There were some good points about Simon.

1. He was an eminently respectable man; he was so in the true sense of the word, for as a virtuous man he could respect himself, and his neighbours could rightly respect him; he conformed his conduct to a high standard of morality.

2. He was an open-handed, hospitable man.

3. He was an open-minded man. It was not every Pharisee that would have invited Jesus Christ to supper, or would have given him such freedom to speak his mind without resentment. But he was a much-mistaken man. He was quite wrong in three important points.

I. HIS ESTIMATE OF JESUS CHRIST. When he found that Jesus did not resent the attention of "this woman," he came to the conclusion that he could not be a prophet, or he would have known that she was a sinner, and, knowing that, he would have repelled her. Here he was wrong in his conclusion; and he was also wrong in his reasoning. His argument was this: a man as holy as a prophet would be certain to repel such guilt as is present here; when the Holy Prophet comes, the Messiah, ha will be more scrupulously separate from sin and from sinners than any other has been. Here he was completely mistaken. The Holy One came to be the Merciful One; to say to guilty men and women, "Your fellows may despair of you and abandon you. I despair of none, I abandon nobody. I see in all the possibilities of recovery; I summon you all to repentance and to life. Touch me, if you will, with the hand of your faith; I will lay my hand of help and healing upon you."

II. HIS VIEW OF THAT WOMAN.. A sinner she had been; but she was more, and indeed other than a sinner now. That word did not faithfully describe her state before God. She was a penitent. And what is a penitent? A penitent soul is one who hates the sin that had been cherished, who has cast out the evil spirit from him, in whom is the living germ of righteousness, who is on the upward line that leads to heavenly wisdom and Divine worth, on whom God is looking down with tender grace and deep satisfaction, in whom Jesus Christ beholds a servant, a friend, an heir of his holy kingdom. This is not one to turn away from in scorn, but to draw nigh unto in kindness and encouragement.

III. HIS ESTIMATE OF HIMSELF.

1. He thought himself a very long way on in the kingdom of God as compared with that poor woman; he did not know that, she being poor in spirit and he being proud in spirit, she was much nearer to its entrance-gates than he.

2. He thought himself in a position to patronize Jesus Christ, and consequently withheld some of the usual courtesies from his Guest; he did not know that it was on himself the distinction was conferred.

3. He supposed himself to be possessed of all the cardinal virtues: he did not know that he lacked that which is the crowning excellence of all - love, the love that can pity, that can stoop to save. We draw two main lessons.

1. That Christ makes much of love. Dwelling on the various manifestations of this woman's feeling, he declares they are the signs of her love, and he then traces her love to her deep sense of forgiven sin. God wants our love, as we want the love of our children and of our friends, and cannot accept anything, however valuable, in its stead: so Christ wants the pure, deep, lasting affection of our souls. No ceremonies, or services, or even sacrifices, will compensate for its absence (see 1 Corinthians 13.). And the measure of our love will depend on the depth of our sense of God's forgiving love toward us. Hence it is of the first importance that we

(1) should understand how much God has forgiven us, how great and serious our guilt has been (see preceding homily);

(2) should recognize how great and full is the Divine forgiveness, how much it includes - how much in the sense of overlooking the past, and in the way of granting us present favour and of promising us future blessedness. Our wisdom and our duty, therefore, is to dwell on the greatness of God's mercy to us in Jesus Christ, to rejoice much in it, to let our souls bathe in the thought of it, be filled continually with a sense of it. For they who are (consciously) forgiven much will love much; and they who love much will be much beloved of God (John 14:23).

2. That we should be ready to receive Christ's correcting word. Simon was wholly wrong in his estimate of men and of things; but he was not unwilling to hear Christ's correcting word. "Master, say on," he replied, when the great Teacher said, "I have somewhat to say unto thee." Let us see to it that this is our attitude. Our Lord may have something very serious to say to us, as he had to those seven Churches in Asia Minor, which he addressed from his heavenly throne (Revelation 2., 3.). When, through his Word, his ministry, his providence, he does thus correct us, calling us to a renewed humility, faith, love, zeal, consecration, are we ready to receive his message, to bow our head, to open our heart, and say, "Speak, Lord; thy servants hear! Master, say on"? - C.

