Luke chapter 7
THE FAITH OF THE CENTURION
These verses describe the miraculous cure of a sick man. A centurion, or officer in the Roman army, applies to our Lord on behalf of his servant, and obtains what he requests. A greater miracle of healing than this, is nowhere recorded in the Gospels. Without even seeing the sufferer, without touch of hand or look of eye, our Lord restores health to a dying man by a single word. He speaks, and the sick man is cured. He commands, and the disease departs. We read of no prophet or apostle, who wrought miracles in this manner. We see here the finger of God!
We should notice in these verses the KINDNESS of the centurion. It is a part of his character which appears in three ways. We see it in his treatment of his servant. He cares for him tenderly when sick, and takes pains to have him restored to health. We see it again in his feeling towards the Jewish people. He did not despise them as other Gentiles commonly did. The elders of the Jews bear this strong testimony, "He loves our nation." We see it lastly in his liberal support of the Jewish place of worship at Capernaum. He did not love Israel "in word and tongue only, but in deed." The messengers he sent to our Lord supported their petition by saying, "He has built a synagogue for us."
Now where did the centurion learn this kindness? How can we account for one who was a heathen by birth, and a soldier by profession, showing such a spirit as this? Habits of mind like these were not likely to be gathered from heathen teaching, or promoted by the society of a Roman camp. Greek and Latin philosophy would not recommend them. Tribunes, consuls, prefects and emperors would not encourage them. There is but one account of the matter. The centurion was what he was "by the grace of God." The Spirit had opened the eyes of his understanding, and put a new heart within him. His knowledge of divine things no doubt was very dim. His religious views were probably built on a very imperfect acquaintance with the Old Testament Scriptures. But whatever light from above he had, it influenced his life, and one result of it was the kindness which is recorded in this passage.
Let us learn a lesson from the centurion's example. Let us, like him, show kindness to everyone with whom we have to do. Let us strive to have an eye ready to see, and a hand ready to help, and a heart ready to feel, and a will ready to do good to all. Let us be ready to weep with those who weep, and rejoice with those who rejoice. This is one way to recommend our religion, and make it beautiful before men. Kindness is a grace that all can understand. This is one way to be like our blessed Savior. If there is one feature in His character more notable than another, it is His unwearied kindness and love. This is one way to be happy in the world, and see good days. Kindness always brings its own reward. The kind person will seldom be without friends.
We should notice, secondly, in this passage, the HUMILITY of the centurion. It appears in his remarkable message to our Lord when He was not far from his house--"I am not worthy that you should enter under my roof--neither thought I myself worthy to come unto you." Such expressions are a striking contract to the language used by the elders of the Jews. "He is worthy," said they, "for whom you should do this." "I am not worthy," says the good centurion, "that you should enter under my roof."
Humility like this is one of the strongest evidences of the indwelling of the Spirit of God. We know nothing of humility by nature, for we are all born proud. To convince us of sin, to show us our own vileness and corruption, to put us in our right place, to make us lowly and self-abased--these are among the principal works which the Holy Spirit works in the soul of man. Few of our Lord's sayings are so often repeated as the one which closes the parable of the Pharisee and Tax-collector--"Every one that exalts himself shall be abased, and he that humbles himself shall be exalted." (Luke 18:14.) To have great gifts, and do great works for God, is not given to all believers. But all believers ought to strive to be clothed with humility.
We should notice, thirdly, in this passage, the centurion's FAITH. We have a beautiful example of it in the request that he made to our Lord--"Just say the word, and my servant shall be healed." He thinks it needless for our Lord to come to the place where his servant lay dying. He regards our Lord as one possessing authority over diseases, as complete as his own authority over his soldiers, or a Roman Emperor's authority over himself. He believes that a word of command from Jesus is sufficient to send sickness away. He asks to see no sign or wonder. He declares his confidence that Jesus is an almighty Master and King, and that diseases, like obedient servants, will at once depart at His orders.
Faith like this was indeed rare when the Lord Jesus was upon earth. "Show us a sign from heaven," was the demand of the sneering Pharisees. To see something sensational was the great desire of the multitudes who crowded after our Lord. No wonder that we read the remarkable words, "Jesus marveled at him," and said unto the people, "I have not found so great faith, no, not in Israel." None ought to have been so believing as the children of those who were led through the wilderness, and brought into the promised land. But the last was first and the first last. The faith of a Roman soldier proved stronger than that of the Jews.
