Luke 7 Commentary - Simeon's Horae Homileticae

Verse 6-7

DISCOURSE: 1499

THE CENTURION’S SERVANT HEALED

Luke 7:6-7. 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: wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.

NOTHING makes a wider breach among men than a difference in political and religious opinion: but mutual good offices would greatly counteract this evil. Though we can never hope to soften the rancour of all, we may by persevering kindness conciliate the esteem of many. We have before us a remarkable instance of the efficacy of such conduct. The centurion was a heathen, an officer of a hostile nation, stationed in Jud ζa to keep the Jews in subjection; but instead of oppressing the Jews he had shewed them much favour. He, in his turn, needed their good offices on behalf of his servant; and they gladly became his advocates and intercessors; they even prevailed on Jesus to work a miracle on his behalf.

To elucidate this miracle we shall consider,

I. The centurion’s character—

Soldiers, for the most part, are unfavourably circumstanced with respect to religion; but here was one, though a heathen, whose character may well put to shame the greater part of the Christian world. We may observe,

1. His love to his fellow-creatures—

[His servant was grievously afflicted with the palsy nigh unto death [Note: Compare Matthew 8:6. with Luke 7:2.]. In this disorder, persons can do nothing for others, or even for themselves; and in such a state, even dear friends and relatives are ready to think the care of one a heavy burthen; yet this Centurion administered to his servant with the tenderest affection, and interested all he could in the promotion of his welfare [Note: He applied to some of the Jewish elders to use their interest with Jesus on his behalf.]. What could the servant himself have done more for the kindest master?]

2. His piety towards God—

[He had not embraced either the doctrines or discipline of the Jewish Church; but he had learned to acknowledge the only true God; and he was glad to promote the worship of God, even though he himself did not acquiesce in the peculiar mode in which he was worshipped. He even built a synagogue for the Jews at his own expensed [Note: ver. 5.]. What an admirable pattern of liberality and candour! How different from those who will not do any thing without the pale of their own Church! Surely he never afterwards regretted that he had so applied his wealth.]

3. His low thoughts of himself—

[He did not arrogate any thing to himself on account of his rank and authority; nor did he value himself on his benevolence to man and zeal for God. While others judged him worthy that a miracle should be wrought for him, he accounted himself unworthy of the smallest favour. This was the reason of his forbearing to wait on our Lord in person [Note: On our Lord’s near approach to the house, the same humility that had kept the Centurion from going to him, compelled him, as it were, to go, lest he should seem guilty of disrespect. Compare Matthew 8:13. with the text.]. How lovely does such an one appear in the eyes of God and man!]

4. His exalted thoughts of Christ—

[He judged our Lord to be too holy to admit of converse with a heathen. He believed also that Jesus could effect whatsoever he pleased, by a word, and at a distance, without the intervention of any means [Note: ver. 7.]. Nor did he doubt but that universal nature was subject to his will far more than the most obedient soldier could be to the commands of his officer [Note: ver. 8.]. Thus did he ascribe to Jesus a power proper to God alone [Note: Deuteronomy 32:39.]. Well might our Lord’s address to the discreet Scribe have been applied to him [Note: Mark 12:34.].]

Such a character as this could never meet with a repulse from Jesus.

II. The kindness vouchsafed to him by our Lord—

Instantly at the request of the elders Jesus set off to the Centurion’s house. He who, though repeatedly importuned, declined to visit a nobleman’s son [Note: John 4:46-50.], went, at the very first summons, to attend upon a centurion’s servant; and no sooner met the centurion, than he richly recompensed his assiduity—

1. He expressed his admiration of the centurion’s faith—

[We never hear of Jesus admiring the things of this world: he rather checked in his Disciples such ill-judged veneration [Note: Mark 13:1-2.]: but when he beheld the Centurion’s faith, “he marvelled at it.” Not that such exercise of grace was really unexpected by him. Jesus both knew what was in the Centurion’s heart [Note: John 2:25.], and had planted there the very grace which he exercised [Note: John 1:16.]; but Jesus, as our exemplar, would teach us what to admire, and shew us that the smallest portion of true faith cannot be estimated too highly [Note: 2 Peter 1:1.]. Our Lord declared in his very presence, that this faith had not been equalled by any even of the Israelites themselves [Note: ver. 9.]. Such approbation from his mouth could not fail of comforting the afflicted Centurion.]

