Luke 7:50

Thy faith hath saved thee, &c.— Our Lord, contemning the malicious murmuring of the Pharisees, repeated his assurance, by telling the woman that her faith had saved her, and bidding her depart in peace; that is, impressed with a strong sense of the love of God, and filled with the divine pleasure which arises from that attainment. Go in peace, was an usual form of dismissing inferiors, and was an expression of the friendship and good wishes of the person speaking. There is an evident propriety in the phrase here, considering what had happened to discompose the spirit of this humble penitent. See ch. Luke 8:48; Luke 2:29. Mark 5:34. James 2:16 and Genesis 44:17.

Inferences drawn from the history of the good Centurion, &c. Luke 7:1 of this chapter, and Matthew 8:5 and the raising from the dead the widow's son. No nation, no trade or profession, can shut out a simple honest heart from God. If this centurion was a foreigner by birth, yet was he a domestic in heart: he loved that nation which was chosen of God; and if he were not of the synagogue, yet did he build a synagogue: (Luke 7:5.) where he might not be a party, he would still be a benefactor. We could not love religion, were we utterly destitute of it.

We do not see this centurion come to Christ, as the Israelitish captain came to Elijah on Carmel,—but with much suit, much submission,—by others,—by himself. Could we but speak for ourselves, as this captain did for his servant, what could we possibly want? What wonder is it, if God be not forward to give, where we care not to ask, or ask as if we cared not to receive?
Great variety of suitors resorted to Christ; one for a son, another for a daughter, a third for himself; I see none come for his servant but this one centurion: nor was he a better man than a master. His servant is sick; he does not drive him out of doors, but lodges him at home; and then seeks to Christ for aid with most humble importunity. Had the master been sick, the faithfullest servant could have done no more: he is unworthy to be well served, who will not sometimes wait upon his followers. It behoves us so to look down upon our servants here on earth, as that we may still look up to our Master who is in heaven.

There was a paralytic, whom faith and charity brought to our Saviour, and let down through the uncovered roof, in his bed. Why was not this centurion's servant so carried, so presented?—One and the same grace can yield contrary effects. They, because they believed, brought the patient to Christ; he, because he believed, brought not his servant to him. Their act argued no less desire, his argued more confidence; his labour was less, because his faith was more; and hence we find that it met an ample reward; Jesus saith unto him, I will come and heal him, Matthew 8:7.

As he said, so he did; the word of Christ is his act, or concurs with it: he went as he spake. O admirable return of humility! Christ will go down to visit the sick servant: the master of that servant says, Lord, I am not worthy that thou shouldest enter under my roof, Luke 7:6. The Jewish elders, who went before to mediate for him, could say, He was worthy for whom Christ should do this miracle, Luke 7:4. He for himself says, he is not even worthy of Christ's presence. And yet, while he confesses himself thus unworthy of any favour, he approves himself worthy of all. Had not Christ been before in his heart, he could not have felt himself so unworthy to entertain that divine Guest within his house: God ever delighteth to dwell under the lowly roof of a humble breast.

It is fit that the foundation should be laid deep, where the building is high: the centurion's humility was not more low, than his faith was lofty; that reaches up unto heaven, and in the face of human weakness descries Omnipotence. Only say the word, and my servant shall be whole, Luke 7:7.

But what foundation had this steady confidence of the good centurion?—He saw how powerful his own word was with those under his command, Luke 7:8. (though himself was under the command of another) the force whereof extended to absent performances. Well therefore might he argue, that a free and unbounded power could give infallible commands, and that the most obstinate disease must yield to the beck of the God of nature. Weakness may shew us what is in strength; as by one drop of water we may see what is in the main ocean.

I wonder not that this centurion was kind to his servants,—for his servants were dutiful to him. He need but say, Do this, and it is done: these mutual respects draw on each other. They that neglect to please, cannot justly complain of being neglected. They should rather say, "Oh, could I but be such a servant to my heavenly Master, as the centurion's servants to him.—Alas! every one of his commands says, Do this,—and I do it not: every one of his prohibitions says, Do it not,—and I do it." He says, "Go from the world,—I run to it:" he says, "Come to me,—I run from him. Woe is me! this is not service, but enmity: how can I look for favour, whilst I return rebellion?" It is a gracious Master whom we serve: there can be no duty of ours which he sees not, acknowledges not, crowns not. We could not but be happy, if we could but be officious.