Let us not forget to walk in the steps of this blessed spirit of faith which the centurion here exhibited. Our eyes do not yet behold the book of life. We see not our Savior pleading for us at God's right hand. But have we the word of Christ's promises? Then let us rest on it and fear nothing. Let us not doubt that every word that Christ has spoken shall be made good. The word of Christ is a sure foundation. He that leans upon it shall never be confounded. Believers shall all be found pardoned, justified, and glorified at the last day. "Jesus says so," and therefore it shall be done.
We should notice, finally, in these verses, the advantage of being connected with godly families. We need no clearer proof of this than the case of the centurion's servant. We see him cared for in sickness. We see him restored to health through his master's intercession. We see him brought under Christ's notice through his master's faith. Who can tell but the issue of the whole history, was the conversion and salvation of the man's soul? It was a happy day for that servant, when he first took service in such a household!
Well would it be for the Church, if the benefits of connection with the "household of faith," were more frequently remembered by professing Christians. Often, far too often, a Christian parent will hastily place his son in a position where his soul can get no good, for the sake of mere worldly advantage. Often, far too often, a Christian servant will seek a new place where religion is not valued, for the sake of a little more wages. These things ought not so to be. In all our moves, our first thought should be the interest of our souls. In all our settlements, our chief desire should be to be connected with godly people. In all our purposes and planning, for ourselves or our children, one question should ever be uppermost in our minds--"What shall it profit to gain the whole world, and lose our own souls?" Good situations, as they are called, are often godless situations, and ruin to all eternity those who take them.
JESUS RAISES A WIDOW'S SON
The wondrous event described in these verses, is only recorded in Luke's Gospel. It is one of the three great instances of our Lord restoring a dead person to life, and, like the raising of Lazarus and the ruler's daughter, is rightly regarded as one of the greatest miracles which He wrought on earth. In all three cases, we see an exercise of divine power. In each we see an indisputable proof that the Prince of Peace is stronger than the king of terrors, and that though death, the last enemy, is mighty, he is not as mighty as the sinner's Friend.
We learn from these verses, what sorrow SIN has brought into the world. We are told of a funeral at Nain. All funerals are mournful things, but it is difficult to imagine a funeral more mournful than the one here described. It was the funeral of a young man, and that young man the only son of his mother, and that mother a widow. There is not an item in the whole story, which is not full of misery. And all this misery, be it remembered, was brought into the world by sin. God did not create it at the beginning, when He made all things "very good." Sin is the cause of it all. "Sin entered into the world" when Adam fell, "and death by sin." (Rom. 5:12.)
Let us never forget this great truth. The world around us is full of sorrow. Sickness, and pain, and infirmity, and poverty, and labor, and trouble, abound on every side. From one end of the world to the other, the history of families is full of lamentation, and weeping, and mourning, and woe. And whence does it all come? Sin is the fountain and root to which all must be traced. There would neither have been tears, nor tares, nor illness, nor deaths, nor funerals in the earth, if there had been no sin. We must bear this state of things patiently. We cannot alter it. We may thank God that there is a remedy in the Gospel, and that this present life is not all. But in the meantime, let us lay the blame at the right door. Let us lay the blame on sin.
How much we ought to hate sin! Instead of loving it, cleaving to it, dallying with it, excusing it, playing with it, we ought to hate it with a deadly hatred. Sin is the great murderer, and thief, and pestilence, and nuisance of this world. Let us make no peace with it. Let us wage a ceaseless warfare against it. It is "the abominable thing which God hates." Happy is he who is of one mind with God, and can say, I "abhor that which is evil." (Rom. 12:9.)
We learn, secondly, from these verses, how deep is the COMPASSION of our Lord Jesus Christ's heart. We see this beautifully brought out in His behavior at this funeral in Nain. He meets the mournful procession, accompanying the young man to his grave, and is moved with compassion at the sight. He waits not to be applied to for help. His help appears to have been neither asked for nor expected. He saw the weeping mother, and knew well what her feelings must have been, for He had been born of a woman Himself. At once He addressed her with words alike startling and touching He "said unto her, Weep not." A few more seconds, and the meaning of His words became plain. The widow's son was restored to her alive. Her darkness was turned into light, and her sorrow into joy.
