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After he had finished speaking in the hearing of the people, he entered into Capernaum.
Verse 1. It was not immediately after he had spoken the preceding words that Christ entered Capharnaum, for in the interim he healed the man afflicted with the leprosy, according as Saint Matthew related it in its proper place. Saint Augustine.
A certain centurion’s servant, who was dear to him, was sick and at the point of death.
Verse 2. This history, though different in some circumstances from that related by S. Matt. chapter 8 is most likely a relation of the same event, and the apparent discrepancies may be easily reconciled. S. Matt. says it was the centurion’s boy; Saint Luke calls him his servant: but in these terms there is no necessary contradiction. And whereas the former says the centurion went himself to Christ, Saint Luke mentions that he sent the ancients, or senators, of the Jews. Here, as in other places, we may suppose, that the former evangelist, for the sake of brevity, attributes to the centurion what was done in his name and with his authority; and through the whole narrative he represents our Saviour answering the centurion as if personally present. Jans. concord. Evan.
When he heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant.
Verse 3. When Saint Luke says that the centurion begs of our Lord to come to him, he must not be supposed to contradict S. Matt. who says, that the centurion objected he was not worthy to receive him under his roof. Saint Luke seems here to relate the words of the Jews, who most probably would stop the centurion as he was going to Christ, and promise to intercede with our Lord for him. S. Chrysos. hom. xxvii in Matt.—Some pretend that the centurion, after having sent to Jesus, went himself; but there is no necessity for such a supposition. We see in another case, that the petition of the sons of Zebedee, made by them to Jesus Christ, according to Saint Mark (10:35) was made to him by the mouth of their mother, according to S. Matthew 20:20. And this the old adage also teaches: qui facit per alium, facit per se; what a man does by another, he does by himself.
When they came to Jesus, they begged him earnestly, saying, “He is worthy for you to do this for him,
for he loves our nation, and he built our synagogue for us.”
Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, “Lord, don’t trouble yourself, for I am not worthy for you to come under my roof.
Verse 6. Jesus Christ went with them, not because he could not cure him, when absent, but that he might set forth the centurion’s humility for our imitation. He would not go to the child of the ruler of the synagogue, lest he might appear to be induced by the consideration of his consequence and riches; but he went to the centurion’s servant, that he might appear to despise his humble condition. Saint Ambrose
Therefore I didn’t even think myself worthy to come to you; but say the word, and my servant will be healed.
For I also am a man placed under authority, having under myself soldiers. I tell this one, ‘Go!’ and he goes; and to another, ‘Come!’ and he comes; and to my servant, ‘Do this,’ and he does it.”
When Jesus heard these things, he marveled at him, and turned and said to the multitude who followed him, “I tell you, I have not found such great faith, no, not in Israel.”
Verse 9. Our Lord does not speak of the patriarchs, but of the Israelites of his own time, with whose faith he compares and prefers that of the centurion, because they had the assistance of the law and of the prophets; but this man, without any such instruction, willingly believed. V. Bede.
Those who were sent, returning to the house, found that the servant who had been sick was well.
Soon afterwards, he went to a city called Nain. Many of his disciples, along with a great multitude, went with him.
Verse 11. Naim is a city of Galilee, about two miles from Mount Thabor. It was by divine dispensation, that so very great a multitude was present on this occasion, in order to witness this stupendous miracle. Ven. Bede.—The burying-places of the Jews were out of the precincts of the city, as well for the preservation of health as decency. Thus Joseph of Arimathea, had his sepulchre in the rock of Mount Calvary, which was out of the city. Tirinus.
Now when he came near to the gate of the city, behold, one who was dead was carried out, the only born son of his mother, and she was a widow. Many people of the city were with her.
Verse 12. The evangelist seems to relate this miracle, as if it had happened by mere accident; though, beyond a doubt, divine Providence disposed all things to increase the splendour of the miracle. Jesus Christ would not raise this young man to life before he was carried out to be buried, that he might meet him near the gates of the city, where the assembly of the people took place. Besides this, there were present both the multitude that followed Jesus, and the multitude that followed the corpse, to the end that all these might be eye-witnesses to the miracle, and many might praise God, as Ven. Bede remarks. It was very proper that Christ should work this miracle just as he was entering the city, that he might preach the gospel with better success, from the opinion they must form of him, after beholding so great a miracle, and so great a favour bestowed upon them. Maldonatus.—In a few words, the evangelist paints to life the affliction of this distressed widowed parent: a mother and a widow, without the least hopes of children, deprived of him who was her only support, the life of her habitation, the source of all her maternal tenderness and satisfaction, now in the prime of health, the only branch of her succession, and the staff of her old age. Saint Gregory of Nyssa, de hominis opificio.
The phrase “only born” is from the Greek word “μονογενη”, which is sometimes translated “only begotten” or “one and only”.
