41 And he said, Two men were in debt to a certain man of business: one had a debt of five hundred pence, and the other of fifty.
But that servant went out, and meeting one of the other servants, who was in debt to him for one hundred pence, he took him by the throat, saying, Make payment of your debt.
Death overtook our father in the waste land; he was not among those who were banded together with Korah against the Lord; but death came to him in his sin; and he had no sons.
This is the word of the Lord: Where is the statement which I gave your mother when I put her away? or to which of my creditors have I given you for money? It was for your sins that you were given into the hands of others, and for your evil-doing was your mother put away.
And the Lord said to me, Israel in her turning away is seen to be more upright than false Judah.
And make us free of our debts, as we have made those free who are in debt to us.
For this reason the kingdom of heaven is like a king, who went over his accounts with his servants. And at the start, one came to him who was in his debt for ten thousand talents. And because he was not able to make payment, his lord gave orders for him, and his wife, and his sons and daughters, and all he had, to be given for money, and payment to be made.
And so I say to you, She will have forgiveness for her sins which are great in number, because of her great love: but he who has small need of forgiveness gives little love.
May we have forgiveness for our sins, as we make free all those who are in debt to us. And let us not be put to the test.
Or those eighteen men who were crushed by the fall of the tower of Siloam, were they worse than all the other men living in Jerusalem?
If I had not come and been their teacher they would have had no sin: but now they have no reason to give for their sin. He who has hate for me has hate for my Father. If I had not done among them the works which no other man ever did, they would have had no sin: but now they have seen, and they have had hate in their hearts for me and my Father.
And the law came in addition, to make wrongdoing worse; but where there was much sin, there was much more grace:
It is a true saying, in which all may put their faith, that Christ Jesus came into the world to give salvation to sinners, of whom I am the chief: But for this reason I was given mercy, so that in me, the chief of sinners, Jesus Christ might make clear all his mercy, as an example to those who in the future would have faith in him to eternal life.
If we say that we have no sin, we are false to ourselves and there is nothing true in us. If we say openly that we have done wrong, he is upright and true to his word, giving us forgiveness of sins and making us clean from all evil. If we say that we have no sin, we make him false and his word is not in us.
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Luke 7
Commentary on Luke 7 Matthew Henry Commentary
Chapter 7
In this chapter we have,
Luk 7:1-10
Some difference there is between this story of the cure of the centurion's servant as it is related here and as we had it in Mt. 8:5, etc. There it was said that the centurion came to Christ; here it is said that he sent to him first some of the elders of the Jews (v. 3), and afterwards some other friends, v. 6. But it is a rule that we are said to do that which we do by another-Quod facimus per alium, id ipsum facere judicamur. The centurion might be said to do that which he did by his proxies; as a man takes possession by his attorney. But it is probable that the centurion himself came at last, when Christ said to him (Mt. 8:13), As thou hast believed, so be it done unto thee.
This miracle is here said to have been wrought by our Lord Jesus when he had ended all his sayings in the audience of the people, v. 1. What Christ said he said publicly; whoever would might come and hear him: In secret have I said nothing, Jn. 18:20. Now, to give an undeniable proof of the authority of his preaching word, he here gives an incontestable proof of the power and efficacy of his healing word. He that had such a commanding empire in the kingdom of nature as that he could command away diseases, no doubt has such a sovereignty in the kingdom of grace as to enjoin duties displeasing to flesh and blood, and bind, under the highest penalties, to the observance of them. This miracle was wrought in Capernaum, where most of Christ's mighty works were done, Mt. 11:23. Now observe,
Luk 7:11-18
We have here the story of Christ's raising to life a widow's son at Nain, that was dead and in the carrying out to be buried, which Matthew and Mark had made no mention of; only, in the general, Matthew had recorded it, in Christ's answer to the disciples of John, that the dead were raised up, Mt. 11:5. Observe,
Luk 7:19-35
All this discourse concerning John Baptist, occasioned by his sending to ask whether he was the Messiah or no, we had, much as it is here related, Mt. 11:2-19.
Luk 7:36-50
When and where this passage of story happened does not appear; this evangelist does not observe order of time in his narrative so much as the other evangelists do; but it comes in here, upon occasion of Christ's being reproached as a friend to publicans and sinners, to show that it was only for their good, and to bring them to repentance, that he conversed with them; and that those whom he admitted hear him were reformed, or in a hopeful way to be so. Who this woman was that here testified so great an affection to Christ does not appear; it is commonly said to be Mary Magdalene, but I find no ground in scripture for it: she is described (ch. 8:2 and Mk. 16:9) to be one out of whom Christ had cast seven devils; but that is not mentioned here, and therefore it is probable that it was not she. Now observe here,
Now in what this good woman did, we may observe,