What can be more marvellous than to see Christ marvel? Luke 7:9. All marvelling supposes an ignorance going before, and a knowledge following, some unexpected accident. Now who wrought this faith in the humble penitent centurion, but He that wondered at it—He who is equally willing to give the same faith, yea, more abundantly, to all who sincerely seek it. Yet he wondered, to teach us much more to admire that, which He at once knows and holds admirable. Our wealth, beauty, wit, learning, honour, may make us accepted of men; it is our faith, with its gracious consequences, which alone will make God in love with us. There are great men, whom we justly pity; we can esteem, love, and admire none but the gracious.

It is not more the shame of Israel, than the glory of this centurion, that our Lord says, I have not found so great faith, &c. Luke 7:9. Where we have laid our tillage, manure, and seed, who would not look up for a crop? But if the comparatively uncultured fallow yield more than the arable, how justly is the unfruitful ground near to a curse! Our Saviour did not muster this aweful testimony to himself, but he turned him about to the people, and spake it in their ears, at once to excite their shame and emulation. It is well if any thing can enkindle in us holy ambition. Dull and base are the spirits of that man, who can endure to see another overtake him in the way, and outrun him to heaven.

If the prayers of an earthly master prevailed so much with the Son of God for the recovery of a servant, how shall not the intercession of the Son of God prevail with his Father in heaven for us his impotent children upon earth, who cast all our care upon him? What can we want, O Saviour, while thou suest for us, and we put our trust in thee? He who gave thee for us, can deny thee nothing for us, can deny us nothing for thee, if we make thee our confidence.

But turn we away hence, and follow the beneficent Saviour to Nain. No sooner has he raised the centurion's servant from the palsy and his bed, than he raises the widow's son from death and the bier. His providence has so contrived his journey, that he meets with the sad pomp of a funeral; a sorrowful widow, attended by her weeping neighbours, is following her only son to the grave,—a young man, the only son—the only child of his mother, and she was a widow. Surely there was not a circumstance in this spectacle that did not command compassion. Nay, when God himself would describe the most passionate expression of sorrow that can attend the miserable, he can but say, O daughter of my people, gird thee with sackcloth, cover thyself with ashes; make lamentation and bitter mourning, as for thine only son.

Such was the loss, such the sorrow of this disconsolate mother: nor words nor tears can suffice to discover it: a good husband may make amends for the loss of a son; had the root been left entire, she might better have spared the young branch: but, alas! now both are cut up, all the stay of her life is laid low with a stroke; she seems abandoned to the very perfection of misery.

And yet, now, when she gave herself up for a forlorn mourner, past all capacity of redress,—even now, the God of comforts meets her, pities her, relieves her! Here was no solicitor but his own compassion; in other cases he was sought and sued to. O thou merciful God, none of our secret sorrows can be either hid from thine eyes, or from thine heart; and when we are past almost all our hopes, all human possibilities of help, then art thou nearest to thy people for deliverance.

Here was a conspiration of all parts to the exercise of mercy. The heart had compassion; (Luke 7:13.) the mouth said, weep not; the feet went to the bier; the hand touched the coffin; the power of the Deity raised the dead: what the heart felt, was secret to itself; the tongue, therefore, expresses it in words of comfort, Weep not.

Alas! what are words to passions so strong and so just as her's? To bid her not to weep, who had lost her only son, was apparently to persuade her to be miserable, and not feel it. Concealment does not remedy, but aggravate sorrow; therefore, that with the counsel not to weep, she might see cause of compliance, his hand seconds his tongue. His hand arrests the coffin, and sets free the prisoner of death: Young man, I say unto thee, Arise: and instantly he that was dead sat up. The Lord of life and death speaks with command: it is no more hard for his almighty word, which gave all things their being, to say, Let them be repaired, than let them be made.

Behold now this young man, thus miraculously awakened from his deadly sleep, descending joyfully from the bier, wrapping his winding sheet about his loins, casting himself down in passionate thankfulness at the feet of his Almighty Restorer, and adoring that divine power which had remanded his soul to her forsaken lodging! Doubtless the first utterance of that returning soul was couched in words of the highest praise and wonder. It was the mother whom our Lord pitied in this act, and not the son: as for her sake therefore he was raised, so to her hands was he delivered, (Luke 7:15.) that she might acknowledge that soul given to her, not to the possessor.

Who is there that cannot feel the amazement and extasy of joy which throbs in this revived mother's heart, when her son now salutes her from another world? How soon is the funeral banquet turned into a new birth-day feast! What strivings were here to salute the late carcase of their restored neighbour! What aweful and admiring looks were now cast on the Lord of life! How gladly did every tongue celebrate both the work and the author! The great Prophet is raised up, &c. Luke 7:16. (See the Annotations.) They were not yet acquainted with God manifest in the flesh, though this miracle might well indeed have assured them of more than a prophet. However, they shall see reason enough to know that the prophet who was raised up to them, was himself the God that now visited them; and who at length shall do for his faithful saints, far more than he had yet done for this young man!-raise them from death to life, and translate them for ever from dust to glory!

