READING IN LUKE 7
READING IN LUKE 7
The instruction in this gospel follows in measure the course of the testimony in the Acts. This chapter bears an analogy to Acts 10, where the Gentile is formally admitted into the sphere of blessing. Up to this chapter in Luke the testimony to Israel is more in view. Peter in chapter 5 is a typical case of blessing among them. In chapter 7 the Gentile comes into view. God’s sovereign activity was not restricted; here was a Gentile who had faith, and greater faith than was found even in Israel.
The centurion recognises the Lord in authority. He was accustomed to authority which was clothed with pomp and outward glory; to see this, faith was not necessary, but here was a poor Man as to external appearance, and yet this Roman officer [p. 36] sees in Him one vested with authority; this was faith.
But although the Lord responds to the need of a Gentile, Israel’s special place of favour is still in view. Especially is this so in the centurion’s own mind. He loved the nation and had built a synagogue. Moreover, he sent “elders of the Jews” to the Lord, thus admitting that they had a nearer place than himself. All this the Lord accepts: “Jesus went with them”.
In chapter 4 the Lord indicated that God would act on sovereign lines. He had done so in Old Testament times; and here the faith of the centurion was the result of God’s sovereign work. The same is true of Cornelius, another centurion, Acts 10. In Acts 9 Paul preaches the Son of God. The truth of the Lord’s sonship underlies the new heavenly system of things; and it involves what is universal. The introduction of the Gentile in chapter 10 has this in view. Christ is over God’s house as Son; the house of God has necessarily a universal bearing. Christ is also Builder of the house. The One who builds it is greater than the house. The house is composed of Jews and Gentiles; but their previous characteristics had disappeared; the enmity was annulled. There was new wine, and hence new bottles were needed; and new bottles involve new principles. Chapter 6 gives us new principles. The order of things that God was introducing required a wholly new order of man. Men of this order should be drawn from the Gentiles as well as from the Jews.
What had marked the centurion was that, although a Gentile, he loved the nation of Israel. Doubtless he recognised their connection with God. Now that Christ appeared he perceives in a remarkable way the authority vested in Him. “Say by a word”, he says, “and my servant shall be healed”. As of old Ruth became attached to Naomi, the centurion [p. 37] had become attached to Israel. Through her connection with Naomi Ruth came into touch with Boaz, so here the centurion, as attached to Israel, meets with the Lord. And in what a lowly mind he addresses Him! “I am not worthy that thou shouldest enter under my roof. Wherefore neither did I count myself worthy to come to thee”. How gratifying this must have been to the Lord! Not even in Israel had He found such faith. Such an attitude is sure to secure the desired result. The Lord had authority and the centurion’s servant was healed.
The next incident recorded is not to show the working of faith in man, but the compassion of Christ for humanity. The widow illustrates the state of the race. The dead man was her only son. She was a fit subject for compassion, hence the Lord was moved. He thought of her. He says, “Weep not”. Here it is not the Lord’s special interest in His saints, as affected by death that is in view, as in John 11, but His compassion for all. The dead man is not called by name; He says, “Young man, I say unto thee, Arise”. Then He delivered him to his mother. The Lord’s authority extended over disease and death. Truly God has visited His people!
John the baptist is next introduced in the narrative. What is said as to him shows that the old order of things was about to be superseded by the new, and that the latter was the greater. A little one in the kingdom of God was greater than John. John was a great servant, and the Lord bears touching testimony to this; but the greatness and dignity of the new thing that He was establishing is fully maintained. John stood connected with the old system, but the kingdom of God was there, and the least in it was greater than he. Till John, God had recognised man as born of woman, but a place in the kingdom necessitates another birth. The least [p. 38] in the kingdom is born again. On this ground only could he be there.
God had raised up a wonderful testimony in the midst of Israel; first in John and then in the Son of man; but it was unavailing. There was no appreciation of it, and so the moral judgment of the nation had come. Still, wisdom had been justified of her children.
The woman in Simon’s house is one of these. The faith of the centurion was extraordinary, but hers went much further; it enabled her to reach the Lord although the surroundings were adverse. And what she did showed that she had affection for Him; “she loved much”, the Lord says. There was a sharp contrast between her and Simon. According to his own estimate, the Pharisee had little to be forgiven. His treatment of Christ showed that he was utterly ungrateful for the forgiveness which God was making known in Christ. This forgiveness was for Simon as much as for the woman, but of the two the latter only appreciated it. She was forgiven much and hence she loved much. Those at Simon’s table are utterly senseless as to the grace that was expressed before them: “Who is this who forgives also sins?” The Lord thinks of the woman, and says, “Thy faith hath saved thee; go in peace”.