Most
of this chapter is a repetition of divers passages of Christ's preaching and
miracles which we had before in Matthew and Mark; they are all of such
weight, that they are worth repeating, and therefore they are repeated, that
out of the mouth not only of two, but of three, witnesses every word may be
established. Here is, I. A general account of Christ's preaching, and how he
had subsistence for himself and his numerous family by the charitable
contributions of good people, ver. 1-3. II. The parable of the sower, and
the four sorts of ground, with the exposition of it, and some inferences
from it, ver. 4-18. III. The preference which Christ gave to his obedient
disciples before his nearest relations according to the flesh, ver. 19-21.
IV. His stilling a storm at sea, with a word's speaking, ver. 22-25. V. His
casting a legion of devils out of a man that was possessed by them, ver.
26-40. VI. His healing the woman that had the bloody issue, and raising
Jairus's daughter to life, ver. 41-56.
1 And it came to pass afterward, that he went
throughout every city and village, preaching and showing the glad tidings of
the kingdom of God: and the twelve were with him, 2 And
certain women, which had been healed of evil spirits and infirmities, Mary
called Magdalene, out of whom went seven devils, 3 And Joanna
the wife of Chuza Herod's steward, and Susanna, and many others, which
ministered unto him of their substance.
We are here told,
I. What Christ made the constant business of his life--it
was preaching; in that work he was indefatigable, and went about
doing good (v. 1), afterward--en tw
kaqexhV--ordine, in the proper time
or method. Christ took his work before him and went about it
regularly. He observed a series or order of business, so that the end
of one good work was the beginning of another. Now observe here, 1. Where
he preached: He went about--diwdeue--peragrabat.
He was an itinerant preacher, did not confine himself to one place,
but diffused the beams of his light. Circumibat--He went his circuit,
as a judge, having found his preaching perhaps most acceptable where
it was new. He went about through every city, that none might
plead ignorance. Hereby he set an example to his disciples; they must
traverse the nations of the earth, as he did the cities of Israel. Nor did
he confine himself to the cities, but went into the villages,
among the plain country-people, to preach to the inhabitants of the
villages, Judg. v. 11. 2. What he preached: He showed the glad
tidings of the kingdom of God, that it was now to be set up among them.
Tidings of the kingdom of God are glad tidings, and those
Jesus Christ came to bring; to tell the children of men that God was willing
to take all those under his protection that were willing to return to
their allegiance. It was glad tidings to the world that there was
hope of its being reformed and reconciled. 3. Who were his
attendants: The twelve were with him, not to preach if he were
present, but to learn from him what and how to preach hereafter, and, if
occasion were, to be sent to places where he could not go. Happy were these
his servants that heard his wisdom.
II. Whence he had the necessary supports of life: He
lived upon the kindness of his friends. There were certain women, who
frequently attended his ministry, that ministered to him of their
substance, v. 2, 3. Some of them are named; but there were many
others, who were zealously affected to the doctrine of Christ, and
thought themselves bound in justice to encourage it, having
themselves found benefit, and in charity, hoping that many others
might find benefit by it too.
1. They were such, for the most part, as had been Christ's patients,
and were the monuments of his power and mercy; they had been healed by
him of evil spirits and infirmities. Some of them had been troubled in
mind, had been melancholy, others of them afflicted in body, and he had been
to them a powerful healer. He is the physician both of body and soul, and
those who have been healed by him ought to study what they shall render
to him. We are bound in interest to attend him, that we may be
ready to apply ourselves to him for help in case of a relapse; and we are
bound in gratitude to serve him and his gospel, who hath saved
us, and saved us by it.
2. One of them was Mary Magdalene, out of whom had been cast seven
devils; a certain number for an uncertain. Some think that she was one
that had been very wicked, and then we may suppose her to be the
woman that was a sinner mentioned just before, ch. vii. 37.
Dr. Lightfoot, finding in some of the Talmudists' writings that Mary
Magdalene signified Mary the plaiter of hair, thinks it applicable to
her, she having been noted, in the days of her iniquity and infamy, for that
plaiting of hair which is opposed to modest apparel, 1 Tim.
ii. 9. But, though she had been an immodest woman, upon her repentance and
reformation she found mercy, and became a zealous disciple of Christ. Note,
The greatest of sinners must not despair of pardon; and the worse any have
been before their conversion the more they should study to do for Christ
after. Or, rather, she was one that had been very melancholy, and
then, probably, it was Mary the sister of Lazarus, who was a woman of a sorrowful
spirit, who might have been originally of Magdala, but removed to
Bethany. This Mary Magdalene was attending on Christ's cross and his
sepulchre, and, if she was not Mary the sister of Lazarus, either that
particular friend and favourite of Christ's did not attend then, or the
evangelists did not take notice of her, neither of which we can suppose;
thus Dr. Lightfoot argues. Yet there is this to be objected against it that
Mary Magdalene is reckoned among the women that followed Jesus from
Galilee (Matt. xxvii. 55, 56); whereas Mary the sister of Lazarus had
her residence in Bethany.
