Matthew Poole and continuators on Luke 9

6 And they departed and went through the towns, preaching the gospel, and healing every where.

We have heard of the chusing of these twelve Disciples and their Names chap. 6.13. Mark 3.14. Our Saviour chose them to be with him, to learn of him and to be instructed by him, and to be Witnesses of what he said, and did; after some time thus spent, he sends them forth to Preach the Gospel, and giveth them a Power to confirm the Doctrine which they Preached, by several miraculous operations. Matthew takes no notice of their Election only of their Mission. Both Mark and Luke take notice of both. The 3, 4, 5, 6 verses, give us an account of the instructions he gave them, we met with them all before, and a more full account of them. See the Notes on Matth. 10.1, 2, 3.7, 8, 9, 10. and Mark 6, 7, 8, 9. See the Notes on both those places.

9 And Herod said, John have I beheaded, but who is this of whom I hear such things? And he desired to see him.

This Herod, was Herod Antipas the Tetrarch of Galilee, who had beheaded Iohn the Baptist, he heareth of these great things done by Christ, and [non-Latin text not transcribed] saith the Evangelist; it is a Word that signifieth, a great disturbance, and perplexity of Mind, when a Man is in doubt and fear, and knoweth not what Counsels to take or follow; it is used Luke 24.4. Acts 2.12. Acts 5.24. Acts 10.17. The other Evangelists say Herod himself guessed it was Iohn the Baptist, whom he had beheaded. Oh? the power of a guilty conscience? He had Murdered Iohn, now he is afraid his Ghost haunted him, or that his Soul was entred into another Body, that it might be revenged on him, others guessed variously. Herod knoweth not what to think, but desireth to see Christ, possibly that he might make up some judgment about him, possibly out of meer curiosity. But we read not that he did see him, untill, Pilate sent him to him after his examination of him, Luke 23.8.

11 And the people when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing.

The Evangelists give us but a summary account of things, we read of the Mission, or sending out of the Apostles v. 1. Here we read of their return and giving their Lord an account of their discharge of the trust he had reposed in them; being returned, our Saviour goeth with them into a place near Bethsaida, not much inhabited, and therefore called Desart. He never wanted followers, nor an heart to receive them, and to take all opportunities to do them good. Many followed him, he receiveth them, and Preacheth to them for the good of their Souls, and healeth those amongst them that were Sick, to teach us to joyn Spiritual with bodily, and bodily, with spiritual Alms. Spiritual Alms such as instruction, reproof, counsel, are as much better then those that relieve only bodily wants, as the Soul is better then the Body. Spiritual Alms, without bodily relief, from such as are able to give them, are fittest for spiritual Persons; carnal ignorant People, that have no sense of spiritual things, must be like Children allur'd into a good opinion of the things, and ways of God by some bodily charity, and so taken by guile and enticed to the knowledge of God.

17 And they did eat, and were all filled, and there was taken up of fragments that remained to them, twelve baskets.

The History of this Miracle is recorded by all the four Evangelists. See the Notes on Matth. 14, 15. and on Mark 6.35. We shall again meet with it, Iohn 6.5. with some further circumstances. Luke hath nothing but what we have before met with.

22 Saying, The son of man must suffer many things, and be rejected of the elders, and chief priests, and scribes, and be slain, and be raised the third day.

Matthew and Mark tells us this discourse passed at Cesarea Philipi, (or at least one of the same import) Matthew also gives us an account of it with more circumstances. See the Notes on Matth. 16.14. As he was alone Praying. That is free from the multitude, for the next Words, tell us, the Disciples were with him. The 22 v. is not to be found in the other Evangelists; and if Luke hath reported these Words in the right order of time, they afford us a probable reason of what is v. 21. Why Christ would not yet be published, as the Christ, or the Son of God. Because he was to suffer, and it might much have shaken Peoples Faith, as to that Point, if they had seen the Person, of whom they believed such suffering and to be so despitefully used as he was, he therefore desired to be concealed as to that, untill he should be declared to be the Son of God with Power, by his Resurection from the Dead.

Marginal references: Math. 17.22.

