Matthew Poole and continuators on Luke 7

10 And they that were sent, returning to the house, found the servant whole that had been sick.

See the Notes on Matth. 8. from v. 5. to v. 11. where we have considered all the differences betwixt Matthews and Lukes Relation of this Miracle. We have in it remarkable, 1. The Humanity of the Centurion to his Servant, to teach us Christians to do the like. 2. The profitableness of good Works, the Centurions love to the Jews in Building them a Synagogue, gaineth their Applications to Christ for him. 3. The Humility of the Centurion, he did not think himself worthy to appear in Christ's presence, nor to receive Christ into his House. 4. His Faith in Christs Divine Power and Goodness. It doth not appear, that he believed that Christ was the Eternal Son of God, but he did at least believe, that he was clothed with a Divine Power, or had a Divine Power Communicated to him from God, by which he was able▪ at a distance, and by no more than a Word, without Application of humane Rational means, to command off the Distemper of his Servant. 5. The Power of Faith in God, and its acceptableness to him. Christ doth not only effect the Cure, but predicate his Faith, to be greater than he had found amongst the Generality of the Jewish Nation, who went for the only People of God at that Day, and had much more Light, and means to discern that Christ was sent of God for the good of Men, than this Roman Captain had.

15 And he that was dead, sat up, and began to speak, And he delivered him to his mother.

Luke alone gives us an account of this Miracle of our Saviours. Matthew mentioneth only the raising from the dead of Iairus his Daughter. Luke addeth this, Iohn adds that of Lazarus, Iohn 11. by which our Lord did mightily shew his Divine Power, and gave us some first Fruits of the more general Resurrection, as well as declared himself to be, as he elsewhere saith, the Resurrection and the Life. The place where this Miracle was done, was called Naim. H. Stephen Heb. Cald. Gr. et Lat. nomina, &c. tells us, it was a City or Town about two Miles from Mount Tabor, at the Foot of the lesser Mount Hermon, near to Hendor. It was the Custom of the Jews to bury their Dead without their Cities. Christ met this Dead Body carrying out. He was it seems her only Child, and she was a Widow, so under a great Affliction, God by this Providence having quenched the only Coal, she had left in Israel. And when the Lord saw her (the Text saith) he had Compassion on her, and said unto her, Weep not. None moved him on the behalf of the Widow, neither do we read, that she her self spake to him. Only our Saviour's Bowels were moved at the sight of her Sorrow, and consideration of her loss. It is observable that our Saviour wrought his healing Miracles, 1. Sometimes at the motion, and desire of the Parties to be healed, 2. Sometimes, at the desires of others on their behalf. 3. Sometimes of his own free motion, neither themselves nor others Solliciting him for any such Act of Mercy toward them, and that in the three first Miracles (of which Matthew and Luke giveth us an account here, and Matth. 8.) which he wrought after his famous Sermon on the Mountain, he gave us an instance of all these, in his healing of the Leper Personally beseeching him, of the Centurions Servant at the Intreaty of the Elders of the Jews, and of the Widows Son here, upon his sight of the Womans Affliction, none Solliciting him. Thereby shewing us that we ought not to stay our Hand from doing good, when we have proper objects and opportunities before us, until we be importuned, and Sollicited, thereunto. Christ saying to her, Weep not, forbad not the Natural expression of her Passion, but signifyed a suddain, and not expected Resurrection, so as she should not Weep without Hope. This said he cometh, and toucheth the Bier or the Coffin, and saith not, Young Man! In the Name of God I say unto thee Arise, but, Young Man I say unto thee Arise. Thereby declaring to them (would they have understood it) that he was the Son of God, and while he was on Earth, had a power, in, and from himself by the Word of his Mouth to Command the Dead to Arise. His Word was effective and to evidence it, it is said, That he who was Dead sate up, so as all might take notice of the Miracle, and began to speak. And he delivered him to his Mother. To let him know, his Duty to be subject to her, and the Jurisdiction she had over him.

17 And this rumour of him went forth throughout all Judea, and throughout all the region round about.

The People here saw the Divine Power, manifestly exerted; for the Keys of the Clouds, the Womb, and the Grave are three Keys, which their Teachers had taught them were kept in Gods Hand alone. All Sense of the Divine Presence Naturally fills us with fear. Some even the worst of Men, are filled with a stupid fear of Astonishment and Amazement. Pious Persons, or those that are inclined to Piety, are filled with a Fear of Reverence, such a Fear we read of, Chap. 1.65. such was this For it issued in a predication of the Name of God, and a giving to him Praise, and Glory. For that a Great Prophet was risen amongst them, thus far God Blessed this Miracle to make them look upon Christ as a Prophet, a Great Prophet, and to look upon Gods Act in his sending him as an Act of great kindness to the Jews, for that is here plainly understood by them, saying, God hath visited his People, as before, Luke 1.68. and this Rumour was spead abroad all that Country.