2. He wrought the desired miracle in confirmation of his faith—

[By a simple act of his Will he restored the servant to perfect health, and told the Centurion that it should “be to him according to his faith.” Thus he removed the distress of the family in an instant. Thus too he confirmed the faith which had shone forth so nobly, and shewed that we could never expect too much at his hands. What advantage for eternal life did the Centurion derive from hence! With what lively hope might he apply to Jesus for the healing of his soul! We can never suppose that such love and piety, such humility and faith, were left to perish. No, verily; that declaration shall be found true to all eternity [Note: 1 Samuel 2:30.]—]

3. He declared that many such persons should be saved, while many, with clearer light and higher privileges, should be cast out—

[They who profess the true religion may be called “the children of the kingdom.”But how many of them are destitute of the attainments this heathen had made! How many would have imitated that vile Amalekite rather than him [Note: 1 Samuel 30:13.]—! How many grudge the necessary contributions for keeping up the houses of God [Note: What a contrast to him who, entirely at his own expense, erected a synagogue for people of another communion!]! What doubting of Christ’s power and grace, yea, what a proud conceit too of their own worthiness, is to be found among professing Christians! Surely what our Lord said respecting the unbelieving Jews shall be realized in Christians of this character [Note: Matthew 8:12.]: and the humbler heathens, who walked agreeably to the light that they enjoyed, shall be preferred before them. Nor can we doubt but that the Centurion, in reference to whom these things were spoken, shall be among that blessed number.]

Application—

[Let us then learn to plead earnestly for ourselves; nor let a sense of unworthiness keep us from carrying our wants to Jesus — — — Let us also sympathize with, and intercede for, others. Job, like the Centurion, found benefit from his own intercessions [Note: Job 42:10.]: nor shall our supplications be in vain, either for ourselves or others.]

Verses 14-16

DISCOURSE: 1500

THE WIDOW’S SON RAISED

Luke 7:14-16. And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise. And he that was dead sat up, and began to speak. And he delivered him to his mother. 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.

THE more faithful any servant of God is, the more he will abound in labours. Of those who were men of like passions with us, none ever equalled St. Paul; but our blessed Lord far exceeded all the children of men. No day elapsed without fresh manifestations of his power and compassion. He had on the preceding day raised the Centurion’s servant from a bed of sickness; now we behold him employed in restoring a dead man to life. We shall consider,

I. The miracle—

The Jews used to bury their dead without the precincts of their cities. At the gate of the city of Nain Jesus met a funeral procession: the principal mourner tnat followed it engaged his attention—

[She was a mother following her own son to the grave. How afflictive is such an event to a tender parent! This son had grown up to the estate of manhood. We may see in David’s lamentations for Absalom what an affliction this is! Her loss was further aggravated in that this was her only child. If one out of many had died, she would have been deeply grieved: how much more in losing him, in whom her affections had so long centered! That which added ten-fold poignancy to her sorrow was, that she was a widow. When her husband had died she had been consoled by her surviving child; but now she had none left to be the support and comfort of declining years. Destroyed both root and branch, she had no prospect but that her name would be extinct in Israel.]

Filled with compassion he wrought a miracle on her behalf—

[Jesus, addressing himself to the mourning widow, bade her not weep. How vain, how impertinent had such advice been, if given by a common man! But, from him, it came as a rich cordial to her fainting spirit. He then stopped the procession, and said to the dead man, Arise. Nor were the hopes, occasioned by his interference, disappointed. On other occasions he wrought his miracles at the request of others [Note: Intercession was made for Jairus’s daughter, by her own father; for the Centurion’s servant, by his friends; for the paralytic, by his neighbours; but none besought him for this distressed widow.]. This he performed spontaneously, and unsolicited by any. Nothing moved him to it but that very compassion which brought him down from heaven: nor did he exercise this power in the name of another [Note: Elijah and Elisha obtained this power by prayer, 1 Kings17:21. 2 Kings 4:33.; and Peter wrought his miracles in the name of Jesus, Acts 3:6; Acts 9:34.]. He spake authoritatively, as one who could quicken whom he would [Note: John 5:21.]: nor did he merely recall the soul without renovating the body [Note: 2 Kings 4:34-35.]; the restoration to life and vigour was effected perfectly, and in an instant [Note: “He sat up, and began to speak.”]. To complete the mercy, “he delivered the man to his mother;” and preferred the comfort of the widow to the honour he himself might have gained in retaining such a follower.]

