1.

Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.

2.

And a certain centurion's servant, who was dear unto him, was sick, and ready to die.

3.

And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant.

4.

And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:

4. he was worthy—a testimony most precious, coming from those who probably were strangers to the principle from which he acted ().

5.

For he loveth our nation, and he hath built us a synagogue.

5. loved our nation—Having found that "salvation was of the Jews," he loved them for it.
built, &c.—His love took this practical and appropriate form.
. WIDOW OF NAIN'S SON RAISED TO LIFE. (In Luke only).

6.

Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof:

7.

Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.

8.

For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.

9.

When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel.

10.

And they that were sent, returning to the house, found the servant whole that had been sick.

11.

And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people.

11. Nain—a small village not elsewhere mentioned in Scripture, and only this once probably visited by our Lord; it lay a little to the south of Mount Tabor, about twelve miles from Capernaum.

12.

Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her.

12. carried out—"was being carried out." Dead bodies, being ceremonially unclean, were not allowed to be buried within the cities (though the kings of David's house were buried m the city of David), and the funeral was usually on the same day as the death.
only son, &c.—affecting particulars, told with delightful simplicity.

13.

And when the Lord saw her, he had compassion on her, and said unto her, Weep not.

13. the Lord—"This sublime appellation is more usual with Luke and John than Matthew; Mark holds the mean" [BENGEL].
saw her, he had compassion, &c.—What consolation to thousands of the bereaved has this single verse carried from age to age!

14.

And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise.

14, 15. What mingled majesty and grace shines in this scene! The Resurrection and the Life in human flesh, with a word of command, bringing back life to the dead body; Incarnate Compassion summoning its absolute power to dry a widow's tears!

15.

And he that was dead sat up, and began to speak. And he delivered him to his mother.

16.

And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people.

16. visited his people—more than bringing back the days of Elijah and Elisha (1 Kings 17:17-24; 2 Kings 4:32-37; and see 2 Kings 4:32-12).
2 Kings 4:32-12. THE BAPTIST'S MESSAGE THE REPLY, AND CONSEQUENT DISCOURSE.
(See on 2 Kings 4:32-12.)

17.

And this rumour of him went forth throughout all Judaea, and throughout all the region round about.

18.

And the disciples of John shewed him of all these things.

19.

And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? or look we for another?

20.

When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another?

21.

And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight.

22.

Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached.

23.

And blessed is he, whosoever shall not be offended in me.

24.

And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind?

25.

But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts.

26.

But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet.

27.

This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.

28.

For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he.

29.

And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.

29, 30. And all the people that heard—"on hearing (this)." These are the observations of the Evangelist, not of our Lord.
and the publicans—a striking clause.
justified God, being baptized, c.—rather, "having been baptized." The meaning is, They acknowledged the divine wisdom of such a preparatory ministry as John's, in leading them to Him who now spake to them (see Luke 1:16 Luke 1:17); whereas the Pharisees and lawyers, true to themselves in refusing the baptism of John, set at naught also the merciful design of God in the Saviour Himself, to their own destruction.

30.

But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.

31.

And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?

31-35. the Lord said, c.—As cross, capricious children, invited by their playmates to join them in their amusements, will play with them neither at weddings nor funerals (juvenile imitations of the joyous and mournful scenes of life), so that generation rejected both John and his Master: the one because he was too unsocial—more like a demoniac than a rational man the other, because He was too much the reverse, given to animal indulgences, and consorting with the lowest classes of society. But the children of Wisdom recognize and honor her, whether in the austere garb of the Baptist or in the more attractive style of his Master, whether in the Law or in the Gospel, whether in rags or in royalty, for "the full soul loatheth an honeycomb, but to the hungry soul every bitter thing is sweet" ().
. CHRIST'S FEET WASHED WITH TEARS.

32.

They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept.

33.

For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil.

34.

The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!

35.

But wisdom is justified of all her children.

36.

And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat.

37.

And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment,

37, 38. a sinner—one who had led a profligate life. Note.—There is no ground whatever for the popular notion that this woman was Mary Magdalene, nor do we know what her name was. (See on Luke 8:2.)
an alabaster box of ointment—a perfume vessel, in some cases very costly (Luke 8:2). "The ointment has here a peculiar interest, as the offering by a penitent of what had been an accessory in her unhallowed work of sin" [ALFORD].

38.

And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.