24 For whosoever will save his life, shall lose it, but whosoever will lose his life, for my sake, the same shall save it.

We have met with these Words before, Matth. 16.24, 25 & 10.38, 39. Mark 8.34, 35. See the Notes on those places.

Marginal references: Math. 16.25.

25 For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away.

See the Notes on Matth. 16.26. Mark 8.36.

27 But I tell you of a truth, there be some standing here which shall not taste of death, till they see the kingdom of God.

[illegible: 1 word] [illegible: 1 letter]otes on Matth. 16.28. Mark 9.1. Luke seems here to [illegible: 1 span] several sayings of our Saviour, spoken not all at the [illegible: 1 word].

36 And when the voice was past, Jesus was found alone: and they kept it close, and told no man in those days any of those things which they had seen.

See the Notes on Matth. 17.1, 2, 3. and on Mark 9.2.

42 And as he was yet a coming, the devil threw him down, and tare him: and Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father.

See the Notes on Matth. 17.14. Mark 9.14.

45 But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying.

Of the Peoples Astonishment and Amazement at the sight of Christs Miracles, we often hear much; of their imbracing him, as their Saviour, and owning him as the Christ, we read little. Thus far many of them were come, indeed the most (the Scribes and Pharisees, and Sadduces only excepted) that they believed Christ was a great Prophet, a Man sent of God: authorized by God to reveal his will, and impowred from God to do many things, which none but God had Originally a Power to do. Others were gone a step further, viz. to believe not only that he was a Prophet, but that Prophet, foretold by Moses, Deut. 18.15. Iohn 1, 21.45. the Christ of God, as Peter expressed it, he that should Redeem Israel, Luke 24.21. That they had not a true Notion of the Messias, either as to his Person, that the Divine and Humane Nature, were united in his Person; or as to his Work, that it was not to Redeem Israel from their bodily servitude, but from their Sins only, will appear to any from the whole History of the Gospel. Nor indeed doth our Saviour hasten their Faith in this Revelation, I mean the perfecting, and confirming of it, knowing that it would be a great shaking to their Faith in him, in this Notion, and indeed as the Messias to see him so shamefully abused by the vilest abjects of the People, (as he was at his Passion) and then hanging upon the Cross, and dying, until they should also see him by his own Power risen from the Dead, and be confirmed concerning the truth of his Resurrection, where therefore he saw this seed of precious Faith springing up, as it did in Peter and divers others, who it is plain apprehended him more then Man, as he did not discourage, nor blame it, but highly commended it; so neither did he please to strengthen it, so as to put them out of all doubt about it, and often charged them not to publish it abroad, and bends himself to prepare them against this great Obstacle, which he saw would be in their way, to wit, his sufferings. This is the second time now that in this Chapter we find him inculcating it. And there was need of it, for the Evangelist telleth us. That they understood it not, it was hidden from them. They could easily understand how an ordinary Prophet might be delivered into the hands of Men, but how the Messias, the Christ, that Prophet, hee, of whom some of them believed, that he was more than a meer Man, how he should be thus delivered thus suffer▪ they could not understand, and they saw Christ as to this Point so reserved, and private, and forbidding the Publication of it, that they feared to be too particular with him about it.

Marginal references: Mark 9.3[illegible: 1 letter]. Chap. 2.50.

48 And said unto them, Whosoever shall receive this child in my name, receiveth me, and whosoever shall receive me, receiveth him that sent me, for he that is least among you all, the same shall be great.

See the Notes on Matth. 18.1. Mar. 9.33. This Paragraph sheweth what need there was of the preceeding Discourse, that our Saviour should prepare them with a preinforming them about his Suffering; that when they saw it their Faith in him, as the Messiah, might not fail, for they were possessed with the common Notion of their Country, that the Messias should deliver them from the Temporal Pressures which they were under, and Exercise a Civil or Military secular Power, this made them think of places of Priority, and greatness, about which we often find them disputing Our Lord to bring them off that false notion of him, and his Kingdom, he taketh a Child, and setteth him before them, and saith, Whosoever shall receive this Child, &c. what Luke saith, must be Interpreted, by what we had before in Matthew and Mark. This Child, that is, one that is as humble as this Child, &c. see the Notes before mentioned.