REFLECTIONS.—1st, When Jesus had finished his discourse in the audience of the people, an occasion offers to confirm by a miracle the truths that he had been declaring. We have had the same history in Matthew 8:5; Matthew 8:34. Different circumstances are here inserted, such as the centurion's sending the elders of the Jews, and afterwards his friends, before he came himself, as it seems probable he did at last; but his application by them was in fact the same as if he had come in person at first.

1. Hearing the fame of Jesus, and having faith in him, he greatly desired his help in behalf of a sick servant, whose fidelity and diligence had endeared him to his master; and supposing that he, who was a Gentile, and a Roman officer, might not so easily obtain the favour, he engaged the elders of the Jews to be advocates for him, who readily undertook to serve him, as being under great obligations to him. They earnestly therefore besought Jesus for him, as one worthy his regard, having ever testified a great respect for the Jewish nation and religion, and at his own expence built them a synagogue for divine worship. Note; (1.) A servant truly faithful and industrious deserves that esteem which he thus studies to engage. (2.) It is good to have an interest in their prayers whom the Lord Jesus respects.

2. As Christ was in the way to the centurion's house, he no sooner heard of his condescension, than in great humility he sent other friends in his name, as unwilling to give the Lord this trouble, and counting his house unworthy of such a guest, and himself undeserving of his honoured presence; which was indeed the reason why he did not in person at first make the application. He professes his faith to be such in Christ's power, that all diseases would obey his orders, more readily than even the soldiers the word of their commanding officer; and that Christ need not be present to perform the cure; if he spoke, he believed it would be instantly done.
3. Christ expresses his admiration and approbation of such uncommon faith: even among all the Jewish people had never yet appeared so remarkable an instance of humble assured faith, as in this Gentile; therefore he puts honour upon him, and with pleasure grants his request. The disease immediately departed; and the persons who had been sent from the centurion's house, on their return found the servant perfectly restored to health. Note; True humility, and firm trust in his power and love, above all things commend us to the Saviour's regard.

2nd, Another notable miracle wrought the day after the former, is here recorded.
1. The place where it was done was in the gate of the city, in the presence of all the multitude who followed Jesus, and of the company who attended the funeral; so that there was no want of evidences to attest the certainty of the fact.
2. The subject of the miracle was the dead corpse of a young man which they were then carrying to his grave, the only son of an afflicted widow, and all the circumstances of the case rendered it peculiarly affecting. (1.) He was a son, an only son, probably the staff of her old age; a warning to every one who looked upon his bier, not to promise themselves continuance here; for childhood and youth are vanity. (2.) His mother was a widow; one terrible stroke of death had separated her from the partner of her bosom. This son alone remained to cheer her solitude, the staff of her age, and now he too is taken away; so numerous, so repeated, are our troubles in this vale of misery and tears: like Job's messengers of evil, scarcely is the sound of one out of our ears, before another more grievous follows. May every pang that we feel, but disengage us from the world, and teach us to seek more earnestly our rest above; then shall our severest losses prove our truest gain.

3. Compassion moved the Saviour's bosom. He ever tenderly felt for human woe, and unasked he brings relief. It was kind in those who attended this poor disconsolate widow, to condole with her, and endeavour to alleviate her sorrows. They could but weep with her; Jesus alone was able to say unto her, Weep not; and, by removing the cause, to wipe away the tears from her eyes. Jesus approaching the bier whereon the corpse lay, the bearers halted; and with a word of power, in all the majesty of essential Deity, he said, Young man, I say unto thee, Arise: instantly his spirit returned; he that was dead sat up on the bier where he was stretched out, all his senses were perfectly restored, and he began to speak; when with delight Jesus delivered him back to his transported mother. Note; (1.) The bowels of Jesus yearn over the miserable; and in all the afflictions of his believing people he is afflicted. Let the mourners remember that Jesus compassionates their sorrows; and if he does not appear to restore those dear pledges which are gone from our arms, he will bring us together, if faithful, at a resurrection-day. (2.) Though Jesus might justly have claimed a right in him whom he had thus restored to life, he delivered him to his mother, intimating to us the great obligation lying on children to be dutiful to their parents, and a comfort and support to them in their old age.