Our Lord Jesus Christ never changes. He is the same yesterday, today, and forever. His heart is still as compassionate as when He was upon earth. His sympathy with sufferers is still as strong. Let us bear this in mind, and take comfort in it. There is no friend or comforter who can be compared to Christ. In all our days of darkness, which must needs be many, let us first turn for consolation to Jesus the Son of God. He will never fail us, never disappoint us, never refuse to take interest in our sorrows. He lives, who made the widow's heart sing for joy in the gate of Nain. He lives, to receive all laboring and heavy-laden ones, if they will only come to Him by faith. He lives, to heal the broken-hearted, and be a Friend that sticks closer than a brother. And He lives to do greater things than these one day. He lives to come again to His people, that they may weep no more at all, and that all tears may be wiped from their eyes.
We learn, lastly, from these verses, the almighty POWER of our Lord Jesus Christ. We can ask no proof of this more striking than the miracle which we are now considering. He gives back life to a dead man with a few words. He speaks to a cold corpse, and at once it becomes a living person. In a moment, in the twinkling of an eye, the heart, the lungs, the brain, the senses, again resume their work and discharge their duty. "Young man," He cried, "I say unto you arise." That voice was a voice mighty in operation. At once "he that was dead sat up and began to speak."
Let us see in this mighty miracle a pledge of that solemn event, the general resurrection. That same Jesus who here raised one dead person, shall raise all mankind at the last day. "The hour comes in the which all that are in the grave shall hear his voice, and shall come forth; those who have done good unto the resurrection of life, and those who have done evil unto the resurrection of damnation." (John 5:28, 29.) When the trumpet sounds and Christ commands, there can be no refusal or escape. All must appear before His bar in their bodies. All shall be judged according to their works.
Let us see, furthermore, in this mighty miracle, a lively emblem of Christ's power to quicken the dead in sins. In Him is life. He quickens whom He will. (John 5:21.) He can raise to a new life souls that now seem dead in worldliness and sin. He can say to hearts that now appear corrupt and lifeless, "Arise to repentance, and live in the service of God." Let us never despair of any soul. Let us pray for our children, and faint not. Our young men and our young women may long seem traveling on the way to ruin. But let us pray on. Who can tell but He that met the funeral at the gates of Nain may yet meet our unconverted children, and say with almighty power, "Young man, arise!" With Christ nothing is impossible.
Let us leave the passage with a solemn recollection of those things which are yet to happen at the last day. We read that "there came a fear on all," at Nain, when the young man was raised. What then shall be the feelings of mankind when all the dead are raised at once? The unconverted man may well fear that day. He is not prepared to meet God. But the true Christian has nothing to fear. He may lay himself down and sleep peacefully in his grave. In Christ He is complete and safe, and when he rises again he shall see God's face in peace.
JESUS AND JOHN THE BAPTIST
The message which John the Baptist sent to our Lord, in these verses, is peculiarly instructing, when we consider the circumstances under which it was sent. John the Baptist was now a prisoner in the hands of Herod. "He heard in the prison the works of Christ." (Matt. 11:2.) His life was drawing to a close. His opportunities of active usefulness were ended. A long imprisonment, or a violent death, were the only prospects before him. Yet even in these dark days, we see this holy man maintaining his old ground, as a witness to Christ. He is the same man that he was when he cried, "Behold the Lamb of God." To testify of Christ, was his continual work as a preacher at liberty. TO SEND MEN TO CHRIST, was one of his last works as a prisoner in chains.
We should mark, in these verses, the wise fore-thought which John exhibited about his disciples, before he left the world. He sent some of them to Jesus, with a message of inquiry--"Are you he that should come, or do we look for another?" He doubtless calculated that they would receive such an answer as would make an indelible impression on their minds. And he was right. They got an answer in deeds, as well as words, an answer which probably produced a deeper effect than any arguments which they could have heard from their master's lips.