50 And Jesus said unto him, Forbid him not, for he that is not against us, is for us.

Mark saith further, that Christ added. For there is no Man, which shall do a Miracle in my Name, that can lightly speak Evil of me, see the Notes on Mar. 9.38.39.

Marginal references: Chap. 11.23.

51 And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem.

From this to v. 57. we have a piece of History recorded by no other Evangelist, but Luke, but is of great use to us, both to let us know, that our Saviour laid down his Life, no Man took it from him, and to let us see to what heigth differences about Religion ordinarily arise, and what intemperateness is often found, as to them, in the Spirits of the best of People, as also what the Will of our Grand-masters, as to the Government of our Spirits on such Cases. The going up of our Saviour to Ierusalem at this time, was his last Journey thither. When the time was come that he should be taken up, [non-Latin text not transcribed]. That is, when the time was drawing nigh, when Christ should Ascend up into Heaven, so the Word is used, Mar. 16.19. Acts 1.11. 1 Tim. 3.16. But why doth the Evangelist express it thus; why doth he not say, when he was to suffer, but Skippeth over his Death, and only mentioneth his Ascension. 1. That is included, Christ was first to suffer, and than to enter into his Glory. 2. Christ's Death is called a lifting up from the Earth, Iohn 12.32. 3. What if we should say that Christ's Death is thus exprest, to let us know that the Death of Christ was to him, a thing that his Eye was not so much upon, as the Glory which he immediately was to enter into after; so as he calls his very Death a taking up, as that which immediately preceded, it thereby teaching us to overlook Sufferings and Death, as not worthy to be named or mentioned, and to look only to that taking up into our Fathers Glory, which is the Portion of all Believers, when they dye, they are but taken up from the Earth, and tho our Bodies still stay behind a while, Death having a Power over us, yet of them also there shall be a taking up. Upon both which takings up, our Eyes should be so fixed, as to overlook all the Sufferings of this Life, as not worthy to be named. He stedfastly set his Face to go to Jerusalem. Some think this was not our Saviours last motion thither before his passion, but then it would not have been said [non-Latin text not transcribed] he set his Face, or he Confirmed his Face. He was now in Galilee, Ierusalem (that killed the Prophets) was the place designed for his Suffering betwixt Galilee and Ierusalem lay Samaria, through which he was to pass.

Marginal references: Mark 16.19. Act [illegible: 1 letter].2.