When the Lord saw her, he had compassion on her and said to her, “Don’t cry.”
He came near and touched the coffin, and the bearers stood still. He said, “Young man, I tell you, arise!”
Verse 14. Here Christ shews that he raised the dead by his own power, and at his own command: I say to thee, arise. This shews that it is the voice of God that speaks; for the dead can hear the voice of him alone, according to Saint John. Amen, I say to you, the hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they who hear shall live. Saint John 5:25. Maldon.—Our Saviour is not like Elias, weeping for the son of the widow of Sarepta; nor Eliseus, who applied his own body to the body of the dead child; nor Peter, who prayed for Tabitha: but he it is that calls the things that are not, as those that are; who speaks to the dead as to the living. Titus Bostrensis.
He who was dead sat up and began to speak. Then he gave him to his mother.
Fear took hold of all, and they glorified God, saying, “A great prophet has arisen among us!” and, “God has visited his people!”
Verse 16. And there came a fear on them all; that is a certain reverential awe and trepidation seized them, and an uncommon degree of astonishment at the divinity which appeared to them. Menoch.—And they glorified God: (εδοξαπαν) they gave praise and glory to God for thus visiting his people, by sending them the Saviour he had promised them. Polus synop. crit.
This report went out concerning him in the whole of Judea and in all the surrounding region.
The disciples of John told him about all these things.
John, calling to himself two of his disciples, sent them to Jesus, saying, “Are you the one who is coming, or should we look for another?”
When the men had come to him, they said, “John the Baptizer has sent us to you, saying, ‘Are you he who comes, or should we look for another?’”
Verse 20. The men; (οι ανδρες) that is the two disciples sent by John, who delivered their master’s message; but, before Jesus Christ undertook to reply to their question, he performed on the spot various kinds of miracles.
In that hour he cured many of diseases and plagues and evil spirits; and to many who were blind he gave sight.
Jesus answered them, “Go and tell John the things which you have seen and heard: that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them.
Verse 22. Then addressing himself to these disciples of John, he ordered them to go and relate to their master all they had seen and heard; and to tell him, that he declared all those to be happy, who, strong in faith, should not take occasion to doubt of his divine power, (the proofs of which they had so recently seen) from the weakness of his flesh, which he had taken upon himself for the love of man.—Jesus Christ alludes to the known and full testimonies that had been given of him by the prophets. The Lord giveth food to the hungry, the Lord looseth them that are in fetters, the Lord enlighteneth the blind, he lifteth up them that are cast down, … and he who does these things, shall reign for ever thy God, O Sion, from generation to generation. Psalms 145 Saint Ambrose.—The words of the prophet Isaias are not less descriptive of the promised Messias: God himself will come, and will save you. Then shall the eyes of the blind be opened, and the ears of the deaf unstopped. The lame man shall leap as a hart, and the tongue of the dumb shall be free. Isaiah 35:4, 5, 6. Theophylactus.
Blessed is he who finds no occasion for stumbling in me.”
When John’s messengers had departed, he began to tell the multitudes about John, “What did you go out into the wilderness to see? A reed shaken by the wind?
But what did you go out to see? A man clothed in soft clothing? Behold, those who are gorgeously dressed and live delicately are in kings’ courts.
But what did you go out to see? A prophet? Yes, I tell you, and much more than a prophet.
Verse 26. Because the Scripture styles him an angel; or, because he is the immediate precursor of him whom all the prophets announced at a distance.
This is he of whom it is written, ‘Behold, I send my messenger before your face, who will prepare your way before you.’
“For I tell you, among those who are born of women there is not a greater prophet than John the Baptizer; yet he who is least in God’s Kingdom is greater than he.”
When all the people and the tax collectors heard this, they declared God to be just, having been baptized with John’s baptism.
Verse 29. Justified God; that is feared and worshipped God, as just, merciful, and so forth Witham.—There are only two different sets of men, who glorified God for the baptism of John, and these seemed the most remote from works of piety; that is the ignorant multitude, who scarcely knew the law; and the publicans, who were in general the most avaricious of mortals, and were looked upon as public sinners. If the preaching of the Baptist had such an effect upon these men; what kind of hearts must not the Scribes have had, who, with all the advantage of the knowledge of the law, still refused to believe? This verifies the saying of our Lord, in S. Matt. chapter 21:31: Amen, I say unto you, that the publicans and harlots shall go into the kingdom of heaven before you. Maldon.—God has hidden these things from the wise and prudent, and has revealed them to little ones; (Saint Luke, 10:21) for so it hath seemed good in his sight. Ibid.
But the Pharisees and the lawyers rejected the counsel of God, not being baptized by him themselves.
“To what then should I compare the people of this generation? What are they like?
