We
have in this chapter remarkable instances of the power and pity of the Lord
Jesus, sufficient to convince us that he is both able to save to the
uttermost all that come to God by him, and as willing as he is able. His
power and pity appear here in the good offices he did, I. To the bodies of
people, in curing the palsy (ver. 2-8); raising to life the ruler's
daughter, and healing the bloody issue (ver. 18-26); giving sight to two
blind men (ver. 27-31); casting the devil out of one possessed (ver. 32-34);
and healing all manner of sickness, ver. 35. II. To the souls of people; in
forgiving sins (ver. 2); calling Matthew, and conversing freely with
publicans and sinners (ver. 9-13); considering the frame of his disciples,
with reference to the duty of fasting (ver. 14-17); preaching the gospel,
and, in compassion to the multitude, providing preachers for them, ver.
35-38. Thus did he prove himself to be, as undoubtedly he is, the skilful,
faithful Physician, both of soul and body, who has sufficient remedies for
all the maladies of both: for which we must, therefore, apply ourselves to
him, and glorify him both with our bodies and with our spirits, which are
his, in return to him for his kindness to both.
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Christ
Heals a Man Sick of the Palsy.
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1 And he entered into a ship, and passed
over, and came into his own city. 2 And, behold, they brought to
him a man sick of the palsy, lying on a bed: and Jesus seeing their faith
said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven
thee. 3 And, behold, certain of the scribes said within
themselves, This man blasphemeth. 4 And Jesus knowing
their thoughts said, Wherefore think ye evil in your hearts? 5
For whether is easier, to say, Thy sins be forgiven thee; or to say,
Arise, and walk? 6 But that ye may know that the Son of man hath
power on earth to forgive sins, (then saith he to the sick of the palsy,)
Arise, take up thy bed, and go unto thine house. 7 And he arose,
and departed to his house. 8 But when the multitudes saw it,
they marvelled, and glorified God, which had given such power unto men.
The first words of this chapter oblige us to look back to the close of that
which precedes it, where we find the Gadarenes so resenting the loss of
their swine, that they were disgusted with Christ's company, and besought
him to depart out of their coasts. Now here it follows, He entered
into a ship, and passed over. They bid him begone, and he took them at
their word, and we never read that he came into their coasts again. Now here
observe, 1. His justice--that he left them. Note, Christ will not tarry long
where he is not welcome. In righteous judgment, he forsakes those places and
persons that are weary of him, but abides with those that covet and court
his stay. If the unbeliever will depart from Christ, let him
depart; it is at his peril, 1 Cor. vii. 15. 2. His patience--that he did
not leave some destroying judgment behind him, to punish them, as they
deserved, for their contempt and contumacy. How easily, how justly, might he
have sent them after their swine, who were already so much under the devil's
power. The provocation, indeed, was very great: but he put it up, and passed
it by; and, without any angry resentments or upbraidings, he entered into
a ship, and passed over. This was the day of his patience; he came not
to destroy men's lives, but to save them; not to kill, but to cure.
Spiritual judgments agree more with the constitution of gospel times; yet
some observe, that in those bloody wars which the Romans made upon the Jews,
which began not many years after this, they first besieged the town of
Gadara, where these Gadarenes dwelt. Note, Those that drive Christ from
them, draw all miseries upon them. Woe unto us, if God depart from us.
He came into his own city, Capernaum, the principal place of his
residence at present (Mark ii. 1), and therefore called his own city.
He had himself testified, that a prophet is least honoured in his own
country and city, yet thither he came; for he sought not his
own honour; but, being in a state of humiliation, he was content to be
despised of the people. At Capernaum all the circumstances recorded in this
chapter happened, and are, therefore, put together here, though, in the
harmony of the evangelists, other events intervened. When the Gadarenes
desired Christ to depart, they of Capernaum received him. If Christ be
affronted by some, there are others in whom he will be glorious; if one will
not, another will.
Now the first occurrence, after Christ's return to Capernaum, as recorded in
these verses, was the cure of the man sick of the palsy. In which we may
observe,
I. The faith of his friends in bringing him to Christ. His distemper
was such, that he could not come to Christ himself, but as he was carried.
Note, Even the halt and the lame may be brought to Christ, and they shall
not be rejected by him. If we do as well as we can, he will accept of us.
Christ had an eye to their faith. Little children cannot go to Christ
themselves, but he will have an eye to the faith of those that bring them,
and it shall not be in vain. Jesus saw their faith, the faith of the
paralytic himself, as well as of them that brought him; Jesus saw the habit
of faith, though his distemper, perhaps, impaired his intellect, and
obstructed the actings of it. Now their faith was, 1. A strong faith; they
firmly believed that Jesus Christ both could and would heal him; else they
would not have brought the sick man to him so publicly, and through so much
difficulty. 2. A humble faith; though the sick man was unable to stir a
step, they would not ask Christ to make him a visit, but brought him to
attend on Christ. It is fitter that we should wait on Christ, than he on us.
3. An active faith: in the belief of Christ's power and goodness, they
brought the sick man to him, lying on a bed, which could not be done
without a deal of pains. Note, A strong faith regards no obstacles in
pressing after Christ.
II. The favour of Christ, in what he said to him; Son, be of good
cheer, thy sins be forgiven thee. This was a sovereign cordial to a sick
man, and was enough to make all his bed in his sickness; and to make
it easy to him. We read not of any thing said to Christ; probably the poor
sick man could not speak for himself, and they that brought him chose rather
to speak by actions than words; they set him before Christ; that was enough.