23 And blessed is he whosoever shall not be offended in me.

See the Notes on Matth. 11.2, 3, 4, &c.

28 For I say unto ye, Amongst those that are born of women, there is not a greater prophet then John the Baptist, but he that is least in the kingdom of God, is greater then he.

See the Notes on Matth. 11.7, 8, 9. where we met with this Testimony concerning Iohn, given by our Saviour with some considerable enlargements.

30 But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.

Matthew hath not this Addition to our Saviours Commendation of Iohn, but it is of great use to introduce our Saviours following Discourse. The Evangelist here divideth the hearers into two sorts. The first were the Common People, and the Publicanes, the former were despised by the Jewish Doctors, and Rabbies, as a Rude Illiterate sort of People, the latter as a Notoriously wicked sort. The second sort were the Pharisees and the Lawyers; of the former, he saith, that they being Baptized with the Baptisme of John, Iustified God, that is, they owned, and Publickly declared, and Predicated the Goodness, and Justice ofGod, they approved of what God had done, and Blessed his Name for sending amongst them such a Prophet as Iohn was, they owned and received him, and were Baptized by him. Whoso believeth the message which God sendeth, and obeyeth it, he [illegible: 2 letters]stifyeth God, he that doth not, Accuseth and Condemneth God, see Iohn 3.33. 1 Iohn 5.10. But the Pharisees and the Lawyers, that is▪ the Scribes, not the Scribes of the People, (they were▪ but Actuaries, or Publick Notaries,) but the Scribes of the Law, whose Office it was to Interpret, and give the Sense of the Law. These rejected, the Word sometimes signifies to despise, Ch. 10.16. 1 Thess. 4.8. Heb. 10.28. sometimes to disan[illegible: 1 letter]l, as Gal. 3.15. sometimes to reject, as Mar. 7.9. Ch. 6.26. It is here Interpreted by those Words. Not being Baptized of him. We must understand the Sense of [non-Latin text not transcribed] by considering what is here meant by [non-Latin text not transcribed] the Counsel of God, which some will understand concerning the Purpose of God within himself. Others concerning his Revealed Will ▪ his Counsel as revealed to us. The matter seemeth to me, but a s[illegible: 1 letter]r[illegible: 1 letter]fe about a Word, which is sometimes taken in one Sense, sometimes in another. The Will of God is but one, only as every one of us keep some part of our mind to our selves, and reveal other parts of it to our Servants, and Children▪ So God who hath Determined and Willed all Events, concealeth some part of it from his Creatures, and Revealeth another part of it to them. It is the Will of God, that this, and that, and the other Person should Believe, and be saved. He Revealeth as to this, thus much of [illegible: 1 letter]is Will, that whoso Believeth, shall be Saved, but for that other part of his Will, that this, and that, or the other Man shall Believe, this he concealeth, till he gives them a Power to Believe, and to receive the Gospel, and then his Will in this particular is Revealed. Supposing then we here understand by [non-Latin text not transcribed], Gods secret purpose to be understood, how is it proved that it must be understood, of his secret purposefor their Salvation? why should it not be understood of the secret Purpose and Counsel of God, to give them the means of Life and Salvation? God from all Eternity purposed to give the Jews the Ministry of Iohn the Baptist and Christ, as means for their Salvation, not which should be certainly effective of it, but that should have such a Tendency towards it, as without their own refusing, and opposing them it should have been effective, and was in their own Nature a proper mean in order to it: they reject, and refuse it; by this they rejected the Counsel of God, the effect of his Counsel, and so judged themselves unworthy of Eternal Life, by neglecting, despising, and rejecting the use of that means, which was the Product of an Eternal Purpose to send them such means. This Counsel of God is said to be rejected towards, or against themselves; take it as Gods Act, it was towards themselves, that is, for their Good; if we refer it to their Act of Rejection, or refusal it was against themselves, a judging of themselves unworthy of Eternal Life. We cannot in this place Translate it Disanul, or Frustrate, as Galath. 3.15. understanding it as to the Divine Act, for who can Frustrate or Disanul the Will or Purpose of Man, as to an Act of his own, within his Power to purpose[illegible: 1 letter] tho indeed as to the Event it may be Disanulled as to any good effect as to another, if it be made to depend upon the Action of another. Besides, what need any further Explication of this Phrase, of Rejecting the Counsel of God against themselves, than what followeth, Being not Baptized of him, that is, not receiving Iohns Doctrine of Repentance, for the Remison of Sins, and bringing forth Fruits worthy of amendment of Life, nor submitting to Baptisme as a Testimony of such Repentance; for the Baptisme of Iohn in Scripture signifyeth his whole Administration, the Doctrine he Preached, as well as the Ordinance of Baptisme by him Administred, and so must be Interpreted, where our Saviour ask'd the Pharisees whether Iohns Baptisme was from Earth or from Heaven, and they durst not say from Heaven, lest Christ should have ask't them, Why then they Believed him not? They were not Baptized of him, is the same thing with, They would be none of his Disciples.