Such a stupendous miracle could not fail of exciting suitable emotions—

II. The effect it produced—

There is little in the Scriptures to gratify our curiosity. Hence we are not told what the man spake, or how the mother was affected at the first interview with her son; but, if once she forgat her pangs, for joy that he was born, how much more her sorrows now, that he was restored to life? Doubtless the scene must have been inexpressibly interesting—

[We may conceive Jesus, meekly majestic, delivering the man to his mother: but it is not so easy to conceive the first emotions of their minds. Nature would stimulate the reunited relatives to expressions of mutual endearment. Grace, on the other hand, would rather lead them first to admire and adore their Benefactor. Perhaps, looking alternately on Jesus and on each other, they might stand fixed in silent astonishment. We need not however dwell on that which, at best, is mere conjecture.]

The effect produced on the multitude is recorded for our instruction—

1. They were all filled with fear—

[The people that attended Jesus, and those who followed the funeral, meeting together, the concourse was very great; and one impression pervaded the whole body. The fear which came upon them was a reverential awe: this is natural to man, when he beholds any signal appearance of the Deity. It is equally produced whether God appear in a way of judgment or of mercy [Note: Compare Acts 5:11 and Luke 1:65.]. Somewhat of this kind is felt by the seraphim before the throne [Note: Isaiah 6:2.]: and it would be more experienced by us, if we realized more the Divine presence [Note: Jeremiah 10:6-7.]. When it is excited only by some visible display of the Deity, it will generally vanish with the occasion; but when it is caused by faith, it will abide and influence our whole conduct. Happy would it be for us if we were continually thus impressed [Note: Proverbs 28:14.].]

2. They glorified God—

[They did not know that Jesus was indeed a divine person; but they manifestly saw that he was “a great prophet,” and that God, after suspending all miraculous interpositions for above three hundred years, had again “visited his people.” In these tokens of God’s favour they could not but rejoice. Doubtless they congratulated each other on this glorious event, and gave vent to their gratitude in devoutest adorations. We have reason indeed to fear that these impressions were soon effaced. Happy had they been if they had retained this heavenly disposition; but who has not reason to regret, that mercies produce too transient an effect upon his mind? Let us at least profit by the example they then set us, and labour to “glorify God” for the inestimable mercies he has conferred upon us.]

Improvement—

1. This history may teach us to sit loose to the things of this life—

[If we possess personal and family mercies, let us be thankful for them. The continuance of them is no less a favour than the restoration of them would be: but let us not inordinately fix our affections upon any created good. We know not how soon our dearest comforts may become the occasion of our deepest sorrows. The case of Job affords a striking admonition to men in all ages [Note: Job 1:13-19.]. Let us then endeavour to practise that advice of the Apostle [Note: 1 Corinthians 7:29-31.], and place our affections on those things which will never be taken from us [Note: Colossians 3:2.].]

2. It shews us whither we should flee in a season of deep affliction—

[As no physician could restore the widow’s son, so none could heal her wounded spirit; but there was one at hand, when she little thought of it, that could do both. That same Almighty Deliverer is very nigh unto us, and calls us to him-self when we are bowed down with trouble [Note: Psalms 50:15. Matthew 11:28.]. Let us then call upon him under every spiritual or temporal affliction, and, above all, under the guilt and burthen of our sins — — —. And, with a conviction of his all-sufficiency, let us say with Peter [Note: John 6:68-69.]—]

3. We may take occasion from it to bless God for the preached Gospel—

[The word of Christ is as powerful now in his Gospel as ever it was in the days of his flesh. It quickens many who were dead in trespasses and sins: it rescues them from the second death, and awakens them to an eternal life. How many have seen the souls, over which they had long mourned, called forth to life by the almighty voice of Jesus!. Let the whole multitude of us then “fear the Lord and his goodness [Note: Hosea 3:5.]?.” Let us “glorify him” for sending us such an adorable Saviour: and let us seek, both for ourselves and others, fresh displays of his power and grace.]