We can easily imagine that John the Baptist must have felt much anxiety about the future course of his disciples. He knew their ignorance and weakness in the faith. He knew how natural it was for them to regard the disciples of Jesus with feelings of jealousy and envy. He knew how likely it was that petty party-spirit would creep in among them, and make them keep aloof from Christ when their own master was dead and gone. Against this unhappy state of things he makes provision, as far as possible, while he is yet alive. He sends some of them to Jesus, that they may see for themselves what kind of teacher He is, and not reject Him unseen and unheard. He takes care to supply them with the strongest evidence that our Lord was indeed the Messiah. Like his divine Master, having loved his disciples, he loved them to the end. And now, perceiving that he must soon leave them, he strives to leave them in the best of hands. He does his best to make them acquainted with Christ.
What an instructive lesson we have here for ministers, and parents, and heads of families--for all, in short, who have anything to do with the souls of others! We should endeavor, like John the Baptist, to provide for the future spiritual welfare of those we leave behind when we die. We should often remind those who we cannot always be with them. We should often urge them to beware of the broad way, when we are taken from them, and they are left alone in the world. We should spare no pains to make all, who in any way look up to us, acquainted with Christ. Happy are those ministers and parents, whose consciences can testify on their death-beds, that they have told their hearers and children to go to Jesus and follow Him!
We should mark, secondly, in these verses, the peculiar answer which the disciples of John received from our Lord. We are told that "in the same hour He cured many of their infirmities and plagues." And then, "He said unto them, Go your way, and tell John what things you have seen and heard." He makes no formal declaration that he is the Messiah that was to come. He simply supplies the messengers with facts to repeat to their master, and sends them away. He knew well how John the Baptist would employ these facts. He would say to his disciples, "Behold in him who worked these miracles, the prophet greater than Moses. This is he whom you must hear and follow, when I am dead. This is indeed the Christ."
Our Lord's reply to John's disciples, contains a great practical lesson, which we shall do well to remember. It teaches us that the right way to test the value of Churches and ministers, is to examine the works they do for God, and the fruits they bring forth. Would we know whether a Church is true and trust-worthy? Would we know whether a minister is really called of God, and sound in the faith? We must apply the old rule of Scripture, "You shall know them by their fruits." As Christ would be known by His works and doctrine, so must true Churches of Christ, and true ministers of Christ. When the dead in sin are not quickened, and the blind are not restored to sight, and the poor have no glad tidings proclaimed to them, we may generally suspect that Christ's presence is lacking. Where He is, He will be seen and heard. Where He is, there will not only be profession, forms, ceremonies, and a show of religion. There will be actual, visible work in hearts and lives.
We should mark, lastly, in these verses, the solemn warning which our Lord gave to John's disciples. He knew the danger in which they were. He knew that they were disposed to question His claim to be the Messiah, because of His lowly appearance. They saw no signs of a king about Him, no riches, no royal apparel, no guards, no courtiers, and no crown. They only saw a man, to all appearance poor as any one of themselves, attended by a few fishermen and publicans. Their pride rebelled at the idea of such an one as this being the Christ! It seemed incredible! There must be some mistake! Such thoughts as these, in all probability, passed through their minds. Our Lord read their hearts, and dismissed them with a searching caution. "Blessed," He said, "is he that is not offended in me."
The warning is one that is just as needful now as it was when it was delivered. So long as the world stands, Christ and His Gospel will be a stumbling-block to many. To hear that we are all lost and guilty sinners, and cannot save ourselves--to hear that we must give up our own righteousness, and trust in One who was crucified between two thieves--to hear that we must be content to enter heaven side by side with publicans and harlots, and to owe all our salvation to free grace, this is always offensive to the natural man. Our proud hearts do not like it. We are offended.
Let the caution of these verses sink down deeply into our memories. Let us take heed that we are not offended. Let us beware of being stumbled, either by the humbling doctrines of the Gospel, or the holy practice which it enjoins on those who receive it. Secret pride is one of the worst enemies of man. It will prove at last to have been the ruin of thousands of souls. Thousands will be found to have had the offer of salvation, but to have rejected it. They did not like the terms. They would not stoop to "enter in at the strait gate." They would not humbly come as sinners to the throne of grace. In a word, they were offended. And then will appear the deep meaning in our Lord's words, "Blessed is he who shall not be offended in me."