Marginal references: Or, frustrated.; Acts 20.27.; Or, within themselves.

35 But wisdom is justified of all her children.

See the Notes on Matth. 11.16, 17. where we have this smart Reflection upon the Scribes and Pharisees, and the Generality of the Jews. They were neither pleased full nor fasting, but censorious of the different manner of living of Iohn and Christ. Iohn shewed a more austere and severe Humour, and lived like a Recluse, you had nothing else to say, you said, He had a Devil. I have chosen not a less Innocent, but a more free Converse with Men of all sorts, and eat, and drink as other Men, of me you say that I am a Wine-bibber, a Glutton, a Friend of Publicanes and Sinners. Such was their perverseness, that proceeded from their Enmity to the Doctrine of John and Christ.

36 And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sate down to meat.

This was no small Civility from a Pharisee, for the Pharisees were of all others in the Generality of them, the most desperate, and implacable Enemies of our Saviour. But God hath his number amongst all Nations, and all sorts and orders of Men. Our Saviour as was said before, was of a free, and open Converse, and never refused any opportunity offered him to do good. We may soberly Eat, and Drink with Sinners pursuing such Designs.

Marginal references: Mat. 26.6. Mar. 14.3.

38 And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.

What hath made any Interpreters imagine this was the same Story which is mentioned, Matth. 26. Mark 14. and Iohn 12.2, 3. I cannot tell. The Histories agree scarce in any thing, unless in the bringing the Alabaster-Box of Oyntment, and the Anointing our Saviour's Feet, whereas there was nothing in those Countries more ordinary. That Anointing was done in Bethany, within two Miles of Ierusalem, this in Galilee. That in the House of one Simon the Leper, this in the House of one Simon a Pharisee. That, a little, this a great while, before our Saviours Passion. At that Iudas was offended, at this Simon the Pharisee was offended. There Christ Vindicates the Woman from one head of Argument, here from another. Questionless this is another quite different piece of History. And behold a Woman in the City which was a Sinner. That is, a remarkable Sinner, it is a Word generally so used, and applyed to Women, signifies a Prostitute, or at least one of an ill Report as to Chastity; was, referreth here to the time past, tho lately past, she had lately been infamous and notorious, but it appeareth by what followeth, that she was not so now, otherwise than in the Opinion, and Vogue of the People; according to whose opinion, tho uncharitable enough, Quae semel fuit mala, semper praesumitur esse mala in eodem genere mali, a Person who hath once been bad is always presumed so to be, through their ignorance of the Power of Divine Grace in changing the Heart, or their Malice against and Envy towards, those whose Hearts they see so changed. But whatever this Woman had been, it seems God had affected her Heart with the Word which Christ had Preached, and filled it with the pure Love of God and Christ, instead of its former fulness of impure Love, and made her Sins as bitter, as they had been formerly pleasant to her. She hearing Christ was Eating Meat at the House of Simon the Pharisee, makes no noise, but cometh behind him, bringing an Alabaster-Box of Ointment, And stood at his Feet behind him, Weeping, and Washing his Feet with her Tears, and wiped them with the Hairs of her Head, Kissed his Feet, and Anointed them with Oyntment. Weeping in the Sense of her Sins, and so plentifully, as she washed the Feet of Christ with her Tears, spoke a broken and a Contrite Heart. Wiping them with her Hair, her Hair with which she had offended through Wantonness, Plaiting it, and Adorning her self by the dress of it to allure her Lovers; she now useth to testify her Abhorrence of her former Courses, and Kissed his Feet and Anointed them with the Ointment. The Kiss is a Symbol of Love, and not of Love only, but of Subjection and Worship; by this she both shewed her Love to Christ, and also her Subjection to him, she Kissed Christ in the Psalmists Sence, Psal. 2.11. It was not a Kiss of Love only, but of Reverence and Subjection, like Iosephs Kiss to Iacob, Gen. 50.2. Moses his Kiss to Iethro, Exod. 18.7. nay of the Highest Reverence, for such was the Kiss of the Feet. And to testify her Adoration of him. Thus the Idolaters Kissed the Calves, Hos. 13.2. and Baal, 1 Kings 19.28. washing and anointing with Oyl, was a common Complement they used in those Countries, for Cleansing, and Cooling thefeet; she had been a great Sinner, she now shews the profoundest Sorrow, greatest Love, Humility, Subjection, &c. But some may say, How could she come behind him, sitting at Meat and do this, while we sit at Meat our Feet are before us? This confirmeth the Notion I mentioned before, in my Notes on Matth. 26.20. concerning the Jewish manner of sitting at Meat, which was Kneeling and resting thei[illegible: 1 letter] Bodies upon their Legs leaning backwards; admitting that all that we here read of this Woman, was very easie; for his Legs being thrust out backward, the Soles of his Feet were turned up, and she might with convenience enough, come at them, behind him to wash, and to wipe and to ano[illegible: 1 letter]nt them, which it is hard to conceive how she could do, adm[illegible: 1 letter]tting him to have sate, as we do, puting our feet forward under the Table.