3. Another of them was Joanna the wife of Chuza, Herod's steward. She
had been his wife (so some), but was now a widow, and left in good
circumstances. If she was now his wife, we have reason to think that her husband,
though preferred in Herod's court, had received the gospel, and was very
willing that his wife should be both a hearer of Christ and a contributor to
him.
4. There were many of them that ministered to Christ of their substance.
It was an instance of the meanness of that condition to which our Saviour
humbled himself that he needed it, and of his great humility and
condescension that he accepted it. Though he was rich, yet for our sakes he
became poor, and lived upon alms. Let none say that they scorn to be
beholden to the charity of their neighbours, when Providence has brought
them into straits; but let them ask and be thankful for it as a favour.
Christ would rather be beholden to his known friends for a maintenance for
himself and his disciples than be burdensome to strangers in the cities and
villages whither he came to preach. Note, It is the duty of those who are
taught in the word to communicate to them who teach them in all good
things; and those who are herein liberal and cheerful honour the Lord
with their substance, and bring a blessing upon it.
|
The
Parable of the Sower.
|
|
|
4 And when much people were gathered
together, and were come to him out of every city, he spake by a
parable: 5 A sower went out to sow his seed: and as he sowed,
some fell by the way side; and it was trodden down, and the fowls of the air
devoured it. 6 And some fell upon a rock; and as soon as it was
sprung up, it withered away, because it lacked moisture. 7 And
some fell among thorns; and the thorns sprang up with it, and choked
it. 8 And other fell on good ground, and sprang up, and bare
fruit a hundredfold. And when he had said these things, he cried, He that
hath ears to hear, let him hear. 9 And his disciples asked him,
saying, What might this parable be? 10 And he said, Unto you it
is given to know the mysteries of the kingdom of God: but to others in
parables; that seeing they might not see, and hearing they might not
understand. 11 Now the parable is this: The seed is the word of
God. 12 Those by the way side are they that hear; then cometh
the devil, and taketh away the word out of their hearts, lest they should
believe and be saved. 13 They on the rock are they,
which, when they hear, receive the word with joy; and these have no root,
which for a while believe, and in time of temptation fall away.
14 And that which fell among thorns are they, which, when they have heard,
go forth, and are choked with cares and riches and pleasures of this
life, and bring no fruit to perfection. 15 But that on the good
ground are they, which in an honest and good heart, having heard the word,
keep it, and bring forth fruit with patience. 16 No man,
when he hath lighted a candle, covereth it with a vessel, or putteth it
under a bed; but setteth it on a candlestick, that they which enter
in may see the light. 17 For nothing is secret, that shall not
be made manifest; neither any thing hid, that shall not be known and
come abroad. 18 Take heed therefore how ye hear: for whosoever
hath, to him shall be given; and whosoever hath not, from him shall be taken
even that which he seemeth to have. 19 Then came to him his
mother and his brethren, and could not come at him for the press.
20 And it was told him by certain which said, Thy mother and thy
brethren stand without, desiring to see thee. 21 And he answered
and said unto them, My mother and my brethren are these which hear the word
of God, and do it.
The former paragraph began with an account of Christ's industry in preaching
(v. 1); this begins with an account of the people's industry in
hearing, v. 4. He went into every city, to preach; so they,
one would think, should have contented themselves to hear him when he came
to their own city (we know those that would); but there were those here that
came to him out of every city, would not stay till he came to them,
nor think that they had enough when he left them, but met him
when he was coming towards them, and followed him when he was going
from them. Nor did he excuse himself from going to the cities with
this, that there were some from the cities that came to him;
for, though there were, yet the most had not zeal enough to bring them to
him, and therefore such is his wonderful condescension that he will go to
them; for he is found of those that sought him not, Isa. lxv. 1.
Here was, it seems, a vast concourse, much people were gathered together,
abundance of fish to cast their net among; and he was as ready and willing
to teach as they were to be taught. Now in these verses we
have,
I. Necessary and excellent rules and cautions for hearing the word, in the
parable of the sower and the explanation and application of it, all
which we had twice before more largely. When Christ had put forth this
parable, 1. The disciples were inquisitive concerning the meaning of
it, v. 9. They asked him, What might this parable be? Note, We
should covet earnestly to know the true intent, and full extent,
of the word we hear, that we may be neither mistaken nor defective in our
knowledge. 2. Christ made them sensible of what great advantage it was to
them that they had opportunity of acquainting themselves with the mystery
and meaning of his word, which others had not: Unto you it is given, v.
10. Note, Those who would receive instruction from Christ must know and
consider what a privilege it is to be instructed by him, what a
distinguishing privilege to be led into the light, such a light, when others
are left in darkness, such a darkness. Happy are we, and for ever indebted
to free grace, if the same thing that is a parable to others, with
which they are only amused, is a plain truth to us, by which
we are enlightened and governed, and into the mould of which
we are delivered.
