Exegetical and Hermeneutical Commentary of Luke 7:50
And he said to the woman, Thy faith hath saved thee; go in peace.
50. he said to the woman ] Our Lord would not on this, as on the previous occasion, rebuke them for their thoughts, because the miracle which He had worked was the purely spiritual one of winning back a guilty soul, a miracle which they could not comprehend. Further, He compassionately desired to set the woman free from a notice which must now have become deeply painful to her shrinking penitence.
Thy faith hath saved thee ] The faith of the recipient was the necessary condition of a miracle, whether physical or spiritual, Mar 5:34; Mar 9:23; Mat 9:2; Mat 13:58; Mat 15:28; Joh 4:50; Act 3:16;Act 13:8.
go in peace ] Rather, to or into peace a translation of the Hebrew leshalom, “for peace,” 1Sa 1:17. “Peace” ( shalom) was the Hebrew, as ‘ grace’ ( ) was the Hellenic salutation. See on Luk 2:29, and Excursus VII.
Notice that St Luke omits the anointing of Jesus by Mary of Bethany from a deliberate “economy of method,” which leads him to exclude all second or similar incidents to those which he has already related. Thus he omits a second feeding of the multitude, and healings of blind, dumb, and demoniac, of which he severally gives a single specimen. The events of Mar 7:24 viii. 26 and Luk 9:12-14 are probably excluded by St Luke on this principle to avoid repetition. It is a sign of what German writers call his Sparsamkeit. Nor must we forget that the records of all the manifold activity which at times left the Lord no leisure even to eat, are confined to a few incidents, and only dwell on the details of a few special days.
Fuente: The Cambridge Bible for Schools and Colleges
Thy faith hath saved thee; go in peace – See the notes at Mar 5:34.
Fuente: Albert Barnes’ Notes on the Bible
Luk 7:50
Thy faith hath saved thee
Saving faith
It is not every faith that saves the soul.
There may be faith in a falsehood which leads only to delusion, and ends in destruction. There is a faith that saves; it puts us into immediate and vital and permanent union with the Son of God. What was the nature of this womans faith? Was it merely an intellectual opinion, a clear conviction that this wonderful man of Nazareth was a strong and sympathetic character whom she could trust? Yes, it was that, and a great deal more. It was a transaction by which she approached Christ humbly, embraced His very feet, acknowledged her sinfulness, and relied on Him to do for her some great spiritual good. The woman was really saved through her faith. Jesus Christ Himself did the saving work. When I turn the faucet in my house, it is not the faucet or the water-pipe that fills my empty pitcher. I simply put my pitcher in actual connection with the inexhaustible reservoir which is at the other end of the pipe. When I exercise faith in a crucified Saviour, I put my guilty self into connection with His Divine self, my utter emptiness into connection with His infinite fulness. This is the faith which the apostles preached, and which you and I must practise. Believe on the Lord Jesus Christ, and thou shalt be saved. Not in Christianity, but on Christ. Not enough to believe in the Christ described in the New Testament. Millions of unconverted people do this, just as they believe in Wilberforce as a noble philanthropist, or in Lincoln as an unselfish patriot. When the miner looks at the rope which is to lower him into the deep mine, he may coolly say to himself, I have faith in that rope. It looks well made and strong. That is his opinion; but when he grasps it, and swings down by it into the dark yawning chasm, then he is believing on the rope, This is more than opinion, it is a voluntary transaction. Faith is the cling to the rope, but it is the rope itself that supports the miner.
I. FAITH IS A VERY SIMPLE PROCESS. The most vital of all acts is as easily comprehended as a baby comprehends the idea of drawing nourishment from a mothers breast, and falling asleep in a mothers arms.
II. FAITH IS A SENSIBLE ACT. The highest exercise of reason is to trust what the Almighty has said, and to rely on what He has promised.
III. FAITH IS A STOOPING GRACE. Self must go down before we can be lifted up into Christs favour and likeness.
IV. FAITH IS THE STRENGTHENING GRACE. Through this channel flows in the power from on high.
V. Finally, IT IS THE GRACE WHICH COMPLETELY SATISFIES. When a hungry soul has found this food, the aching void is filled. (T. L. Cuyler, D. D.)
The prominence of faith in the thoughts of Christ
This was only to be expected in one who preached a gospel of grace. Grace and faith are correlatives. A gospel of grace is a gospel which proclaims a God whose nature it is to give. The proper attitude of those who worship such a God to the object of their worship is that of recipiency. (A. B. Bruce, D. D.)
To hold a correct dogmatic definition of saving faith has been considered the most important criterion of a standing or falling Church. Yet I defy anybody to put into dogmatic shape this womans saving faith. It put itself into shape, but it was the shape of feeling and of action; of love which braved all to express itself in outward acts of reverence and affection; of sorrow which found more joy in bitter weeping than ever in laughter and in song; of personal devotion which recked nothing of any one elses opinion, if only it might gain one kind word from Him. Whoever they they need not fear but that theirs is saving faith. (R. Winterbotham, M. A.)
The work of faith and love in salvation
It is surprising to think that the conclusion of this affecting incident should have been made the battle-field on which controversialists should have contended, whether this woman was saved by faith alone, Thy faith hath saved thee; or by love, Her sins, which are many, are forgiven; for she loved much; and as love is assumed to be a work, some on one side would deny that love had anything to do with saving her, whilst others, on the other side, would assert that her faith, unless it was mixed with love or issued in love, would be simply the faith of devils. Now, let us try and reconstruct, as it were, the spiritual history of this woman. In its leading features I think we cannot be far wrong. Our knowledge of human society would teach us that she could scarcely have been the only sinner of her class. Very likely great numbers who sinned either openly or secretly after the same sort of sin had heard, along with her, the Lords call to repentance. But there was that within her which attracted her to Him, and made her listen to Him, whilst other similar sinners did not. What was that? It was an alteration in her will, a sense of sin as foul and polluting, which made her not only be willing, but will (i.e., strongly desire) to be rid of it. This was the root of all. What was it? Being a change of heart, or mind, a turning from sin and turning to God, we may call it repentance; but it was not repentance alone, if so, it would have turned to despair–it was inextricably mixed with faith, faith in God and goodness, a belief in the present excellence and future triumph of purity, as distinguished from the present degradation and future condemnation of impurity. So it was faith as the evidence of things not seen. This gave her the ear to listen to the words of Christ, because in them she heard the words of One who was Himself divinely pure, and yet showed Himself able and willing to relieve the hearts of all who came to Him under the burden of impurity. This was a further act of faith on her part. She not only believed in a God of purity, but in Christ as the representative of that God of purity. She consequently came to Him in spirit as she listened to His words, because His words first opened before her the door of hope. So then we have here a confirmation of the truth o! the remarkable words of the apostle, We are saved by hope. If the words of Christ had not been full of hope for a person in her sad condition, she would not have listened to Him so as to be attracted to Him. But we have used the word attract; what is the attraction of soul to soul? Most people would unquestionably call it love, and they would be right; for how could there be the attraction of a penitent soul to a pure, yet loving, Saviour, for such benefits as forgiveness and cleansing, without love? What was it, then, which saved her? It was her will, the opposite of the will of those to whom the Lord said, Ye will not come unto Me that ye may have life. Being the change of her will, it was repentance (metanoia), repentance unto life; but repentance which differed from despair or worldly sorrow, because it was inspired by hope. It was a change of mind God ward, and so was faith in God; and Christward, because it recognized in the Lord the Saviour from sin; and yet from first to last it was faith, whose very life was holy love. She was attracted to the former guilty partners of her sin by unholy love; she was attracted to Christ by penitent, believing, hopeful, holy love. It seems to me the height of folly and presumption to try to separate the will, the repentance, the faith, the hope, the love, and assign to each their respective parts in the matter of salvation. God hath joined all together; let us not try, even in thought, to put them asunder. But what is the significance of the Lords words, Her sins, which are many, are forgiven; for she loved much? The real drift seems to be in the many sins ( ) and the loving much (), the same Greek adjective. A sinful life such as hers, in which she had laid herself out to seduce others to sin, required a deep sense of guilt, a deep repentance: a superficial, lighthearted sorrow in her case would have been, humanly speaking, of no avail, no repentance at all; but God, in His mercy, gave her true and godly sorrow. This appeared in her whole action, particularly in her washing the Lords feet with her tears, and wiping them with the hairs of her head. Now, Mary of Bethany similarly poured precious ointment on the Lords feet, and similarly wiped them with her hair; but in all the three accounts there is not a word said of her shedding a single tear; and if she had, her tears would not have been those of penitence, but of gratitude for the restoration of her brother. What, then, was the washing of the Lords feet with her tears? of what, I mean, was it the sign?–of repentance? of faith? of love? Of all three, I answer, all inseparable, all permeating one another, all sustaining and nourishing one another. The whole action, if a sincere one, could not have existed without all three. The Lords words, then, cannot have the slightest bearing on any post-reformation disputes respecting faith and works, faith and love, love as preceding forgiveness, or love as following it. They are emphatically natural words, describing the natural effect of the grace of God in the soul; for though grace be above nature, it yet works not unnaturally, but naturally, according to its own nature, and according to the nature of the human being who receives it. (M. F.Sadler, M. A.)
The true and believing penitent even in this life is saved
For–
1. We have salvation in the promises of it (2Co 7:1).
2. We have it in those graces which begin it (Joh 17:3; Tit 3:5; Tit 2:12; Joh 3:8).
3. We have it in the assurance of it. Doth the Lord say and shall He not do? His foundation standeth sure and hath His seal. And if this counsel be, of God as Gamaliel said in another case, ye cannot destroy it. (N. Rogers.)
The weeping penitent and the disdainful Pharisee
I. THE PRINCIPLE TO WHICH OUR LORD ATTRIBUTED HER SALVATION WAS HER FAITH. This was the medium through which the blessing was conveyed, and this was indeed the secret spring of all her proceeding. And in what way, we ask, could this individual have been saved except by faith? As for salvation by works, that was out of the question in her case. She was a sinner, as the Evangelist testifies; and therefore, instead of being justified by the law, was convicted by it as a transgressor. What was there then that could save her? Her relation to Abraham? That she had virtually renounced, and by advancing any plea on that ground would only have convicted herself of apostasy. The comparative innocence of her early years? The sacrifices of the law? These had no power to purify the conscience; nor could thousands of rams, or ten thousand rivers of oil have washed away a single stain. Might her repentance, then, have saved her, and her diligent efforts after reformation? Alas, the convictions and terrors of a guilty conscience furnish no propitiation for sin, and have in them more of fretfulness and irritation than of submission and loyal obedience. And as for the feelings of broken-hearted contrition, of genuine love, of all true devotion, these are the fruits and evidences of mercy already experienced; and therefore, instead of saving the soul, they show it to be already saved. Her faith saved her as accepting the blessing freely given her of God. And this view of faith refutes the notion of those who, from a mistaken zeal for morality, ascribe the saving efficacy of faith to the moral excellence of this principle as implying submission and obedience; for this is to make faith itself a work, and to ascribe salvation to ourselves in performing it. But in Scripture, salvation by faith is constantly opposed to all idea of desert on our part; for to him that worketh is the reward not reckoned of grace, but of debt; but to him that worketh not, but believeth on Him who justifieth the ungodly–that is, one in himself ungodly– his faith is counted for righteousness. We appropriate a gift, we have said, by accepting it; but does this acceptance merit the gift?
II. Having said this much of the nature of faith, it is fit we proceed to consider ITS GRACIOUS AND BLESSED EFFECTS AND EVIDENCES. For while faith saves us simply as receiving the Saviour, it is not to be forgotten that it is an intelligent, holy, and powerful principle: intelligent, as implying a just apprehension of mans state and of Gods character; holy, as being the gift of God, and the first fruit of His regenerating grace: powerful, as bringing us under the influence and authority of those great truths which it is its essential character to embrace. For let it not be thought that in matters of religion, those laws that regulate intelligent natures are reversed, or that any such strange anomaly can exist in the spiritual world as a soul that believes, yet neither feels nor acts. But instead of general language, behold the genuine effects of faith exemplified in her to whom our Lord addressed the words before us. My brethren, the graces observable in this woman are the natural fruits and proper evidences of faith, wherever it is found. The peculiarities of her situation could affect only the mode of expressing them. Is not penitence a natural and necessary effect of faith? In order of time, they are coincident and inseparable; for as there can be no impenitent believer, so neither can there be any unbelieving penitent; but in order of nature, since the discoveries of Divine truth are the means of awakening repentance, it is manifest faith must precede it, to give these discoveries effect. And faith, ushered in by contrition, has love for an inseparable associate. Thy sins are forgiven thee; and, in spite of the cavils of unbelief, to add, Thy faith hath saved thee, go in peace. My brethren, it is the glory of the grace of the gospel, that it enfolds the chief of sinners; and blessed are those who are enabled, as chief of sinners, to embrace this gospel grace. (H. Grey, D. D.)
