312 lix. Mat. The yoke of Christ is easy, and his burden light. Father, save the Son, the Son will reveal him. and he to whomsoever 28 Come unto me, SECT. and glories of my person and kingdom, that no knoweth any man the one fully knows the Son, but the Father; neither does any truly know the Father, but the Son, and XI. 27. he to whom the Son is pleased to reveal him: For I have that knowledge of him to which no creature can pretend; and it is my great errand to the world to discover his nature and will, and lead his wandering creatures into a saving 28 acquaintance with him; A work which I undertake with the greatest cheerfulness and delight and therefore, come unto me by faith, all ye that labour, and are heavy burdened, whether with the distresses of life, or with the sense of guilt (see Psal. xxxii. 4. xxxviii. 4.) or with the load of ceremonial observances which your unmerciful teachers are so ready to impose (Mat. xxiii. 4.) and I will ease you of the grievous burdens you are sinking under. 29 all ye that labour, and will give you rest. are heavy laden; and I 29 Take my yoke me, for I am meek and 30 For my yoke is Be persuaded then to take my yoke upon you, and to learn of me, as my obedient disciples; for upon you, and learn of I am meek, condescending and lowly in heart', lowly in heart; and ye and will impose no unnecessary hardships upon shall find rest unto your you: but on such an application to me, you shall souls. find that refreshment to your souls which you in vain would seek elsewhere; that composure, satisfaction and joy, which nothing but humility and meekness, with an entire subjection to 30 me, can give. For such is the genius of my gospel, that though it will indeed bring you easy, and my burden is under some restraints, they are not only tolerable, but, on the whole, desirable: and I may truly say, that my yoke is easy and gentle; or, if there be a mixture of difficulty attending it, such assistances and encouragements are provided, that with them my burden is light and pleasant to those who by divine grace are engaged to submit to it. (Compare 1 John v. 3.) sure, that our Lord might with great pro- k No one knows the Son, but the Father.] 1 For I am meek, condescending and lowly in heart.] Some have apprehended that our Lord here intends peculiarly to recommend the imitation of his humility and meek IMPROVE light. ness as what would especially tend, in the natural consequence of things, to promote the repose and tranquillity of their minds; and Dr. Watts, in a very beautiful manner, has paraphrased the words thus in his Hymns. (Book I. Hymn 127.) But I apprehend our Lord chiefly means to remind them of the general lenity of his temper, which would engage him to decline all grievous impositions and unnecessary burdens, and tenderly to instruct them in the way to pardon and life. Compare Mat. xii. 19, 20. sect. li. m My burden is light and pleasant.] Exapgov properly signifies both light and pleasant; Reflections on the sovereignty of the Divine dispensations. 313 IMPROVEMENT. lix. 21-24 WHAT can we imagine more dreadful than the guilt and con- SECT. demnation of those who hear the gospel only to despise it! How can we read the doom of Chorazin, Bethsaida and Capernaum, Mat. without trembling for ourselves, lest we should incur the like sen- XI. tence! Such have been our religious advantages and opportunities, that, like them, we have indeed been lifted up to heaven: The Lord grant that we may not, by our misimprovement and disobedence, be cast down to the lowest hell! that Tyre and Sidon, and even Sodom and Gomorrah, may not at last rise up in judgment against us, and call down on our heads a punishment more intolerable than that which has fallen upon them, or which they must even then feel! Our vain curiosity may perhaps be ready to ask, Why were these advantages given to them that abused them, rather than to those who would have improved them better? But let us impose upon our minds a reverential silence; since the great Lord of heaven and 26 earth giveth not an account of any of his matters, (Job xxxiii. 