Verse 31-32

DISCOURSE: 1501

THE PERVERSE CHILDREN

Luke 7:31-32; Luke 7:35. And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like? They are like unto children sitting in the market-place, 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. …But wisdom is justified of all her children.

THOUGH man is distinguished from all other animals by the faculty of reason, he is far from submitting readily to its dictates. In things that are agreeable to his mind he is easily persuaded: but where he is at all swayed by prejudice, or passion, or interest, he cannot be prevailed upon, even by the clearest arguments, to embrace truth, or to fulfil his duty. Thus it was with the Pharisees in our Lord’s time; on which account he compared them to perverse children, who could not be induced by their companions to participate in their amusements, notwithstanding every endeavour on their parts to accommodate themselves to their wishes [Note: It was customary to use pipes both at marriages and at funerals; at the one in cheerful, at the other in plaintive strains. And the children, in their play, are supposed to represent first the festivity of a marriage, and afterwards the lamentations of a funeral: in neither of which could they get their companions to join them.].

In this parable our Lord intimates,

I. The reception which his Gospel meets with—

God has used a great variety of means in order to recommend his Gospel—

[He published it to the Jews under types and shadows, and gradually unfolded it to them in a long series of prophecies. When the time came for its more general promulgation, he sent the Baptist to prepare their minds, and the Messiah himself to preach it to them, and to confirm his word by miracles without number. He endued also a few poor fishermen with miraculous powers, and sent them to publish the glad tidings, that their divine mission being unquestionable, their testimony might be universally received. Nothing was wanting that could in any wise promote the acceptance of the truth.]

But in every place the Gospel has been rejected by those to whom it has come—

[The Jews rested in the letter of their law, but hated the spirit of it; they embraced the shadow, but rejected the substance. By whomsoever the Gospel was preached, or under whatsoever form, the great majority of that nation could not be prevailed upon to receive it. Thus at this day, the truth of God is generally disregarded and despised. Men, it is true, profess to be followers of Christ, and to approve of his religion: but they are not suitably affected with it in any respect; they neither rejoice in its promises, nor are humbled by its threat-enings; “if we pipe to them, they will not dance; and if we mourn to them, they will not lament.” Notwithstanding there is such a transcendent excellence in the Gospel, and such an exact suitableness to men’s necessities, yet we still have reason to complain, “Lord, who hath believed our report?”]

It is a matter of no small importance to ascertain,

II. The true ground of this reception—

The ostensible ground is, that the Gospel is not properly administered—

[The Jews could not confute the arguments of the Baptist or of Christ; but they took occasion from the peculiarities of each to reject their testimony. John, agreeably to the dispensation under which he ministered, was austere in his manners; and Christ, agreeably to the dispensation which he came to introduce, was affable and social: yet, so far were the people from being pleased with either, that of one they said, “He hath a devil;” and of the other, “He is a glutton and a drunkard.”

Thus it is at this time: men will not say, “I hate the Gospel, and therefore will not attend to it;” but they will find fault with the persons who administer it; and make their peculiarities a plea for despising their message. At one time they represent the ministers of Christ as speaking too much about faith, and thereby depreciating morality: at another time, as insisting so strongly on good works, that they drive men to despair. Sometimes they will object to the truth because it is not read to them from a written discourse: and sometimes because of the earnest and impressive manner in which it is delivered. Even the virtues whereby ministers endeavour to adorn and recommend the Gospel, are often made occasions of offence; and the strictness of their lives, the condescension of their manners, and their assiduity in labours, are stated as grounds of heavy complaint. And as no terms were too opprobrious to be applied to the Baptist and to Christ, so there is no name so ignominious, nor any treatment so harsh, but it is thought a proper portion for every faithful servant of the Lord.]