In peace.
Peace
Peace is twofold.
1. There is a bad and appearing peace.
2. A true and sincere peace. Bad peace is threefold.
1. A defiled and polluted peace, as is that we find mentioned (Psa 2:1-2; Psa 9:21; Psa 83:4-6), so Ephraim against Manassah, Manassah against Ephraim; and both against Judah: Herod against Pilate, Pilate against Herod; and both against Christ. Est daemonum legio concors, there is such a peace as this amongst the devils; seven could agree well together in Marys heart, yea a legion we read of were in another. If a house be divided against itself it cannot stand.
2. A dissembled and counterfeited peace, when a man pretends peace, but intends mischief. So Joab spake peaceably to Abner when he stabbed him; Absolom invited Ammon to a feast when he intended to murder him.
3. An inordinate peace, which is when the greater and better obeys the less and inferior. So Adam obeyed Eve; Abraham yielded unto Lot, &c. None of these kinds of peace are here meant.
That peace which our Saviour speaks of is true and sincere peace, which St. Bernard thus tripleth.
1. External This is that peace we have with men for the time we live in this Rom 12:18).
(1) In the commonwealth, as when we are free from civil wars within, and foreign enemies without (Jer 29:7).
(2) In the family, or special places where we live, of which peace St. Peter (1Pe 3:12), and our Saviour (Mar 9:50).
2. Internal, which is the peace of conscience, proceeding from the assurance we have of Gods favour through Christ.
3. Eternal, which is that perfect rest and happiness, which the saints shall enjoy in heaven with God hereafter (Isa 57:2). The peace that our Saviour here speaks of to this woman is, that internal or pectoral peace, that stable and comfortable tranquility of conscience. Peace of conscience is the fruit of justification by faith. (Col 1:20; Eph Rom 5:1.) These texts of Scripture make strongly for the truth delivered. Alas for sinners! the misery of such as are not reconciled unto God, there is no peace to the wicked, saith my God (Isa 57:21). No peace, none with God, none with angels, none with men, none with the creatures. They are like unto Ishmael, whose hand was against every man, and every mans hand against him. They may well fear with Cain, Every one that findeth me will slay me. All creatures being Gods executioners, and ready pressed to do His will. In no place peace: what Solomon speaks of an ill wife may aptly be applied to an ill conscience. At no time peace.
But how doth this seeming or false peace of sinners differ from that peace which ariseth from assurance of Gods favour through faith in Christ?
1. The conscience of a sinner is quiet, for that it hath no sight nor sense of sin.
2. A benumbed conscience, though it be quiet yet it comforteth not.
3. A dead or benumbed conscience feareth not sin, nor Gods wrath for sin. But a good conscience is very fearful of giving God the least offence. As it was said of Hezekiah, that he feared God greatly, so is it with the godly.
4. From the unspeakable benefits that true peace brings along with it. What is it that can make a man happy, but attends on peace? It comprehends in the very name of it all happiness, both of estate and disposition. That mountain whereon Christ ascended though it abounded with palms, pines, and myrtles, yet it carried only the name of Olives, an ancient emblem of peace. So though many mercies belong unto a Christian, yet all are comprised under this one little word which is spelt with a few letters, peace. (N. Rogers.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 50. Thy faith hath saved thee] Thy faith hath been the instrument of receiving the salvation which is promised to those who repent. Go in peace. Though peace of conscience be the inseparable consequence of the pardon of sin, yet here it seems to be used as a valediction or farewell: as if he had said, May goodness and mercy continue to follow thee! In this sense it is certainly used Jdg 18:6; 1Sa 1:17; 1Sa 20:42; 1Sa 29:7; 2Sa 15:9; Jas 2:16.
THE affecting account of raising the widow’s son to life, Lu 7:11-17, is capable of farther improvement. The following may be considered to be sober, pious uses of this transaction.
In this resurrection of the widow’s son, four things are highly worthy of notice:-1. The meeting. 2. What Christ did to raise the dead man. 3. What the man did when raised to life: and 4. The effect produced on the minds of the people.
I. The MEETING.
1. It was uncommon: it was a meeting of life and death, of consolation and distress. On the one part JESUS, accompanied by his disciples, and an innumerable crowd of people, advance towards the gate of the city of Nain: on the other part, a funeral solemnity proceeds out of the gate, – a person of distinction, as we may imagine from the number of the people who accompanied the corpse, is carried out to be buried. Wherever Jesus goes, he meets death or misery; and wherever he comes, he dispenses life and salvation.
2. It was instructive. A young man was carried to the grave – an only son – cut off in the flower of his age from the pleasures, honours, profits, and expectations of life; a multitude of relatives, friends, and neighbours, in tears, affliction, and distress, accompanied the corpse. Behold the present life in its true point of light! How deceitful is the world! To hide its vanity and wretchedness, funeral pomp takes the place of the decorations of life and health; and pride, which carries the person through life, cleaves to the putrid carcass in the ridiculous adornments of palls, scarfs, cloaks, and feathers! Sin has a complete triumph, when pride is one of the principal bearers to the tomb.
And shall not the living lay these things to heart? Remember, ye that are young, the young die oftener than the old; and it is because so many of the former die, that there are so few of the latter to die.
3. It was an affecting meeting. The mother of this young man followed the corpse of her son; her distress was extreme. She had already lost her husband, and in losing her only son she loses all that could be reckoned dear to her in the world. She lost her support, her glory, and the name of her family from among the tribes of her people. Jesus sees her in this state of affliction, and was moved with compassion towards her. This God of goodness cannot see the wretched without commiserating their state, and providing for their salvation.
4. It was a happy meeting. Jesus approaches this distressed widow, and says, Weep not. But who, with propriety, can give such advice in a case like this? Only that God who can dry up the fountain of grief, and remove the cause of distress. Weep for thy sin, weep for thy relatives, weep after Christ, and God will infallibly comfort thee.
II. What Christ did to raise this dead man.
1. He came up, Lu 7:14. When the blessed God is about to save a soul from spiritual death, he comes up to the heart by the light of his Spirit, by the preaching of his word, and by a thousand other methods, which all prove that his name is mercy, and his nature love.
2. He touched the bier. God often stretches out his hand against the matter or occasion of sin, renders that public that was before hidden, lays afflictions upon the body; by some evil disease effaces that beauty, or impairs that strength, which were the occasions of sin; disconcerts the schemes and blasts the property of the worldly man. These were carrying him down to the chambers of death, and the merciful God is thus delivering him out of the hands of his murderers.
3. He commanded-Young man! I say unto thee, Arise. Sinners! You have been dead in trespasses and sins too long: now hear the voice of the Son of God. Young people! to you in particular is this commandment addressed. Delay not a moment: it will be more easy for you to return to God now than at any future time. And perhaps the present call may never be repeated. The sooner you hear the voice of God, the sooner you shall be happy.
III. What the man did when raised to life.
1. He sat up, Lu 7:15. When the quickening voice of God reaches the heart of a sinner, his first business is to lift up his head to contemplate the awful state in which he is found, and the horrible pit over which he hangs, and look about for a deliverer from the hell that is moved from beneath to meet him at his coming.
2. He began to speak. Prayer to God, for the salvation he needs, is indispensably requisite to every awakened sinner. Let him speak in prayer and praise; prayer for present salvation, and praise, because he is still out of hell. Let him also declare the power and goodness of God which have thus rescued him from the bitter pains of an eternal death.
3. He walked. He (Christ) presented him to his mother. Those who were carrying the corpse having heard the voice of the young man, immediately laid down the bier, and the young man stepping directly on the ground, Jesus took him by the hand and conducted him to his mother. What a change from the deepest affliction to the highest ecstacy of joy must have now taken place in this widow’s heart! Happy moment! – when the quickening power of Christ restores a prodigal son to a disconsolate parent, and a member to Christ’s mystical body, the Church militant!
IV. The effect produced on the minds of the people.
1. Fear seized them, Lu 7:16. A religious reverence penetrated their hearts, while witnessing the effects of the sovereign power of Christ. Thus should we contemplate the wonders of God’s grace in the conviction and conversion of sinners.
2. They glorified God. They plainly saw that he had now visited his people: the miracle proclaimed his presence, and that a great prophet was risen among them, and they expect to be speedily instructed in all righteousness. The conversion of a sinner to God should be matter of public joy to all that fear his name; and should be considered as a full proof that the God of our fathers is still among their children. See Lu 7:16.
3. They published abroad the account. The work of the grace of God should be made known to all: the Gospel should be preached in every place; and the miracle-working power of Christ every where recommended to notice. If those who are raised from the death of sin were more zealous in discoursing of, walking in, and recommending the Gospel of the grace of God, the kingdom of Christ would soon have a more extensive spread; and the souls thus employed would be incessantly watered from on high.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thy believing in me as he who have power on earth to forgive sins, and accordingly making application to me, and this thy faith working by love, Gal 5:6, producing in thee this hearty sorrow for thy sins, a subjection unto me, and such testifications of thy love as thou art able to make, hath been an instrumental cause of that salvation, which floweth from me as the principal cause, Rom 6:23. We have such another expression in Mat 9:22; Mar 5:34; though the saving here mentioned be much more excellent than that there spoken of. Faith is profitable both for the good things of this life, and those of the life which is to come; and with reference to both, salvation is ascribed to faith, as the instrumental cause, not to obedience and love, though the faith that doth us good must work by love, and be evidenced by a holy conversation.
Go in peace, is a phrase which was the usual valediction among the Jews, as much as our Farewell, or God be with you, they under the term of peace comprehending all good; but when we consider who it is that speaketh, and what immediately preceded, we have reason to think this was a more than ordinary compliment or farewell, even as much as is comprehended under the term peace, which, as I before said, is all good, but more especially that peace mentioned by the apostle, Rom 5:1, as an effect of faith. Go thy way a blessed and happy woman, and in the view and sense of thy own blessedness, and be not troubled at the censures and reflections of supercilious persons, who may despise or overlook thee because thou hast been a great sinner. God hath pardoned thy sins, and this I assure thee of; only take heed to keep and maintain that peace.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And he said to the woman,…. Notwithstanding the Pharisee’s censure, both of him and her:
thy faith hath saved thee; meaning either the object of her faith, himself, who was the author of eternal salvation to her; or that she, through faith in him, had received the blessings of salvation, pardon, righteousness, and life from him, and the joys and comfort of it; and had both a right unto, and a meetness for eternal glory and happiness:
go in peace; of conscience, and serenity of mind; let nothing disturb thee; not the remembrance of past sins, which are all forgiven, nor the suggestions of Satan, who may, at one time or another, present them to view; nor the troubles and afflictions of this present life; which are all in love; nor the reproaches and censures of men of a “pharisaic” spirit: go home to thy house, and about thy business, and cheerfully perform thy duty both to God and men; and when thou hast done thy generation work, thou shalt enter into eternal peace and joy.
Fuente: John Gill’s Exposition of the Entire Bible
In peace [ ] . Lit., into peace. See on Mr 5:34. ===Luk8
CHAPTER VIII
1 – 3. Peculiar to Luke.
Fuente: Vincent’s Word Studies in the New Testament
1) “And he said to the woman,” (eipen de pros ten gunaika) “Then he said directly to the woman,” as He spoke to her for the second time, Luk 7:48. He who had spoken about her now speaks assurance to her.
2) “Thy faith has saved thee;” (he pistis sou sesoken se) “Your faith has saved you,” Luk 8:50. Your trust in me, as Savior, has saved you, not your sorrows, tears, sacrifice, deeds, or love — not your good deeds, not your morality, not your ethical conduct, not your reputation, not your character, See? Rom 5:1; Eph 2:8-9; Rom 4:4-5; Act 10:43; Tit 3:5.
3) “Go in peace.” (poreou eis eirenen) “Go out and away into a state of peace,” with God and in your conscience, a peace sinners do not have. Isa 57:20-21, of heart, conscience, and soul, set free from the remorse and condemnation of former sins and unbelief, Ro 51; Joh 14:27; Joh 16:33.