39 Now when the Pharisee which had bidden him, saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is, that toucheth him, for she is a sinner.

How easily are persons, (tho seemingly well inclined and fair,) offended, who have not the Love of God rooted and grounded in their hearts? Did then all Men who were Prophets, know Persons at first sight? It is certain they knew no more of Peoples hearts and Lives, then God was pleased to reveal to them or they knew by converse with them, and observation of them. 2, Suppose she had been a Sinner, might she not be a convert now; and did not her behaviour toward Christ, (before mentioned) witness a change in her? 3. Admit she had been yet such a Sinner, yet might not she touch Christ? This was indeed a Pharisaical error That all not of their own Religion, and all Persons notorious for some Sins, were in the same order, as Lepers, and other Persons that were Levitically, or Legally Vnclean, so as none might touch them, but that contact made them also Unclean. It is said, also of the Samaritans, that when they meet a Iew, or a Christian, they would first call out to him, Do not touch me. That there was of old such a Party amongst the Jews that cryed, stand by thy self, come not near to me, for I am holier then thou, is plain from Isaiah 65. v. 5.

Marginal references: Chap. 15.2.

48 And he said unto her, Thy sins are forgiven.

Our Saviour treateth his host civilly, but yet letteth him know, that he both knew his heart, and the heart of this poor Woman, whom he had so uncharitably reflected upon. Simon v. 39. spake within himself. Christ lets him know that he knew the thoughts of his heart. I have, (saith he) something to say unto thee. So he civilly obtaineth leave of him to speake, Simon saith, Master say on. Our Saviour tells him. There was a certain Creditor, &c. It is obvious by our Saviours application of this Parable v. 44, 45, 46, 47. That he whom Christ here intendeth under the notion of a Creditor is God. That one of the debtors that did owe five hundred pence, (that is a great Sum,) was this Woman, whither Simon were intended by the other or no, is not easily determined, but admit the other was [non-Latin text not transcribed] any one that was a Sinner, but not so notorious a Sinner. God forgives freely both the one and the other. Christ asks which would love most? Simon tells him, that Debtor to whom most was forgiven. Christ tells him that he had judged rightly, whence observe. 1. That as all Sins, so all Sinness are not equal in the sight of God, all are guilty, but there are degrees in guilt. 2. That be Mens Sins less or greater, fewer, or more, those who have least will stand in need of pardoning Mercy, and forgivness. 3. That God is free in the forgivness of all Sins, be they few or more. He frankly forgave them both. 4. That Christ first speaketh of these two Debtors as being forgiven them, of their loving much ▪ and of their being forgiven as the cause of their loving much 5. That much love, will follow a great forgivness, a great Sinner (one I mean who hath been so) will hardly ever be able to satisfie himself, that his much is forgiven, if he doth not find his heart very warm with Love to God. 6. A true Love to God and Christ, will be seen in all acts, which may be demonstrative or declarative of it. Christ turns to the Woman, and saith to Simon, &c. Kissing, washing of feet, anointing with Oil, were usual Complements of those Countries, by which Men shewed their respects and kindness to Strangers and Friends. For Washing of Feet. See Gen. 18.4 & 19 2. Iud. 29 21. 1 Sam. 25.41. 