Note, It is not in vain to present ourselves and our friends to Christ, as
the objects of his pity. Misery cries as well as sin, and mercy is no less
quick of hearing than justice. Here is, in what Christ said, 1. A kind
compellation; Son. Note, Exhortations and consolations to the
afflicted speak to them as to sons, for afflictions are fatherly discipline,
Heb. xii. 5. 2. A gracious encouragement; "Be of good cheer. Have a
good heart on it; cheer up thy spirits." Probably the poor man,
when let down among them all in his bed, was put out of countenance, was
afraid of a rebuke for being brought in so rudely: but Christ does not stand
upon ceremony; he bids him be of good cheer; all would be well, he
should not be laid before Christ in vain. Christ bids him be of good
cheer; and then cures him. He would have those to whom he deals his
gifts, to be cheerful in seeking him, and in trusting in him; to be of good
courage. 3. A good reason for that encouragement; Thy sins are forgiven
thee. Now this may be considered, (1.) as an introduction to the cure of
his bodily distemper; "Thy sins are pardoned, and therefore thou
shalt be healed." Note, As sin is the cause of sickness, so the
remission of sin is the comfort of recovery from sickness; not but that sin
may be pardoned, and yet the sickness not removed; not but that the sickness
may be removed, and yet the sin not pardoned: but if we have the comfort of
our reconciliation to God, with the comfort of our recovery from sickness,
this makes it a mercy indeed to us, as to Hezekiah, Isa. xxxviii. 17. Or,
(2.) As a reason of the command to be of good cheer, whether he were
cured of his disease or not; "Though I should not heal thee, wilt thou
not say thou hast not sought in vain, if I assure thee that thy sins are
pardoned; and wilt thou not look upon that as a sufficient ground of
comfort, though thou shouldst continue sick of the palsy?" Note,
They who, through grace, have some evidence of the forgiveness of their
sins, have reasons to be of good cheer, whatever outward troubles or
afflictions they are under; see Isa. xxxiii. 24.
III. The cavil of the scribes at that which Christ said (v.
3); They said within themselves, in their hearts, among
themselves, in their secret whisperings, This man blasphemeth.
See how the greatest instance of heaven's power and grace is branded with
the blackest note of hell's enmity; Christ's pardoning sin is termed
blasphemy; nor had it been less, if he had not had commission from God for
it. They, therefore, are guilty of blasphemy, that have no such commission,
and yet pretend to pardon sin.
IV. The conviction which Christ gave them of the unreasonableness of this
cavil, before he proceeded.
1. He charged them with it. Though they did but say it within
themselves, he knew their thoughts. Note, Our Lord Jesus has the
perfect knowledge of all that we say within ourselves. Thoughts are secret
and sudden, yet naked and open before Christ, the eternal Word (Heb. iv. 12,
13), and he understands them afar off, Ps. cxxxix. 2. He could say to
them (which no mere man could), Wherefore think ye evil in your hearts?
Note, There is a great deal of evil in sinful thoughts, which is very
offensive to the Lord Jesus. He being the Sovereign of the heart, sinful
thoughts invade his right, and disturb his possession; therefore he takes
notice of them, and is much displeased with them. In them lies the root
of bitterness, Gen. vi. 5. The sins that begin and end in the heart, and
go no further, are as dangerous as any other.
2. He argued them out of it, v. 5, 6. Where observe,
(1.) How he asserts his authority in the kingdom of grace. He
undertakes to make out, that the Son of man, the Mediator, has power
on earth to forgive sins; for therefore the Father has committed
all judgment to the Son, and has given him this authority, because he
is the Son of man, John v. 22, 27. If he has power to give eternal
life, as he certainly has (John xvii. 2), he must have power to forgive
sin; for guilt is a bar that must be removed, or we can never get to heaven.
What an encouragement is this to poor sinners to repent, that the power of
pardoning sin is put into the hands of the Son of man, who is bone of
our bone! And if he had this power on earth, much more now that he is
exalted to the Father's right hand, to give repentance and remission of
sins, and so to be both a Prince and a Saviour, Acts v. 31.
(2.) How he proves it, by his power in the kingdom of nature; his
power to cure diseases. Is it not as easy to say, Thy sins are forgiven
thee, as to say, Arise and walk? He that can cure the disease,
whether declaratively as a Prophet, or authoritatively as God,
can, in like manner, forgive the sin. Now, [1.] This is a general argument
to prove that Christ had a divine mission. His miracles, especially his
miraculous cures, confirm what he said of himself, that he was the Son of
God; the power that appeared in his cures proved him sent of God;
and the pity that appeared in them proved him sent of God to heal
and save. The God of truth would not set his seal to a lie. [2.] It had
a particular cogency in this case. The palsy was but a symptom of the
disease of sin; now he made it to appear, that he could effectually cure the
original disease, by the immediate removal of that symptom; so close a
connection was there between the sin and the sickness. He that had power to
remove the punishment, no doubt, had power to remit the sin. The scribes
stood much upon a legal righteousness, and placed their confidence in that,
and made no great matter of the forgiveness of sin, the doctrine upon
which Christ hereby designed to put honour, and to show that his great
errand to the world was to save his people from their sins.
V. The immediate cure of the sick man. Christ turned from disputing with
them, and spake healing to him. The most necessary arguings must not divert
us from doing the good that our hand finds to do. He saith to the
sick of the palsy, Arise, take up thy bed, and go to thine house; and a
healing, quickening, strengthening power accompanied this word (v.