God is this Creditor; He trusts us with His goods; what we have we have from Him to use.

1. How many daily spend of God's stock and store. Neither man nor beast (for the use of man), but daily receive from His hand, and seek to be further trusted (Psalm 104:27). It would undo the richest man that ever was to have so many in his debt at once.

2. Think how prodigal and expensive men are in spending on God's stock; how prodigal of His mercy, patience, goodness, &c. (Romans 2:4, 5). How lavish are men of the time lent, of health, wealth, &c. (Luke 15.). Look but on the life of some one sinner, and judge of the rest (Hosea 12:1; Jeremiah 20:7).

3. Consider we with ourselves how long God hath forborne and been out of purse.

4. Add to all God's bounty and liberality — which is renewed to us daily — He is as willing still to lend us, as if we had paid Him in all, and owed Him not a groat.

5. In all our wants and needs, from hence we have direction to whom to go a-borrowing.(1) He is a bountiful Creditor, and no needy one; better provided than any other. He hath for our need, and always is at home.(2) He stands not upon any great security; He is willing to take our words, our promises, for the payment (Genesis 28:20; 1 Samuel 1:11; Matthew 18:26, 27). Only He expects that we should be just of our words, that we may be again trusted (Ecclesiastes 5:4),(3) Though we borrow of him to-day, yet if we stand in need of Him to-morrow, as questionless we shall, and desire to be further trusted, He will be willing to pleasure us, especially when He sees we employ those talents well wherewith He hath betrusted us.

(N. Rogers.)

1. A day is set for the payment of other debts. Till the day be come we fear no arrest, they cannot be exacted. But the sinner goes in danger every hour; God may arrest him whensoever it pleaseth Him, as He often doth and hath done, when men think themselves most safe (1 Samuel 15:32; Daniel 5:4-30; Job 21:13).

2. Other debts make us liable but to a bodily arrest only. The conscience may be free; but the debt of sin doth endanger both body and soul too.

3. Other debts may be forgotten, and so not required; but the debt of sin cannot be forgotten of the Lord (Amos 8:7). He keepeth a debt-book, wherein all is written, with the day and place, &c. (Isaiah 65:6). Cain's debt is as fresh in God's mind as if it were but yesterday.

4. From ether debtors there may be some protection, either place or person may keep us from arrest; but there is no protection against the Lord's attachments. Angels nor men cannot save us (Job 10:7). The horns of the altar cannot protect us (1 Kings 2:28-31). Nor can mountains and rocks conceal us (Revelation 6:16).

5. There may be a flying away from other debtors, and a hiding ourselves from man's attachments; but flying here will not save us (Psalm 139:7).

6. In man's prison some favour may be showed, good usage obtained; but in the prison wherein sin doth cast us, there is no ease.

7. If thou art not freed out of the hands of other creditors, by friends or other means, yet death will free thee. But it is not so here, the debt which sin cast thee into is most called for, and most terrible after death.

(N. Rogers.)

All are not alike indebted to the Lord. Some are more indebted to Him than others. This appeals by that parable (Luke 16:5); and by other express scripture (Matthew 11:21; Matthew 12:31; Matthew 23:14, 15, 24).

1. All have not received from the Lord a like number of pounds nor talents. He hath not given to all a like stock to trade with (Luke 19:14; Matthew 25:14).

2. Again, all are not alike deep in respect of actual transgressions. For albeit original sin be equally and alike extended unto all, it hath no degree nor parts in any child of Adam more than other: yet actual sins committed by us are of a thousand kinds, and every vice hath its latitude and degree. Some are bound up in folio, other some in quarto, others in octavo, and the sins of some other in a decimo sexto.