53 And they did not receive him, because his face was as though he would go to Jerusalem.

The Land of Canaan was by Ioshuah divided among all the Twelve Tribes of Israel, as we read in the Book of Ioshuah 14, 15, 16, 17, Ch. Saul, David, and Solomon (after the Death of Ioshuah, the Iudges and Samuel) ruled over them all, but Rehoboam the Son of Solomon, following the Counsel of the young Men in his Counsels; Ten Tribes Revolted from the House of David, 1 Kings 12.17, 18. Ieroboam brought them to Idolatry, v. 29. setting up Calves at Dan and Bethel. So as that there was a perpetual difference between the Israelites, and those that adhered to the House of David, both upon a Civil and Religious account. This held for about two hundred and sixty years. In the time of Hoshea their last King, the King of Assyria, after a Siege of three years, takes Samaria their Head City. Of this we have an account, 2 Kings 17.6. as also of those Sins which had Provoked God to give them up into his Hands, v. 24. of that Chapter, we read that the King of Assyria brought Men from Babylon, Cuthah▪ Avah, Hamah, Sepharvaim, and placed them in the Cities of Samaria, instead of the Children of Israel, he removed the most of the Jews, v. 6. of that Chap. and placed them, in Halah, and in Habor, by the River of Gozan, in the Cities of the Medes, after this there were several Mutations in the Government of those Countries. We must not imagine, that all the Jews were carried away, but the Chief, and Principal Men▪ and we read in that 17. Ch. that a Priest was sent back to instruct the new Colonies, how to Worship the God of the Country; because the Lyons infesting them▪ they conceived their non-Acquaintance, with the Methods of Worship used toward the God of that Country, was the cause of it, 2 Kings 17.26, 27. v. But yet v. 29. The People of the several Nations brought thither, Worshipped their several Idols, as may be read there: After this, about a hundred and sixty years, these Places came under the Dominion of Cyrus, who gave the Iews a liberty to return, but it chiefly concerned those that belonged to the Kingdom of Iudah, for we read Ezra 1.5. That they were the Fathers of Iuda, and Benjamin that rose up to return. The Samaritanes were their Enemies as to the Building of the Temple, Ezra 4.5. After this, they fell under the Power, first, of the Grecians, then of the Romans (under which they at this time were) this old Feud both upon the account of their former civil difference, and their difference in Religion still held, so as there was a great Enmity (especially occasioned by their difference in Religion) betwixt those who belonged to the Tribes of Iudah, and Benjamin, and the Samaritanes who were indeed Idolaters. The Iews (for so now were they only called, who adhered to the House of David) had no dealings with them. Iohn 14.9. Tho it be the opinion of some, that there were common Civilities betwixt them, and that the Rigedness lay on the Iewish part, rather than the Samaritanes. Galilee lay beyond Samaria, and it should seem was more generally inhabited by Native Iews. The King of Assyria planted his Colonies (it is probable) more in that which was now more strictly called Samaria, which lay in the Heart of the Land▪ which might be the reason, that the Inhabitants of that part now called Samaria, were more absurd, and Gross in their Worship, than the Inhabitants of Galilee, amongst whom Christ so long Preached. From whence (as was before said) Christ going to Ierusalem to the Feast, was to pass. The Samaritaines refused to receive him, which ordinarily, it is said, they did not to Passengers, but possibly, their knowing, that he was going to the Feast, was the cause, or his Attendants might be more than they liked. When we come to Iohn 4. we shall hear more of the Religious differences betwixt the Iews, and the Samaritanes. This is enough to have at present Noted.

54 And when his disciples James and John saw this, they said Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did.

The History of Elias (to which the Disciples refer) is doubtless that, 2 Kings 1.10. where Elias not without direction from God, called for Fire from Heaven to destroy those Captains and their Fifties, which the King sent to take him.

Marginal references: 2 Kings 1.10.

56 For the son of man is not come to destroy mens lives, but to save them. And they went to another village.

The Term Spirit sometimes signifies, the inward motions Propensions, and inclinations of the Soul, influenced either from the holy Spirit of God, or from the Evil Spirit. So the Term is used, 2 Tim. 1.7. you do not (saith our Saviour) consider what kind of motions these are, which you indulge your selves in. The Case of Elias, and this Case had three remarkable differences, 1. The People of Israel at that time had been in an Apostacy, but of few years Comparatively to these Samaritanes; they were fallen into it, in the sight of the true Worship of God at that time upheld in Iuda. They were not only stiff in it, but the King sends these Captains to apprehend Elias for declaring what God had commanded him to declare. These Samaritanes were under the Prejudices of Antiquity, and prescription for many hundreds of years. Histories tell us, that the Samaritane Temple, on Mount Gerazzim, builded in opposition to the Temple at Ierusalem, was builded by one Sanabala, Darius his Governour in those parts, to be revenged on the Iews, for turning his Son-in-Law Manasse, from the Priesthood at Ierusalem, which if it be true, the Samaritanes had been fixed now in their false Worship, more than five hundred years. Nor were these that we read of, any of the Heads, and Rulers, but probably ordinary Country People, Rooted so long in this Corrupt-way, and doing this in Zeal to their own Temple on Mount Gerazzim, and so inclined to shew no favour to those, who in any Devotion were going to the Opposite Temple. Christ pitieth them under these Prejudices, and tho he doth not approve of their Worship, yet he did not think, that the way to change their minds, was to call for Fire from Heaven against them, nor would he be so severe against them. It is not the Will of God, that we should approve of any corrupt Worship, and joyn with those that use it, but neither is it his Will, that we should by Fire and Sword go about to suppress it, and bring Men off from it. Antiquity, or the Practice of our Fore-fathers, is no sufficient Plea to justify any Worship. (It was the Samaritanes Plea, Iohn 4.20.) but yet where any such Prejudice against the Truth is, it calleth to us, for Mild and Gentle Behaviour, towards such as are under those disadvantages for the receiving of the Truth. 2. But Secondly, There was a difference in the Call of Elias. He was an extraordinary Prophet who did nothing of this Nature, but by an immediate Imtruse, and direction; so as what he did was in Zeal for God, guided by a Knowledge of the Will of God. The Disciples had no such Call. 3. The times differed, Elias acted under the Legal Dispensation, which was more severe. They were under the more mild and gentle Dispensation of the Gospel. And in this Question they did but indulge their Passions, and sinful desire of Revenge, therefore (saith our Saviour) you know not what manner of Spirit you are of. Our Saviour lets them know, that they were under a more mild and gentle Dispensation, by Propounding his own Example. The Son of Man (saith he) came not to destroy Mens Lives, but to save. The Term Translated Lives signifyeth also Souls; but if we consider the Apostles questions, which was not whether they should call for Fire from Heaven, to destroy their Souls; but to destroy them as to their Lives here, it will well enough justify our Translators rendering it in this place Lives. You see, saith our Saviour, by my healing the Sick, raising the Dead, &c. that my business is not to make my Ministry ingrateful to Men, by any ways Prejudicing them in their outward Concerns. If it were Translated Souls, it is yet a great Truth. Christ came not to destroy Mens Souls, but to bring the means of Salvation, and Eternal Happiness; if they reject these, and Perish, their Destruction is of themselves.