Now from the parable itself, and the explication of it, observe,
(1.) The heart of man is as soil to the seed of God's word;
it is capable of receiving it, and bringing forth the fruits of it; but,
unless that seed be sown in it, it will bring forth nothing valuable. Or
care therefore must be to bring the seed and the soil
together. To what purpose have we the seed in the scripture, if it be
not sown? And to what purpose have we the soil in our own hearts, if
it be not sown with that seed?
(2.) The success of the seeding is very much according to the
nature and temper of the soil, and as that is, or is not, disposed to
receive the seed. The word of God is to us, as we are, a savour
of life unto life, or of death unto death.
(3.) The devil is a subtle and spiteful enemy, that makes it his business to
hinder our profiting by the word of God. He takes the word out of the hearts
of careless hearers, lest they should believe and be saved, v.
12. This is added here to teach us, [1.] That we cannot be saved
unless we believe. The word of the gospel will not be a saving word
to us, unless it be mixed with faith. [2.] That therefore the devil does all
he can to keep us from believing, to make us not believe the word
when we read and hear it; or, if we heed it for the present, to make us
forget it again, and let it slip (Heb. ii. 1); or, if we remember it, to
create prejudices in our minds against it, or divert our minds from
it to something else; and all is lest we should believe and be saved,
lest we should believe and rejoice, while he believes and trembles.
(4.) Where the word of God is heard carelessly there is commonly a contempt
put upon it too. It is added here in the parable that the seed which fell by
the way-side was trodden down, v. 5. They that wilfully shut
their ears against the word do in effect trample it under their feet; they despise
the commandment of the Lord.
(5.) Those on whom the word makes some impressions, but they are not deep
and durable ones, will show their hypocrisy in a time of trial; as
the seed sown upon the rock, where it gains no root, v. 13. These for
awhile believe a little while; their profession promises something, but
in time of temptation they fall away from their good beginnings.
Whether the temptation arises from the smiles or the frowns, of the world,
they are easily overcome by it.
(6.) The pleasures of this life are as dangerous and mischievous
thorns to choke the good seed of the word as any other. This is added here (v.
14), which was not in the other evangelists. Those that are not entangled
in the cares of this life, nor inveigled with the deceitfulness of
riches, but boast that they are dead to them, may yet be kept from
heaven by an affected indolence, and the love of ease and pleasure. The
delights of sense may ruin the soul, even lawful delights, indulged, and too
much delighted in.
(7.) It is not enough that the fruit be brought forth, but it must be brought
to perfection, it must be fully ripened. If it be not, it is as if there
was no fruit at all brought forth; for that which in Matthew and Mark is
said to be unfruitful is the same that here is said to bring forth
none to perfection. For factum non dicitur quod non perseverat--perseverance
is necessary to the perfection of a work.
(8.) The good ground, which brings forth good fruit, is an honest
and good heart, well disposed to receive instruction and commandment
(v. 15); a heart free from sinful pollutions, and firmly fixed for
God and duty, an upright heart, a tender heart, and a heart that trembles
at the word, is an honest and good heart, which, having heard the word, understands
it (so it is in Matthew), receives it (so it is in Mark), and keeps
it (so it is here), as the soil not only receives, but keeps, the
seed; and the stomach not only receives, but keeps, the food or physic.
(9.) Where the word is well kept there is fruit brought forth with
patience. This also is added here. There must be both bearing
patience and waiting patience; patience to suffer the tribulation
and persecution which may arise because of the word; patience
to continue to the end in well-doing.
(10.) In consideration of all this, we ought to take heed how we hear
(v. 18); take heed of those things that will hinder our profiting by
the word we hear, watch over our hearts in hearing, and take heed lest they
betray us; take heed lest we hear carelessly and slightly, lest, upon
any account, we entertain prejudice against the word we hear; and take heed
to the frame of our spirits after we have heard the word, lest we lose what
we have gained.
II. Needful instructions given to those that are appointed to preach the
word, and to those also that have heard it. 1. Those that have received
the gift must minister the same. Ministers that have the
dispensing of the gospel committed to them, people that have profited by the
word and are thereby qualified to profit others, must look upon themselves
as lighted candles: ministers must in solemn authoritative preaching,
and people in brotherly familiar discourse, diffuse their light, for a candle
must not be covered with a vessel nor put under a bed, v.
16. Ministers and Christians are to be lights in the world, holding forth
the word of life. Their light must shine before men; they must not only be
good, but do good. 2. We must expect that what is now done in
secret, and from unseen springs, will shortly be manifested and made
known, v. 17. What is committed to you in secret should be
made manifest by you; for your Master did not give you talents to be
buried, but to be traded with. Let that which is now hid be made known;
for, if it be not manifested by you, it will be manifested against
you, will be produced in evidence of your treachery. 3. The gifts we
have will either be continued to us, or taken from us, according as we do,
or do not, make use of them for the glory of God and the edification of our
brethren: Whosoever hath, to him shall be given, v. 18. He
that hath gifts, and does good with them, shall have more; he that buries
his talent shall lose it. From him that hath not shall be taken away
even that which he hath, so it is in Mark; that which he seemeth
to have, so it is in Luke. Note, The grace that is lost was but seeming
grace, was never true. Men do but seem to have what they do
not use, and shows of religion will be lost and forfeited. They went
out from us, because they were not of us, 1 John ii. 19. Let us see to
it that we have grace in sincerity, the root of the matter found in
us; that is a good part which shall never be taken away from those that have
it.