7): he arose and departed to his house. Now, 1. Christ bid him take
up his bed, to show that he was perfectly cured, and that not
only he had no more occasion to be carried upon his bed, but that he
had strength to carry it. 2. He sent him to his house, to be a
blessing to his family, where he had been so long a burden; and did not take
him along with him for a show, which those would do in such a case who seek
the honour that comes from men.
VI. The impression which this made upon the multitude (v. 8); they marvelled,
and glorified God. Note, All our wonder should help to enlarge our
hearts in glorifying God, who alone does marvellous things. They
glorified God for what he had done for this poor man. Note, Others' mercies
should be our praises, and we should give him thanks for them, for we are
members one of another. Though few of this multitude were so convinced, as
to be brought to believe in Christ, and to follow him, yet they admired him,
not as God, or the Son of God, but as a man to whom God had given
such power. Note, God must be glorified in all the power that is given
to men to do good. For all power is originally his; it is in him, as the
Fountain, in men, as the cisterns.
9 And as Jesus passed forth from thence, he
saw a man, named Matthew, sitting at the receipt of custom: and he saith
unto him, Follow me. And he arose, and followed him. 10 And it
came to pass, as Jesus sat at meat in the house, behold, many publicans and
sinners came and sat down with him and his disciples. 11 And
when the Pharisees saw it, they said unto his disciples, Why eateth
your Master with publicans and sinners? 12 But when Jesus heard that,
he said unto them, They that be whole need not a physician, but they that
are sick. 13 But go ye and learn what that meaneth, I
will have mercy, and not sacrifice: for I am not come to call the righteous,
but sinners to repentance.
In these verses we have an account of the grace and favour of Christ to poor
publicans, particularly to Matthew. What he did to the bodies of people was
to make way for a kind design upon their souls. Now observe here,
I. The call of Matthew, the penman of this gospel. Mark and Luke call him
Levi; it was ordinary for the same person to have two names: perhaps Matthew
was the name he was most known by as a publican, and, therefore, in his
humility, he called himself by that name, rather than by the more honourable
name of Levi. Some think Christ gave him the name of Matthew when he called
him to be an apostle; as Simon, he surnamed Peter. Matthew signifies, the
gift of God, Ministers are God's gifts to the church; their ministry,
and their ability for it, are God's gifts to them. Now observe,
1. The posture that Christ's call found Matthew in. He was sitting at the
receipt of custom, for he was a publican, Luke v. 27. He was a
custom-house officer at the port of Capernaum, or an exciseman, or collector
of the land-tax. Now, (1.) He was in his calling, as the rest of them whom
Christ called, ch. iv. 18. Note, As Satan chooses to come, with his
temptations, to those that are idle, so Christ chooses to come, with his
calls, to those that are employed. But, (2.) It was a calling of ill fame
among serious people; because it was attended with so much corruption and
temptation, and there were so few in that business that were honest men.
Matthew himself owns what he was before his conversion, as does St. Paul (1
Tim. i. 13), that the grace of Christ in calling him might be the more
magnified, and to show, that God has his remnant among all sorts of people.
None can justify themselves in their unbelief, by their calling in the
world; for there is no sinful calling, but some have been saved out
of it, and no lawful calling, but some have been saved in it.
2. The preventing power of this call. We find not that Matthew looked after
Christ, or had any inclination to follow him, though some of his kindred
were already disciples of Christ, but Christ prevented him with the
blessings of his goodness. He is found of those that seek him not. Christ spoke
first; we have not chosen him, but he hath chosen us. He said, Follow
me; and the same divine, almighty power accompanied this word to convert
Matthew, which attended that word (v. 6), Arise and walk, to
cure the man sick of the palsy. Note, A saving change is wrought in the soul
by Christ as the Author, and his word as the means. His gospel
is the power of God unto salvation, Rom. i. 16. The call was
effectual, for he came at the call; he arose, and followed him
immediately; neither denied, nor deferred his obedience. The power of divine
grace soon answers and overcomes all objections. Neither his commission for
his place, nor his gains by it, could detain him, when Christ called him. He
conferred not with flesh and blood, Gal. i. 15, 16. He quitted his post,
and his hopes of preferment in that way; and, though we find the disciples
that were fishers occasionally fishing again afterwards, we never find
Matthew at the receipt of custom again.
II. Christ's converse with publicans and sinners upon this occasion; Christ
called Matthew, to introduce himself into an acquaintance with the people of
that profession. Jesus sat at meat in the house, v. 10. The
other evangelists tell us, that Matthew made a great feast, which the
poor fishermen, when they were called, were not able to do. But when he
comes to speak of this himself, he neither tells us that it was his own
house, nor that it was a feast, but only that he sat at meat in the
house; preserving the remembrance of Christ's favours to the publicans,
rather than of the respect he had paid to Christ. Note, It well becomes us
to speak sparingly of our own good deeds.
Now observe, 1. When Matthew invited Christ, he invited his disciples to come
along with him. Note, They that welcome Christ, must welcome all that
are his, for his sake, and let them have a room in their hearts. 2. He
invited many publicans and sinners to meet him. This was the chief
thing Matthew aimed at in this treat, that he might have an opportunity of
bringing his old associates acquainted with Christ. He knew by experience
what the grace of Christ could do, and would not despair concerning them.
Note, They who are effectually brought to Christ themselves, cannot but be
desirous that others also may be brought to him, and ambitious of
contributing something towards it. True grace will not contentedly eat its
morsels alone, but will invite others. When by the conversion of Matthew the
fraternity was broken, presently his house was filled with publicans, and
surely some of them will follow him, as he followed Christ.