Fuente: Garner-Howes Baptist Commentary
50. Thy faith hath saved thee. To repress those murmurings, (251) and, at the same time, to confirm the woman, Christ commends her faith. Let others grumble as they may, but do thou adhere steadfastly to that faith which has brought thee an undoubted salvation. (252) At the same time, Christ claims for himself the authority which had been given to him by the Father; for, as he possesses the power of healing, to him faith is properly directed. And this intimates that the woman was not led by rashness or mistake to come to him, but that, through the guidance of the Spirit, she had preserved the straight road of faith. Hence it follows, that we cannot believe in any other than the Son of God, without considering that person to have the disposal of life and death. If the true reason for believing in Christ be, that God hath given him authority to forgive sins, whenever faith is rendered to another, that honor which is due to Christ must of necessity be taken from him. This saying refutes also the error of those who imagine that the forgiveness of sins is purchased by charity; for Christ lays down a quite different method, which is, that we embrace by faith the offered mercy. The last clause, Go in peace, denotes that inestimable fruit of faith which is so frequently commended in Scripture. It brings peace and joy to the consciences, and prevents them from being driven hither and thither by uneasiness and alarm.
(251) “ Pour reprimer les murmures de ces gens;” — “to repress the murmurings of those people.”
(252) “ Qui t’a apporte certitude de salut;” — “which has brought thee certainty of salvation.”
Fuente: Calvin’s Complete Commentary
(50) Thy faith hath saved thee.From the merely controversial point of view these words have a value in ascribing the justification or salvation of the woman to faith, and not to love. Those who go deeper than controversy will find in them the further lesson that love pre-supposes faith. We cannot love any onenot even Godunless we first trust Him as being worthy of our love. She trusted that the Prophet of Nazareth would not scorn or reject her, and therefore she loved Him, and showed her love in acts, and, in loving Him, she loved, consciously or unconsciously, the Father that had sent Him.
Go in peace.The Greek form is somewhat more expressive than the English. Our idiom hardly allows us to say Go into peace and yet that is the exact meaning of the original Peace is as a new home to which the penitent is bidden to turn as to a place of refuge.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
50. Thy faith Our Lord rebukes not the insolent murmurers; but the more they murmur the more persistently does he assure the penitent. But it is her faith, not her love, that hath saved her. Our Lord here is beforehand with St. Paul in preaching justification by faith, and faith alone. It is faith which brings pardon, and pardon brings that Holy Spirit which inspires love. So that it is a faith which works by love and purifies the heart.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And he said to the woman, “Your faith has saved you. Go in peace.” ’
Then Jesus turned to the woman again and said, “Your faith has saved you. Go in peace.” He wanted her to know that in the end it was her faith in Him that had saved her. She had been delivered from a life of sin because she believed in Him. And now she could go with peace in her heart. ‘Who is this?’ She knew that He was her Saviour.
As we come to the close of the story perhaps we should consider its lessons. Firstly it demonstrates that all can be saved, no matter what their sins, if only they turn to God and believe in Jesus Christ. Secondly in the light of Ezekiel 16 it illustrates a call to Israel to repent of her spiritual adultery and return to the Lord in view of the fact that the everlasting covenant of the Messiah is now on offer. Thirdly it was a lesson to Simon about the courtesy that should be shown to a prophet of God and a gentle hint not to overlook the courtesies of life. Fourthly it revealed the authority of Jesus to make confident and specific declarations about the forgiveness of sins.
Fuente: Commentary Series on the Bible by Peter Pett
Luk 7:50. Thy faith hath saved thee, &c. Our Lord, contemning the malicious murmuring of the Pharisees, repeated his assurance, by telling the woman that her faith had saved her, and bidding her depart in peace; that is, impressed with a strong sense of the love of God, and filled with the divine pleasure which arises from that attainment. Go in peace, was an usual form of dismissing inferiors, and was an expression of the friendship and good wishes of the person speaking. There is an evident propriety in the phrase here, considering what had happened to discompose the spirit of this humble penitent. See ch. Luk 8:48; Luk 2:29. Mar 5:34. Jam 2:16 and Gen 44:17.
Inferences drawn from the history of the good Centurion, &c. Luk 7:1-16 of this chapter, and Mat 8:5-13 and the raising from the dead the widow’s son. No nation, no trade or profession, can shut out a simple honest heart from God. If this centurion was a foreigner by birth, yet was he a domestic in heart: he loved that nation which was chosen of God; and if he were not of the synagogue, yet did he build a synagogue: (Luk 7:5.) where he might not be a party, he would still be a benefactor. We could not love religion, were we utterly destitute of it.
We do not see this centurion come to Christ, as the Israelitish captain came to Elijah on Carmel,but with much suit, much submission,by others,by himself. Could we but speak for ourselves, as this captain did for his servant, what could we possibly want? What wonder is it, if God be not forward to give, where we care not to ask, or ask as if we cared not to receive?
Great variety of suitors resorted to Christ; one for a son, another for a daughter, a third for himself; I see none come for his servant but this one centurion: nor was he a better man than a master. His servant is sick; he does not drive him out of doors, but lodges him at home; and then seeks to Christ for aid with most humble importunity. Had the master been sick, the faithfullest servant could have done no more: he is unworthy to be well served, who will not sometimes wait upon his followers. It behoves us so to look down upon our servants here on earth, as that we may still look up to our Master who is in heaven.
There was a paralytic, whom faith and charity brought to our Saviour, and let down through the uncovered roof, in his bed. Why was not this centurion’s servant so carried, so presented?One and the same grace can yield contrary effects. They, because they believed, brought the patient to Christ; he, because he believed, brought not his servant to him. Their act argued no less desire, his argued more confidence; his labour was less, because his faith was more; and hence we find that it met an ample reward; Jesus saith unto him, I will come and heal him, Mat 8:7.
As he said, so he did; the word of Christ is his act, or concurs with it: he went as he spake. O admirable return of humility! Christ will go down to visit the sick servant: the master of that servant says, Lord, I am not worthy that thou shouldest enter under my roof, Luk 7:6. The Jewish elders, who went before to mediate for him, could say, He was worthy for whom Christ should do this miracle, Luk 7:4. He for himself says, he is not even worthy of Christ’s presence. And yet, while he confesses himself thus unworthy of any favour, he approves himself worthy of all. Had not Christ been before in his heart, he could not have felt himself so unworthy to entertain that divine Guest within his house: God ever delighteth to dwell under the lowly roof of a humble breast.
It is fit that the foundation should be laid deep, where the building is high: the centurion’s humility was not more low, than his faith was lofty; that reaches up unto heaven, and in the face of human weakness descries Omnipotence. Only say the word, and my servant shall be whole, Luk 7:7.
But what foundation had this steady confidence of the good centurion?He saw how powerful his own word was with those under his command, Luk 7:8. (though himself was under the command of another) the force whereof extended to absent performances. Well therefore might he argue, that a free and unbounded power could give infallible commands, and that the most obstinate disease must yield to the beck of the God of nature. Weakness may shew us what is in strength; as by one drop of water we may see what is in the main ocean.
I wonder not that this centurion was kind to his servants,for his servants were dutiful to him. He need but say, Do this, and it is done: these mutual respects draw on each other. They that neglect to please, cannot justly complain of being neglected. They should rather say, “Oh, could I but be such a servant to my heavenly Master, as the centurion’s servants to him.Alas! every one of his commands says, Do this,and I do it not: every one of his prohibitions says, Do it not,and I do it.” He says, “Go from the world,I run to it:” he says, “Come to me,I run from him. Woe is me! this is not service, but enmity: how can I look for favour, whilst I return rebellion?” It is a gracious Master whom we serve: there can be no duty of ours which he sees not, acknowledges not, crowns not. We could not but be happy, if we could but be officious.
What can be more marvellous than to see Christ marvel? Luk 7:9. All marvelling supposes an ignorance going before, and a knowledge following, some unexpected accident. Now who wrought this faith in the humble penitent centurion, but He that wondered at itHe who is equally willing to give the same faith, yea, more abundantly, to all who sincerely seek it. Yet he wondered, to teach us much more to admire that, which He at once knows and holds admirable. Our wealth, beauty, wit, learning, honour, may make us accepted of men; it is our faith, with its gracious consequences, which alone will make God in love with us. There are great men, whom we justly pity; we can esteem, love, and admire none but the gracious.
It is not more the shame of Israel, than the glory of this centurion, that our Lord says, I have not found so great faith, &c. Luk 7:9. Where we have laid our tillage, manure, and seed, who would not look up for a crop? But if the comparatively uncultured fallow yield more than the arable, how justly is the unfruitful ground near to a curse! Our Saviour did not muster this aweful testimony to himself, but he turned him about to the people, and spake it in their ears, at once to excite their shame and emulation. It is well if any thing can enkindle in us holy ambition. Dull and base are the spirits of that man, who can endure to see another overtake him in the way, and outrun him to heaven.
If the prayers of an earthly master prevailed so much with the Son of God for the recovery of a servant, how shall not the intercession of the Son of God prevail with his Father in heaven for us his impotent children upon earth, who cast all our care upon him? What can we want, O Saviour, while thou suest for us, and we put our trust in thee? He who gave thee for us, can deny thee nothing for us, can deny us nothing for thee, if we make thee our confidence.
But turn we away hence, and follow the beneficent Saviour to Nain. No sooner has he raised the centurion’s servant from the palsy and his bed, than he raises the widow’s son from death and the bier. His providence has so contrived his journey, that he meets with the sad pomp of a funeral; a sorrowful widow, attended by her weeping neighbours, is following her only son to the grave,a young man, the only sonthe only child of his mother, and she was a widow. Surely there was not a circumstance in this spectacle that did not command compassion. Nay, when God himself would describe the most passionate expression of sorrow that can attend the miserable, he can but say, O daughter of my people, gird thee with sackcloth, cover thyself with ashes; make lamentation and bitter mourning, as for thine only son.
Such was the loss, such the sorrow of this disconsolate mother: nor words nor tears can suffice to discover it: a good husband may make amends for the loss of a son; had the root been left entire, she might better have spared the young branch: but, alas! now both are cut up, all the stay of her life is laid low with a stroke; she seems abandoned to the very perfection of misery.
And yet, now, when she gave herself up for a forlorn mourner, past all capacity of redress,even now, the God of comforts meets her, pities her, relieves her! Here was no solicitor but his own compassion; in other cases he was sought and sued to. O thou merciful God, none of our secret sorrows can be either hid from thine eyes, or from thine heart; and when we are past almost all our hopes, all human possibilities of help, then art thou nearest to thy people for deliverance.
Here was a conspiration of all parts to the exercise of mercy. The heart had compassion; (Luk 7:13.) the mouth said, weep not; the feet went to the bier; the hand touched the coffin; the power of the Deity raised the dead: what the heart felt, was secret to itself; the tongue, therefore, expresses it in words of comfort, Weep not.
Alas! what are words to passions so strong and so just as her’s? To bid her not to weep, who had lost her only son, was apparently to persuade her to be miserable, and not feel it. Concealment does not remedy, but aggravate sorrow; therefore, that with the counsel not to weep, she might see cause of compliance, his hand seconds his tongue. His hand arrests the coffin, and sets free the prisoner of death: Young man, I say unto thee, Arise: and instantly he that was dead sat up. The Lord of life and death speaks with command: it is no more hard for his almighty word, which gave all things their being, to say, Let them be repaired, than let them be made.
Behold now this young man, thus miraculously awakened from his deadly sleep, descending joyfully from the bier, wrapping his winding sheet about his loins, casting himself down in passionate thankfulness at the feet of his Almighty Restorer, and adoring that divine power which had remanded his soul to her forsaken lodging! Doubtless the first utterance of that returning soul was couched in words of the highest praise and wonder. It was the mother whom our Lord pitied in this act, and not the son: as for her sake therefore he was raised, so to her hands was he delivered, (Luk 7:15.) that she might acknowledge that soul given to her, not to the possessor.
Who is there that cannot feel the amazement and extasy of joy which throbs in this revived mother’s heart, when her son now salutes her from another world? How soon is the funeral banquet turned into a new birth-day feast! What strivings were here to salute the late carcase of their restored neighbour! What aweful and admiring looks were now cast on the Lord of life! How gladly did every tongue celebrate both the work and the author! The great Prophet is raised up, &c. Luk 7:16. (See the Annotations.) They were not yet acquainted with God manifest in the flesh, though this miracle might well indeed have assured them of more than a prophet. However, they shall see reason enough to know that the prophet who was raised up to them, was himself the God that now visited them; and who at length shall do for his faithful saints, far more than he had yet done for this young man!-raise them from death to life, and translate them for ever from dust to glory!