Marginal references: Joh. 3.17. & 12.47.

58 And Jesus said unto him, Foxes have holes, and birds of the air have nests, but the Son of m[illegible: 2 letters] hath not where to lay his head.

Matthew saith, Ch. 8.19. This Man was a Scribe. See the Notes on Matth. 8.19. Let those who have stately Houses, and think them worth Glorying in, or that they are things fit for Men to value themselves upon, despising their poor Brethren that want such Accommodations of this Life, digest this Text.

60 Jesus said unto him, Let the dead bury their dead, but go thou and preach the kingdom of God.

See the Notes on Matth. 8.21. How free is Divine Grace? the Scribe offers to follow Christ. Christ incourageth him not. To another that made no such offer, he first speaketh, saying, follow me, and will admit of no excuse?

62 And Jesus said unto him, No man having put his hand to the plough, and looking back, is fit for the kingdom of God.

Matthew (who mentioned the other two) mentioneth not this Third Person. Some doubt whether we well Translate these Words [non-Latin text not transcribed] bid them at my House farewell. Or whether it were not better Translated, to order the things, or Persons relating to my House. Let it be Translated either way, it signifies a too much Worldliness of mind in this Disciple, which our Saviour Checketh in the next Words, saying, No Man having put his Hand to the Plough, and looking back [non-Latin text not transcribed] to the things behind, is fit for the Kingdom of God. Some think it is an Allusion to the Story of Elisha's call, 1 Kings 19.19. Elijah passing by him Ploughing with Twelve Yoke of Oxen before him, and he with the twelfth, Cast his Mantle upon him. And he left the Oxen, and ran after Elijah, and said, Let me I pray thee Kiss my Father, and Mother, and then I will follow thee. Be that as it will, here is a Plain Allusion to the Work of a Plough-man, and a comparing of a Minister of the Gospel in his Duty, with the Plough-man in his Work. The Plough-man is obliged to look forward to his Work, or he will never draw his Furrows either strait enough, or of a just depth; so must a Minister of the Gospel, if he be once called out offecular imployments to the service of God in the Ministry, he is bound to mind and attend that; that is enough, to take up the whole Man, and his whole strength, and time, he had need of no other things to mind, or look after, the things of the World are things behind him; Not that God debarreth his Ministers (in case of Exigence) to work for their Bread with their Hands, as Paul did, but they ought not without apparent necessity to intangle themselves with the things of this Life, so as to make them their business.