38. at his feet behind him—the posture at meals being a reclining one, with the feet out behind.
began to wash, c.—to "water with a shower." The tears, which were quite involuntary, poured down in a flood upon His naked feet, as she bent down to kiss them and deeming them rather fouled than washed by this, she hastened to wipe them off with the only towel she had, the long tresses of her own hair, "with which slaves were wont to wash their masters' feet" [STIER].
kissed—The word signifies "to kiss fondly, to caress," or to "kiss again and again," which shows is meant here. What prompted this? Much love, springing from a sense of much forgiveness. So says He who knew her heart (Luke 7:47). Where she had met with Christ before, or what words of His had brought life to her dead heart and a sense of divine pardon to her guilty soul, we know not. But probably she was of the crowd of "publicans and sinners" whom Incarnate Compassion drew so often around Him, and heard from His lips some of those words such as never man spake, "Come unto Me, all ye that labour," c. No personal interview had up to this time taken place between them but she could keep her feelings no longer to herself, and having found her way to Him (and entered along with him, Luke 7:47), they burst forth in this surpassing yet most artless style, as if her whole soul would go out to Him.

39.

Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner.

39. the Pharisee—who had formed no definite opinion of our Lord, and invited Him apparently to obtain materials for a judgment.
spake within himself, c.—"Ha! I have Him now He plainly knows nothing of the person He allows to touch Him; and so, He can be no prophet." Not so fast, Simon; thou hast not seen through thy Guest yet, but He hath seen through thee.

40.

And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.

40-43. Like Nathan with David, our Lord conceals His home thrust under the veil of a parable, and makes His host himself pronounce upon the case. The two debtors are the woman and Simon; the criminality of the one was ten times that of the other (in the proportion of "five hundred" to "fifty"); but both being equally insolvent, both are with equal frankness forgiven; and Simon is made to own that the greatest debtor to forgiving mercy will cling to her Divine Benefactor with the deepest gratitude. Does our Lord then admit that Simon was a forgiving man? Let us see.

41.

There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.

42.

And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?

43.

Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.

44.

And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head.

44-47. I entered . . . no water—a compliment to guests. Was this "much love?" Was it any?

45.

Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.

45. no kiss—of salutation. How much love was here? Any at all?

46.

My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.

46. with oil . . . not anoint—even common olive oil in contrast with the woman's "ointment" or aromatic balsam. What evidence was thus afforded of any feeling which forgiveness prompts? Our Lord speaks this with delicate politeness, as if hurt at these inattentions of His host, which though not invariably shown to guests, were the customary marks of studied respect and regard. The inference is plain—only one of the debtors was really forgiven, though in the first instance, to give room for the play of withheld feelings, the forgiveness of both is supposed in the parable.

47.

Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.

47. Her sins which are many—"Those many sins of hers," our Lord, who admitted how much more she owed than the Pharisee, now proclaims in naked terms the forgiveness of her guilt.
for—not because, as if love were the cause of forgiveness, but "inasmuch as," or "in proof of which." The latter clause of the verse, and the whole structure of the parable, plainly show this to be the meaning.
little forgiven . . . loveth little—delicately ironical intimation of no love and no forgiveness in the present case.

48.

And he said unto her, Thy sins are forgiven.

48. said unto her, &c.—an unsought assurance, usually springing up unexpected in the midst of active duty and warm affections, while often it flies from those who mope and are paralyzed for want of it.

49.

And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?

49, 50. they that sat . . . Who is this, c.—No wonder they were startled to hear One who was reclining at the same couch, and partaking of the same hospitalities with themselves, assume the awful prerogative of "even forgiving sins." But so far from receding from this claim, or softening it down, our Lord only repeats it, with two precious additions: one, announcing what was the one secret of the "forgiveness" she had experienced, and which carried "salvation" in its bosom the other, a glorious dismissal of her in that "peace" which she had already felt, but is now assured she has His full warrant to enjoy! This wonderful scene teaches two very weighty truths: (1) Though there be degrees of guilt, insolvency, or inability to wipe out the dishonor done to God, is common to all sinners. (2) As Christ is the Great Creditor to whom all debt, whether great or small, contracted by sinners is owing, so to Him belongs the prerogative of forgiving it. This latter truth is brought out in the structure and application of the present parable as it is nowhere else. Either then Jesus was a blaspheming deceiver, or He is God manifest in the flesh.

50.

And he said to the woman, Thy faith hath saved thee; go in peace.