REFLECTIONS.1st, When Jesus had finished his discourse in the audience of the people, an occasion offers to confirm by a miracle the truths that he had been declaring. We have had the same history in Mat 8:5; Mat 8:34. Different circumstances are here inserted, such as the centurion’s sending the elders of the Jews, and afterwards his friends, before he came himself, as it seems probable he did at last; but his application by them was in fact the same as if he had come in person at first.
1. Hearing the fame of Jesus, and having faith in him, he greatly desired his help in behalf of a sick servant, whose fidelity and diligence had endeared him to his master; and supposing that he, who was a Gentile, and a Roman officer, might not so easily obtain the favour, he engaged the elders of the Jews to be advocates for him, who readily undertook to serve him, as being under great obligations to him. They earnestly therefore besought Jesus for him, as one worthy his regard, having ever testified a great respect for the Jewish nation and religion, and at his own expence built them a synagogue for divine worship. Note; (1.) A servant truly faithful and industrious deserves that esteem which he thus studies to engage. (2.) It is good to have an interest in their prayers whom the Lord Jesus respects.
2. As Christ was in the way to the centurion’s house, he no sooner heard of his condescension, than in great humility he sent other friends in his name, as unwilling to give the Lord this trouble, and counting his house unworthy of such a guest, and himself undeserving of his honoured presence; which was indeed the reason why he did not in person at first make the application. He professes his faith to be such in Christ’s power, that all diseases would obey his orders, more readily than even the soldiers the word of their commanding officer; and that Christ need not be present to perform the cure; if he spoke, he believed it would be instantly done.
3. Christ expresses his admiration and approbation of such uncommon faith: even among all the Jewish people had never yet appeared so remarkable an instance of humble assured faith, as in this Gentile; therefore he puts honour upon him, and with pleasure grants his request. The disease immediately departed; and the persons who had been sent from the centurion’s house, on their return found the servant perfectly restored to health. Note; True humility, and firm trust in his power and love, above all things commend us to the Saviour’s regard.
2nd, Another notable miracle wrought the day after the former, is here recorded.
1. The place where it was done was in the gate of the city, in the presence of all the multitude who followed Jesus, and of the company who attended the funeral; so that there was no want of evidences to attest the certainty of the fact.
2. The subject of the miracle was the dead corpse of a young man which they were then carrying to his grave, the only son of an afflicted widow, and all the circumstances of the case rendered it peculiarly affecting. (1.) He was a son, an only son, probably the staff of her old age; a warning to every one who looked upon his bier, not to promise themselves continuance here; for childhood and youth are vanity. (2.) His mother was a widow; one terrible stroke of death had separated her from the partner of her bosom. This son alone remained to cheer her solitude, the staff of her age, and now he too is taken away; so numerous, so repeated, are our troubles in this vale of misery and tears: like Job’s messengers of evil, scarcely is the sound of one out of our ears, before another more grievous follows. May every pang that we feel, but disengage us from the world, and teach us to seek more earnestly our rest above; then shall our severest losses prove our truest gain.
3. Compassion moved the Saviour’s bosom. He ever tenderly felt for human woe, and unasked he brings relief. It was kind in those who attended this poor disconsolate widow, to condole with her, and endeavour to alleviate her sorrows. They could but weep with her; Jesus alone was able to say unto her, Weep not; and, by removing the cause, to wipe away the tears from her eyes. Jesus approaching the bier whereon the corpse lay, the bearers halted; and with a word of power, in all the majesty of essential Deity, he said, Young man, I say unto thee, Arise: instantly his spirit returned; he that was dead sat up on the bier where he was stretched out, all his senses were perfectly restored, and he began to speak; when with delight Jesus delivered him back to his transported mother. Note; (1.) The bowels of Jesus yearn over the miserable; and in all the afflictions of his believing people he is afflicted. Let the mourners remember that Jesus compassionates their sorrows; and if he does not appear to restore those dear pledges which are gone from our arms, he will bring us together, if faithful, at a resurrection-day. (2.) Though Jesus might justly have claimed a right in him whom he had thus restored to life, he delivered him to his mother, intimating to us the great obligation lying on children to be dutiful to their parents, and a comfort and support to them in their old age.
4. Amazement and fear seized on the beholders. Astonished at this evidence of divine power, they glorified God for such an eminent instance of his goodness, and more especially that at last he had sent the Great Prophet, the expected Messiah, and in mercy visited his people: for these works of wonder proclaimed aloud that this was he who should come. Swiftly the fame of Jesus spread through Judea, and the country round; this amazing miracle bespoke his character; and among the rest John’s disciples carried the report to their master, now bound in prison for his zeal and fidelity. Note; When dead souls are raised up to newness of life, we must give the glory to God: and these miracles, blessed be his name, have not yet ceased.
3rdly, The passage of history given us, Luk 7:19. &c. was before recorded. It contains,
1. The message sent by John from his prison, not so much for his own satisfaction, as for the sake of his disciples, whose faith needed every confirmation, when combated by all the national prejudices so early imbibed. They found nothing of that grandeur and earthly greatness about Jesus, which they expected in the Messiah.
2. The answer of Jesus. His works, as well as words, sufficiently bespoke his real character. In the presence of the messengers from John, he performed a multitude of miraculous cures, and dispossessed many evil spirits; then bid them report to their master what they had heard and seen, that the blind see, the lame walk, the lepers are cleansed, the dead are raised, evidences incontestable of his mission as the Messiah, and figures of the more beneficial works which he came to perform on the souls of men; opening the eyes of the understanding, strengthening the impotent, curing the most inveterate habits of sin, and the desperate wickedness of the heart, and quickening the dead in trespasses and sins; for which end, to the poor the gospel is preached, wherein were fulfilled the prophesies which had gone before concerning him, Isa 61:1; Isa 35:5-6. Psa 72:13 and lest, notwithstanding, they should be in danger of stumbling at the meanness of his appearance, and the enmity wherewith he was treated by the most respected characters of the Jewish people, the chief-priests, scribes, and Pharisees, he cautions them against being offended at these things; since he alone was happy and blessed, who through all this cloud of prejudice received him as the Christ, and believed in his word.
3. When the disciples of John were departed, Jesus began to give him just and high commendations. He was a man of unshaken fortitude and unwavering fidelity, uniformly bearing testimony to Christ, and not plying like a reed under the contradiction of sinners, but boldly testifying against their iniquities: dead to the delights of sense, and the glory of the world, he affected not soft raiment as a courtier, but as a mortified prophet lived what he preachedgreater in one sense than any of the former prophets, as the immediate forerunner of the Messiah, and as seeing him appear of whom they spake. His success also was great; multitudes who heard him, and many of the vilest sinners, even publicans, affected by his discourses, glorified God, acknowledging their own sins, and the just punishment due to them; and in humble penitence sought for pardon, submitting to John’s baptism, and professing thereby for the future to devote themselves to God’s service. But the proud and self-righteous Pharisees, puffed up with the vain conceit of their own excellence, fancied that they were just persons who needed no repentance; therefore in general they rejected his preaching, and refused to submit to his baptism, thereby sealing themselves up under wrath: and the case is much the same to this day. Those who are converted by the ministry of the word, are chiefly of the common people, and many whom the self-righteous despise as vile and abandoned: while the rulers pay little regard to the gospel-word, the wise men of this world disregard it as foolishness; and the persons of most admired apparent goodness cannot bear to be set on a level with the chief of sinners, cannot stoop to receive the grace of Jesus freely, and thus perish in their pride.
4. Christ upbraids the perverseness of the men of that generation. No similitude could sufficiently describe their wilfulness and obstinacy; like froward and surly children, who would not join their companions when in their play they imitated either a feast or a funeral. Thus the austerities of John, his life of self-denial, and doctrine of repentance, disgusted them, and they reproached him as melancholy, or a demoniac. The Son of man, on the other hand, more familiarly associated with others, refused not an invitation to a wedding, or a feast; and they reviled him as a glutton, a drunkard, and a loose companion. But wisdom is justified of all her children; those who are truly made wise unto salvation, justify God in those methods which he uses for their conversion, and approve and honour the Lord Jesus, who is the wisdom of God, in all his works and ways. Note; (1.) They who resolve to cavil, will never want a handle. (2.) Different men and ministers have different tempers and manners; some are naturally more austere and reserved, others more free and open; some more powerfully urge the thunders of Sinai upon the sinner’s conscience, others dwell upon the softer accents of gospel-grace. And this diversity of dispensations in which men are led, is beautiful, though malice will find a like matter of objection against both. (3.) We must take care not to judge of others by ourselves; not branding on the one hand the reserved, as morose; nor, on the other, charging innocent freedom as licentiousness; but ever put the most candid constructions on men’s tempers and manners,
4thly, Our Lord behaved himself courteously to all; and though the Pharisees had shewn themselves his bitter enemies, he refused not the invitation of one of them, and readily went to eat at his house. And we are told,
1. A singular circumstance which happened on that occasion. A woman, whose character had been notoriously infamous, but by the preaching and grace of the Redeemer was become a real penitent, came in, urged by her deep affection for her Lord; and standing behind him as he lay along, (which was their custom at meals,) with penitential tears she bedewed his feet, wiped them with her once-braided, but now dishevelled hair, and kissing them in humble adoration, anointed them, as a token of her high respect, with precious ointment from an alabaster box. Note; (1.) They who truly draw near to Jesus, cannot but feel their hearts bleed at the remembrance of past ingratitude. (2.) A soul that loves the Lord Jesus, counts nothing too good to employ in his service. (3.) When the eyes, full of adultery, become fountains of tears; and all the ornaments of pride, the lure of lust, are laid aside; these are blessed symptoms of a happy change.
2. The Pharisee was highly offended at Christ for suffering such a woman to approach him; and thought within himself, if Jesus were the prophet that he pretended to be, he must have known, and spurned from his feet a creature so infamous. Thus while persons of a proud and self-righteous spirit are looking with contempt on a poor harlot, and saying, Stand by thyself, come not near me, I am holier than thou, they are not aware that this high conceit of themselves, and contempt of others, is in God’s sight an abomination far greater, even than those outward evils which they condemn in others.
3. Christ justifies the woman from Simon’s censures. The Pharisee questioned Christ’s prophetical character; therefore the Lord, by answering his thoughts, will give him an evidence of it, and draw the poor woman’s vindication from his own lips: and this he does by an apposite parable; having informed Simon that he had something of importance to say him, to which he professes himself all attention.
(1.) The parable respected two debtors, the one of whom owed ten times more than the other; but being both insolvent, the creditor freely forgave them. Christ here-upon appeals to Simon for an answer, Which of the two will love their gracious benefactor most? The reply was evident, He to whom most was forgiven. The debt is sin, and sinners are deep in arrear to God; they have never paid him the obedience which they owe, and are become liable to the arrests of judgment. All are guilty; but some are more notorious offenders, and have sinned with greater aggravations than others; yet the least transgressor is an insolvent debtor; he can never make God a compensation for the least of his iniquities, and must perish eternally with the vilest, unless he is convinced of his sinfulness, and flies to the free grace of God in Jesus Christ. In him there is plenteous redemption; the chief of sinners, who come to him, are sure of finding pardon through the ransom that he has paid; and none who come to him, shall be in any wise cast out. A sense of this abounding grace will not fail to engage the believer’s heart; and in proportion to the sense that he has of his own guilt, should his gratitude be for the rich mercy vouchsafed to him. The chief of sinners are bound to become the chief of saintsto love much, because the Lord has forgiven them much.
(2.) Christ applies the parable to the case before him. This woman was the debtor who owed the five hundred pence, and she had been forgiven; no wonder, therefore, that her expressions of gratitude were singular; for which, so far from being condemned, she rather deserved to be commended. All that she had done, flowed from this source; and herein she had exceeded Simon in her returns of love, as much as she had done in the offensiveness and notoriety of her transgressions. (1.) Instead of the water which he had neglected to bring, she had, with penitential tears, bedewed his feet, and wiped them with her hair. (2.) The kiss of peace and salutation Simon had not given to his sacred guest; but this poor sinner had not ceased to express her humble gratitude and love, by repeatedly kissing even his feet. (3.) The common civility of oil to anoint his head the Pharisee had withheld; but she had poured this costly ointment on his feet, the expression of her faith in him as the Messiah, and of that unfeigned regard which made her account the greatest cost well employed in his service: therefore he seals afresh the pardon which he had bestowed upon her, on account of which she loved him so greatly; while such as Simon, who were less acquainted with their own guilt and sinfulness, and did not see their great need of a pardon, would feel themselves less obliged to the Saviour’s grace, and testify, as Simon had done, less regard for him.
