39 And the Pharisee who did call him, having seen, spake within himself, saying, `This one, if he were a prophet, would have known who and of what kind `is' the woman who doth touch him, that she is a sinner.'
The Pharisees, therefore, answered them, `Have ye also been led astray? did any one out of the rulers believe in him? or out of the Pharisees? but this multitude, that is not knowing the law, is accursed.' Nicodemus saith unto them -- he who came by night unto him -- being one of them, `Doth our law judge the man, if it may not hear from him first, and know what he doth?' They answered and said to him, `Art thou also out of Galilee? search and see, that a prophet out of Galilee hath not risen;'
Many, therefore out of the multitude, having heard the word, said, `This is truly the Prophet;' others said, `This is the Christ;' and others said, `Why, out of Galilee doth the Christ come?
And he spake also unto certain who have been trusting in themselves that they were righteous, and have been despising the rest, this simile: `Two men went up to the temple to pray, the one a Pharisee, and the other a tax-gatherer; the Pharisee having stood by himself, thus prayed: God, I thank Thee that I am not as the rest of men, rapacious, unrighteous, adulterers, or even as this tax-gatherer;
`And he was angry, and would not go in, therefore his father, having come forth, was entreating him; and he answering said to the father, Lo, so many years I do serve thee, and never thy command did I transgress, and to me thou didst never give a kid, that with my friends I might make merry; but when thy son -- this one who did devour thy living with harlots -- came, thou didst kill to him the fatted calf.
And there were certain of the scribes there sitting, and reasoning in their hearts, `Why doth this one thus speak evil words? who is able to forgive sins except one -- God?'
`And what think ye? A man had two children, and having come to the first, he said, Child, go, to-day be working in my vineyard.' And he answering said, `I will not,' but at last, having repented, he went. `And having come to the second, he said in the same manner, and he answering said, I `go', sir, and went not; which of the two did the will of the father?' They say to him, `The first.' Jesus saith to them, `Verily I say to you, that the tax-gatherers and the harlots do go before you into the reign of God,
And Jesus having heard, said to them, `They who are whole have no need of a physician, but they who are ill; but having gone, learn ye what is, Kindness I will, and not sacrifice, for I did not come to call righteous men, but sinners, to reformation.'
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Luke 7
Commentary on Luke 7 Matthew Henry Commentary
Chapter 7
In this chapter we have,
Luk 7:1-10
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 the power 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,
Luk 7:11-18
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,
Luk 7:19-35
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.
Luk 7:36-50
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 one out 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,
Now in what this good woman did, we may observe,