ลูกา 7:43 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.

Wherefore I say unto thee,.... Not "for this that she hath done", as the Persic version very wrongly renders it; not because she had washed Christ's feet with tears, and wiped them with her hairs, and kissed and anointed them, therefore her sins were forgiven; nor upon this account, and for those reasons did Christ say, or declare, that they were forgiven; but , "for this cause", or reason, he said this to Simon the Pharisee, to remove his objections, to rectify his mistakes, and stop his murmuring and complaining, by observing, that though she had been a great sinner, yet she was now not such an one as he took her to be; she was a pardoned sinner, and not that guilty and filthy creature he imagined; the guilt of all her sins was removed, and she was cleansed from all her filthiness: her sins, which are many, are forgiven; though she was like the largest debtor in the parable, which owed five hundred pence, yet the whole score was cleared; though her sins were numerous, and attended with very aggravating circumstances, which denominated her a sinner in a very emphatic sense, a notorious one, yet they were all fully, and freely forgiven: for she loved much; or "therefore she loved much": her great love was not the cause of the remission of her sins, but the full and free remission of her many sins, which had been, manifested to her, was the cause of her great love, and of her showing it in the manner she had done: that this is the sense of the words, is clear from the parable, and the accommodation of it to the present case, otherwise there would be no agreement. Upon relating the parable of the two debtors, Christ puts the question to Simon, which of the two it was most reasonable to think would love most? his answer is and which Christ approved of, he to whom most was forgiven; where, it is plain, that according to our Lord's sense, and even Simon's opinion of the case, that forgiveness is the cause, and love the effect; and that according as the forgiveness is of more or less, love is proportionate; and which is applied to the case in hand: this poor woman had been a great sinner; her many sins were pardoned; and therefore she expressed much love to him, from whom she had received her pardon by the above actions, and much more than Simon had done: but to whom little is forgiven, the same loveth little; this is an accommodation of the other part of the parable, and has a very special respect to Simon, the Pharisee, whose debts, in his own opinion, were few or none, at least ten times less than this woman's; and he had little or no sense of the forgiveness of them, or of any obligation to Christ on that account; and therefore was very sparing of his love and respect, and even of common civilities to him.

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.

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.) But both debtors being forgiven, the Pharisee is asked which most loved the forgiver of the debts. For it follows, Who then will love him most? To which he at once answers, I suppose, that he to whom he forgave most. And here we must remark, that while the Pharisee is convicted upon his own grounds, the madman carries the rope by which he will be bound; as it follows, But he said unto him, Thou hast rightly judged.

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.

He to whom he forgave most - By this acknowledgment he was, unknowingly to himself, prepared to receive our Lord's reproof.

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).