TR adds “But the Lord said,”
They are like children who sit in the marketplace and call to one another, saying, ‘We piped to you, and you didn’t dance. We mourned, and you didn’t weep.’
Verse 32. Speaking one to another: (προσφωνουσιν αλληλοις) they seem to have been alternate choirs of youths, answering each other in the above words. Menochius.
For John the Baptizer came neither eating bread nor drinking wine, and you say, ‘He has a demon.’
The Son of Man has come eating and drinking, and you say, ‘Behold, a glutton and a drunkard, a friend of tax collectors and sinners!’
Wisdom is justified by all her children.”
One of the Pharisees invited him to eat with him. He entered into the Pharisee’s house and sat at the table.
Verse 36. And one of the Pharisees, by name Simon, as we learn in verse 40.
Behold, a woman in the city who was a sinner, when she knew that he was reclining in the Pharisee’s house, brought an alabaster jar of ointment.
Verse 37. A woman in the city, who was a sinner. Some say she had only been of a vain airy carriage; one that loved to be admired for her beauty and wit; but the common exposition and more conformable to the text, is, that she had been of a lewd, debauched life and conversation. Witham.—Mary Magdalene.
Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment.
Verse 38. Jesus Christ was then at table, after the manner of the Orientals, reclined at length on a couch, a little raised from the ground, having his face turned towards the table, and his feet extended. He had quitted his sandals, according to the custom of the country, before he had laid himself on the couch.
Now when the Pharisee who had invited him saw it, he said to himself, “This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner.”
Verse 39. The Pharisee was egregiously deceived. 1. In thinking that Christ was ignorant of the character of the woman, when he not only clearly saw the past bad conduct of the woman, but the present unjust thoughts of the Pharisee; 2. in his erroneous inference that Christ could not be a prophet; for all things are not necessarily revealed by God to his prophets; 3. by judging of Christ, after his own and the other Pharisees’ treatment of sinners; who, elated with pride, and thinking themselves just, kept all public sinners at a respectful distance; whereas not those who are well, but such as are sick, need the physician. Menochius.
Jesus answered him, “Simon, I have something to tell you.” He said, “Teacher, say on.”
“A certain lender had two debtors. The one owed five hundred denarii, and the other fifty.
When they couldn’t pay, he forgave them both. Which of them therefore will love him most?”
Verse 42. Which will love him most? as we read in the Protestant version, and in the Greek, αγαπησει. But Christ, seeming to require love as a previous disposition to the remission of sins, as appears from verse 47 infra, the Catholic Church has adopted the version of Saint Augustine, hom. xxiii. in the present tense: quis ergo plus eum diligit? Jans. Comment. in Evang.
Simon answered, “He, I suppose, to whom he forgave the most.” He said to him, “You have judged correctly.”
Verse 43. In proportion to our sins, should be our grief, says S. Cyprian: ut pœnitentia non sit minor crimine. l. de lapsis.
Turning to the woman, he said to Simon, “Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head.
You gave me no kiss, but she, since the time I came in, has not ceased to kiss my feet.
You didn’t anoint my head with oil, but she has anointed my feet with ointment.
Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But one to whom little is forgiven, loves little.”
Verse 47. Many sins are forgiven her, because she hath loved much. In the Scripture, an effect sometimes seems attributed to one only cause, when there are divers other concurring dispositions; the sins of this woman, in this verse, are said to be forgiven, because she loved much; but (verse 50,) Christ tells her, thy faith hath saved thee. In a true conversion are joined faith, hope, love, sorrow, and other pious dispositions. Witham.
He said to her, “Your sins are forgiven.”
Those who sat at the table with him began to say to themselves, “Who is this who even forgives sins?”
He said to the woman, “Your faith has saved you. Go in peace.”
Verse 50. This is one of those places upon which modern sectaries lay so much stress, in order to prove that faith alone can save us. But if they will attentively consider the different parts of this history, they will easily discover the fallacy of their argument. Because, before Christ spoke these words: thy faith, and so forth he had said to Magdalene: many sins are forgiven her, because she hath loved much. Therefore she was justified not so much through her faith, as her charity: still she had faith, or she would not have come to Jesus, to be delivered from her sins. It was therefore her faith, working by charity, that justified her: and this is the doctrine of the Catholic Church. Nevertheless, she had not that faith, which modern sectaries affirm to be necessary for their justification, that is a belief that they are already justified, and that their sins are forgiven: this faith the woman here mentioned had not before Christ spoke those words to her; for it was to obtain the remission of her sins, that she performed so many offices of charity, washing his feet with her tears, and so forth But is may be asked, why then does Christ attribute her salvation to her faith? The answer is easy, and has often been given, that is that faith is the beginning of salvation; for it was her faith that brought her to Christ: for had not the woman believed in him, she never would have come to him to obtain the remission of her sins. Maldonatus.