Luca 7:41 Commento

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 (Luk 7:1-10), and the raising of one to life that was dead, the widow's son at Nain (Luk 7:11-18). 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 (Luk 7:19-23), 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 (Luk 7:24-35). 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 (Luk 7:36-50).

Now when he had ended all his sayings,.... That is, when Jesus, as the Persic version expresses it, had finished all the above sayings, doctrines, and instructions; not all that he had to say, for he said many things after this: in the audience of the people; of the common people, the multitude besides the disciples; and that openly, and publicly, and with a loud and clear voice, that all might hear: he entered into Capernaum; Jesus entered, as the Syriac version reads, into his own city, and where he had been before, and wrought miracles.

Thou gavest me no kiss,.... A token of civility among friends, when they met together on any occasion. The Jews have a saying (b), that "all kisses are foolish, excepting three; the kiss of grandeur or dignity, as in Sa1 10:1 and the kiss at parting, as in Rut 1:14 and the kiss at meeting, as in Exo 4:27 (of which sort this kiss may be thought to be), to which some add the kiss of consanguinity (or that used by relations to one another), as in Gen 29:11' but this woman, since the time I came in. The Vulgate Latin and Syriac versions read, "since she came in"; and so two of Stephens's copies; which seems to be the more agreeable reading, seeing Christ was in Simon's house before this woman came; for she knowing that he was there, came thither after him: hath not ceased to kiss my feet; which shows, that this action was repeated by her times without number, even ever since she came into the house. (b) Shemot Rabba, sect. 6. fol. 91. 3, 4.

Let us inquire, further, why there are one hundred and fifty psalms. That the number fifty is sacred, is manifest from the days of the celebrated festival of Pentecost, which indicates release from labours, and (the possession of) joy. For which reason neither fasting nor bending the knee is decreed for those days. For this is a symbol of the great assembly that is reserved for future times. Of which times there was a shadow in the land of Israel in the year called among the Hebrews "Jobel" (Jubilee). which is the fiftieth year in number, and brings with it liberty for the slave, and release from debt, and the like. And the holy Gospel knows also the remission of the number fifty, and of that number which is cognate with it, and stands by it, viz., five hundred; for it is not without a purpose that we have given us there the remission of fifty pence and of five hundred. Thus, then, it was also meet that the hymns to God on account of the destruction of enemies, and in thanksgiving for the goodness of God, should contain not simply one set of fifty, but three such, for the name of Father, and Son, and Holy Spirit.

Our Lord devised a statement that was like an arrow. He put conciliation at its tip and anointed it with love to soothe the parts of the body. He no sooner shot it at the one who was filled with conflict, than conflict turned to harmony. Directly following the humble statement of our Lord, who said, “Simon, I have something to say to you,” he who had secretly withdrawn responded, “Speak, my Lord.” A sweet saying penetrated a bitter mind and brought out fragrant fruit. He who was a secret detractor before the saying gave public praise after the saying. Humility with a sweet tongue subdues even its enemies to do it honor. Humility does not put its power to the test among its friends but among those who hate its display of its trophies.

She, through her love, brought into the open the tears that were hidden in the depths of her eyes, and the Lord, because of her courage, brought into the open the thoughts that were hidden in the Pharisee.… Our Lord, standing in the middle, worked out a parable between the two of them, so that the sinful woman might be encouraged through his pronouncing the parable and the Pharisee may be denounced through the explanation of the parable.

Who are these two debtors, if not two peoples: one from the Jews, the other from the nations, both subject to that heavenly treasurer, the moneylender? One, he says, owed five hundred denarii, the other fifty. This denarius is not insignificant, for on it the image of the king is formed, who bears the trophy of the emperor. We owe this moneylender not material wealth, but the scales of merits, the weight of virtues: the value of which is measured by the gravity of merit, the appearance of justice, and the sound of confession. Woe is me if I do not have what I have received: either because it is difficult for anyone to be able to repay this whole debt to the lender, woe is me if I do not ask: Grant me the debt (Matthew 6:12)! For the Lord did not teach us to pray in such a way that we ask to have our debts forgiven, unless he knew that there would be some suitable debtors who find it difficult. And therefore, since there is nothing that we can offer to God worthily, (for what can we offer for the injury of the assumed flesh? what for the beatings? what for the cross, death, burial?) woe is me if I do not love! I dare to say: Peter did not repay, and therefore he loved more. Did Paul not repay? He did indeed repay death for death, but he did not repay other things; because he owed much. Hear him saying himself that he did not repay: Who has first given to him and will be repaid (Rom. XI, 34)? We give back the cross for the cross, the funeral for the funeral. Do we not also give back what we have through it, and by it, and in it, all things? Therefore, let us give back love for the debt, charity for the gift, grace for the price of blood; for he loves more who is given more.