III. Great encouragement given to those that prove themselves faithful hearers
of the word, by being doers of the work, in a particular instance
of Christ's respect to his disciples, in preferring them even before his
nearest relations (v. 19-21), which passage of story we had twice
before. Observe, 1. What crowding there was after Christ. There was no
coming near for the throng of people that attended him, who, though they
were crowded very so much, would not be crowded out from his congregation.
2. Some of his nearest kindred were least solicitous to hear him preach.
Instead of getting within, as they might easily have done if they had
come in time, desiring to hear him, they stood without,
desiring to see him; and, probably, out of a foolish fear, lest he
should spend himself with too much speaking, designing nothing but to
interrupt him, and oblige him to break off. 3. Jesus Christ would rather be
busy at his work than conversing with his friends. He would not leave his
preaching, to speak with his mother and his brethren, for it
was his meat and drink to be so employed. 4. Christ is pleased to own
those as his nearest and dearest relations that hear the word of God and
do it; they are to him more than his mother and brethren.
|
Christ's
Power over the Winds; Christ's Power over the Devils.
|
|
|
22 Now it came to pass on a certain day, that
he went into a ship with his disciples: and he said unto them, Let us go
over unto the other side of the lake. And they launched forth.
23 But as they sailed he fell asleep: and there came down a storm of wind on
the lake; and they were filled with water, and were in
jeopardy. 24 And they came to him, and awoke him, saying,
Master, master, we perish. Then he arose, and rebuked the wind and the
raging of the water: and they ceased, and there was a calm. 25
And he said unto them, Where is your faith? And they being afraid wondered,
saying one to another, What manner of man is this! for he commandeth even
the winds and water, and they obey him. 26 And they arrived at
the country of the Gadarenes, which is over against Galilee. 27
And when he went forth to land, there met him out of the city a certain man,
which had devils long time, and ware no clothes, neither abode in any
house, but in the tombs. 28 When he saw Jesus, he cried out, and
fell down before him, and with a loud voice said, What have I to do with
thee, Jesus, thou Son of God most high? I beseech thee, torment me
not. 29 (For he had commanded the unclean spirit to come out of
the man. For oftentimes it had caught him: and he was kept bound with chains
and in fetters; and he brake the bands, and was driven of the devil into the
wilderness.) 30 And Jesus asked him, saying, What is thy name?
And he said, Legion: because many devils were entered into him.
31 And they besought him that he would not command them to go out into the
deep. 32 And there was there a herd of many swine feeding on the
mountain: and they besought him that he would suffer them to enter into
them. And he suffered them. 33 Then went the devils out of the
man, and entered into the swine: and the herd ran violently down a steep
place into the lake, and were choked. 34 When they that fed them
saw what was done, they fled, and went and told it in the city and in
the country. 35 Then they went out to see what was done; and
came to Jesus, and found the man, out of whom the devils were departed,
sitting at the feet of Jesus, clothed, and in his right mind: and they were
afraid. 36 They also which saw it told them by what means
he that was possessed of the devils was healed. 37 Then the
whole multitude of the country of the Gadarenes round about besought him to
depart from them; for they were taken with great fear: and he went up into
the ship, and returned back again. 38 Now the man out of whom
the devils were departed besought him that he might be with him: but Jesus
sent him away, saying, 39 Return to thine own house, and show
how great things God hath done unto thee. And he went his way, and published
throughout the whole city how great things Jesus had done unto him.
We have here two illustrious proofs of the power of our Lord Jesus which we
had before--his power over the winds, and his power over the devils.
See Mark iv. and v.
I. His power over the winds, those powers of the air that are so much
a terror to men, especially upon sea, and occasion the death of such
multitudes. Observe,
1. Christ ordered his disciples to put to sea, that he might show his glory
upon the water, in stilling the waves, and might do an act of kindness to a
poor possessed man on the other side the water: He went into a ship with
his disciples, v. 22. They that observe Christ's orders may
assure themselves of his presence. If Christ sends his disciples, he goes with
them. And those may safely and boldly venture any where that have Christ
accompanying them. He said, Let us go over unto the other side; for
he had a piece of good work to do there. He might have gone by land, a
little way about; but he chose to go by water, that he might show his
wonders in the deep.