JESUS' TESTIMONY TO JOHN THE BAPTIST
The first point that demands our notice in this passage, is the tender care which Jesus takes of the characters of His faithful servants. He defends the reputation of John the Baptist, as soon as his messengers were departed. He saw that the people around him were apt to think lightly of John, partly because he was in prison, partly because of the inquiry which his disciples had just brought. He pleads the cause of His absent friend in warm and strong language. He bids His hearers dismiss from their minds their unworthy doubts and suspicions about this holy man. He tells them that John was no wavering and unstable character, a mere reed shaken by the wind. He tells them that John was no mere courtier and hanger-on about king's palaces, though circumstances at the end of his ministry had brought him into connection with king Herod. He declares to them that John was "much more than a prophet," for he was a prophet who had been the subject of prophecy himself. And he winds up his testimony by the remarkable saying, that "among those that are born of woman there is not a greater prophet than John the Baptist."
There is something deeply touching in these sayings of our Lord on behalf of his absent servant. The position which John now occupied as Herod's prisoner was widely different from that which he occupied at the beginning of his ministry. At one time he was the best-known and most popular preacher of his day. There was a time when "there went out to him Jerusalem and all Judea--and were baptized in Jordan." (Matt. 3:5.) Now he was an obscure prisoner in Herod's hands, deserted, friendless, and with nothing before him but death. But the lack of man's favor is no proof that God is displeased. John the Baptist had one Friend who never failed him and never forsook him--a Friend whose kindness did not ebb and flow like John's popularity, but was always the same. That Friend was our Lord Jesus Christ.
There is comfort here for all believers who are suspected, slandered, and falsely accused. Few are the children of God who do not suffer in this way, at some time or other. The accuser of the brethren knows well that character is one of the points in which he can most easily wound a Christian. He knows well that slanders are easily called into existence, greedily received and propagated, and seldom entirely silenced. Lies and false reports are the chosen weapons by which he labors to injure the Christian's usefulness, and destroy his peace. But let all who are assaulted in their characters rest in the thought that they have an Advocate in heaven who knows their sorrows. That same Jesus who maintained the character of His imprisoned servant before a Jewish crowd, will never desert any of His people. The world may frown on them. Their names may be cast out as evil by man. But Jesus never changes, and will one day plead their cause before the whole world.
The second point which demands our attention in these verses is, the vast superiority of the privileges enjoyed by believers under the New Testament, compared to those of believers under the Old. This is a lesson which appears to be taught by one expression used by our Lord respecting John the Baptist. After commending his graces and gifts, He adds these remarkable words, "He that is least in the kingdom of God is greater than John."
Our Lord's meaning in using this expression appears to be simply this. He declares that the religious light of the least disciple who lived after His crucifixion and resurrection, would be far greater than that of John Baptist, who died before those mighty events took place. The weakest believing hearer of Paul would understand things, by the light of Christ's death on the cross, which John the Baptist could never have explained. Great as that holy man was in faith and courage, the humblest Christian would, in one sense, be greater than he. Greater in grace and works he certainly could not be. But beyond doubt he would be greater in privileges and knowledge.
Such an expression as this should teach all Christians to be deeply thankful for Christianity. We have probably very little idea of the wide difference between the religious knowledge of the best-instructed Old Testament believer and the knowledge of one familiar with the New Testament. We little know how many blessed truths of the Gospel were at one time seen through a glass darkly, which now appear to us plain as noon-day. Our very familiarity with the Gospel makes us blind to the extent of our privileges. We can hardly realize at this time how many glorious verities of our faith were brought out in their full proportions by Christ's death on the cross, and were never unveiled and understood until His blood was shed.
The hopes of John the Baptist and Paul were undoubtedly one and the same. Both were led by one Spirit. Both knew their sinfulness. Both trusted in the Lamb of God. But we cannot suppose that John could have given as full an account of the way of salvation as Paul. Both looked at the same object of faith. But one saw it afar off, and could only describe it generally. The other saw it close at hand, and could describe the reason of his hope particularly. Let us learn to be more thankful. The child who knows the story of the cross, possesses a key to religious knowledge which patriarchs and prophets never enjoyed.