13.) It is so, Father ; for so it seemeth good in thy sight ! Still we see the gospel hid from many who are esteemed the 25 wisest and most prudent of mankind; and, blessed be God, we still see it revealed to some, who, in comparison of them, are but babes. Let not this offend us; but rather taking our notions from the word of God, let us learn to honour these babes as possessed of the truest wisdom, and adore the riches of Divine grace, if we are in their number, while many of superior capacities are left to stumble at this stone till they fall into final ruin. Whatever objections are brought against Christ and his ways, 27 may we ever adhere to them, since all things are delivered to him by the Father! From him therefore may we seek the true knowledge of God, as ever we desire everlasting life! We have all our burdens of sin and of sorrow! While we labour 28 under them, let us with pleasure hear the gentle and melodious. voice of a Redeemer, thus kindly inviting us to come unto him, that 29 we may find rest to our souls. Let us with pleasure subject ourselves to him, and go on in our holy course with that improvement and cheerfulness which become those who learn by their own daily experience that his commandments are not grievous, and feel that 30 his yoke is easy and his burden is light. SECT. 47, 48. 1 Kings xii. 4. and Isa. x. 27.)-It a One 314 A woman, that had been a sinner, washes Christ's feet with tears. SECT. LX. L.. SECT. lx. Luke Jesus accepts an invitation to dine at a Pharisee's house, and vindicates the woman who anointed his feet there. Luke VII. 36. to the end. AND of the the Pharisee's house, and sat down to one of the Pharisees who was present AND one Pharisees desired at this discourse", and might feel himself him that he would cat touched by some insinuations which it contained, with him: and he went VII. 36. under a specious pretence of respect to our Lord, into though as it seemed with an ensnaring design, meat. invited him to eat with him that day, taking care to have others of his own sect present to observe what passed. And Jesus, being willing to express his condescension and candour, accepted his invitation; and entering into the house of the Pharisee, he sat down to table, without taking any notice of the omission of some usual ceremonies of respect which so great a guest might well have expected. 37 And behold, a woman in the city, 37 And, behold, there was a woman in that city One of the Pharisees, who was present at this discourse.] Dr. Whitby has abundantly proved this to be a different story from that of Mary's anointing Christ's head a little before his death; (Mat. xxvi. 613. sect. cxlv.) And indeed the difference is so great and so plain, that it is astonishing so great a critic as Grotius should so 38 And stood at his feet behind him weep. ing, and began to wash his feet with tears, and did confound them, and build so many remarks on that gross mistake. b To water his feet with a shower of tears.] This is the proper signification of the word Bexe. Compare Mat. v. 45.-We are not to imagine she came with a purpose thus to wash and wipe the feet of Christ; but, probably hearing that the Pharisee who had The Pharisee, in whose house this happened, is offended at it. 315 kissed his feet, and ointment. Luke did wipe them with the observing how wet they were, she wiped them SECT. hairs of her head, and with the fine long tresses of her hair, which she lx. anointed them with the wore flowing loose about her shoulders; and then, to shew the warmth of her affection, kiss- VIL. 38. ed his feet, and anointed them with the perfumed balsam she brought with her, as not thinking herself worthy to pour it upon his head. 39 Now when the Pharisee which had bidden him, saw it, he spake within himself, saying, this man, Now the Pharisee who had invited him, observ-39 ing [this,] which, according to the traditions they maintained, appeared to him a very indecent sight, was so offended, that he said within if he were a prophet, himself, This man, if he were really a prophet, and what manner of as he pretends to be, would certainly have known woman this is that who and what kind of woman this vile creature is toucheth him; for she that thus familiarly toucheth him, and would im would have known who is a sinner. 40 And Jesus an swering, said unto him, what to say unto thee. And he saith, Master, Simon, I have some say on. mediately have driven her away with a just dis- And Jesus, in reply to these uncharitable sen- 40 had two debtors; the had invited Jesus to dinner had neglected the usual civility of anointing the head of his Divine guest, she was willing to sup ply the defect; and as she stood near Jesus, she was so melted with his discourse that she shed such a flood of tears as wetted his feet, which lay bare on the couch, his sandals being put off; and, observing this, she wiped them with her hair, which she now wore flowing loose about her shoulders, as mourners commonly did; and then, not thinking herself worthy to anoint his head, poured out the liquid perfume on his feet. In this view all appears natural and unaffected. With the tresses of her hair.] So the word Jp properly signifies; and the EngJish word tresses might be derived from it. It is well known that long hair was esteemed a great ornament in the female dress (compare 1 Cor. xi. 15.) and women of pleasure used to nourish and plait it, and to set it off with garlands and jewels, to Now render themselves agreeable to their do Teacher.] So didasare properly e Five hundred denarii, or Roman pence.] It is in the original dnvapia, which is well known to have been a Roman coin, în value about seven pence halfpenny of our money; so that five hundred of them were nearly equivalent to fifteen of our guineas, and fifty to one guinea and an half.