3. We have learned better, and accordingly we should examine of what kind our sins are, and how much our debt is; and as we find, let us put down in our account. To help us a little in this our search, take this for a general rule, the more directly any sin is done against God, the greater the sin is to be accounted of, and the more the debt. Thus the sin against the Holy Ghost is the greatest sin, because he who committeth that sin, sinneth of malice, purposely to despite the Spirit of grace. Hence it follows —(1) The sins of the highest degree against the first table are greater than the sins of the highest degree against the second table.(2) Those sins that are committed against the means which should keep us from sin are greater than other (Matthew 11:24). So sins against knowledge are greater than those that are committed out of simple ignorance (Luke 12:47; James 4:17). And as it is thus in the sins of omission, so also in the sins of commission (Acts 3:17; 1 Timothy 1:13). Paul found mercy, because he did it ignorantly. So sins against the gospel are greater than those against the law, for that they are committed against more light. "This is the condemnation," saith Christ, "that light is come into the world" (John 3:19). To commit sin in the clear light of the gospel is a reproach not much unlike that of Absolom. "He committed wickedness in the sight of the sun "(3) Sins often committed are greater than those but once committed by us, for that here is an abusing of God s patience and forbearance (Romans 2:4, 5; Jeremiah 5:6; 2 Peter 2:22). In arithmetic a figure, in the first place, stands for itself; in the second place, it stands for ten; and, in the third place, for a hundred, and so higher.

(N. Rogers.)

Augustus hearing that the goods of a merchant who died much in debt were set forth to sale, he sent to buy his pillow, saying that he thought it had some rare virtue in it to get one asleep, seeing he that owed so much could sleep on it so quietly. As for these who are so deep in arrearages with God, and in such danger by reason of their debt, and yet sleep securely, God keep me from their bed and pillow. That sleep of theirs is but Porkepose playing before a tempest.

(N. Rogers.)

1. That the nature of sin stands not in the material part, but in the form, which is the transgression of the law.

2. Small sins, with their multitude and number, hurt the soul as much as great sins do with their weight.

3. Small sins serve to make way for greater. Huntsmen first ply the deer with their little beagles, till it be heated and blown, and then they put on their great buckhounds. Such use the devil makes of little sins. A long thread of iniquity he hath let in with a small needle, as we find in David's case, and in Peter's, &c. A great fire hath been kindled by a little spark; and a great blot made with a little hair hanging in the pen.

4. Small sins are cured with more difficulty than greater. A wound made with a stiletto is more dangerous than a wound made with Goliath's sword; here the wound presently closeth up, and so bleeds inwardly in greater abundance.

5. Forget not what Christ suffered for small sins, even His precious blood (Hebrews 9:7). Our great sins were as the spear in His side, and as the nails in His blessed hands and feet; and our small sins were as the thorns upon His head, they, though small, yet put Him to pain and grief. How dare we crown the Son of God (again) with thorns, and put Him by our small sins to an after suffering?

(N. Rogers.)

I. IT IS AN UNSPEAKABLE MERCY TO HAVE OUR SINS FORGIVEN. This is the first desire and prayer of an awakened sinner, and a principal blessing in the covenant of grace.

II. IT IS THE SOLE PREROGATIVE OF GOD TO FORGIVE SIN. None can pass by an offence but the party offended, and none can discharge a debt but the person with whom it was contracted.

III. THOSE TO WHOM GOD FORGIVES SIN HAVE NOTHING TO PAY. The whole creation is become insolvent.

IV. THOSE WHOSE SINS ARE PARDONED ARE FIRST BROUGHT TO SEE THAT THEY HAVE NOTHING TO PAY.

V. THE FORGIVENESS OF SINS IS ALL OF GRACE.

VI. THE FORGIVENESS OF SIN TENDS TO GLORIFY GOD. Hence we may learn —

1. How much those wrong God who entertain hard thoughts of Him.

2. What gratitude and love is due to Him from those whose sins are pardoned!

(B. Beddome, M. A.)From the whole, we may observe these six things.

1. That sinners are in debt to God, as having violated His law, and so laid themselves open to the punishment threatened: "The wages of sin is death."