2. Those that put to sea in a calm, yea, and at Christ's word, must yet prepare
for a storm, and for the utmost peril in that storm; There came down
a storm of wind on the lake (v. 23), as if it were there, and no
where else; and presently their ship was so tossed that it was filled with
water, and they were in jeopardy of their lives. Perhaps the devil, who is
the prince of the power of the air, and who raiseth winds by
the permission of God, had some suspicion, from some words which Christ
might let fall, that he was coming over the lake now on purpose to cast that
legion of devils out of the poor man on the other side, and therefore poured
this storm upon the ship he was in, designing, if possible, to have sunk him
and prevented that victory.
3. Christ was asleep in the storm, v. 23. Some bodily
refreshment he must have, and he chose to take it when it would be least a
hindrance to him in his work. The disciples of Christ may really have his
gracious presence with them at sea, and in a storm, and yet he may seem as
if he were asleep; he may not immediately appear for their relief,
no, not when things seem to be brought even to the last extremity. Thus he
will try their faith and patience, and quicken them by prayer to awake, and
make their deliverance the more welcome when it comes at last.
4. A complaint to Christ of our danger, and the distress his church is in,
is enough to engage him to awake, and appear for us, v. 24. They
cried, Master, master, we perish! The way to have our fears silenced
is to bring them to Christ, and lay them before him. Those that in sincerity
call Christ Master, and with faith and fervency call upon him as their
Master, may be sure that he will not let them perish. There is no
relief for poor souls that are under a sense of guilt, and a fear of wrath,
like this, to go to Christ, and call him Master, and say, "I am undone,
if thou do not help me."
5. Christ's business is to lay storms, as it is Satan's business to raise
them. He can do it; he has done it; he delights to do it: for he came to proclaim
peace on earth. He rebuked the wind and the raging of the water,
and immediately they ceased (v. 24); not, as at other times,
by degrees, but all of a sudden, there was a great calm. Thus Christ
showed that, though the devil pretends to be the prince of the power of the
air, yet even there he has him in a chain.
6. When our dangers are over, it becomes us to take to ourselves the shame
of our own fears and to give to Christ the glory of his power. When Christ
had turned the storm into a calm, then were they glad because they
were quiet, Ps. cvii. 30. And then, (1.) Christ gives them a rebuke for
their inordinate fear: Where is your faith? v. 25. Note, Many
that have true faith have it to seek when they have occasion to use
it. They tremble, and are discouraged, if second causes frown upon them. A
little thing disheartens them; and where is their faith then? (2.)
They give him the glory of his power: They, being afraid, wondered.
Those that had feared the storm, now that the danger was over with good
reason feared him that had stilled it, and said one to another, What
manner of man is this! They might as well have said, Who is a God
like unto thee? For it is God's prerogative to still the noise of the
seas, the noise of their waves, Ps. lxv. 7.
II. His power over the devil, the prince of the power of the air.
In the next passage of story he comes into a closer grapple with him than he
did when he commanded the winds. Presently after the winds were
stilled they were brought to their desired haven, and arrived at the
country of the Gadarenes, and there went ashore (v. 26, 27); and
he soon met with that which was his business over, and which he thought it
worth his while to go through a storm to accomplish.
We may learn a great deal out of this story concerning this world of
infernal, malignant spirits, which, though not working now ordinarily in the
same way as here, yet we are all concerned at all times to stand upon our
guard against.
1. These malignant spirits are very numerous. They that had
taken possession of this one man called themselves Legion (v.
30), because many devils were entered into him: he had had devils
a long time, v. 27. But perhaps those that had been long in
possession of him, upon some foresight of our Saviour's coming to make an
attack upon them, and finding they could not prevent it by the storm they
had raised, sent for recruits, intending this to be a decisive
battle, and hoping now to be too hard for him that had cast out so many
unclean spirits, and to give him a defeat. They either were, or at least
would be thought to be, a legion, formidable as an army with
banners; and now, at least, to be, what the twentieth legion of
the Roman army, which was long quartered at Chester, was styled, legio
victrix--a victorious legion.
2. They have an inveterate enmity to man, and all his conveniences
and comforts. This man in whom the devils had got possession, and kept it
long, being under their influence, wore no clothes, neither abode in any
house (v. 27), though clothing and a habitation are
two of the necessary supports of this life. Nay, and because man has a
natural dread of the habitations of the dead, they forced this man to abide
in the tombs, to make him so much the more a terror to himself and to
all about him, so that his soul had as much cause as ever any man's had to
be weary of his life, and to choose strangling and death rather.
3. They are very strong, fierce, and unruly, and hate and scorn to be
restrained: He was kept bound with chains and in fetters, that he
might not be mischievous either to others or to himself, but he broke the
bands, v. 29. Note, Those that are ungovernable by any
other thereby show that they are under Satan's government; and this is the
language of those that are so, even concerning God and Christ, their best
friends, that would not either bind them from or bind them to
any thing but for their own good: Let us break their bands in sunder. He
was driven of the devil. Those that are under Christ's government are sweetly
led with the cords of a man and the bands of love; those that are under
the devil's government are furiously driven.