-There is no reason to believe that there was any mystery intended in Christ's fixing on these sums rather than any others that had as great a difference between them. Water 316 lx. Luke Jesus vindicates the woman in what she had done. had nothing to pay, be SECT. Now as they had not any thing to pay, so that nei- 42 And when they ther of them could discharge any part of his debt, frankly forgave them he freely forgave them both the whole of what both. Tell me thereVII. 42. they respectively owed: and upon this it may fore, which of them be reasonably expected that both would have will love him most? some sense of his goodness; say, therefore, which of them do you think would love him most? 43 And Simon very readily replied and said, I suppose, so far as I can judge from the circumstances and said, I suppose that thou hast mentioned, that he to whom he forgave gave most. And he most could not but have the greatest affection for said unto him, Thou him. And [Jesus] said to him, Thou hast judged hast rightly judged. very rightly, and the reflection is evidently suited to the case that we have here before us., 44 43 Simon answered he to whom he for 44 And he turned to the woman, and thou this woman? entered into thine house, thou gavest me no water for my feet; but she bath washed my feet with tears, and wiped them with the hairs of her head. said unto Simon, Seest And, turning himself to the woman, he said to Simon the Pharisee, Thou seest this poor afflicted woman, and canst not but take notice of the extraordinary tenderness and affectionate regard to me that she has now discovered. I came into thine house as a guest, on thine own express invitation [and] thou didst not give me any water to [wash] my feet, though that be so customary and necessary a refreshment on these occasions; but she has plentifully watered my feet with her tears, and wiped them even with the tresses of her 45 hair. Thou didst not give me the usual respect of a kiss, when I first came under thy roof s but she, ever since she came in, has not ceased, with the greatest humility and affection, even 46 to kiss my feet. Thou didst not so much as anoint my head with common oil, though few enter- noint; but this wotainments fail of being attended with that cir- man hath anointed my cumstance; but she, as thou seest, has anointed feet with ointment. even my feet with this precious and fragrant oint 1 Water to wash my feet.] Drusius supposes this may be understood as if our Lord had said, "Thou didst not give me so much as water to wash my feel; whereas some guests have their feet washed with wine mingled with spices." Athenæus does indeed mention such an extravagance; but to be sure our Lord did not intend the least insinuation in favour of it. g The usual respect of a kiss, &c.] How customary it was for the master of the house to receive his guests with such a salutation, to provide them with water to wash their feet, and to anoint their heads with oil, or some liquid perfume, the reader may sce in many other commentators, and particularly in Calmet's Account of the Jewish Feasts. It is possible Simon might omit some of these civilities lest his brethren ment. 45 Thou gavest me no kiss; but this wo man, since the time I came in, hath not ceased to kiss my feet. 46 Mine head with oil thou didst not a who sat at table with him should think he paid Jesus too much respect; and, if there was any such slight intended, it might be an additional reason for our Lord's taking such particular notice of the neglect. h Ever since she came in.] The evangelist so expressly tells us that she heard of Christ's being at dinner with the Pharisee before she came in (ver. 37.) that I make no doubt of following those copies which read it ev, she came in, rather than those which have uomo, in the first person, which our translation follows. i Anointed my head with oil, though few entertainments fail, &c.] How common this circumstance was, may be judged by comparing Deut. xxviii. 40. Micah vi. 15. Psal. xxiii. 5. civ. 15. and exli. 5. k Therefore |