2. Some have contracted greater guilt, and so are more in debt to God than others, as having laid themselves open to greater punishment; from the greater advantages they have enjoyed and abused, they have more to answer for and more to fear.

3. It is the common condition of sinners indebted to God that they have nothing to pay, nothing to satisfy Divine justice, or redeem themselves from deserved wrath.

4. God is able and ready to forgive the greatest debt and debtors, as well as the least; those that owe five hundred pence, as well as those that owe fifty.

5. Whom God forgives, He forgives freely; not excluding the satisfaction of Christ, but upon the account of it, which is so far from lessening the freeness of that grace that forgives us, that it greatly exalts it.

I. SOME WHO HAVE RUN FAR IN DEBT TO GOD HAVE BEEN FORGIVEN. Manasseh in the Old Testament, and Paul and Mary Magdalene.

1. Thus He magnifies His patience, and proves it Divine, the patience of God, and not of a creature, much less of a man. (1 Timothy 1:16.)

2. Some whose iniquities have abounded have been forgiven, for the greater exaltation of grace. Grace is thus exalted and glorified —(1) In its fulness; that so where sin hath abounded grace may much more abound.(2) Herein grace shines in its freeness: which, that it may be regarded, it is God's method, before He makes the offer of pardon, to sum up what sinners have been and done (Isaiah 43:22-24).

II. WHAT THERE IS IN FORGIVING GRACE TO BE AN ARGUMENT FOR LOVE IN THOSE THAT RECEIVE IT. If blessedness be an argument for love, forgiveness has this belonging to it, and connected with it (Psalm 32:1, 2). This is a comprehensive blessing, and the foundation of many others. They who have their sins forgiven, are freed from the greatest evil, the wrath of God, and eternal condemnation. Pardon of sin is a covenant-mercy, always connected with the favour of God, and a special relation to to Him. The pardon of sin will sweeten every other mercy, and render any outward burden or affliction tolerable. Sin imbitters, and adds a weight to any affliction; but pardon doth lighten and sweeten it. In a word, the sinner, pardoned in this world, shall have eternal life in the future.

III. How GOD'S GRACE, AS FREELY FORGIVING GREATER DEBTS, SHOULD LEAD THE FORGIVEN SOUL TO LOVE HIM THE MORE.And here God's rich grace, freely forgiving greater debts —

1. Tends to this, as it frees the soul from greater torment, to which its multiplied sins laid it open, especially those committed against light and grace.

2. God's mercy, as forgiving greater debts, may free the soul from the more tormentful apprehensions it is under, even here, of the wrath to come, and so engage Him to love the more.

3. The greater and more astonishing grace abounding towards great sinners, and singling them out for mercy when others are left, is another ground of greater love.Application:

1. Have such as have run deeply in debt to God been freely forgiven by Him? What reason have we, then, to believe Him when He declares Himself thus, "As I live, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live"!

2. How unreasonable are the hard and horrid thoughts whereby sinners, awakened to a sense of their vileness and guilt, are kept off from a forgiving God?

3. How disingenuous would it be for any to go on with the greater security and boldness in sin, because God is ready so freely to forgive the greatest debt?

4. For the greatest sinners to say, There is no hope in their case, is to say what they have no warrant for, from God or His Word.

5. Let such as have any good hope that their debts, how large soever, are forgiven, love much, yea, love the more, the larger their debts have been. If we are pardoned at all, it is a very great debt from which we are discharged. O let us labour after suitable affection, and show it.(1) By reflecting upon sin with the greater shame and sorrow, hatred and abhorrence, as committed against so good a God.(2) Having much forgiven, love God the more, and give Him the glory due unto His name. "Who is a God like unto Thee, who pardoneth iniquity, and passeth by transgression," &c.(3) Having much forgiven, let your love show itself greater by your growing esteem of Jesus Christ, whose blood was the price of your pardon, and though it is given you freely, cost Him His life.

(D. Wilcox.)

