comes in here, upon occasion of Christ’s being reproached as a friend to publicans and sinners, to show that it was only for their good, and to bring them to repentance, that he conversed with them; and that those whom he admitted hear him were reformed, or in a hopeful way to be so. Who this woman was that here testified so great an affection to Christ does not appear; it is commonly said to be Mary Magdalene, but I find no ground in scripture for it: she is described ch. 8:2 and Mk. 16:9 ) to be oneout of whom Christ had cast seven devils; but that is not mentioned here, and therefore it is probable that it was not she. Now observe here,I. The civil entertainment which a Pharisee gave to Christ, and his gracious acceptance of that entertainment (v. 36): One of the Pharisees desired him that he would eat with him, either because he thought it would be a reputation to him to have such a guest at his table or because his company would be an entertainment to him and his family and friends. It appears that this Pharisee did not believe in Christ, for he will not own him to be a prophet (v. 39), and yet our Lord Jesus accepted his invitation, went into his house, and sat down to meat, that they might see he took the same liberty with Pharisees that he did with publicans, in hopes of doing themgood. 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 Sa. 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, Eze. 16:63 .2. Herstrong affection to the Lord Jesus. This was what our Lord Jesus took special notice of, that she loved much, v. 42, v. 47. She washed his feet, in token of her ready submission to the meanest office in which she might do him honour. Nay, she washed them with her tears, tears of joy; she was in a transport, to find herself so near her Saviour, whom her soul loved. She kissed his feet, as one unworthy of the kisses of his mouth, which the spouse coveted, Cant. 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 (v. 39): He said within himself (little thinking that Christ knew what he thought), This man, if he were a prophet, would then have so much knowledge as to perceive that this woman is a sinner,is a Gentile, is a woman of ill fame, and so much sanctity as therefore not to suffer her to come so near him; for can one of such a character approach a prophet, and his heart not rise at it? See how apt proud and narrow souls are to think that others should be as haughty and censorious as themselves. Simon, if she had touched him, would have said,Stand by thyself, come not near me, for I am holier than thou (Isa. 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, v. 40. Though he was kindly entertained at his table, yet even there he reproved him for what he saw amiss in him, and would not suffer sin upon him. Those whom Christ hath something against he hath something to say to, for his Spirit shall reprove. Simon is willing to give him the hearing:He saith, Master, say on. Though he could not believe him to be a prophet (because he was not so nice and precise as he was), yet he can compliment him with the title ofMaster, 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 werepardoned, v. 41-43. A man had two debtors that were both insolvent, but one of them owed him ten times more than the other. He very freely forgave them both, and did not take the advantage of the law against them, did not order them and their children to be sold, or deliver them to the tormentors. Now they were both sensible of the great kindness they had received; but which of them will love him most? Certainly, saith the Pharisee, he to whom he forgave most; and herein he rightly judged. Now we, being obliged to forgive, as we are and hope to be forgiven, may hence learn the duty between debtor and creditor.(1.) The debtor, if he have any thing to pay, ought to make satisfaction to his creditor. No man can reckon any thing his own or have any comfortable enjoyment of it, but that which is so when all his debts are paid. (2.) If God in his providence have disabled the debtor to pay his debt, the creditor ought not to be severe with him, nor to go to the utmost rigour of the law with him, but freely to forgive him. Summum jus est summa injuria—The law stretched into rigour becomes unjust. Let the unmerciful creditor read that parable, Mt. 18:23 , etc., 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 debtorsto 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, Lu. 18:10, Lu. 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? v. 44. Thou lookest upon her with contempt, but consider how much kinder a friend she is to me than thou art; should I then accept thy kindness, and refuse hers?’’ (1.) "Thou didst not so much as order a basin of water to be brought, to wash my feet in, when I came in, wearied and dirtied with my walk, which would have been some refreshment to me; but she has done much more:she has washed my feet with tears, tears of affection to me, tears of affliction for sin, and has wiped them with the hairs of her head, in token of her great love to me.’’ (2.) "Thou didst not so much as kiss my cheek’’ (which was a usual expression of a hearty and affectionate welcome to a friend); "but this woman has not ceased to kiss my feet (v. 45), thereby expressing both a humble and an affectionate love.’’ (3.) "Thou didst not provide me a little common oil, as usual, to anoint my head with; but she has bestowed a box of precious ointment upon my feet (v. 46), so far has she outdone thee.’’ The reason why some people blame the pains and expense of zealous Christians, in religion, is because they are not willing themselves to come up to it, but resolve to rest in a cheap and easyreligion.3. He silenced the Pharisee’s cavil: I say unto thee, Simon, her sins, which are many, are forgiven, v. 47. He owns that she had been guilty of many sins: "But they areforgiven her, and therefore it is no way unbecoming in me to accept her kindness. Theyare forgiven, for she loved much.’’ It should be rendered, therefore she loved much; for it is plain, by the tenour of Christ’s discourse, that the loving much was not the cause, but the effect, of her pardon, and of her comfortable sense of it; for we love God because he first loved us; he did not forgive us because we first loved him. "But to whom little is forgiven, as is to thee, the same loveth little, as thou dost.’’ Hereby he intimates to the Pharisee that his love to Christ was so little that he had reason to question whether he loved him at all in sincerity; and, consequently, whether indeed his sin, though comparatively little, were forgiven him. Instead of grudging greater sinners the mercy they find with Christ, upon their repentance, we should be stirred up by their example to examine ourselves whether we be indeed forgiven, and do love Christ.4. He silenced her fears, who probably was discouraged by the Pharisee’s conduct, and yet would not so far yield to the discouragement as to fly off. (1.) Christ said unto her, Thy sins are forgiven,v. 48. Note, The more we express our sorrow for sin, and our love to Christ, the clearer evidence we have of the forgiveness of our sins; for it is by the experience of a work ofgrace wrought in us that we obtain the assurance of an act of grace wrought for us. How well was she paid for her pains and cost, when she was dismissed with this word from Christ, Thy sins are forgiven! and what an effectual prevention would this be of her return to sin again! (2.) Though there were those present who quarrelled with Christ, in their own minds, for presuming to forgive sin, and to pronounce sinners absolved (v. 49), as those had done (Mt. 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, v. 50. This would confirm and double her comfort in the forgiveness of her sin, that she was justified by her faith. All these expressions of sorrow for sin, and love to Christ, were the effects and products of faith; and therefore, as faith of all graces doth most honour God, so Christ doth of all graces put most honour upon faith. Note, They who know that their faith hath saved them may go in peace, may go on their way rejoicing.
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