But in the Pharisee's house, that is, in the house of the Law and the Prophets, not the Pharisee, but the Church is justified. For the Pharisee believed not, the Church believed. The Law has no mystery by which secret faults are cleansed, and therefore that which is wanting in the Law is made up in the Gospel. But the two debtors are the two nations who are responsible for payment to the usurer of the heavenly treasury. But we do not owe to this usurer material money, but the balance of our good deeds, the coin of our virtues, the merits of which are estimated by the weight of sorrow, the stamp of righteousness, the sound of confession. But that denarius is of no slight value on which the image of the king is found. Woe to me if I shall not have what I received. Or because there is hardly any one who can pay the whole debt to the usurer, woe to me if I shall not seek the debt to be forgiven me. But what nation is it that owes most, if not we to whom most is lent? To them were entrusted the oracles of God, to us is entrusted the Virgin's offspring, Immanuel, i. e. God with us, the cross of our Lord, His death, His resurrection. It cannot then be doubted that he owes most who receives most. Among men he perhaps offends most who is most in debt. By the mercy of the Lord the case is reversed, so that he loves most who owes most, if so be that he obtains grace. And therefore since there is nothing which we can worthily return to the Lord, woe be to me also if I shall not have loved. Let us then offer our love for the debt, for he loves most to whom most is given.

As if He said, Nor art thou without debts. What then! If thou art involved in fewer debts, boast not thyself, for thou art still in need of pardon. Then He goes on to speak of pardon, And when they had nothing to pay, he freely forgave them both.

But let us now hear by what judgment this proud and arrogant man is convicted. For a parable is set before him concerning two debtors, of whom one owes less and the other more; when the debt of both is forgiven, he is asked which one loves the forgiver of the debt more. To these words he immediately replied: He loves more to whom more is forgiven. In this matter it should be noted that while the Pharisee is convicted by his own judgment, like a madman he carries the rope by which he will be bound.

(ubi sup.) A parable concerning two debtors is opposed to him, of whom the one owed more, the other less; as it follows, There was a certain creditor which had two debtors, &c.

Two debtors, he said, were to a certain creditor. One owed five hundred denarii, the other fifty. Not having them from where they could repay, he forgave both. Which of them therefore loves him more? Simon answering, said: I suppose the one to whom he forgave more. In which matter it is to be noted that while the Pharisee is convicted by his own judgment, as if a madman, he carries the rope by which he is bound. The goods of the sinful woman are enumerated, the evils of the false righteous are enumerated, when it is said:

Christ heals the servant of a centurion, who is commended for his faith, Luk 7:1-10. Raises a widow's son to life at Nain, Luk 7:11-17. John Baptist hears of his fame, and sends two of his disciples to inquire whether he was the Christ, Luk 7:18-23. Christ's character of John, Luk 7:24-30. The obstinate blindness and capriciousness of the Jews, Luk 7:31-35. A Pharisee invites him to his house, where a woman anoints his head with oil, and washes his feet with her tears, Luk 7:36-38. The Pharisee is offended, Luk 7:39. Our Lord reproves him by a parable, and vindicates the woman, Luk 7:40-46; and pronounces her sins forgiven, Luk 7:47-50.

A certain creditor, etc. - It is plain that in this parable our Lord means, by the creditor, God, and, by the two debtors, Simon and the woman who was present. Simon, who had the light of the law, and who, in consequence of his profession as a Pharisee, was obliged to abstain from outward iniquity, might be considered as the debtor who owed only fifty pence, or denarii. The woman, whom I have supposed to be a heathen, not having these advantages, having no rule to regulate her actions, and no curb on her evil propensities, may be considered as the debtor who owed five hundred pence, or denarii. And when both were compared, Simon's debt to God might be considered, in reference to hers, as fifty to five hundred. However, we find, notwithstanding this great disparity, both were insolvent. Simon, the religious Pharisee, could no more pay his fifty to God than this poor heathen her five hundred; and, if both be not freely forgiven by the Divine mercy, both must finally perish. Having Nothing to Pay, he kindly Forgave them both. Some think that this very Simon was no inconsiderable debtor to our Lord, as having been mercifully cleansed from a leprosy; for he is supposed to be the same as Simon the leper. See the note on Mat 26:6.

CENTURION'S SERVANT HEALED. (Luk 7:1-10) he was worthy--a testimony most precious, coming from those who probably were strangers to the principle from which he acted (Ecc 7:1).