The last point which demands our attention in these verses is, the solemn declaration which it makes about man's power to injure his own soul. We read that "The Pharisees and Scribes rejected the counsel of God against themselves." The meaning of these words appears to be simply this, that they rejected God's offer of salvation. They refused to avail themselves of the door of repentance which was offered to them by John the Baptist's preaching. In short they fulfilled to the very letter the words of Solomon--"You have set at nothing all my counsel and would have none of my reproof." (Prov. 1:25.)
That every man possesses a power to ruin himself forever in hell is a great foundation truth of Scripture, and a truth which ought to be continually before our minds. Impotent and weak as we all are for everything which is good, we are all naturally potent for that which is evil. By continued impenitence and unbelief, by persevering in the love and practice of sin, by pride, self-will, laziness, and determined love of the world, we may bring upon ourselves everlasting destruction. And if this takes place, we shall find that we have no one to blame but ourselves. God has "no pleasure in the death of him that dies." (Ezek. 18:32.) Christ is "willing to gather" men to His bosom, if they will only be gathered. (Matt. 23:37.) The fault will lie at man's own door. Those who are lost will find that they have "lost than own souls." (Mark 8:36.)
What are we doing ourselves? This is the chief question that the passage should suggest to our minds. Are we likely to be lost or saved? Are we in the way towards heaven or hell? Have we received into our hearts that Gospel which we hear? Do we really live by that Bible which we profess to believe? Or are we daily traveling towards the pit, and ruining our own souls? It is a painful thought that the Pharisees are not the only people who "reject the counsel of God." There are thousands of people called Christians who are continually doing the very same thing.
JESUS EXPOSES THE UNREASONABLENESS OF UNBELIEF
We learn, in the first place, from these verses, that the hearts of unconverted men are often desperately perverse as well as wicked.
Our Lord brings out this lesson in a remarkable comparison, describing the generation of men among whom He lived while He was on earth. He compares them to children. He says, that children at play were not more wayward, perverse, and hard to please, than the Jews of His day. Nothing would satisfy them. They were always finding fault. Whatever ministry God employed among them, they took exception to it. Whatever messenger God sent among them, they were not pleased. First came John the Baptist, living a retired, ascetic, self-denying life. At once the Jews said, "he has a devil." After him the Son of Man came, eating and drinking, and adopting habits of social life like the ordinary run of men. At once the Jews accused Him of being "a gluttonous man, and a wine bibber." In short, it became evident that the Jews were determined to receive no message from God at all. Their pretended objections were only a cloak to cover over their hatred of God's truth. What they really disliked was, not so much God's ministers, as God Himself.
Perhaps we read this account with wonder and surprise. We think that never were men so wickedly unreasonable as these Jews were. But are we sure that their conduct is not continually repeated among Christians? Do we know that the same thing is continually going on around us at the present day? Strange as it may seem at first sight, the generation which will neither "dance" when their companions "pipe," nor "lament" when they "mourn," is only too numerous in the Church of Christ. Is it not a fact that many who strive to serve Christ faithfully, and walk closely with God, find their neighbors and relations always dissatisfied with their conduct? No matter how holy and consistent their lives may be, they are always thought wrong. If they withdraw entirely from the world, and live, like John the Baptist, a retired and ascetic life, the cry is raised that they are exclusive, narrow-minded, sour-spirited, and righteous overmuch. If, on the other hand, they go much into society, and endeavor as far as they can to take interest in their neighbor's pursuits, the remark is soon made that they are no better than other people, and have no more real religion than those who make no profession at all. Treatment like this is only too common. Few are the decided Christians who do not know it by bitter experience. The servants of God in every age, whatever they do, are blamed.
The plain truth is, that the natural heart of man hates God. The carnal mind is enmity against God It dislikes His law, His Gospel, and His people. It will always find some excuse for not believing and obeying. The doctrine of repentance is too strict for it! The doctrine of faith and grace is too easy for it! John the Baptist goes too much out of the world! Jesus Christ goes too much into the world! And so the heart of man excuses itself for sitting still in its sins. All this must not surprise us. We must make up our minds to find unconverted people as perverse, unreasonable, and hard to please as the Jews of our Lord's time.
We must give up the vain idea of trying to please everybody. The thing is impossible, and the attempt is mere waste of time. We must be content to walk in Christ's steps, and let the world say what it likes. Do what we will we shall never satisfy it, or silence its ill-natured remarks. It first found fault with John the Baptist, and then with his blessed Master. And it will go on caviling and finding fault with that Master's disciples, so long as one of them is left upon earth.