Thus did Andrew and Philip, John i. 41, 45; iv. 29. See Judges xiv. 9.
III. The displeasure of the Pharisees at this, v. 11. They cavilled
at it; why eateth your Master with publicans and sinners? Here
observe, 1. That Christ was quarrelled with. It was not the least of his
sufferings, that he endured the contradiction of sinners against himself.
None was more quarrelled with by men, than he that came to take up the great
quarrel between God and man. Thus he denied himself the honour due to an
incarnate Deity, which was to be justified in what he spake, and to have all
he said readily subscribed to: for though he never spoke or did anything
amiss, every thing he said and did was found fault with. Thus he taught us
to expect and prepare for reproach, and to bear it patiently. 2. They that
quarrelled with him were the Pharisees; a proud generation of men, conceited
of themselves, and censorious of others; of the same temper with those in
the prophet's time, who said, Stand by thyself, come not near me; I am
holier than thou: they were very strict in avoiding sinners, but
not in avoiding sin; none greater zealots than they for the form
of godliness, nor greater enemies to the power of it. They were for
keeping up the traditions of the elders to a nicety, and so propagating the
same spirit that they were themselves governed by. 3. They brought their
cavil, not to Christ himself; they had not the courage to face him with it,
but to his disciples. The disciples were in the same company, but the
quarrel is with the Master: for they would not have done it, if he had not;
and they thought it worse in him who was a prophet, than in them; his
dignity, they thought, should set him at a greater distance from such
company than others. Being offended at the Master, they quarrel with the
disciples. Note, It concerns Christians to be able to vindicate and justify
Christ, and his doctrines and laws, and to be ready always to give an
answer to those that ask them a reason of the hope that is in them, 1
Pet. iii. 15. While he is an Advocate for us in heaven, let us be advocates
for him on earth, and make his reproach our own. 4. The complaint was his eating
with publicans and sinners: to be intimate with wicked people is against
the law of God (Ps. cxix. 115; i. 1); and perhaps by accusing Christ of this
to his disciples, they hoped to tempt them from him, to put them out of
conceit with him, and so to bring them over to themselves to be their
disciples, who kept better company; for they compassed sea and land to
make proselytes. To be intimate with publicans was against the tradition
of the elders, and, therefore, they looked upon it as a heinous thing.
They were angry with Christ for this, (1.) Because they wished ill to
him, and sought occasion to misrepresent him. Note, It is an easy and
very common thing to put the worst constructions upon the best words and
actions. (2.) Because they wished no good to publicans and sinners,
but envied Christ's favour to them, and were grieved to see them brought to
repentance. Note, It may justly be suspected, that they have not the grace
of God themselves, who grudge others a share in that grace, who are not
pleased with it.
IV. The defence that Christ made for himself and his disciples, in
justification of their converse with publicans and sinners. The disciples,
it should seem, being yet weak, had to seek for an answer to the Pharisees'
cavil, and, therefore, bring it to Christ, and he heard it (v. 12),
or perhaps overheard them whispering it to his disciples. Let him alone to
vindicate himself and to plead his own cause, to answer for himself and for
us too. Two things he urges in his defence,
1. The necessity and exigence of the case of the publicans, which called
aloud for his help, and therefore justified him in conversing with them for
their good. It was the extreme necessity of poor, lost sinners, that brought
Christ from the pure regions above, to these impure ones; and the same was
it, that brought him into this company which was thought impure. Now,
(1.) He proves the necessity of the case of the publicans: they that be
whole need not a physician, but they that are sick. The publicans are
sick, and they need one to help and heal them, which the Pharisees think
they do not. Note,
[1.] Sin is the sickness of the soul; sinners are spiritually sick. Original
corruptions are the diseases of the soul, actual transgressions are its
wounds, or the eruptions of the disease. It is deforming, weakening,
disquieting, wasting, killing, but, blessed be God, not incurable. [2.]
Jesus Christ is the great Physician of souls. His curing of bodily diseases
signified this, that he arose with healing under his wings. He is a
skilful, faithful, compassionate Physician, and it is his office and
business to heal the sick. Wise and good men should be as physicians to all
about them; Christ was so. Hunc affectum versus omnes habet sapiens, quem
versus ægros suos medicus--A wise man cherishes towards all around him the
feelings of a physician for his patient. Seneca De Const. [3.]
Sin-sick souls have need of this Physician, for their disease is dangerous;
nature will not help itself; no man can help us; such need have we of
Christ, that we are undone, eternally undone, without him. Sensible sinners
see their need, and apply themselves to him accordingly. [4.] There are
multitudes who fancy themselves to be sound and whole, who think they have no
need of Christ, but that they can shift for themselves well enough
without him, as Laodicea, Rev. iii. 17. Thus the Pharisees desired not the
knowledge of Christ's word and ways, not because they had no need of him,
but because they thought they had none. See John ix. 40, 41.
(2.) He proves, that their necessity did sufficiently justify his conduct,
in conversing familiarly with them, and that he ought not to be blamed for
it; for that necessity made it an act of charity, which ought always
to be preferred before the formalities of a religious profession, in which beneficence
and munificence are far better than magnificence, as much as
substance is better than shows or shadows. Those duties, which are of moral
and natural obligation, are to take place even of those divine laws which
are positive and ritual, much more of those impositions of men, and
traditions of the elders, which make God's law stricter than he has made it.