The true ground, however, must be found in the perverseness of mankind—

[We, at this distance of time, see clearly enough the perverseness of the Jews in their treatment of Christ and his Apostles: but we are not aware of the same principle operating in ourselves. Nevertheless the truth is, that we have imbibed notions, which we do not like to have controverted; and have adopted practices, from which we will not recede. The Gospel proposes humiliating doctrines which we are too proud to receive; and self-denying rules of conduct which we cannot endure to follow. Hence we must either acknowledge that we ourselves are wrong, or find some reason for rejecting the truth. But we cannot altogether profess ourselves infidels and despise the Gospel as a fable; we therefore are constrained to blame the mode in which it is administered, and to condemn the preachers of it in order to justify ourselves. But the real ground of our conduct is, that “we love darkness rather than light;” and, if Jesus Christ himself were again to preach to us, the same conduct which he formerly pursued would give the same offence to his hearers, and be made a pretext for rejecting his testimony.]

But in the close of the parable, our Lord suggests,

III. The encouragement which ministers, notwithstanding this reception, have to preach the Gospel—

The Gospel of Christ, when justly stated, is the truest “wisdom”—

[It is called by St. Paul, “The wisdom of God in a mystery:” and the wisdom of God does indeed beam forth in every part of it, whether we consider the mysteries it reveals, or the mode of its administration. Who can contemplate the method prescribed by God for effecting our reconciliation with him, or for fitting us to enjoy his presence, and not be filled with rapture and amazement? The more we consider the satisfaction of Christ, or the agency of the Spirit, the nature of faith or the beauty of holiness, or, in a word, the union of God’s glory and man’s happiness in the whole scheme of redemption, the more shall we be overwhelmed with wonder at the depths of wisdom contained in it.

The progressive steps also by which it has been dispensed, together with the means by which it has been confirmed and propagated, yea, even the manner in which it has been brought home with power to our own hearts and consciences, will furnish abundant matter to increase our admiration.

And must not the consideration of this be a rich encouragement to ministers under all the contempt and obloquy with which they and their ministrations are regarded? Yes, they know that what the world account foolishness is indeed the wisdom of God [Note: 1 Corinthians 1:23-24.]; and that “if they be beside themselves, it is to God [Note: 1 Corinthians 4:10 and 2 Corinthians 5:13.].”]

Moreover, the children of wisdom will assuredly receive their testimony—

[They are “the children of wisdom” who are willing to “sit at wisdom’s gates,” and to obey her dictates; and, such are to be found in every place, notwithstanding the generality prefer the ways of sin and folly. Now “of all these” the Gospel will be approved, embraced, “justified.” They will shew to the world, both by their profession and conduct, that it is indeed “worthy of all acceptation.” While others pour contempt upon it, these will be nourished by it; and while others make it a stumbling-block, over which they fall and perish, these will be rendered by it “wise unto salvation.”

What can a faithful minister wish for more? He knows that his labours shall not be altogether in vain, but that there shall be some who shall be saved by his means, and be “his joy and crown of rejoicing” for evermore: and this far outweighs all the injuries and insults, which in the discharge of his office, he meets with at the hands of a perverse ungrateful world.]

To improve this subject, observe,

1. What enemies are men to their own happiness!

[What end had the Baptist or Christ in view, when they preached to the people? Was it to raise a party? to get a name? to gratify their own vanity? Was it not rather to instruct and save mankind? Yet, men every where set themselves against them. And of what concern was it to John or Christ that they were called by opprobrious names? But to those who thus despised them it was of infinite moment; because they thereby ensured and aggravated their own eternal condemnation. Thus it is of small concern to us to be loaded with ignominy and reproach: but to those who thus requite our labours, it is an awful matter; for they despise their own mercies, and accomplish their own ruin. Let those who are thus disposed, remember, that they are far greater enemies to themselves than they are to us.]

2. What a blessing is “an honest and good heart!”

[They alone who possess this gift can profit from the Gospel. With such a disposition men will overlook the little peculiarities which there may be in those who minister the word, and will endeavour to derive benefit from the word they hear. They will consider that every minister has his proper gift; and that the method which they disapprove, may be well suited to others. They will be thankful that the glad tidings are sent to them; and will receive the word with the affections suited to it [Note: Acts 17:11.]. They will either “dance or weep” according as the subject calls for humiliation or joy. Thus, instead of rejecting the counsel of God against themselves, they will “justify God [Note: ver. 29, 30.]” by an unfeigned acknowledgment of his truth, and a ready compliance with his will.

Let us then cultivate this disposition; so shall that which is to many “a savour of death unto death, be to us a savour of life unto life [Note: 2 Corinthians 2:15-16.].”]

Verse 35