Jesus, John, SimonCapernaum, Galilee, Judea, NainBusiness, Creditor, Debt, Debtors, Denaries, Denarii, Fifty, Hundred, Lender, Money, Moneylender, Money-lender, Owed, Owing, Pence, Shillings1. Jesus finds a greater faith in the centurion;
10. heals his servant, being absent;
11. raises from death the widow's son at Nain;
18. answers John's messengers with the declaration of his miracles;
24. testifies to the people what opinion he held of John;
31. compares this generation to the children in the marketplaces,
36. and allowing his feet to be washed and anointed by a woman who was a sinner,
44. he shows how he is a friend to sinners, to forgive them their sins, upon their repentance.

Luke 7:36-47

     7342   cleanliness

Luke 7:36-50

     6025   sin, and God's character
     6654   forgiveness, Christ's ministry

Luke 7:37-50

     6040   sinners

Luke 7:39-43

     2318   Christ, as prophet

Luke 7:41-43

     2357   Christ, parables
     5274   credit

Luke 7:41-47

     5260   coinage
     5289   debt

Luke 7:41-50

     6028   sin, deliverance from

June 10 Evening
As Christ forgave you, so also do ye.--COL. 3:13. There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both.--I forgave thee all that debt; shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee? When ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses. But if ye do not forgive, …
Anonymous—Daily Light on the Daily Path

Greatness in the Kingdom
'He that is least in the kingdom of God is greater than he.'--LUKE vii. 28. We were speaking in a preceding sermon about the elements of true greatness, as represented in the life and character of John the Baptist. As we remarked then, our Lord poured unstinted eulogium upon the head of John, in the audience of the people, at the very moment when he showed himself weakest. 'None born of women' was, in Christ's eyes, 'greater than John the Baptist.' The eulogium, authoritative as it was, was immediately …
Alexander Maclaren—Expositions Of Holy Scripture

Thwarting God's Purpose
'The Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of Him.' --LUKE vii. 30. Our Lord has just been pouring unstinted praise on the head of John the Baptist. The eulogium was tenderly timed, for it followed, and was occasioned by the expression, through messengers, of John's doubts of Christ's Messiahship. Lest these should shake the people's confidence in the Forerunner, and make them think of him as weak and shifting, Christ speaks of him in the glowing …
Alexander Maclaren—Expositions Of Holy Scripture

A Gluttonous Man and a Winebibber
'The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!'--LUKE vii. 34. Jesus Christ very seldom took any notice of the mists of calumny that drifted round Him. 'When He was reviled He reviled not again.' If ever He did allude to them it was for the sake of the people who were harming themselves by uttering them. So here, without the slightest trace of irritation, He quotes a malignant charge which was evidently in the …
Alexander Maclaren—Expositions Of Holy Scripture

Worthy-Not Worthy
'... They besought Him ... saying, That he was worthy for whom He should do this:... 6. I am not worthy that Thou shouldest enter under my roof: 7. Wherefore neither thought I myself worthy to come unto Thee....' --LUKE vii. 4. 6. 7. A Roman centurion, who could induce the elders of a Jewish village to approach Jesus on his behalf, must have been a remarkable person. The garrison which held down a turbulent people was not usually likely to be much loved by them. But this man, about whom the incident …
Alexander Maclaren—Expositions Of Holy Scripture

Go into Peace
'And He said to the woman, Thy faith hath saved thee: go in peace.'--LUKE vii. 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 …
Alexander Maclaren—Expositions Of Holy Scripture

Jesus at the Bier
'And when the Lord saw her, He had compassion on her, and said unto her, Weep not. 14. And He came and touched the bier: and they that bare him stood still. And He said, Young man, I say unto thee, Arise. 15. And he that was dead sat up, and began to speak. And He delivered him to his mother.'--LUKE vii. 13-15. We owe our knowledge of this incident to Luke only. He is the Evangelist who specially delights in recording the gracious relations of our Lord with women, and he is also the Evangelist who …
Alexander Maclaren—Expositions Of Holy Scripture

