ลูกา 7:12 วิจารณ์

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.

Now when he came nigh to the gate of the city,.... Of Naim: behold: there was a dead man carried out; of the city; for they, used not to bury in cities, but in places without, and at some distance: the burying places of the Jews were not near, their cities (r); and they had different ways of carrying them out to be buried, according to their different ages: a child under a month old was carried out in the bosom of a person; if a full month old, in a little coffin, which they carried in their arms; one of a twelve month old was carried in a little coffin on the shoulder; and one of three years old on a bier or bed, (s) and so upwards; and in this manner was this corpse carried out: who was the only son of his mother; hence the sorrow and mourning were the greater; see Zac 12:10 and she was a widow; and if she had been supported by her son, her loss was very considerable; and having neither husband, nor son, to do for her, her case was very affecting: and much people of the city was with her; according to the age of persons was the company that attended them to the grave: if it was an infant, not a month old, it was buried by one woman, and two men, but not by one man, and two women; if a month old, by men and women; and whoever was carried out on a bier or bed, many mourned for him; and whoever was known to many, many accompanied him (t); and which was the case this dead man: he seems to have been well known and respected by the company that attended him to his grave; of these some were bearers, and these had their deputies, and these again theirs; for as they carried their dead a great way, they were obliged often to change their bearers; and of the company, some went before the bier, and others went after it (u): besides, what served to increase company at a funeral was, that it was looked upon as an act of kindness and mercy to follow a corpse to the grave (w); to which may be added, and what must always tend to increase the number at such a time, that, according to the Jewish canons (x). "it was forbidden to do any work at the time a dead man was buried, even one of the common people.'' (r) T. Bab. Kiddushin, fol. 80. 2. Gloss. (s) T. Moed Katon, fol. 24. 1, 2. & Kiddashin, fol. 80. 2. Massech. Semachot, c. 3. sect. 2, 3. Maimon. Hilch. Ebel, c. 12. sect. 10, 11. (t) Ut in locis supra citatis. (u) Vid Misn. Beracot, c. 3. sect. 1. (w) Maimon. in Misn. Peah, c. 1. sect. 1. (x) Piske Tosaphot Megilla, art. 106. T. Bab. Moed Katon, fol. 27. 2.

Let our opponents-that is, they who speak against their own salvation-inform us as to this point: The deceased daughter of the high priest; the widow's dead son, who was being carried out to burial near the gate of the city; and Lazarus, who had lain four days in the tomb,-in what bodies did they rise again? In those same, no doubt, in which they had also died. For if it were not in the very same, then certainly those same individuals who had died did not rise again.

The Virgin’s son met the widow’s son. He became like a sponge for her tears and as life for the death of her son. Death turned about in its den and turned its back on the victorious one.

(Tract. de Anima et Res. Post med.) Now the proof of the resurrection we learn not so much from the words as from the works of our Saviour, who, beginning His miracles with the less wonderful, reconciled our faith to far greater. First indeed in the grievous sickness of the centurion's servant, He verged upon the power of resurrection; afterwards with a higher power he led men to the belief in a resurrection, when He raised the widow's son, who was carried out to be buried; as it is said, 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. (de hom. Opif. c. 25.) He has told us the sum of misery in a few words. The mother was a widow, and had no further hope of having children, she had no one upon whom she might look in the place of him that was dead. To him alone she had given suck, he alone made her home cheerful. All that is sweet and precious to a mother, was he alone to her.

For this widow surrounded by a great multitude of people seems to be more than the woman who was thought worthy by her tears to obtain the resurrection of her only son, because the Church recalls the younger people from the funeral procession to life by the contemplation of her tears, who is forbid to weep for him to whom resurrection was promised.

The dead man was being buried, and many friends were conducting him to his tomb. Christ, the life and resurrection, meets him there. He is the Destroyer of death and of corruption. He is the One in whom we live and move and are. He is who has restored the nature of man to that which it originally was and has set free our death-fraught flesh from the bonds of death. He had mercy upon the woman, and that her tears might be stopped, he commanded saying, "Weep not." Immediately the cause of her weeping was done away.

These were sufferings to excite compassion, and which might well affect to mourning and tears, as it follows, And when the Lord saw her, he had compassion on her, saying, Weep not.

But some one will say of the centurion's servant, that he was not going to die. That such an one might restrain his rash tongue, the Evangelist explains that the young man whom Christ came upon was already dead, the only son of a widow. For it follows, And she was a widow, and much people of the city was with her.

And this woman was a widow, and a large crowd of the city was with her. Every soul acknowledges the Church to be a widow, which remembers herself redeemed by the death of her spouse and Lord. By divine command, a great crowd followed the Lord, and a great crowd the widow, so that upon seeing such a miracle, many witnesses, many would become praisers of God.

But the dead man who was carried without the gate of the city in the sight of many, signifies a man rendered senseless by the deadening power of mortal sin, and no longer concealing his soul's death within the folds of his heart, but proclaiming it to the knowledge of the world, through the evidence of words or deeds as through the gate of the city. For the gate of the city, I suppose, is some one of the bodily senses. And he is well said to be the only son of his mother, for there is one mother composed of many individuals, the Church, but every soul that remembers that it is redeemed by the death of the Lord, knows the Church to be a widow.

By the widow also you may understand a soul that has lost her husband in the divine word. Her son is the understanding, which is carried out beyond the city of the living. Its coffin is the body, which some indeed have called the tomb. But the Lord touching him raises him up, causing him to become young, and rising from sin he begins to speak and teach others. For before he would not have been believed.

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.

Carried out - The Jews always buried their dead without the city, except those of the family of David. No burying places should be tolerated within cities or towns; much less in or about churches and chapels. This custom is excessively injurious to the inhabitants; and especially to those who frequent public worship in such chapels and churches. God, decency, and health forbid this shocking abomination. On the impropriety of burying in towns, churches, and chapels, take the following testimonies: Extra urbem soliti sunt alii mortuos sepelire: Nos Christiani, eos non in urbes solum, sed et in Templa recepimus, quo fit ut multi faetore nimis, fere exanimentur. Schoettgen. "Others were accustomed to bury their dead without the city. We Christians not only bury them within our cities, but receive them even into our churches! Hence many nearly lose their lives through the noxious effluvia." "Both the Jews and other people had their burying places without the city: - Et certe ita postulat ratio publicae sanitatis, quae multum laedi solet aura sepulchrorum: - and this the health of the public requires, which is greatly injured by the effluvia from graves." - Rosenmuller. From long observation I can attest that churches and chapels situated in grave-yards, and those especially within whose walls the dead are interred, are perfectly unwholesome; and many, by attending such places, are shortening their passage to the house appointed for the living. What increases the iniquity of this abominable and deadly work is, that the burying grounds attached to many churches and chapels are made a source of private gain. The whole of this preposterous conduct is as indecorous and unhealthy as it is profane. Every man should know that the gas which is disengaged from putrid flesh, and particularly from a human body, is not only unfriendly to, but destructive of, animal life. Superstition first introduced a practice which self-interest and covetousness continue to maintain. For a general improvement of all the circumstances of this miracle, see the end of the chapter.

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).

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.