4. Amazement and fear seized on the beholders. Astonished at this evidence of divine power, they glorified God for such an eminent instance of his goodness, and more especially that at last he had sent the Great Prophet, the expected Messiah, and in mercy visited his people: for these works of wonder proclaimed aloud that this was he who should come. Swiftly the fame of Jesus spread through Judea, and the country round; this amazing miracle bespoke his character; and among the rest John's disciples carried the report to their master, now bound in prison for his zeal and fidelity. Note; When dead souls are raised up to newness of life, we must give the glory to God: and these miracles, blessed be his name, have not yet ceased.

3rdly, The passage of history given us, Luke 7:19. &c. was before recorded. It contains,

1. The message sent by John from his prison, not so much for his own satisfaction, as for the sake of his disciples, whose faith needed every confirmation, when combated by all the national prejudices so early imbibed. They found nothing of that grandeur and earthly greatness about Jesus, which they expected in the Messiah.
2. The answer of Jesus. His works, as well as words, sufficiently bespoke his real character. In the presence of the messengers from John, he performed a multitude of miraculous cures, and dispossessed many evil spirits; then bid them report to their master what they had heard and seen, that the blind see, the lame walk, the lepers are cleansed, the dead are raised, evidences incontestable of his mission as the Messiah, and figures of the more beneficial works which he came to perform on the souls of men; opening the eyes of the understanding, strengthening the impotent, curing the most inveterate habits of sin, and the desperate wickedness of the heart, and quickening the dead in trespasses and sins; for which end, to the poor the gospel is preached, wherein were fulfilled the prophesies which had gone before concerning him, Isaiah 61:1; Isaiah 35:5. Psalms 72:13 and lest, notwithstanding, they should be in danger of stumbling at the meanness of his appearance, and the enmity wherewith he was treated by the most respected characters of the Jewish people, the chief-priests, scribes, and Pharisees, he cautions them against being offended at these things; since he alone was happy and blessed, who through all this cloud of prejudice received him as the Christ, and believed in his word.

3. When the disciples of John were departed, Jesus began to give him just and high commendations. He was a man of unshaken fortitude and unwavering fidelity, uniformly bearing testimony to Christ, and not plying like a reed under the contradiction of sinners, but boldly testifying against their iniquities: dead to the delights of sense, and the glory of the world, he affected not soft raiment as a courtier, but as a mortified prophet lived what he preached—greater in one sense than any of the former prophets, as the immediate forerunner of the Messiah, and as seeing him appear of whom they spake. His success also was great; multitudes who heard him, and many of the vilest sinners, even publicans, affected by his discourses, glorified God, acknowledging their own sins, and the just punishment due to them; and in humble penitence sought for pardon, submitting to John's baptism, and professing thereby for the future to devote themselves to God's service. But the proud and self-righteous Pharisees, puffed up with the vain conceit of their own excellence, fancied that they were just persons who needed no repentance; therefore in general they rejected his preaching, and refused to submit to his baptism, thereby sealing themselves up under wrath: and the case is much the same to this day. Those who are converted by the ministry of the word, are chiefly of the common people, and many whom the self-righteous despise as vile and abandoned: while the rulers pay little regard to the gospel-word, the wise men of this world disregard it as foolishness; and the persons of most admired apparent goodness cannot bear to be set on a level with the chief of sinners, cannot stoop to receive the grace of Jesus freely, and thus perish in their pride.
4. Christ upbraids the perverseness of the men of that generation. No similitude could sufficiently describe their wilfulness and obstinacy; like froward and surly children, who would not join their companions when in their play they imitated either a feast or a funeral. Thus the austerities of John, his life of self-denial, and doctrine of repentance, disgusted them, and they reproached him as melancholy, or a demoniac. The Son of man, on the other hand, more familiarly associated with others, refused not an invitation to a wedding, or a feast; and they reviled him as a glutton, a drunkard, and a loose companion. But wisdom is justified of all her children; those who are truly made wise unto salvation, justify God in those methods which he uses for their conversion, and approve and honour the Lord Jesus, who is the wisdom of God, in all his works and ways. Note; (1.) They who resolve to cavil, will never want a handle. (2.) Different men and ministers have different tempers and manners; some are naturally more austere and reserved, others more free and open; some more powerfully urge the thunders of Sinai upon the sinner's conscience, others dwell upon the softer accents of gospel-grace. And this diversity of dispensations in which men are led, is beautiful, though malice will find a like matter of objection against both. (3.) We must take care not to judge of others by ourselves; not branding on the one hand the reserved, as morose; nor, on the other, charging innocent freedom as licentiousness; but ever put the most candid constructions on men's tempers and manners,