(3.) He particularly addresses himself to the poor woman, to silence her fears, and encourage her under the Pharisee’s frowns. He repeats his assurances, Thy sins are forgiven thee; and though he knew the murmurs which this raised, and the offence that it gave among the Pharisaical tribe, who were at the table, as if his arrogating such a power was impious, nay, blasphemous, he, so far from receding, confirms her pardon, which, through faith in him, she now assuredly possessed; and therefore he bids her go in peace; every fear of guilt removed, her conscience at ease, regardless of the reproaches of the proud, and waiting confidently for the rest that remaineth for the people of God. Note; (1.) As nothing renders us so fearful as the consciousness of guilt, we need promise upon promise to encourage our trust and hope. (2.) Faith alone can pacify the conscience, and produce that evangelical sorrow and genuine love, which worketh repentance unto salvation not to be repented of.
Fuente: Commentary on the Holy Bible by Thomas Coke
Luk 7:50 . Jesus enters not into explanation in answer to these thoughts, but closes the whole scene by dismissing the woman with a parting word, intended to confirm her faith by pointing out the ground of her spiritual deliverance.
-g0- -g0- -g0- .] “ fides , non amor; fides ad nos spectat, amore convincuntur alii,” Bengel.
] as Luk 8:48 . See on Mar 5:34 .
REMARK.
From the correct interpretation of this section it is manifest of itself that this passage, peculiar to Luke, contains nothing without an adequate motive (Luk 7:37 ) or obscure (Luk 7:47 ); but, on the contrary, the self-consistency of the whole incident, the attractive simplicity and truth with which it is set forth, and the profound clearness and pregnancy of meaning characteristic of the sayings of Jesus, all bear the stamp of originality; and this is especially true also of the description of the woman who is thus silently eloquent by means of her behaviour. This is in opposition to de Wette (comp. also Weiss, II. p. 142 ff.). A distorted narrative (Schleiermacher), a narrative from “a somewhat confused tradition” (Holtzmann), or a narrative gathering together ill-fitting elements (Weizscker), is not marked by such internal truth, sensibility, and tenderness.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1503
THE SINNERS FAITH
Luk 7:50. And he said to the woman, Thy faith hath saved thee; go in peace.
TO associate with the ungodly world is by no means expedient for those who have been redeemed out of the world. Yet there is a certain degree of intercourse with them which is both proper and desirable. There is a medium between an affecting of their society for our own gratification, and a contemptuous separation from them. Our blessed Lord has exhibited, as in every thing else, so in this also, a perfect pattern. When invited by a Pharisee to dinner, he accepted the invitation with a view to instruct him and do him good: and when a woman who had been a notorious sinner came to him at the Pharisees house, he did not refuse her admission to his presence, but received with kindness the expressions of her regard, and, commending her faith, imparted to her both the blessings and the comforts of his salvation.
The particular notice which our Lord took of the womans faith, and the reward he gave her on account of it, leads us naturally to consider,
I.
The marks and evidences of her faith
The first thing that calls for our attention is,
1.
Her zeal
[She had doubtless seen many of our Lords miracles, and heard many of his discourses; and though she was not yet one of his avowed followers, yet, having received good to her soul, she was desirous of honouring him to the utmost of her power. For this purpose she sought him out in the Pharisees house, and went to him with a full determination to shew him some signal mark of her regard.
Now this argued no little zeal. As being of the weaker sex, she was the more liable to be condemned as officious, impertinent, and obtrusive. And being of a notoriously vile character, she was particularly obnoxious to insult and contempt. But unmindful of these things, she went uninvited, to the house of a proud Pharisee (where she was least of all likely to meet with any favour) and (indifferent to the construction that might be put upon her conduct by any censorious spectators, or even to the treatment she might receive from any of them) in the presence of the whole company expressed to him all that was in her heart.
And what was it that enabled her thus to despise all shame, and to triumph over the fear of man? Doubtless it was her faith: for the Apostle says, This is the victory that overcometh the world, even our faith.]
2.
Her humility
[Though she was bent on executing her pious purpose, she was solicitous to do it in as private and modest a manner as she could. She therefore went behind him as he lay upon the couch [Note: They did not sit at table as we do, but lay on couches.], and, having easy access to his feet, placed herself there, without attracting the notice of the company, or interfering with the conversation that might be passing at table.
This also was a strong mark and evidence of her faith. She knew his august character, and felt herself unworthy to enter into his presence; yea, she accounted it the very summit of her ambition to be permitted to kiss his feet. It was in this way that the faith of the centurion and others shewed itself [Note: Luk 7:6-7. Mar 5:25-28.]; and though, through the remaining pride and ignorance of their hearts, young converts often, like Jehu, seek the notice and applause of men, humility will always be found to exist in the soul in exact proportion to our faith.]
3.
Her contrition
[No sooner had she placed herself near the Saviour, than all her sins presented themselves to her mind, and filled her with deep compunction. Instantly she burst into a flood of tears, with which she bathed, as it were, the feet of her Lord, while she embraced them, in hopes of finding mercy from the friend of sinners.
Now it is the property of faith to look on him whom we have pierced, and mourn [Note: Zec 12:10.]. Yea, the more lively faith any have possessed, the more abundant has been their self-lothing and self-abhorrence [Note: Job 42:6. Isa 6:5. 1Ti 1:15.]. We cannot doubt therefore but that faith was the principle from whence her humiliation flowed.]
4.
Her love
[While she wept over the Saviours feet, she wiped them with the hairs of her head, and kissed them, and anointed them with odoriferous ointment. It was not possible for her to manifest stronger tokens of her affection.
And was not this also an evidence of her faith? Had she been an unbeliever, she would have seen no beauty or comeliness in Jesus that deserved her admiration [Note: Isa 53:2.]: but believing in him, she accounted him fairer than ten thousand, and altogether lovely [Note: Son 5:10; Son 5:16.]; according to that declaration of the Apostle, To them that believe, he is precious [Note: 1Pe 2:7.].]
5.
Her confidence
[She would not have ventured to approach the Pharisee in this manner, because she knew that he would despise her in his heart, and dismiss her with scorn. But she felt no apprehension of such treatment from the Saviour. She well knew his condescension and compassion; and therefore without reserve, and without fear, she cast herself upon his mercy.
In this too she shewed the strength of her faith. Unbelief would have suggested many doubts; Will he receive me? Will he deign to look upon such an abandoned wretch? But faith enabled her to approach him under a full persuasion, that whosoever came to him should in no wise be cast out.]
It was not in vain that she thus approached the Saviour; as we shall see, while we consider,
II.
The fruits and consequences of her faith
Though despised and condemned by the Pharisee, she was well rewarded by her Lord. She obtained from him,
1.
The pardon of her sins
[Numerous as her iniquities had been, they were all in one moment blotted out from the book of Gods remembrance. Jesus, who had all power on earth to forgive sins, pardoned all her offences, and cast them, as it were, behind him into the very depths of the sea. What a blessed fruit and consequence of her faith was this! Had she been subjected to all the evil treatment that could have been shewn her, she would have had no reason to regret that conduct by which, she had obtained so inestimable a blessing.
And was this peculiar to her? Shall not we also have our iniquities forgiven, if we apply to him in humility and faith? Shall the greatness of our sins be any bar to our acceptance with him, if we repent and believe? Let the word of God be deemed worthy of any credit, and all such apprehensions will vanish in an instant [Note: Act 13:39. Isa 1:18.] ]
2.
An assurance of her acceptance
[Twice did our Lord repeat to her the joyful tidings, that her sins were pardoned, and that her soul was saved; and to confirm it, he bade her depart in peace. What a cordial must this have been to her drooping spirit! How transported must she have been with the joyful sound! And what comfort must she enjoy through life in a sense of the Divine favour!
But neither was this peculiar to her. It is true, that many real Christians never attain to this high privilege: but it is owing to the weakness of their faith: if their faith operated as hers did, if it shewed itself in such humility, such contrition, such love, such confidence, such zeal, they also should hear him say to them, Be of good cheer; thy sins are forgiven thee. What though he should not utter it by an audible voice from heaven, can he not reveal it to the soul by his Spirit, and enable us to say, My beloved is mine, and I am his [Note: Son 2:16.]? Yes: let us only glorify him to the utmost of our power, and he will give us a peace that passeth all understanding [Note: Php 4:7.], and a full assurance of hope unto the end [Note: Heb 6:11. See also 2Ti 1:12; 2Ti 4:8.].]
3.
Everlasting happiness and glory
[In the declaration of Jesus she received both a pledge and an earnest of her eternal inheritance. Nor can we doubt but that, after waiting her appointed time upon earth, she was admitted to the enjoyment of her Lord in heaven, not any longer to weep at his feet, but to sit with him on his throne, and to participate his glory.
Thus also shall it be with all who truly believe: they shall never perish, but shall have eternal life [Note: Joh 3:16.] ]
From this history we may learn,
1.
The nature of faith
[We cannot too carefully inquire into the nature of faith; for there is nothing respecting which so many, and such fatal, mistakes are made. Faith is not a mere assent to any doctrines whatsoever; but it is a living principle in the soul, which evidences itself by precisely such a regard to Christ as this woman manifested on this occasion. Would we then ascertain whether our faith be genuine and saving? let us inquire whether it lead us to Christ, in spite of all obstacles from without or from within, with humility and contrition, with love and confidence? For in proportion as we abound in these graces, or are destitute of them, we either possess, or are destitute of, a living faith.]
2.
The excellence of faith
[Admirable were the graces which this woman exercised; yet not one of them was noticed by our Lord: he overlooked them all; and noticed that only which was least apparent, and which every one else would have overlooked, namely, her faith. He knew that this was the root or principle from whence all her other graces sprang. It was this that led her so to honour him; and therefore he determined to honour it. And must not that be excellent which he so highly regarded, so studiously searched out, and so eminently distinguished?
But what is it that he here assigns to her faith? it is nothing less than the saving of her soul: he passes by all her other graces as having no weight or influence whatever in her justification before God, and specifies her faith as that which saved her. Is it possible to bestow a higher commendation on it than this?
If it be asked, why faith is thus distinguished above all other graces? we answer, it is because faith unites us unto the Saviour, and interests us thereby in all that he has done and suffered for us: but this cannot be said of any other grace whatever; and therefore, though every other grace adorns the soul, no grace but faith will save it.
Let us all seek to attain right sentiments on this most important point, and pray with the Apostles, Lord, increase our faith.]
3.
The condescension of Christ to believing penitents
[If a person of an abandoned character, however changed in his conduct, should come to us when in the midst of company, and that company of a higher order and Pharisaic cast, and should express such affection for us, our pride would be apt to rise; and, while we blushed for the degradation we seemed to suffer, we should be ready to condemn him for his unseasonable intrusion, or perhaps to suspect that he was deranged in his mind. But Jesus accounted himself honoured by the testimonies of the womans regard: and, though he could not but know what reflections would be cast upon his character on account of his kindness to her, he vindicated her conduct, and richly recompensed her kind attentions.
Thus will he do to every believing penitent. He will compensate the scoffs of an unbelieving world by manifest tokens of his approbation. He will not regard the quantity or quality of a mans past offences; but will speak peace to his soul, and in due time wipe away all tears from his eyes for ever. O that we might all consider this, and experience it to our eternal joy!]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
REFLECTIONS
My soul! behold thy Lord, in the many sweet views of Him presented in this chapter. See him in his mercy, hastening to the relief of the centurion’s servant. Behold him manifesting what the Holy Ghost had marked of his character, when exercising his sovereign authority as God, blended with the tenderness of his manhood, at the gate of the city Nain. Oh! who that beheld my God and Savior, in that moment, of turning the widow’s tears into joy, and raising her son from the dead, but would have cried out with the Prophet, and echoed to his blessed words, behold! your God is come to save you! And who that beheld the poor penitent in the house of the proud Pharisee, and the gracious mercy and condescension of Jesus to her sorrows, but would have hailed the happy hour of God’s faithful promise confirmed; I even I am he that blotteth out thy transgressions, and will not remember thy sins.