John's Doubts and Christ's Praise
'And the disciples of John shewed him of all these things. 19. And John calling unto him two of his disciples, sent them to Jesus, saying, Art thou He that should come? or look we for another? 20. When the men were come unto Him, they said, John Baptist hath sent us unto Thee, saying, Art Thou He that should come? or look we for another? 21. And in the same hour He cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind He gave sight. 22. Then Jesus, answering, …
Alexander Maclaren—Expositions Of Holy Scripture

The Two Debtors
'There was a certain creditor which had two debtors; the one owed five hundred pence, and the other fifty. 42. And when they had nothing to pay, he frankly forgave them both. Tell Me therefore, which of them will love him most? 43. Simon answered and said, I suppose that he to whom he forgave most.'--LUKE vii.41-43. We all know the lovely story in which this parable is embedded. A woman of notoriously bad character had somehow come in contact with Jesus Christ, and had by Him been aroused from her …
Alexander Maclaren—Expositions Of Holy Scripture

Forgiveness and Love.
TEXT: LUKE vii. 36-50. HOWEVER much admiration and honour was given to our Saviour by many of His contemporaries during His life on earth; however powerfully a yet greater number were struck, at least for the moment, by His exalted character; still just His greatest words and His noblest deeds often remained dark even to the noblest and best around Him, and seemed to the rest a piece of insolent pretension. When He spoke of His eternal relation to the Eternal Father, even His more intimate disciples …
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

On the Words of the Gospel, Luke vii. 2, Etc. ; on the Three Dead Persons whom the Lord Raised.
1. The miracles of our Lord and Saviour Jesus Christ make indeed an impression on all who hear of, and believe them; but on different men in different ways. For some amazed at His miracles done on the bodies of men, have no knowledge to discern the greater; whereas some admire the more ample fulfilment in the souls of men at the present time of those things which they hear of as having been wrought on their bodies. The Lord Himself saith, "For as the Father raiseth up the dead, and quickeneth them; …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Luke vii. 37, "And Behold, a Woman who was in the City, a Sinner," Etc. On the Remission of Sins,
1. Since I believe that it is the will of God that I should speak to you on the subject whereof we are now reminded by the words of the Lord out of the Holy Scriptures, I will by His assistance deliver to you, Beloved, a Sermon touching the remission of sins. For when the Gospel was being read, ye gave most earnest heed, and the story was reported, and represented before the eyes of your heart. For ye saw, not with the body, but with the mind, the Lord Jesus Christ "sitting at meat in the Pharisee's …
Saint Augustine—sermons on selected lessons of the new testament

On Dress
"Whose adorning let it not be that outward adorning of -- wearing of gold, or of putting on of apparel; "But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price." 1 Pet. 3:3, 4. 1. St. Paul exhorts all those who desire to "be transformed by the renewal of their minds," and to "prove what is that good and acceptable and perfect will of God," not to be "conformed to this world." [Rom. 12:2] …
John Wesley—Sermons on Several Occasions

Saving Faith
I. WHAT WAS IT THAT SAVED the two persons whose history we are about to consider? In the penitent woman's case, her great sins were forgiven her and she became a woman of extraordinary love: she loved much, for she had much forgiven. I feel, in thinking of her, something like an eminent father of the church who said, "This narrative is not one which I can well preach upon; I had far rather weep over it in secret." That woman's tears, that woman's unbraided tresses wiping the Saviour's feet, her coming …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 20: 1874

A Gracious Dismissal
THE main part of my subject will be--that gracious dismissal, "Go in peace." To her who had been so lately blest, the word "Go" sounded mournfully; for she would fain have remained through life with her pardoning Lord; but the added words "in peace" turned the wormwood into honey--there was now peace for her who had been so long hunted and harried by her sins. Rising from the feet she had washed with tears, she went forth to keep her future footsteps such as those of a believing, and therefore saved, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Go in Peace
"And he said to the woman, Thy faith hath saved thee; go in peace."--Luke 7:50. THERE appear to have been four stages in Christ's dealing with this woman. I know not what had preceded the narrative as we have it recorded in this chapter; I need not enter into that question now. There had, doubtless, been a work of the Spirit of God upon that woman's heart, turning her from her sin to her Saviour; but when she stood at our Master's feet, raining tears of penitence upon them, wiping them with the hairs …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 48: 1902