4thly, Our Lord behaved himself courteously to all; and though the Pharisees had shewn themselves his bitter enemies, he refused not the invitation of one of them, and readily went to eat at his house. And we are told,
1. A singular circumstance which happened on that occasion. A woman, whose character had been notoriously infamous, but by the preaching and grace of the Redeemer was become a real penitent, came in, urged by her deep affection for her Lord; and standing behind him as he lay along, (which was their custom at meals,) with penitential tears she bedewed his feet, wiped them with her once-braided, but now dishevelled hair, and kissing them in humble adoration, anointed them, as a token of her high respect, with precious ointment from an alabaster box. Note; (1.) They who truly draw near to Jesus, cannot but feel their hearts bleed at the remembrance of past ingratitude. (2.) A soul that loves the Lord Jesus, counts nothing too good to employ in his service. (3.) When the eyes, full of adultery, become fountains of tears; and all the ornaments of pride, the lure of lust, are laid aside; these are blessed symptoms of a happy change.

2. The Pharisee was highly offended at Christ for suffering such a woman to approach him; and thought within himself, if Jesus were the prophet that he pretended to be, he must have known, and spurned from his feet a creature so infamous. Thus while persons of a proud and self-righteous spirit are looking with contempt on a poor harlot, and saying, Stand by thyself, come not near me, I am holier than thou, they are not aware that this high conceit of themselves, and contempt of others, is in God's sight an abomination far greater, even than those outward evils which they condemn in others.

3. Christ justifies the woman from Simon's censures. The Pharisee questioned Christ's prophetical character; therefore the Lord, by answering his thoughts, will give him an evidence of it, and draw the poor woman's vindication from his own lips: and this he does by an apposite parable; having informed Simon that he had something of importance to say him, to which he professes himself all attention.
(1.) The parable respected two debtors, the one of whom owed ten times more than the other; but being both insolvent, the creditor freely forgave them. Christ here-upon appeals to Simon for an answer, Which of the two will love their gracious benefactor most? The reply was evident, He to whom most was forgiven. The debt is sin, and sinners are deep in arrear to God; they have never paid him the obedience which they owe, and are become liable to the arrests of judgment. All are guilty; but some are more notorious offenders, and have sinned with greater aggravations than others; yet the least transgressor is an insolvent debtor; he can never make God a compensation for the least of his iniquities, and must perish eternally with the vilest, unless he is convinced of his sinfulness, and flies to the free grace of God in Jesus Christ. In him there is plenteous redemption; the chief of sinners, who come to him, are sure of finding pardon through the ransom that he has paid; and none who come to him, shall be in any wise cast out. A sense of this abounding grace will not fail to engage the believer's heart; and in proportion to the sense that he has of his own guilt, should his gratitude be for the rich mercy vouchsafed to him. The chief of sinners are bound to become the chief of saints—to love much, because the Lord has forgiven them much.

(2.) Christ applies the parable to the case before him. This woman was the debtor who owed the five hundred pence, and she had been forgiven; no wonder, therefore, that her expressions of gratitude were singular; for which, so far from being condemned, she rather deserved to be commended. All that she had done, flowed from this source; and herein she had exceeded Simon in her returns of love, as much as she had done in the offensiveness and notoriety of her transgressions. (1.) Instead of the water which he had neglected to bring, she had, with penitential tears, bedewed his feet, and wiped them with her hair. (2.) The kiss of peace and salutation Simon had not given to his sacred guest; but this poor sinner had not ceased to express her humble gratitude and love, by repeatedly kissing even his feet. (3.) The common civility of oil to anoint his head the Pharisee had withheld; but she had poured this costly ointment on his feet, the expression of her faith in him as the Messiah, and of that unfeigned regard which made her account the greatest cost well employed in his service: therefore he seals afresh the pardon which he had bestowed upon her, on account of which she loved him so greatly; while such as Simon, who were less acquainted with their own guilt and sinfulness, and did not see their great need of a pardon, would feel themselves less obliged to the Saviour's grace, and testify, as Simon had done, less regard for him.
(3.) He particularly addresses himself to the poor woman, to silence her fears, and encourage her under the Pharisee's frowns. He repeats his assurances, Thy sins are forgiven thee; and though he knew the murmurs which this raised, and the offence that it gave among the Pharisaical tribe, who were at the table, as if his arrogating such a power was impious, nay, blasphemous, he, so far from receding, confirms her pardon, which, through faith in him, she now assuredly possessed; and therefore he bids her go in peace; every fear of guilt removed, her conscience at ease, regardless of the reproaches of the proud, and waiting confidently for the rest that remaineth for the people of God. Note; (1.) As nothing renders us so fearful as the consciousness of guilt, we need promise upon promise to encourage our trust and hope. (2.) Faith alone can pacify the conscience, and produce that evangelical sorrow and genuine love, which worketh repentance unto salvation not to be repented of.