4. They are much enraged against our Lord Jesus, and have a great dread and
horror of him: When the man whom they had possession of, and who
spoke as they would have him, saw Jesus, he roared out as one
in an agony, and fell down before him, to deprecate his wrath, and
owned him to be the Son of God most high, that was infinitely above
him and too hard for him; but protested against having any league or
confederacy with him (which might sufficiently have silenced the blasphemous
cavils of the scribes and Pharisees): What have I to do with thee?
The devils have neither inclination to do service to Christ nor expectation
to receive benefit by him: What have we to do with thee? But they
dreaded his power and wrath: I beseech thee, torment me not. They do
not say, I beseech thee, save me, but only, Torment me not.
See whose language they speak that have only a dread of hell as a
place of torment, but no desire of heaven as a place of holiness and love.
5. They are perfectly at the command, and under the power, of
our Lord Jesus; and they knew it, for they besought him that he would not
command them to go eiV ton abusson--into
the deep, the place of their torment, which they acknowledge he could
easily and justly do. O what a comfort is this to the Lord's people, that
all the powers of darkness are under the check and control of the Lord
Jesus! He has them all in a chain. He can send them to their own place,
when he pleaseth.
6. They delight in doing mischief. When they found there was no
remedy, but they must quit their hold of this poor man, they begged they
might have leave to take possession of a herd of swine, v. 32.
When the devil at first brought man into a miserable state he brought a
curse likewise upon the whole creation, and that became subject to enmity.
And here, as an instance of that extensive enmity of his, when he could not
destroy the man, he would destroy the swine. If he could not hurt them in
their bodies, he would hurt them in their goods, which sometimes prove a
great temptation to men to draw them from Christ, as here. Christ suffered
them to enter into the swine, to convince the country what mischief the
devil could do in it, if he should suffer him. No sooner had the devils
leave than they entered into the swine; and no sooner had they
entered into them than the herd ran violently down a steep place into the
lake, and were drowned. For it is a miracle of mercy if those
whom Satan possesses are not brought to destruction and perdition. This, and
other instances, show that that roaring lion and red dragon seeks what
and whom he may devour.
7. When the devil's power is broken in any soul that soul recovers itself,
and returns into a right frame, which supposes that those whom Satan gets
possession of are put out of the possession of themselves: The man out of
whom the devils were departed sat at the feet of Jesus, v. 35.
While he was under the devil's power he was ready to fly in the face
of Jesus; but now he sits at his feet, which is a sign that he is
come to his right mind. If God has possession of us, he preserves to
us the government and enjoyment of ourselves; but, if Satan has possession
of us, he robs us of both. Let his power therefore in our souls be
overturned, and let him come whose right our hearts are, and let us
give them to him; for we are never more our own than when we are his.
Let us now see what was the effect of this miracle of casting the legion of
devils out of this man.
(1.) What effect it had upon the people of that country who had lost their
swine by it: The swineherds went and told it both in city and
country (v. 34), perhaps with a design to incense people against
Christ. They told by what means he that was possessed of the devils was
healed (v. 36), that it was by sending the devils into the swine,
which was capable of an invidious representation, as if Christ could not
have delivered the man out of their hands, but by delivering the swine into
them. The people came out, to see what was done, and to enquire into
it; and they were afraid (v. 35); they were taken with
great fear (v. 37); they were surprised and amazed at it, and
knew not what to say to it. They thought more of the destruction of the
swine than of the deliverance of their poor afflicted neighbour, and of the
country from the terror of his frenzy, which was become a public nuisance;
and therefore the whole multitude besought Christ to depart from them
for fear he should bring some other judgment upon them; whereas indeed none
need to be afraid of Christ that are willing to forsake their sins and give
up themselves to him. But Christ took them at their word: He went up into
the ship, and returned back again. Those lose their Saviour, and their
hopes in him, that love their swine better.
(2.) What effect it had upon the poor man who had recovered himself by it.
He desired Christ's company as much as others dreaded it: he
besought Christ that he might be with him as others were that had
been healed by him of evil spirits and infirmities (v. 2), that
Christ might be to him a protector and teacher, and that he might be to
Christ for a name and a praise. He was loth to stay among those rude and
brutish Gadarenes that desired Christ to depart from them. O gather not
my soul with these sinners! But Christ would not take him along with
him, but sent him home, to publish among those that knew him the great
things God had done for him, that so he might be a blessing to his country,
as he had been a burden to it. We must sometimes deny ourselves the
satisfaction even of spiritual benefits and comforts, to gain an opportunity
of being serviceable to the souls of others. Perhaps Christ knew that, when
the resentment of the loss of their swine was a little over, they would be
better disposed to consider the miracle, and therefore left the man among
them to be a standing monument, and a monitor to them of it.
|
The
Issue of Blood Healed; The Ruler's Daughter Raised.
|
|
|
40 And it came to pass, that, when Jesus was
returned, the people gladly received him: for they were all waiting
for him. 41 And, behold, there came a man named Jairus, and he
was a ruler of the synagogue: and he fell down at Jesus' feet, and besought
him that he would come into his house: 42 For he had one only
daughter, about twelve years of age, and she lay a dying. But as he went the
people thronged him. 43 And a woman having an issue of blood
twelve years, which had spent all her living upon physicians, neither could
be healed of any, 44 Came behind him, and touched the
border of his garment: and immediately her issue of blood stanched.