Liii. The Contemplation of Death.
16th Sunday after Trinity. S. Luke vii. 12. "Behold, there was a dead man carried out." INTRODUCTION.--The name of the village where the miracle was wrought which is recorded in this day's Gospel, was Nain, and the meaning of the name is "Pleasant" or "Beautiful." A sweet little village, you can picture it to yourself where you like, in the East, anywhere in Europe, here in England, it is all the same, an "Auburn" among villages, with thatched cottages, and green pastures, and the cows coming home …
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

Answer to Mr. W's Third Objection.
Our author says: p. 19. By way of objection to the letter of these three miracles, Let us consider the condition of the persons raised from the dead.--Where then was his wisdom and prudence to chuse these three persons above others to that honour? p. 20. I answer, that Jesus did not ordinarily choose the subjects of his miracles, but heal'd those chiefly who earnestly implored his mercy, or who pressed on him to be healed, or importunately desired it of him by others, when they could not possibly …
Nathaniel Lardner—A Vindication of Three of Our Blessed Saviour's Miracles

Justifying or Sanctifying Grace
Sanctifying grace is defined by Deharbe as "an unmerited, supernatural gift, imparted to the soul by the Holy Ghost, by which we are made just, children of God, and heirs of Heaven." As it makes sinners just, sanctifying grace is also called justifying, though this appellation can not be applied to the sanctification of our first parents in Paradise or to that of the angels and the sinless soul of Christ. Justification, as we have shown, consists in the infusion of sanctifying grace, and hence it …
Joseph Pohle—Grace, Actual and Habitual

Jesus Raises the Widow's Son.
(at Nain in Galilee.) ^C Luke VII. 11-17. ^c 11 And it came to pass soon afterwards [many ancient authorities read on the next day], that he went into a city called Nain; and his disciples went with him, and a great multitude. [We find that Jesus had been thronged with multitudes pretty continuously since the choosing of his twelve apostles. Nain lies on the northern slope of the mountain, which the Crusaders called Little Hermon, between twenty and twenty-five miles south of Capernaum, and about …
J. W. McGarvey—The Four-Fold Gospel

Jesus' Feet Anointed in the House of a Pharisee.
(Galilee.) ^C Luke VII. 36-50. ^c 36 And one of the Pharisees desired him that he would eat with him. [We learn from verse 40 that the Pharisee's name was Simon. Because the feast at Bethany was given in the house of Simon the leper, and because Jesus was anointed there also, some have been led to think that Luke is here describing this supper. See Matt. xxvi. 6-13; Mark xiv. 3-9; John xii. 1-8. But Simon the leper was not Simon the Pharisee. The name Simon was one of the most common among the Jewish …
J. W. McGarvey—The Four-Fold Gospel

The Raising of the Young Man of Nain - the Meeting of Life and Death.
THAT early spring-tide in Galilee was surely the truest realisation of the picture in the Song of Solomon, when earth clad herself in garments of beauty, and the air was melodious with songs of new life. [2625] It seemed as if each day marked a widening circle of deepest sympathy and largest power on the part of Jesus; as if each day also brought fresh surprise, new gladness; opened hitherto unthought-of possibilities, and pointed Israel far beyond the horizon of their narrow expectancy. Yesterday …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Woman which was a Sinner
The precise date and place of the next recorded event in this Galilean journey of the Christ are left undetermined. It can scarcely have occurred in the quiet little town of Nain, indeed, is scarcely congruous with the scene which had been there enacted. And yet it must have followed almost immediately upon it. We infer this, not only from the silence of St. Matthew, which in this instance might have been due, not to the temporary detention of that Evangelist in Capernaum, while the others had followed …
Alfred Edersheim—The Life and Times of Jesus the Messiah

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