This he proves (v. 13) by a passage quoted out of Hos. vi. 6, I
will have mercy and not sacrifice. That morose separation from the
society of publicans, which the Pharisees enjoined, was less than
sacrifice; but Christ's conversing with them was more than an act of
common mercy, and therefore to be preferred before it. If to do well
ourselves is better than sacrifice, as Samuel shows (1 Sam. xv. 22, 23),
much more to do good to others. Christ's conversing with sinners is here
called mercy: to promote the conversion of souls is the greatest act of
mercy imaginable; it is saving a soul from death, Jam. v. 20. Observe
how Christ quotes this, Go ye and learn what that meaneth. Note, It
is not enough to be acquainted with the letter of scripture, but we must
learn to understand the meaning of it. And they have best learned the
meaning of the scriptures, that have learned how to apply them as a reproof
to their own faults, and a rule for their own practice. This scripture which
Christ quoted, served not only to vindicate him, but, [1.] To show wherein
true religion consists; not in external observances: not in meats and
drinks and shows of sanctity, not in little particular opinions and
doubtful disputations, but in doing all the good we can to the bodies and
souls of others; in righteousness and peace; in visiting the fatherless
and widows. [2.] To condemn the Pharisaical hypocrisy of those who place
religion in rituals, more than in morals, ch. xxiii. 23. They espouse
those forms of godliness which may be made consistent with, and perhaps
subservient to, their pride, covetousness, ambition, and malice, while they
hate that power of it which is mortifying to those lusts.
2. He urges the nature and end of his own commission. He must keep to his
orders, and prosecute that for which he was appointed to be the great
Teacher; now, says he, "I am not come to call the righteous, but
sinners to repentance, and therefore must converse with publicans."
Observe, (1.) What his errand was; it was to call to repentance. This
was his first text (ch. iv. 17), and it was the tendency of all his
sermons. Note, The gospel call is a call to repentance; a call to us to
change our mind and to change our way. (2.) With whom his errand lay; not
with the righteous, but with sinners. That is, [1.] If the
children of men had not been sinners, there had been no occasion for
Christ's coming among them. He is the Saviour, not of man as man, but
of man as fallen. Had the first Adam continued in his original righteousness,
we had not needed a second Adam. [2.] Therefore his greatest business
lies with the greatest sinners; the more dangerous the sick man's
case is, the more occasion there is for the physician's help. Christ came
into the world to save sinners, but especially the chief (1
Tim. i. 15); to call not those so much, who, though sinners, are
comparatively righteous, but the worst of sinners. [3.] The more sensible
any sinners are of their sinfulness, the more welcome will Christ and his
gospel be to them; and every one chooses to go where his company is desired,
not to those who would rather have his room. Christ came not with an
expectation of succeeding among the righteous, those who conceit
themselves so, and therefore will sooner be sick of their Saviour, than sick
of their sins, but among the convinced humble sinners; to them Christ
will come, for to them he will be welcome.
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Christ's
Reply to the Disciples of John.
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14 Then came to him the disciples of John,
saying, Why do we and the Pharisees fast oft, but thy disciples fast
not? 15 And Jesus said unto them, Can the children of the
bridechamber mourn, as long as the bridegroom is with them? but the days
will come, when the bridegroom shall be taken from them, and then shall they
fast. 16 No man putteth a piece of new cloth unto an old
garment, for that which is put in to fill it up taketh from the garment, and
the rent is made worse. 17 Neither do men put new wine into old
bottles: else the bottles break, and the wine runneth out, and the bottles
perish: but they put new wine into new bottles, and both are preserved.
The objections which were made against Christ and his disciples gave
occasion to some of the most profitable of his discourses; thus are the
interests of truth often served, even by the opposition it meets with from
gainsayers, and thus the wisdom of Christ brings good out of evil. This is
the third instance of it in this chapter; his discourse of his power to
forgive sin, and his readiness to receive sinners, was occasioned by the
cavils of the scribes and Pharisees; so here, from a reflection upon the
conduct of his family, arose a discourse concerning his tenderness for it.
Observe,
I. The objection which the disciples of John made against Christ's
disciples, for not fasting so often as they did; which they are charged
with, as another instance of the looseness of their profession, besides that
of eating with publicans and sinners; and it is therefore suggested to them,
that they should change that profession for another more strict. It appears
by the other evangelists (Mark ii. 18 and Luke v. 33) that the disciples of
the Pharisees joined with them, and we have reason to suspect that they
instigated them, making use of John's disciples as their spokesmen, because
they, being more in favour with Christ and his disciples, could do it more
plausibly. Note, It is no new thing for bad men to set good men together by
the ears; if the people of God differ in their sentiments, designing men
will take that occasion to sow discord, and to incense them one against
another, and alienate them one from another, and so make an easy prey of
them. If the disciples of John and of Jesus clash, we have reason to suspect
the Pharisees have been at work underhand, blowing the coals. Now the
complaint is, Why do we and the Pharisees fast often, but thy disciples
fast not? It is pity the duties of religion, which ought to be the
confirmations of holy love, should be made the occasions of strife and
contention; but they often are so, as here; where we may observe,
1. How they boasted of their own fasting. We and the Pharisees fast
often. Fasting has in all ages of the church been consecrated, upon
special occasions, to the service of religion; the Pharisees were much in
it; many of them kept two fast-days in a week, and yet the generality of
them were hypocrites and bad men. Note, False and formal professors often
excel others in outward acts of devotion, and even of mortification. The
disciples of John fasted often, partly in compliance with their
master's practice, for he came neither eating nor drinking (ch.
xi. 18); and people are apt to imitate their leaders, though not always from
the same inward principle; partly in compliance with their master's doctrine
of repentance. Note, The severer part of religion is often most minded
by those that are yet under the discipline of the Spirit, as a Spirit of
bondage, whereas, though these are good in their place, we must pass
through them to that life of delight in God and dependence on him, to which
these should lead. Now they come to Christ to tell him that they fasted
often, at least they thought it often. Note, Most men will proclaim
every one his own goodness, Prov. xx. 6. There is a proneness in
professors to brag of their own performance in religion, especially if there
by any thing extraordinary in them; nay, and not only to boast of them
before men, but to plead them before God, and confide in them as a
righteousness.