We learn, secondly, from these verses, that the wisdom of God's ways is always recognized and acknowledged by those who are wise-hearted.
This is a lesson which is taught in a sentence of somewhat obscure character--"Wisdom is justified by all her children." But it seems difficult to extract any other meaning from the words, by fair and consistent interpretation. The idea which our Lord desired to impress upon us appears to be, that though the vast majority of the Jews were hardened and unreasonable, there were some who were not--and that though multitudes saw no wisdom in the ministry of John the Baptist and Himself, there were a chosen few who did. Those few were the "children of wisdom." Those few, by their lives and obedience, declared their full conviction that God's ways of dealing with the Jews were wise and right, and that John the Baptist and the Lord Jesus were both worthy of all honor. In short, they "justified" God's wisdom; and so proved themselves truly wise.
This saying of our Lord about the generation among whom He lived, describes a state of things which will always be found in the Church of Christ. In spite of the cavils, sneers, objections, and unkind remarks with which the Gospel is received by the majority of mankind, there will always be some in every country who will assent to it, and obey it with delight. There will never be lacking a "little flock" which hears the voice of the Shepherd gladly, and counts all His ways right.
The children of this world may mock at the Gospel, and pour contempt on the lives of believers. They may count their practice madness, and see no wisdom nor beauty in their ways. But God will take care that He has a people in every age. There will be always some who will assert the perfect excellence of the doctrines and requirements of the Gospel, and will "justify the wisdom" of Him who sent it. And these, however much the world may despise them, are they whom Jesus calls wise. They are "wise unto salvation, through faith which is in Christ Jesus." (2 Tim. 3:15.)
Let us ask ourselves, as we leave this passage, whether we deserve to be called children of wisdom? Have we been taught by the Spirit to know the Lord Jesus Christ? Have the eyes of our understanding been opened? Have we the wisdom that comes from above? If we are truly wise, let us not be ashamed to confess our Master before men. Let us declare boldly that we approve the whole of His Gospel, all its doctrines and all its requirements. We may find few with us and many against us. The world may laugh at us, and count our wisdom no better than folly. But such laughter is but for a moment. The hour comes when the few who have confessed Christ, and justified His ways before men, shall be confessed and "justified" by Him before His Father and the angels.
JESUS ANOINTED BY A SINFUL WOMAN
The deeply interesting narrative contained in these verses, is only found in the Gospel of Luke. In order to see the full beauty of the story, we should read, in connection with it, the eleventh chapter of Matthew. We shall then discover the striking fact, that the woman whose conduct is here recorded, most likely owed her conversion to the well-known words, "Come unto me all you that labor and are heavy-laden, and I will give you rest." That wondrous invitation, in all human probability, was the saving of her soul, and gave her that sense of peace for which we see her so grateful. A full offer of free pardon is generally God's chosen instrument for bringing the chief of sinners to repentance.
We see in this passage that men may show some outward respect to Christ, and yet remain unconverted. The Pharisee before us is a case in point. He showed our Lord Jesus Christ more respect than many did. He even "desired Him that He would eat with him." Yet all this time he was profoundly ignorant of the nature of Christ's Gospel. His proud heart secretly revolted at the sight of a poor contrite sinner being allowed to wash our Lord's feet. And even the hospitality he showed appears to have been cold and niggardly. Our Lord Himself says, "You gave me no water for my feet; you gave me no kiss; my head with oil you did not anoint." In short, in all that the Pharisee did, there was one great defect. There was outward civility, but there was no heart-love.
We shall do well to remember the case of this Pharisee. It is quite possible to have a decent form of religion, and yet to know nothing of the Gospel of Christ--to treat Christianity with respect, and yet to be utterly blind about its cardinal doctrines--to behave with great correctness and propriety at Church, and yet to hate justification by faith, and salvation by grace, with a deadly hatred. Do we really feel affection toward the Lord Jesus? Can we say, "Lord, you know all things, you know that I love you?" Have we cordially embraced His whole Gospel? Are we willing to enter heaven side by side with the chief of sinners, and to owe all our hopes to free grace? These are questions which we ought to consider. If we cannot answer them satisfactorily, we are in no respect better than Simon the Pharisee; and our Lord might say to us, "I have something to tell you."