And is it not the same in the present hour? Is the Lord’s arm shortened that he cannot save? Is his ear grown heavy, that he cannot hear? Precious, precious Lord Jesus! how sweet to my soul the assurance, that as thy person, so thy purpose admits of no change. Jesus Christ! the same yesterday and today, and forever.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
50 And he said to the woman, Thy faith hath saved thee; go in peace.
Ver. 50. Go in peace ] Faith hath virtutem pacativam, Rom 5:1 . It lodgeth a blessed calm in the conscience, and fortifies the heart against all discouragements. Men may mutter, as here they did, but the answer, or rather demand of faith is, Who shall condemn? it is Christ that justifieth, Rom 8:34 . Better be envied than pitied.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
50. ] See on Luk 7:47 . The woman’s faith embraced as her own, and awoke her deepest love on account of, that forgiveness, which the Lord now first formally pronounced.
, 1Sa 1:17 ; not only ‘in peace,’ but implying the state of mind to which she might now look forward.
Fuente: Henry Alford’s Greek Testament
Luk 7:50 . Concerned only about the welfare of the heroine of the story, Jesus takes no notice of this, but bids her farewell with “thy faith hath saved thee, go into peace”. J. Weiss (Meyer) thinks Luk 7:49 may be an addition by Lk. to the story as given in his source.
Fuente: The Expositors Greek Testament by Robertson
Luke
GO INTO PEACE
Luk 7:50
We find that our Lord twice, and twice only, employs this form of sending away those who had received benefits from His hand. On both occasions the words were addressed to women: once to this woman, who was a sinner, and who was gibbeted by the contempt of the Pharisee in whose house the Lord was; and once to that poor sufferer who stretched out a wasted hand to lay upon the hem of His garment, in the hope of getting healing-filching it away unknown to the Giver. In both cases there is great tenderness; in the latter case even more so than in the present, for there He addressed the tremulous invalid as ‘daughter’; and in both cases there is a very remarkable connection hinted at between faith and peace; ‘Thy faith hath saved thee, go in peace.’
Now, there are three things that strike me about these words; the first of them is this-
I. The dismissal of the woman.
Jesus Christ says to us, if we have been saved by our faith, ‘Go!’ And He intends two things thereby. First, to teach us that it is good for us to stand by ourselves, to feel responsibility for the ordering of our lives, not to have a visible Presence at our sides to fall back upon, but to grow by solitude. There is no better way of growing reliant, of becoming independent of circumstances, and in the depths of our own hearts being calm, than by being deprived of visible stay and support, and thus drawing closer and closer to our unseen Companion, and leaning harder and heavier upon Him. ‘It is expedient for you that I go away.’ For solitude and self-reliance, which is bottomed upon self-distrust and reliance upon Him, are the things that make men and women strong. So, if ever He carries us into the desert, if ever He leaves us forsaken and alone, as we think, if ever He seems-and sometimes He does with some people, and it is only seeming-to withdraw Himself from us, it is all for the one purpose, that we may grow to be mature men and women, not always children, depending upon go-carts of any kind, and nurses’ hands and leading-strings. Go, and alone with Christ realise by faith that you are not alone. Christian men and women, have you learned that lesson-to be able to do without anybody and anything because your whole hearts are filled, and your courage is braced up and strengthened by the thought that the absent Christ is the present Christ?
There is another reason, as I take it, for which this separation of the new disciple from Jesus was so apparently mercilessly and perpetually enforced. At the very moment when one would have thought it would have done this woman good to be with the Lord for a little while longer, she is sent out into the harshly judging world. Yes, that is always the way by which Christian men and women that have received the blessing of salvation through faith can retain it, and serve Him-by going out among men and doing their work there. The woman went home. I dare say it was a home, if what they said about her was true, that sorely needed the leavening which she now would bring. She had been a centre of evil. She was to go away back to the very place where she had been such, and to be a centre of good. She was to contradict her past by her present which would explain itself when she said she had been with Jesus. For the very same reason for which to one man that besought to be with Him, He said, ‘No, no! go away home and tell your friends what great things God has done for you,’ He said to this woman, and He says to you and me, ‘Go, and witness for Me.’ Communion with Him is blessed, and it is meant to issue in service for Him. ‘Let us make here three tabernacles,’ said the Apostle; and there was scarcely need for the parenthetical comment, ‘not knowing what he said.’ But there was a demoniac boy down there with the rest of the disciples, and they had been trying in vain to free him from the incubus that possessed him, and as long as that melancholy case was appealing to the sympathy and help of the transfigured Christ, it was no time to stop on the Mount. Although Moses and Elias were there, and the voice from God was there, and the Shechinah cloud was there, all were to be left, to go down and do the work of helping a poor, struggling child. So Jesus Christ says to us, ‘Go, and remember that work is the end of emotion, and that to do the Master’s will in the world is the surest way to realise His presence.’
II. Now, the second point I would suggest is-
So He says to each of us: ‘If you have been saved by faith, I open the door of this great palace. I admit you across the boundaries of this great country. I give you all possible forms of peace for yours.’ Peace with God-that is the foundation of all-then peace with ourselves, so that our inmost nature need no longer be torn in pieces by contending emotions, ‘I dare not’ waiting upon ‘I would,’ and ‘I ought’ and ‘I will’ being in continual and internecine conflict; but heart and will, and calmed conscience, and satisfied desires, and pure affections, and lofty emotions being all drawn together into one great wave by the attraction of His love, as the moon draws the heaped waters of the ocean round the world. So our souls at rest in God may be at peace within themselves, and that is the only way by which the discords of the heart can be tuned to one key, into harmony and concord; and the only way by which wars and tumults within the soul turn into tranquil energy, and into peace which is not stagnation, but rather a mightier force than was ever developed when the soul was cleft by discordant desires.
In like manner, the man who is at peace with God, and consequently with himself, is in relations of harmony with all things and with all events. ‘All things are yours if ye are Christ’s.’ ‘The stars in their courses fought against Sisera,’ because Sisera was fighting against God; and all creatures, and all events, are at enmity with the man who is in antagonism and enmity to Him who is Lord of them all. But if we have peace with God, and peace with ourselves, then, as Job says, ‘Thou shalt make a league with the beasts of the field, and the stones of the field shall be at peace with thee.’ ‘Thy faith hath saved thee; go into peace.’
Remember that this commandment, which is likewise a promise and a bestowal, bids us progress in the peace into which Christ admits us. We should be growingly unperturbed and calm, and ‘there is no joy but calm,’ when all is said and done. We should be more and more tranquil and at rest; and every day there should come, as it were, a deeper and more substantial layer of tranquillity enveloping our hearts, a thicker armour against perturbation and calamity and tumult.
III. And now there is one last point here that I would suggest, namely:
Our Lord said to both these women: ‘Thy faith hath saved thee.’ To the other one it was even more needful to say it than to this poor penitent prostitute, because that other one had the notion that, somehow or other, she could steal away the blessing of healing by contact of her finger with the robe of Jesus. Therefore He was careful to lift her above that sensuous error, and to show her what it was in her that had drawn healing ‘virtue’ from Him. In substance He says to her: ‘Thy faith, not thy forefinger, has joined thee to Me; My love, not My garment, has healed thee.’
There have been, and still are, many copyists of the woman’s mistake who have ascribed too much healing and saving power to externals-sacraments, rites, and ceremonies. If their faith is real and their longing earnest, they get their blessing, but they need to be educated to understand more clearly what is the human condition of receiving Christ’s saving power, and that robe and finger have little to do with it.
The sequence of these two sayings, the one pointing out the channel of all spiritual blessing, the other, the bestowment of the great blessing of perfect peace, suggests that the peace is conditional on the faith, and opens up to us this solemn truth, that if we would enjoy continuous peace, we must exercise continuous faith. The two things will cover precisely the same ground, and where the one stops the other will stop. Yesterday’s faith does not secure to-day’s peace. As long as I hold up the shield of faith, it will quench all the fiery darts of the wicked, but if I were holding it up yesterday, and have dropped it to-day, then there is nothing between me and them, and I shall be wounded and burned before long. No past religious experience avails for present needs. If you would have ‘your peace’ to be ‘as the waves of the sea,’ your trust in Christ must be continuous and strong. The moment you cease trusting, that moment you cease being peaceful. Keep behind the breakwater, and you will ride smoothly, whatever the storm. Venture out beyond it, and you will be exposed to the dash of the waves and the howling of the tempest. Your own past tells you where the means of blessing are. It was your faith that saved you, and it is as you go on believing that you ‘Go into peace’.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
50.] See on Luk 7:47. The womans faith embraced as her own, and awoke her deepest love on account of, that forgiveness, which the Lord now first formally pronounced.
, 1Sa 1:17; not only in peace, but implying the state of mind to which she might now look forward.
Fuente: The Greek Testament
Luk 7:50. , moreover He said) Jesus confirms the woman in her faith against all doubts. The same expression is found, ch. Luk 8:48, Luk 17:19, Luk 18:42.-, faith) not thy love. Faith has regard to ourselves: by love others are convinced [and convicted of their own want of love, in many cases, as in this instance].- ) So LXX. 1Sa 1:17. So below, ch. Luk 8:48.
Fuente: Gnomon of the New Testament
Forgiveness
And he said unto the woman, Thy faith hath saved thee; go in peace.Luk 7:50.
The woman in this story is described as a sinner. But there was something in her not dead to good, and one day she had stood on the edge of the crowd when all the publicans and sinners drew near to Jesus to hear Him, and had heard Him with the rest. As she listened and looked on His face, it dawned upon her that there was something in the world of which she had never dreamed. She had often seen good people, or those who were counted such, men and women who drew in their robes as they passed her that they might not be defiled by her touch; but here was One whose goodness was unmistakable, who was pure and holy through and through, yet who did not repel such as she, but received sinners and ate with them. Often she had mourned her lost innocence, but never till now had she believed in the possibility of restoration. Now she did believe. A holy One who receives sinners, who is inexorable to sin but infinitely gracious to the sinful, is forgiveness incarnate; He is a pledge of reconciling and restoring love that sweeps away every sense of human wrongs. And as the woman looked upon Jesus, her heart dissolved in penitence and love unutterable, and she was born again.
So when she hears that He is in the Pharisees house, what can she do but hasten thither, and brave the cruel, scornful looks of the respectable people there, to get near Him who has loosed her bonds? She finds no difficulty in making her way to the table. Silently she kneels behind Him, with a cruse of ointment in her hand. She meant to pour it on His feet, which the attitude at table made easy to do; but before she can open it, her heart opens, and tears of thankfulness and sweet penitence rain down so abundantly as to wet His feet, inflicting an indignity when she had meant an honour. She has nothing at hand to repair the fault, and so, with a touch she looses the hair, which it was shameful to let down in public, and, with the ingenuity and abasement of love, makes it a towel. Then, gaining confidence and carried farther than she had dared to intend, she lays her lips, sinful as they were, on His feet, as if asking pardon for the tears that would come, and only then applies the ointment, her only wealth. This woman that was a sinner and Judas are the only two recorded as having touched the Lord with their lips. Love may be bold even while penitent, and Jesus does not withdraw His foot from such a kiss.
Softer than silent, penitential tears,
Sweeter than nard upon His sacred feet,
Fell His dear pity on her shame and fears,
Calming the heart that once so wildly beat.
Oh, tender Saviour, how Thy heart was moved
Because so very, very much she loved!
I
The Act of Forgiveness
1. Forgiveness is an act of Godan act originative, antecedent, fertile. God must begin. This is the secret that burns through all the strong appeals of St. Paul and St. John as they reiterate their conviction that nothing of our own enters into the primary movement of our justification. No goodness at all of ours drew out a response from the co-operating favour of God. It was our badness, not our goodness, that drew it from Heaven. It was pity for our perishing that moved the Father to send His Son to save the world. While we were yet weak, in due season Christ died for the ungodly. Not because we loved God, but because we could not love Him, did His love for us break out over us in His Son. God first loved us while still we loved sin rather than holiness, in order that, by loving us, He might restore to us the lost power of loving Him. The heat of His love alone it is that wakes up in our cold hearts the forgotten love for Him.