2. How they blamed Christ's disciples for not fasting so often as they did. Thy
disciples fast not. They could not but know, that Christ had instructed
his disciples to keep their fasts private, and to manage themselves so as
that they might not appear unto men to fast; and, therefore, it was
very uncharitable in them to conclude they did not fast, because they
did not proclaim their fasts. Note, We must not judge of people's religion
by that which falls under the eye and observation of the world. But suppose
it was so, that Christ's disciples did not fast so often or so long
as they did, why truly, they would therefore have it thought, that they had
more religion in them than Christ's disciples had. Note, It is common for
vain professors to make themselves a standard in religion, by which to try
and measure persons and things, as if all who differed from them were so far
in the wrong; as if all that did less than they, did too little, and all
that did more than they, did too much, which is a plain evidence of their
want of humility and charity.
3. How they brought this complaint to Christ. Note, If Christ's disciples,
either by omission or commission, give offence, Christ himself will be sure
to hear of it, and be reflected upon for it. O, Jesus, are these thy
Christians? Therefore, as we tender the honour of Christ, we are
concerned to conduct ourselves well. Observe, The quarrel with Christ was
brought to the disciples (v. 11), the quarrel with the disciples was
brought to Christ (v. 14), this is the way of sowing discord and
killing love, to set people against ministers, ministers against people, and
one friend against another.
II. The apology which Christ made for his disciples in this matter. Christ
might have upbraided John's disciples with the former part of their
question, Why do ye fast often? "Nay, you know best why you do
it; but the truth is, many abound in external instances of devotion, that
scarcely do themselves know why and wherefore." But he only vindicates
the practice of his disciples; when they had nothing to say for themselves,
he had something ready to say for them. Note, As it is wisdom's honour to be
justified of all her children, so it is her children's happiness to be all
justified of wisdom. What we do according to the precept and pattern of
Christ, he will be sure to bear us out in, and we may with confidence leave
it to him to clear up our integrity.
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But
thou shalt answer, Lord, for me.
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Herbert.
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Two things Christ pleads in defence of their not fasting.
1. That it was not a season proper for that duty (v. 15): Can the
children of the bride-chamber mourn, as long as the bridegroom is with them?
Observe, Christ's answer is so framed, as that it might sufficiently justify
the practice of his own disciples, and yet not condemn the institution of
John, or the practice of his disciples. When the Pharisees fomented this
dispute, they hoped Christ would cast blame, either on his own disciples, or
on John's, but he did neither. Note, When at any time we are unjustly
censured, our care must be only to clear ourselves, not to recriminate, or
throw dirt upon others; and such a variety may there be of circumstances, as
may justify us in our practice, without condemning those that practise
otherwise.
Now his argument is taken from the common usage of joy and rejoicing during
the continuance of marriage solemnities; when all instances of melancholy
and sorrow are looked upon as improper and absurd, as it was at Samson's
wedding, Judges xiv. 17. Now, (1.) The disciples of Christ were the children
of the bride-chamber, invited to the wedding-feast, and welcome there;
the disciples of the Pharisees were not so, but children of the
bond-woman (Gal. iv. 25, 31), continuing under a dispensation of
darkness and terror. Note, The faithful followers of Christ, who have the
Spirit of adoption, have a continual feast, while they who have the spirit
of bondage and fear, cannot rejoice for joy, as other people, Hos. ix. 1.
(2.) The disciples of Christ had the bridegroom with them, which the
disciples of John had not; their master was now cast into prison, and lay
there in continual danger of his life, and therefore it was seasonable for
them to fast often. Such a day would come upon the disciples of
Christ, when the bridegroom should be taken from them, when they should be
deprived of his bodily presence, and then should they fast. The
thoughts of parting grieved them when he was going, John xvi. 6. Tribulation
and affliction befel them when he was gone, and gave them occasion of mourning
and praying, that is, of religious fasting. Note, [1.] Jesus Christ
is the Bridegroom of his Church, and his disciples are the children of
the bride-chamber. Christ speaks of himself to John's disciples under
this similitude, because that John had used it, when he called himself a
friend of the bridegroom, John iii. 29. And if they would by this hint call
to mind what their master then said, they would answer themselves. [2.] The
condition of those who are the children of the bride-chamber is liable to
many changes and alterations in this world; they sing of mercy and judgment.
[3.] It is merry or melancholy with the children of the bride-chamber,
according as they have more or less of the bridegroom's presence. When he is
with them, the candle of God shines upon their head, and all is well; but
when he is withdrawn, though but for a small moment, they are troubled,
and walk heavily; the presence and nearness of the sun makes day and summer,
his absence and distance, night and winter. Christ is all in all to the
church's joy. [4.] Every duty is to be done in its proper season. See
Eccles. vii. 14; Jam. v. 13. There is a time to mourn and a time to laugh,
to each of which we should accommodate ourselves, and bring forth fruit in
due season. In fasts, regard is to be had to the methods of God's grace
towards us; when he mourns to us, we must lament; and also to
the dispensations of his providence concerning us; there are times when the
Lord God calls to weeping and mourning; regard is likewise to be had to
any special work before us, ch. xvii. 21; Acts xiii. 2.