45 And Jesus said, Who touched me? When all denied, Peter and they that were
with him said, Master, the multitude throng thee and press thee, and
sayest thou, Who touched me? 46 And Jesus said, Somebody hath
touched me: for I perceive that virtue is gone out of me. 47 And
when the woman saw that she was not hid, she came trembling, and falling
down before him, she declared unto him before all the people for what cause
she had touched him, and how she was healed immediately. 48 And
he said unto her, Daughter, be of good comfort: thy faith hath made thee
whole; go in peace. 49 While he yet spake, there cometh one from
the ruler of the synagogue's house, saying to him, Thy daughter is
dead; trouble not the Master. 50 But when Jesus heard it,
he answered him, saying, Fear not: believe only, and she shall be made
whole. 51 And when he came into the house, he suffered no man to
go in, save Peter, and James, and John, and the father and the mother of the
maiden. 52 And all wept, and bewailed her: but he said, Weep
not; she is not dead, but sleepeth. 53 And they laughed him to
scorn, knowing that she was dead. 54 And he put them all out,
and took her by the hand, and called, saying, Maid, arise. 55
And her spirit came again, and she arose straightway: and he commanded to
give her meat. 56 And her parents were astonished: but he
charged them that they should tell no man what was done.
Christ was driven away by the Gadarenes; they were weary of him, and
willing to be rid of him. But when he had crossed the water, and returned to
the Galileans, they gladly received him, wished and waited
for his return, and welcomed him with all their hearts when he did
return, v. 40. If some will not accept the favours Christ
offers them, others will. If the Gadarenes be not gathered, yet there
are many among whom Christ shall be glorious. When Christ had done
his work on the other side of the water he returned, and found work to do in
the place whence he came, fresh work. They that will lay out themselves to
do good shall never want occasion for it. The needy you have always with
you.
We have here two miracles interwoven, as they were in Matthew and Mark--the
raising of Jairus's daughter to life, and the cure of the woman that had an
issue of blood, as he was going in a crowd to Jairus's house. We have here,
I. A public address made to Christ by a ruler of the synagogue,
whose name was Jairus, on the behalf of a little daughter of his,
that was very ill, and, in the apprehension of all about here, lay a
dying. This address was very humble and reverent. Jairus, though a ruler,
fell down at Jesus's feet, as owning him to be a ruler above him.
It was very importunate. He besought him that he would come into
his house; not having the faith, at least not having the thought,
of the centurion, who desired Christ only to speak the healing word
at a distance. But Christ complied with his request; he went along
with him. Strong faith shall be applauded, and yet weak faith shall not be
rejected. In the houses where sickness and death are, it is very desirable
to have the presence of Christ. When Christ was going, the people
thronged him, some out of curiosity to see him, others out of an
affection to him. Let us not complain of a crowd, and a throng, and a hurry,
as long as we are in the way of our duty, and doing good; but
otherwise it is what every wise man will keep himself out of as much as he
can.
II. Here is a secret application made to Christ by a woman ill of a bloody
issue, which had been the consumption of her body and the consumption of
her purse too; for she had spent all her living upon physicians, and
was never the better, v. 43. The nature of her disease was such that
she did not care to make a public complaint of it (it was agreeable to the
modesty of her sex to be very shy of speaking of it), and therefore she took
this opportunity of coming to Christ in a crowd; and the more people
were present the more likely she thought it was that she should be concealed.
Her faith was very strong; for she doubted not but that by the
touch of the hem of his garment she should derive from him
healing virtue sufficient for her relief, looking upon him to be such a full
fountain of mercies that she should steal a cure and he not miss
it. Thus many a poor soul is healed, and helped, and saved,
by Christ, that is lost in a crowd, and that nobody takes notice of.
The woman found an immediate change for the better in herself, and that her
disease was cured, v. 44. As believers have comfortable communion
with Christ, so they have comfortable communications from him incognito--secretly,
meat to eat that the world knows not of, and joy that a stranger
does not intermeddle with.
III. Here is a discovery of this secret cure, to the glory both of
the physician and the patient.
1. Christ takes notice that there is a cure wrought: Virtue is gone out
of me, v. 46. Those that have been healed by virtue derived from
Christ must own it, for he knows it. He speaks of it here, not
in a way of complaint, as if he were hereby either weakened or
wronged, but in a way of complacency. It was his delight that virtue
was gone out of him to do any good, and he did not grudge it to the meanest;
they were as welcome to it as to the light and heat of the sun. Nor had he
the less virtue in him for the going out of the virtue from him
for he is an overflowing fountain.