2. God makes forgiveness available by sending us His Son. Has He no forgiveness without the shedding of blood? Yes indeed; He is ever ready, He has never ceased to be ready, to forgive. But His ready forgiveness is shut up, of melancholy necessity, within Himself. It can discover no way by which to enter, no point of attachment by which to lay hold. The love of God wanders round this bitter, inhospitable world, and can find no haven that is not barred.
Therefore it is that He sends His Son, in whom His forgiveness can find a road into the repellent earth, into this repugnant humanity. Gods expelled forgiveness, as all other doors are bolted, will open a way for itself; as no man will admit it, it will itself become a man, that it may find admittance. God will forgive man in spite of man. Gods forgiveness issues out of Heaven in the shape of a Man, wearing human flesh. Jesus Christ is the Forgiveness of the Father. The Father had already forgiven the world when He sent His Son to be born of the Virgin Mary, to be crucified under Pontius Pilate. The Son arrives, bringing with Him the pardon of the Father; and this pardon is effectual. For there is now in man one spot at least clean from defilement, on which the eyes of Gods purity can afford to rest. There is now, amid the loveless herds of sinners, one Heart at any rate upon which the Father can risk the outpouring of His love; one Body, amid the hopeless and the faithless, and the diseased, which can admit the rushing power of the transfiguring Spirit.
Just as a secret act of Gods original energy underlies all our natural lifeone act, prevenient, enduring, hiddenso a secret act of forgiveness, original, enduring, prevenient, underlies all our regenerate life. God spoke once, Let us make man; and lo, in the unending force of that fiat, we all are, we have our being. God spoke once in Christ, Let us work out mans forgiveness; and in the everlasting power of that one word, so spoken and done, the new race of the forgiven finds itself existing, the Church of the redeemed rises, grows, gathers, swarming upward out of some hidden will, as clouds that make and build themselves out of the very vacancy of air under the strong eye of the risen sun.1 [Note: H. S. Holland, Creed and Character, 225.]
3. Jesus gladly takes up the task assigned to Him. With Divine authority He says, Thy sins are forgiven thee. He approaches the fallen with a boundless sympathy, and draws them to Himself by the spiritual law of attraction. He came from an infinite height into this world, that He might be near sinners, able to touch them, and ready to be touched. It was to take their nature upon Him in the very likeness of sinful flesh, that they might feel Him closer still, and that He might not be ashamed to call them brethren. It was to become sin for them, though He knew no sin; that He might bear it, first by pity, then by sacrifice, and at last by pardon. This is the great and Godlike plan, the very heart of the reason why He lifted up His feet to the long desolations, and touched the soil of our sin-stricken earth. And now He is only carrying out His grand plan in one of its applications when He draws the sinner near Him, and suffers her to clasp His feet that she may feel she is in contact with Gods infinite and saving mercy. It is a ray of the glorious Sun of Righteousness, whose going forth is from the end of the heaven, and His circuit unto the ends of it, which He has made to glance into this womans soul and to stray across this Pharisees threshold, that men may be made to see how the Son of God came to win back their hearts, and may learn that, while He hates the sin, He loves the sinner with yearning, quenchless compassion. If the sinners heart is ever gained, thus it must be, when He who in His character is undefiled, separate from sinners comes so close to them in sympathy, and stretches out a hand to them, stainless in purity, but filled with pardons. The Pharisee, when he sees it, sets it down as folly. But wisdom is justified of her children, and God hath abounded toward us in all wisdom and prudence, because He hath abounded in the riches of his longsuffering.
Once in old Jerusalem
A woman kneeled at consecrated feet,
Kissed them, and washed them with her tears,
What then?
I think that yet our Lord is pitiful:
I think I see the castaway een now!
And she is not alone: the heavy rain
Splashes without, and sullen thunder rolls,
But she is lying at the sacred feet
Of One transfigured.
And her tears flow down,
Down to her lipsher lips that kiss the print
Of nails; and love is like to break her heart!
Love and repentancefor it still doth work
Sore in her soul to think, to think that she,
Even she, did pierce the sacred, sacred feet,
And bruise the thorn-crownd head.
O Lord, our Lord,
How great is Thy compassion!1 [Note: Jean Ingelow.]
4. Forgiveness comes first to us, who have nothing, not even love, to pay with, and it unlocks the flood-gates of the heart as nothing else will. We are not pardoned because we love, but we love because we are pardoned. We are pardoned because He loves us, and the knowledge of His forgiving love melts our hearts. Jesus seems here to teach us that there must be this experience of forgiveness before there is real and deep love. Certainly the principle involved in these words has been proved true in all the history of Christianity since they were spoken. Forms of Christianity which minimize sin, and have little to say about pardon, have always been, and always will be, cold and stagnant. The one power that set souls aflame with a holy and self-sacrificing love is the experience of Gods pardoning mercy in Jesus Christ. The measure of our consciousness of forgiven sin will be the measure of our love.
She sat and wept beside His feet; the weight
Of sin oppressd her heart; for all the blame,
And the poor malice of the worldly shame,
To her was past, extinct, and out of date,
Only the sin remaind,the leprous state;
She would be melted by the heat of love,
By fires far fiercer than are blown to prove
And purge the silver ore adulterate.
She sat and wept, and with her untressd hair
Still wiped the feet she was so blest to touch;
And He wiped off the soiling of despair
From her sweet soul, because she loved so much.
I am a sinner, full of doubts and fears,
Make me a humble thing of love and tears.2 [Note: Hartley Coleridge.]
II
The Condition of Forgiveness
1. Some would regard love as a condition of forgiveness. And they point to the text, Her sins, which are many, are forgiven; for she loved much. Love is indeed the complement of faith. The expression for she loved much would seem to favour the view that love rather than faith is the saving grace. But the word for in this connexion is not causative but illative. Moreover Christ Himself says presently, Thy faith hath saved thee. Faith and lovethis is the logical and chronological order. For, as Tyndale said, Faith is the mother of love.
Faith is the first motion of the soul away from itself, away from its own interest and self-seeking, back to God the Mighty Giver. Faith, then, is the germ of love. Once let the current of the will be set running towards God in faith, and the whole force of the passionate soul of man will be drawn into the stream, will pour itself along the channel opened until it flows with the full, swelling flood of love. In faith, the eye of the soul looks away from itself: in love, the entire heart follows the direction of the eye. Faith must begin; there is no love without faith; the souls motions remain locked, dammed, and barred, until faith gives them free opening.1 [Note: H. S. Holland.]
Were not those sweets, though humbly shed
That hairthose weeping eyes
And the sunk heart that inly bled
Heavens noblest sacrifice?
Thou that hast slept in errors sleep,
Oh, wouldst thou wake in heaven,
Like Mary kneel, like Mary weep,
Love much, and be forgiven?2 [Note: Thomas Moore.]
2. The text confirms the teaching of the whole incident in reference to the human condition of forgiveness, which it plainly declares to be not love but faith. The order is first faith, which has for its under side the consciousness of sin and helplessness, and for its upper side trust in Jesus, the sin-bearer. On faith follows pardon, to which we contribute nothing, and which we have but to receive through our faith. To pardon received succeeds answering love, gratitude blended with penitence, all the deeper because we know ourselves forgiven. To such love are granted the acceptance of its poor offerings, a vindication against the sarcasms of cold critics, a confirmation of the pardon received already, and a calm peace, in which henceforward to abide and advance.
(1) How does faith save? It saves by bringing the soul into vital union with God. A railway train is standing on the line. The engine has full pressure of steam; the bell rings; the locomotive moves; but the carriages stand still. What is the trouble? The engine backs up and tries again, but with the same result. What is the trouble? The coupling has not been made. A link makes all the difference. There are foolish people who are acting thus all the while, trying to reach heaven without the coupling of faith. It is impossible. Faith is the sine qu non because it brings us into oneness with God through our Mediator Christ Jesus, so that our destiny is bound up with His for ever and ever. When once we believe, our life is for evermore hid with Christ in God.
The woman took Jesus at His word. Man though He was, somehow she felt that when He spoke God spoke, and that He could do as He said. She felt that this Man had the value of God. And, trusting Him, she felt in her soul the rest of Gods forgiveness. And now
The opening heavens around her shone
With beams of sacred bliss.
Earth was Paradise Regained; freedom was hers and a clean soul, the peace of God entered her heart.1 [Note: G. S. Walker, The Pictures of the Divine Artist, 72.]
When God, the ever-living, makes
His home in deathly winter frost,
And God, the ever-loving, wakes
In hardening eyes of woman lost,
Then through the midnight moves a wraith:
Open the door, for this is Faith.
Open the door, and bring her in,
And stir thy hearts poor fires that shrink.
Oh, fear to see her pale and thin,
Give love and dreams to eat and drink;
For Faith may faint in wandering by
In that day thou shalt surely die.2 [Note: Edward Ellis.]
(2) Saving faith implies penitence. In the case of the sinful woman there was penitence too deep for wordsthe broken and contrite heart which God will not despise, a loathing of sin which this Pharisee cannot understand, and a glowing love which made his frown forgotten in the irresistible attraction to a Saviours feet. What worlds of emotion may be passing within, where man cannot look, a bitterness of grief which the heart alone knows, and a joy with which no stranger can intermeddle! He knows it who is its Author and its End. He sees the birth of an immortal spirit, the glow and grandeur of a second creation better than the first, and welcomed with gladder songs. But all the while the poor Pharisee, in presence of its tokens, can understand it no more than he can hear the angels who rejoice over it; and he complacently charges with ignorance Him who searches the heart, and proudly condemns her who is being acquitted by the Judge of all!
At the gateway of the Parthenon in Athens was an altar dedicated to Tears. No sacrifices were consumed, no votive offerings placed upon it; but the sorrowing bowed there and wept out their sorrows. It was the shadowing forth of a great truth; to wit, The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, thou wilt not despise (Psa 51:17). Dearer to God than all the misereres of the chanting Pharisees is the cry of the returning prodigal. He sees him bowed with penitence, and goes out to meet him while he is yet a great way off.1 [Note: D. J. Burrell, Christ and Men, 253.]
(3) The deepest penitence does not imply the greatest sin. The highest degrees of sin-consciousness may be experienced by the man who is outwardly the most correct in conduct, and who has ever been,
Thro all this tract of years
Wearing the white flower of a blameless life.
The greatest saint may know and feel himself to be the chief of sinners. It is Paulthe man so conspicuously Christ-like, so unique in Christian excellencewho so characterizes himself. It is the Psalms of Davidthe man after Gods own heartthat are so blotted with tears, and so vocal with sobs of distress and penitential prayers. It is that eminent saint, Francis of Assisi, of whom it is said that he wept so much over his sins that he injured his eyesight, and who, in reply to remonstrance, said: I would rather choose to lose the sight of my body than to repress those tears by which the interior eyes are purified that they may see God. It was George Herbert who, when he lay dying, said: I am sorry I have nothing to present to my merciful God but sin and misery, but the first is pardoned, and a few hours will put an end to the latter.
One thing very remarkable during those last years must have struck all who conversed intimately with Erskinehis ever deepening sense of the evil of sin, and the personal way in which he took this home to himself. Small things done or said years ago would come back upon him and lie on his conscience, often painfully. Things which few other men would have ever thought of again, and which when told to others would seem trifling or harmless, were grievous to him in remembrance. I know that God has forgiven me for these things, he would say, but I cannot forgive myself.1 [Note: Principal Shairp, in Letters of Thomas Erskine of Linlathen, 378.]
There is no better test of spiritual growth than increasing sensitiveness to the repulsiveness of all kinds of sin, and deepening consciousness of the constant peril from it in which every human soul lives. In the greatest saint there are all the possibilities which, being worked out, make the greatest sinner; and the truer the saintliness the deeper the consciousness of this fact. The materials out of which heaven and hell are builded are found in every life, and the man who slowly builds heaven within him has constantly the terrible knowledge that he has only to put his hand forth in another direction in order to build hell; both are within reach.2 [Note: H. W. Mabie, The Life of the Spirit, 24.]
Amos Barton, in George Eliots Scenes of Clerical Life, had been an affectionate husband but now that Milly was laid in the grave he re-lived all their life together, with that terrible keenness of memory and imagination which bereavement gives, and he felt as if his very love needed a pardon for its poverty and selfishness. What, then, must our love seem like when it is compared with the Love Divine? If any man will bring his lifeeven the best part of itto the Light in which is no darkness at all, he will have enough discovered to be much forgiven.3 [Note: G. S. Walker, The Pictures of the Divine Artist, 79.]