2. That they had not strength sufficient for that duty. This is set forth in
two similitudes, one of putting new cloth into an old garment, which
does but pull the old to pieces (v. 16); the other of putting new
wine into old bottles, which does but burst the bottles, v. 17.
Christ's disciples were not able to bear these severe exercises so well as
those of John and of the Pharisees, which the learned Dr. Whitby gives this
reason for: There were among the Jews not only sects of the Pharisees and
Essenes, who led an austere life, but also schools of the prophets,
who frequently lived in mountains and deserts, and were many of them
Nazarites; they had also private academies to train men up in a strict
discipline; and possibly from these many of John's disciples might come, and
many of the Pharisees; whereas Christ's disciples, being taken immediately
from their callings, had not been used to such religious austerities, and
were unfit for them, and would by them be rather unfitted for their other
work. Note, (1.) Some duties of religion are harder and more difficult than
others, like new cloth and new wine, which require most
intenseness of mind, and are most displeasing to flesh and blood; such are
religious fasting and the duties that attend it. (2.) The best of Christ's
disciples pass through a state of infancy; all the trees in Christ's garden
are not of a growth, nor all his scholars in the same form; there are babes
in Christ and grown men. (3.) In the enjoining of religious exercises,
the weakness and infirmity of young Christians ought to be considered: as
the food provided for them must be such as is proper for their age (1 Cor.
iii. 2; Heb. v. 12), so must the work be that is cut out for them. Christ
would not speak to his disciples that which they could not then bear, John
xvi. 12. Young beginners in religion must not be put upon the hardest duties
at first, lest they be discouraged. Such as was God's care of his Israel,
when he brought them out of Egypt, not to lead them by the way of the
Philistines (Exod. xiii. 17, 18), and such as was Jacob's care of his
children and cattle, not to overdrive them (Gen. xxxiii. 13), such is
Christ's care of the little ones of his family, and the lambs of his flock:
he gently leads them. For want of this care, many times, the bottles
break, and the wine is spilled; the profession of many miscarries
and comes to nothing, through indiscretion at first. Note, There may be over--doing
even in well--doing, a being righteous over-much; and such an over--doing
as may prove an undoing through the subtlety of Satan.
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The
Ruler's Daughter Raised.
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18 While he spake these things unto them,
behold, there came a certain ruler, and worshipped him, saying, My daughter
is even now dead: but come and lay thy hand upon her, and she shall
live. 19 And Jesus arose, and followed him, and so did
his disciples. 20 And, behold, a woman, which was diseased with
an issue of blood twelve years, came behind him, and touched the hem
of his garment: 21 For she said within herself, If I may but
touch his garment, I shall be whole. 22 But Jesus turned him
about, and when he saw her, he said, Daughter, be of good comfort; thy faith
hath made thee whole. And the woman was made whole from that hour.
23 And when Jesus came into the ruler's house, and saw the minstrels and the
people making a noise, 24 He said unto them, Give place: for the
maid is not dead, but sleepeth. And they laughed him to scorn.
25 But when the people were put forth, he went in, and took her by the hand,
and the maid arose. 26 And the fame hereof went abroad into all
that land.
We have here two passages of history put together; that of the raising of
Jairus's daughter to life, and that of the curing of the woman that had the
bloody issue, as he was going to Jairus's house, which is introduced in
a parenthesis, in the midst of the other; for Christ's miracles were thick
sown, and interwoven; the work of him that sent him was his daily
work. He was called to do these good works from speaking the things
foregoing, in answer to the cavils of the Pharisees, v. 18: While
he spake these things; and we may suppose it is a pleasing interruption
given to that unpleasant work of disputation, which, though sometimes
needful, a good man will gladly leave, to go about a work of devotion or
charity. Here is,
I. The ruler's address to Christ, v. 18. A certain ruler, a
ruler of the synagogue, came and worshipped him. Have any of the rulers
believed on him? Yes, here was one, a church ruler, whose faith
condemned the unbelief of the rest of the rulers. This ruler had a little
daughter, of twelve years old, just dead, and this breach made upon his
family comforts was the occasion of his coming to Christ. Note, In trouble
we should visit God: the death of our relations should drive us to Christ,
who is our life; it is well if any thing will do it. When affliction is in
our families, we must not sit down astonished, but, as Job, fall down and
worship. Now observe,
1. His humility in this address to Christ. He came with his errand to Christ
himself, and did not send his servant. Note, It is no disparagement to the
greatest rulers, personally to attend on the Lord Jesus. He worshipped
him, bowed the knee to him, and gave him all imaginable respect. Note,
They that would receive mercy from Christ must give honour to Christ.
2. His faith in this address; "My daughter is even now dead,"
and though any other physician would now come too late (nothing more absurd
than post mortem medicina--medicine after death), yet Christ comes
not too late; he is a Physician after death, for he is the resurrection
and the life; "O come then, and lay thy hand upon her,
and she shall live." This was quite above the power of nature (a
privatione ad habitum non datur regressus--life once lost cannot be restored),
yet within the power of Christ, who has life in himself, and quickeneth
whom he will. Now Christ works in an ordinary, by nature and not against
it, and, therefore, we cannot in faith bring him such a request as this;
while there is life, there is hope, and room for prayer; but when our
friends are dead, the case is determined; we shall go to them, but they
shall not return to us. But while Christ was here upon earth working
miracles, such a confidence as this was not only allowable but very
commendable.