We see, in the next place, in this passage, that grateful love is the secret of doing much for Christ. The penitent woman, in the story before us, showed far more honor to our Lord than the Pharisee had done. She "stood at His feet behind Him weeping." She "washed His feet with tears." She "wiped them with the hair of her head." She "kissed His feet, and anointed them with costly ointment." No stronger proofs of reverence and respect could she have given, and the secret of her giving such proofs, was love. She loved our Lord, and she thought nothing too much to do for Him. She felt deeply grateful to our Lord, and she thought no mark of gratitude too costly to bestow on Him.
More "doing" for Christ is the universal demand of all the Churches. It is the one point on which all are agreed. All desire to see among Christians, more good works, more self-denial, more practical obedience to Christ's commands. But what will produce these things? Nothing, nothing but love. There never will be more done for Christ until there is more hearty love to Christ Himself. The fear of punishment, the desire of reward, the sense of duty, are all useful arguments, in their way, to persuade men to holiness. But they are all weak and powerless, until a man loves Christ. Once let that mighty principle get hold of a man, and you will see his whole life changed.
Let us never forget this. However much the world may sneer at "feelings" in religion, and however false or unhealthy religious feelings may sometimes be, the great truth still remains behind, that feeling is the secret of doing. The heart must be engaged for Christ, or the hands will soon hang down. The affections must be enlisted into His service, or our obedience will soon stand still. It will always be the loving workman who will do most in the Lord's vineyard.
We see, lastly, in this passage, that a sense of having our sins forgiven is the mainspring and life-blood of love to Christ. This, beyond doubt, was the lesson which our Lord wished Simon the Pharisee to learn, when He told him the story of the two debtors. "One owed his creditor five hundred pence, and the other fifty." Both had "nothing to pay," and both were forgiven freely. And then came the searching question--"Which of them will love him most?" Here was the true explanation, our Lord told Simon, of the deep love which the penitent woman before Him had displayed. Her many tears, her deep affection, her public reverence, her action in anointing His feet, were all traceable to one cause. She had been much forgiven, and so she loved much.
Her love was the effect of her forgiveness--not the cause--the consequence of her forgiveness, not the condition, the result of her forgiveness, not the reason--the fruit of her forgiveness, not the root. Would the Pharisee know why this woman showed so much love? It was because she felt much forgiven. Would he know why he himself had shown his guest so little love? It was because he felt under no obligation--had no consciousness of having obtained forgiveness--had no sense of debt to Christ.
Forever let the mighty principle laid down by our Lord in this passage, abide in our memories, and sink down into our hearts. It is one of the great corner-stones of the whole Gospel. It is one of the master-keys to unlock the secrets of the kingdom of God. The only way to make men holy, is to teach and preach free and full forgiveness through Jesus Christ. The secret of being holy ourselves, is to know and feel that Christ has pardoned our sins. Peace with God is the only root that will bear the fruit of holiness.
Forgiveness must go before sanctification. We shall do nothing until we are reconciled to God. This is the first step in religion. We must work from life, and not for life. Our best works before we are justified are little better than SPLENDID SINS. We must live by faith in the Son of God, and then, and not until then, we shall walk in His ways. The heart which has experienced the pardoning love of Christ, is the heart which loves Christ, and strives to glorify Him.
Let us leave the passage with a deep sense of our Lord Jesus Christ's amazing mercy and compassion to the chief of sinners. Let us see in his kindness to the woman, of whom we have been reading, an encouragement to any one, however bad he may be, to come to Him for pardon and forgiveness. That word of His shall never be broken, "Him that comes unto me I will in no wise cast out." Never, never need any one despair of salvation, if he will only come to Christ.
Let us ask ourselves, in conclusion, What we are doing for Christ's glory? What kind of lives are we living? What proof are we making of our love to Him which loved us, and died for our sins? These are serious questions. If we cannot answer them satisfactorily, we may well doubt whether we are forgiven. The hope of forgiveness which is not accompanied by love in the life is no hope at all. The man whose sins are really cleansed away will always show by his ways that he loves the Savior who cleansed them.