III
The Peace of Forgiveness
1. Go in peace. The phraseology employed is not the ordinary phraseology of that familiar Old Testament leave-taking salutation which was the good-bye of the HebrewsGo in peace. But we read occasionally in the Old Testament a slight but eloquent variation. It is not Go in peace, as out Authorized Version has it, but Go into peace; and that is a great deal more than the other. Go in peace refers to the momentary emotion; Go into peace seems, as it were, to open the door of a great palace, to let down the barrier on the borders of a land, and to send the person away upon a journey through all the extent of that blessed country. Jesus Christ takes up this as He does a great many very ordinary conventional forms, and puts a meaning into it. Eli had said to Hannah, Go into peace. Nathan had said to David, Go into peace. But Eli and Nathan could only wish that it might be so; their wish had no power to realize itself. Christ takes the water of the conventional salutation and turns it into the wine of a real gift. When He says Go into peace, He puts the person into the peace which He wishes him, and His word is like a living creature, and fulfils itself.
2. We continue in peace by continuing in the life of faith. For peace, like pardon, is dependent on faith. If we would enjoy continuous peace, we must exercise continuous faith. The two things will cover precisely the same ground, and where the one stops the other will stop. Yesterdays faith does not secure to-days peace. As long as I hold up the shield of faith, it will quench all the fiery darts of the wicked, but if I were holding it up yesterday and have dropped it to-day, then there is nothing between me and them, and I shall be wounded and burned before long. No past religious experience avails for present needs. If you would have your peace to be as the waves of the sea, your trust in Christ must be continuous and strong. The moment you cease trusting, that moment you cease being peaceful. Keep behind the breakwater, and you will ride smoothly, whatever the storm. Venture out beyond it, and you will be exposed to the dash of the waves and the howling of the tempest. Your own past tells you where the means of blessing are. It was your faith that saved you, and it is as you go on believing that you go into peace.
3. The gift of peace does not carry with it exemption from lifes struggle. But although the upper waters of the ocean may be brushed by the breeze, or even violently disturbed by the tempest, where the ocean is deep the depths are unmoved. Trust in God deepens the spiritual life; it carries it down into the heart of things. It is by it that duty loses a certain hardness which sometimes repels us, however much we acknowledge its dignity and its claim; it is by it that the varying experiences of life come to us with the real force of teaching. The past is no empty story for us, viewed only with regret; the present is no chance condition of things, to which we give no patient thought. We are sure that there is a Providence which has been ordering all things well, even though its purposes of love have sometimes been thwarted by our sins. And thus our trust deepens our repentances, makes our confessions more searching and sincere; or, even when we are dissatisfied with our confessions and repentances, enables us with loving confidence to feel sure that, as we know our intentions are right, all that is wanting will be supplied from the merits of our Masters Passion and from the treasures of His grace.
Christian faith does not wriggle out of the responsibilities that attach to a human life, but it does bring in the thought of a mighty hand that guides and protects; and that itself brings calm and gladness. The advanced guard that had to be all eyes and ears is glad to slip into the rear, and let somebody else take the task of finding the path and looking out for the enemy. The officer that has had charge of the great ship as it ploughs its way through the stormy night feels a lightened burden when he comes down from the bridge, and knows that there is somebody else on the look-out. You fathers have got far more anxious faces than your little children have, because they trust, and you are responsible for them. And though it is no pillow for laziness, yet it is an anodyne for anxiety, when we remember that if our believing grasps God in Christ, it is His business to look after us; and we may leave ourselves in His hands. So there will come stealing into the heart that trusts, just because it does trust, a strange calm like the centre in a cyclone, where there is absolute repose, and the sail hangs lank and straight in the windless air, however storms may rage madly all round about it.1 [Note: A. Maclaren.]
4. At the very moment when one would have thought it would do this woman good to be with the Lord for a little while longer, she is sent out into the harshly judging world. Yes, that is always the way by which Christian men and women who have received the blessing of salvation through faith can retain it, and serve Himby going out among men and doing their work there. The woman went home. It was a home, if what they said about her was true, that sorely needed the leavening which she now would bring. She had been a centre of evil. She was to go away back to the very place where she had been such, and to be a centre of good. She was to contradict her past by her present, which would explain itself when she said she had been with Jesus. For the very same reason for which, to one man that besought to be with Him, begged that he might remain, He said, No, no; go away home and tell your friends what great things God has done for you, He said to this woman, and He says to you and me, Go, and witness for Me. Communion with Him is blessed, and it is meant to issue in service for Him.
One day Brother Masseo said to St. Francis: I wonder why the whole world runs after thee more than after others, and all men want to see thee and hear thee and obey thee? Thou art not fair of body, thou art not deeply learned, thou art not of noble birthwhy does the whole world run after thee? When St. Francis heard this, he rejoiced in his soul and turned his eyes to heaven, and stood a long time thus, with soul lifted up to God; and when he came to himself he kneeled down and gave thanks and praise to God, and turned to Brother Masseo and said to him with great spiritual power: Do you wish to know why this happens to me? Do you wish to know why the whole world runs after me? For I knew that thing from the all-seeing God, whose eyes see the good and the bad over all the earth. For these most holy eyes have nowhere seen a greater, more miserable, poorer sinner than I; because in all the earth He has found no more wretched being to do His wonderful work, which He wishes to have done, therefore He has chosen me, so as thus to put to shame the noble, the great, strength and beauty, worldly wisdom, that all may know that all power and all virtue come from Him and not from creatures, and that no one can exalt himself before His face; but he who praises himself, let him praise himself in the Lord, for His is the honour and the power for ever and ever.1 [Note: J. Jrgensen, St. Francis of Assisi, 74.]
If one reads a book like the Confessions of Saint Augustine, one sees what an intensely individualistic conception permeates it. The new light which breaks in upon him only enlightens him as to his relations with God, it does not arouse in him any impulse to the service of other men. It does not occur to him that to arrange comfortably and securely for ones own tranquillity and salvation, to have, so to speak, a private understanding with God, is in the least a selfish conception. It seems to Augustine the most natural thing in the world. Then that belief begins to alter insensibly, and the highest spirits begin to turn away in shame from a conception of religion which is merely a desire for moral security, a stoical ideal, a deliberate practising to become superior to pain and calamity by avoiding the desires and designs which are quenched and marred by suffering, an attempt at invulnerability. More and more do the highest spirits perceive that their duty is to the brotherhood of man; that there is much preventible sorrow and misery in the world, and that their work is to persuade men to prevent it.2 [Note: A. C. Benson, Thy Rod and Thy Staff, 140.]
Forgiveness
Literature
Atwool (H. C.), At His Feet, 15.
Bourdillon (F.), The Parables of our Lord Explained and Applied, 30.
Brown (J. Baldwin), The Divine Treatment of Sin, 135.
Burrell (D. J.), The Gospel of Gladness, 310.
Burrell (D.J.), Christ and Men, 246.
Cuckson (J.), Faith and Fellowship, 123.
Davies (T.), Expositions on the Epistle to the Philippians, 526.
Holland (H. S.), Creed and Character, 219.
Leach (C.), Sunday Afternoons with Working Men, 269.
Little (W. J. K.), The Journey of Life, 143.
Maclaren (A.), After the Resurrection, 249.
Roberts (W. P.), Liberalism in Religion, 17.
Vaughan (J.), Sermons (Brighton Pulpit), x. (1873), No. 818; New Ser., xi. (1875), No. 945.
Walker (G. S.), The Pictures of the Divine Artist, 69.
Fuente: The Great Texts of the Bible
Thy: Luk 8:18, Luk 8:42, Luk 8:48, Luk 18:42, Hab 2:4, Mat 9:22, Mar 5:34, Mar 10:52, Eph 2:8-10, Jam 2:14-26
go: Ecc 9:7, Rom 5:1, Rom 5:2
Reciprocal: Exo 4:18 – Go in peace 1Sa 1:17 – Go 1Sa 20:42 – Go in peace 1Sa 25:35 – Go up 2Ki 5:19 – Go in peace Isa 57:2 – enter into Mat 5:4 – General Mat 8:10 – I have Mat 15:28 – be it Luk 17:19 – thy faith
Fuente: The Treasury of Scripture Knowledge
CHRIST AND THE PENITENT
And He said to the woman, Thy faith hath saved thee.
Luk 7:50
This woman was a very parable of penitence.
I. A serving woman.She stands; she is not kneeling, as she is generally painted; she stands. It is the attitude of work and service. And service is above prayer; it includes it. And as we saw in our Lords words to St. Peter, the best language of repentance is workwork done for Jesus. Let every penitent do something; do it tearfully, and let it be real office, undertaken for Christ. Work awakens feeling; work expresses feeling; work establishes feeling; and work consecrates feeling. She stood. A serving womanmore serving than all the servants at the feast.
II. Let us examine the service.You will find all the traits of a really penitent heart.
(a) Tears. The woman standing there at Jesus feet weeps. What do her tears say? For tears speak many languages. Were they sorrow? Was it simply the meltings of a heart? Was it a strong emotion? Was it happiness? Was it love? All, but chiefly the last. We know, from our Lords own words to His host Simon, that already, at that moment, the woman was forgiven, and that she knew she was forgiven. Those tears had in them the seven beautiful tints of the rainbow of penitencesorrow, tenderness, spiritual feeling, joy, hope, heaven, love. She used her weeping. They were no idle tears of sentiment, but were turned to good account; they washed the feet of Jesus.
(b) Contact. Is that impossible? Is He too far off? Is there no contact now? Dont think so. If I weep true tears, Jesus is here. And in those tears, He sees of the travail of His soul and is satisfied. If I stoop to the meanest member of His mystical body, and do something to refresh that member, that member is His foot, and in that member He acknowledges Himself!
(c) Service. And when the woman had washed His feet with her tears, she wiped them with the hairs of her head. It was beautifully tender! Natures ornament made spiritual grace; the smallest things and the loveliest elicited in the service of Christ.
And then in the sweet gush of her deep, reverent, modest love, the woman stooped down to kiss her dear Masters feet. Oh! it is a beautiful thingwhich an angel might envya passion sanctified!
(d) Consecration. And now, no wonder that, having given service, tears, beauty, love, her whole body, her whole soulshe adds her pocket. She anoints His feet with the precious ointment in the alabaster box. The rest, it may be, was to the Man,this, to the God. The rest, to Himself,this, to His office.
Perhaps she had in her mind His burial. But still more, by that ointment she confessed her Priest, her King, her Anointed One, in Christ. Be sure of this, if you do not give your property to Christ, you have never given yourself. It is a sure test.
Fuente: Church Pulpit Commentary
0
Her faith saved her, but it does not say faith alone. She had performed the works for which her sins were forgiven.
Fuente: Combined Bible Commentary
7:50 And he said to the woman, Thy faith hath saved thee; {g} go in peace.
(g) He confirms with a blessing the benefit which he had bestowed.
Fuente: Geneva Bible Notes
Jesus concluded the incident by giving the woman a further word of encouragement and clarification. It was her faith, not her love, that had resulted in her salvation, of which her forgiveness was a part. Consequently she could depart at peace about her condition even though others might continue to regard her as a "sinner" (cf. Luk 8:48; Luk 17:19; Luk 18:42). Here salvation has the larger meaning of spiritual deliverance. This is clear because of Jesus’ previous comments about forgiveness and the lack of reference to physical deliverance (i.e., healing). Likewise the common Jewish farewell, "May God’s peace be yours" (Jdg 18:6; 1Sa 1:17; 2Sa 15:9; 1Ki 22:17; Act 16:36; Jas 2:16), assumes a larger meaning when connected with spiritual salvation. This woman was able to go into a lasting condition of peace because of her faith (cf. Rom 5:1).
". . . Luk 7:36-50 is the first of three reported occasions (see Luk 11:37-54; Luk 14:1-24) on which Jesus is invited to dine at a Pharisee’s house, and each of the three is a comparatively lengthy scene. This type-scene repetition suggests that this is a characteristic situation during Jesus’ ministry and one of special interest to the narrator. Each of these scenes is an occasion of conflict." [Note: Tannehill, 1:178.]
"Jesus’ parable of the two debtors and His comments to Simon and the woman teach a number of lessons: (a) Salvation is the result of God’s gracious work received by faith. (b) God graciously forgives the debt of sin that no one can repay. (c) Peace with God is possible because of the forgiveness of sins. (d) The more one understands forgiveness, the more love he will have for Christ. (e) Humble service stems from a heart of gratitude for God’s grace." [Note: Bailey, p. 117.]