2. The poor patient owns her case, and the benefit she had received: When
she saw that she was not hid, she came, and fell down before him, v.
47. Note, The consideration of this, that we cannot be hid from Christ,
should engage us to pour out our hearts before him, and to
show before him all our sin and all our trouble. She came trembling,
and yet her faith saved her, v. 48. Note, There may be trembling
where yet there is saving faith. She declared before all the people for
what cause she had touched him because she believed that a touch would
cure her, and it did so. Christ's patients should communicate their
experiences to one another.
3. The great physician confirms her cure, and sends her away with the
comfort of it: Be of good comfort; thy faith hath made thee whole, v.
48. Jacob got the blessing from Isaac clandestinely, and by a wile; but,
when the fraud was discovered, Isaac ratified it designedly. It was obtained
surreptitiously and under-hand, but it was secured and
seconded above-board. So was the cure here. He is blessed, and
he shall be blessed; so here, She is healed, and she shall
be healed.
IV. Here is an encouragement to Jairus not to distrust the power of
Christ, though his daughter was now dead, and they that brought him
the tidings advised him not to give the Master any further trouble
about her: Fear not, saith Christ, only believe. Note, Our faith
in Christ should be bold and daring, as well as our zeal for him.
They that are willing to do any thing for him may depend upon his doing
great things for them, above what they are able to ask or think. When the
patient is dead there is no room for prayer, or the use of means; but here,
though the child is dead, yet believe, and all shall be well. Post
mortem medicus--to call in the physician after death, is an
absurdity; but not post mortem Christus--to call in Christ after
death.
V. The preparatives for the raising of her to life again. 1. The choice
Christ made of witnesses that should see the miracle wrought. A crowd
followed him, but perhaps they were rude and noisy; however, it was not fit
to let such a multitude come into a gentleman's house, especially now that
the family was all in sorrow; therefore he sent them back, and not
because he was afraid to let the miracle pass their scrutiny; for he raised
Lazarus and the widow's son publicly. He took none with him but
Peter, and James, and John, that triumvirate of his disciples that he was
most intimate with, designing these three, with the parents, to be the only
spectators of the miracle, they being a competent number to attest the truth
of it. 2. The check he gave to the mourners. They all wept, and
bewailed her; for, it seems, she was a very agreeable hopeful child, and
dear not only to the parents, but to all the neighbours. But Christ bid them
not weep; for she is not dead, but sleepeth. He means, as to her
peculiar case, that she was not dead for good and all, but that she should
now shortly be raised to life, so that it would be to her friends as if she
had been but a few hours asleep. But it is applicable to all that die in the
Lord; therefore we should not sorrow for them as those that have no hope,
because death is but a sleep to them, not only as it is a rest
from all the toils of the days of time, but as there will be a
resurrection, a waking and rising again to all the glories of
the days of eternity. This was a comfortable word which Christ said
to these mourners, yet they wickedly ridiculed it, and laughed him to
scorn for it here was a pearl cast before swine. They were
ignorant of the scriptures of the Old Testament who bantered it as an absurd
thing to call death a sleep; yet this good came out of that
evil that hereby the truth of the miracle was evinced; for they knew that
she was dead, they were certain of it, and therefore nothing less than a
divine power could restore her to life. We find not any answer that
he made them; but he soon explained himself, I hope to their
conviction, so that they would never again laugh at any word of his. But he put
them all out, v. 54. They were unworthy to be the witnesses of
this work of wonder; they who in the midst of their mourning were so merrily
disposed as to laugh at him for what he said would, it may be, have
found something to laugh at in what he did, and therefore are justly
shut out.
VI. Her return to life, after a short visit to the congregation of
the dead: He took her by the hand (as we do by one that we would awake
out of sleep, and help up), and he called, saying, Maid, arise, v.
55. Thus the hand of Christ's grace goes along with the calls of
his word, to make them effectual. Here that is expressed which was only
implied in the other evangelists, that her spirit came again; her
soul returned again to animate her body. This plainly proves that the soul
exists and acts in a state of separation from the body, and therefore is
immortal; that death does not extinguish this candle of the Lord, but
takes it out of a dark lantern. It is not, as Grotius well observes,
the krasiV or temperament
of the body, or anything that dies with it; but it is anqupostaton
ti--something that subsists by itself,
which, after death, is somewhere else than where the body is. Where the soul
of this child was in this interval we are not told; it was in the hand of
the Father of spirits, to whom all souls at death return. When her
spirit came again she arose, and made it appear that she was alive by
her motion, as she did also by her appetite; for Christ commanded to give
her meat. As babes newly born, so those that are newly raised, desire
spiritual food, that they may grow thereby. In the last verse, we
need not wonder to find her parents astonished; but if that implies
that they only were so, and not the other by-standers, who had
laughed Christ to scorn, we may well wonder at their stupidity, which
perhaps was the reason why Christ would not have it proclaimed, as well as
to give an instance of his humility.