1 Tim. 5.10. For anointing with Oil. See Psal. 23.5 & 45.7. This Woman had exceeded the usual kindness, and civility of the Country toward Christ, they were wont to bring their Friends Water to wash their Feet, and possibly a piece of linnen to wipe them, she washeth his Feet with her tears, and drieth them with her hair. They used to annoint the Head [illegible: 1 letter]of their Friends with Oil, she annoints his Feet. They used to kiss one anothers Cheeks ▪ or Lips, she kisseth his Feet, they kissed their Friends once, she ceased not to kiss his Feet. Upon this Christ who before had forgiven her, declareth her to be forgiven, first in the hearing of Simon, then he doubleth his Words unto her. He had told Simon before that the Creditor had frankly forgiven them both, his adding here, Her sins which are many, sufficiently evidenceth that she was she, whom he intended by the debtor who owed much. Hence we may judge how little ground the Papists have, to urge this place to prove, that Remission of Sins is procured by our own merits and satisfactions. Love here is not mentioned as the cause, but as the effect of the Remission of Sins, and that which our Saviour here designed to instruct Simon in, was. 1. That whatsoever this Woman had been, she was not now such a notorious Sinner, as he fancyed; her Sins were forgiven. 2. That God having thus favoured her with the Grace of Remission, had also kindled in her heart a Love towards him. 3. That this Love wrought in her heart in some proportion to that Love, which God had magnified upon her, therefore she loved much. 4. That Men and Womens love to God and Christ, will, and ought to be according to that Love which they have received from Christ. 5. That much love to God, will bring a great sense of Gods Love to the Soul. Iohn 14.21. The Particle [non-Latin text not transcribed] which we Translate because, doth not always in Scripture signifie the cause, but may be translate therefore, or for what cause, see Ioh 14.17. you know him for he dwelleth in you, the Spirits abiding in believers, is not the cause of their knowing of him▪ but the effect of it, so that for, in that place is as much as therefore, So in Mark 9.28. [non-Latin text not transcribed] is as much as for what cause, or, for what reason? we translate it, why could not we cast him out, so here, Her Sins which are many are forgiven, for which cause, or reason, she loveth much.

49 And they that sat at meat with him, began to say within themselves, Who is this that forgiveth sins also?

These were either the Pharisees, who thought that Christ blasphemed, in arogating to himself such a Power as belonged to God alone, or the others, who speak this rather in admiration, but it is probable the former are here meant.

Marginal references: Matth. 9.3.

50 And he said to the woman, Thy faith hath saved thee; go in peace.

Thy believing in me as [illegible: 1 letter]e who have Power on Earth to forgive Sins, and accordingly making application to me, and this thy Faith working by Love, Gal. 5.6. producing in thee this hearty sorrow for thy Sins, a subjection unto me, and such testifications of thy Love as thou art able to make, hath been an instrumental cause of that Salvation, which floweth from me as the principal cause. Rom. 6.23. we have such another expression in Mat. 9.22. Mark 5.34. tho the saving here mentioned, be much more excellent then that there spoken of, Faith is profitable both for the good things of this Life, and those of the Life which is to come. And with reference to both, Salvation is ascribed to Faith, as the instrumental cause, not to Obedience and Love, tho the Faith that doth us good must work by Love, and be evidenced by an Holy Conversation. Go in Peace, is a Phrase which was the usual valediction among the Jews, as much as our Farewell, or God be with you, they under the term of Peace, comprehending all good, but when we consider who it is that speaketh, and what immediately preceeded, we have reason to think this was a more then ordinary Complement or Farewell, even as much as is comprehended under the term Peace, which as I before said is all good, but more especially that Peace mentioned by the Apostle, Rom. 5.1. as an effect of Faith. Go thy way a blessed, and happy Woman, and in the view and sence of they own blessedness, and be not troubled at the Censures and reflexions of supercilious Persons, who may despise or overlook thee because thou hast been a great Sinner. God hath pardoned thy Sins, and this I assure thee of, only take heed to keep and maintain that Peace.

Marginal references: Mark 10.52. Chap. 8.48 & 18.42.