II. The readiness of Christ to comply with his address, v. 19. Jesus
immediately arose, left his company, and followed him; he was
not only willing to grant him what he desired, in raising his daughter to
life, but to gratify him so far as to come to his house to do it. Surely he
never said to the seed of Jacob, Seek ye me in vain. He denied to go
along with the nobleman, who said, Sir, come down, ere my child die
(John iv. 48-50), yet he went along with the ruler of the synagogue, who
said, Sir, come down, and my child shall live. The variety of methods
which Christ took in working his miracles is perhaps to be attributed to the
different frame and temper of mind which they were in who applied to him,
which he who searcheth the heart perfectly knew, and accommodated
himself to. He knows what is in man, and what course to take with him. And
observe, when Jesus followed him, so did his disciples, whom he had
chosen for his constant companions; it was not for state, or that he might
come with observation, that he took his attendants with him, but that they
might be the witnesses of his miracles, who were hereafter to be the
preachers of his doctrine.
III. The healing of the poor woman's bloody issue. I call her a poor woman,
not only because her case was piteous, but because, she had spent it all
upon physicians, for the cure of her distemper, and was never the
better; which was a double aggravation of the misery of her condition, that
she had been full, but was now empty; and that she had impoverished herself
for the recovery of her health, and yet had not her health neither. This woman
was diseased with a constant issue of blood twelve years (v. 20);
a disease, which was not only weakening and wasting, and under which the
body must needs languish; but which also rendered her ceremonially unclean,
and shut her out from the courts of the Lord's house; but it did not
cut her off from approaching to Christ. She applied herself to Christ, and
received mercy from him, by the way, as he followed the ruler, whose
daughter was dead, to whom it would be a great encouragement, and a help to
keep up his faith in the power of Christ. So graciously does Christ consider
the frame, and consult the case, of weak believers. Observe,
1. The woman's great faith in Christ, and in his power. Her disease was of
such a nature, that her modesty would not suffer her to speak openly to
Christ for a cure, as others did, but by a peculiar impulse of the Spirit of
faith, she believed him to have such an overflowing fulness of healing
virtue, that the very touch of his garment would be her cure. This,
perhaps, had something of fancy mixed with faith; for she had no precedent
for this way of application to Christ, unless, as some think, she had an eye
to the raising of the dead man by the touch of Elisha's bones, 2 Kings xiii.
21. But what weakness of understanding there was in it, Christ was
pleased to overlook, and to accept the sincerity and strength of her faith;
for he eateth the honey-comb with the honey, Cant. iv. 11. She
believed she should be healed if she did but touch the very hem of
his garment, the very extremity of it. Note, There is virtue in every
thing that belongs to Christ. The holy oil with which the high priest was
anointed, ran down to the skirts of his garments, Ps. cxxxiii. 2.
Such a fulness of grace is there in Christ, that from it we may all
receive, John i. 16.
2. Christ's great favour to this woman. He did not suspend (as he might have
done) his healing influences, but suffered this bashful patient to steal a
cure unknown to any one else, though she could not think to do it unknown to
him. And now she was well content to be gone, for she had what she came for,
but Christ was not willing to let her go so; he will not only have his power
magnified in her cure, but his grace magnified in her comfort and
commendation: the triumphs of her faith must be to her praise and honour. He
turned about to see for her (v. 22), and soon discovered her.
Note, It is great encouragement to humble Christians, that they who hide
themselves from men are known to Christ, who sees in secret their
applications to heaven when most private. Now here,
(1.) He puts gladness into her heart, by that word, Daughter, be
of good comfort. She feared being chidden for coming clandestinely, but
she is encouraged. [1.] He calls her daughter, for he spoke to her
with the tenderness of a father, as he did to the man sick of the palsy
(v. 2), whom he called son. Note, Christ has comforts ready
for the daughters of Zion, that are of a sorrowful spirit, as Hannah
was, 1 Sam. i. 15. Believing women are Christ's daughters, and he
will own them as such. [2.] He bids her be of good comfort: she has
reason to be so, if Christ own her for a daughter. Note, The saints'
consolation is founded in their adoption. His bidding her be comforted,
brought comfort with it, as his saying, Be ye whole, brought health
with it. Note, It is the will of Christ that his people should be comforted,
and it is his prerogative to command comfort to troubled spirits. He creates
the fruit of the lips, peace, Isa. lvii. 19.
(2.) He puts honour upon her faith. That grace of all others gives most
honour to Christ, and therefore he puts most honour upon it; Thy faith
has made thee whole. Thus by faith she obtained a good report.
And as of all graces Christ puts the greatest honour upon faith, so of all
believers he puts the greatest honour upon those that are most humble; as
here on this woman, who had more faith than she thought she had. She had
reason to be of good comfort, not only because she was made whole,
but because her faith had made her whole; that is, [1.] She was
spiritually healed; that cure was wrought in her which is the proper fruit
and effect of faith, the pardon of sin and the work of grace. Note, We may
then be abundantly comforted in our temporal mercies when they are
accompanied with those spiritual blessings that resemble them; our food and
raiment will be comfortable, when by faith we are fed with the bread of
life, and clothed with the righteousness of Jesus Christ; our
rest and sleep will be comfortable, when by faith we repose in God, and
dwell at ease in him; our health and prosperity will be comfortable, when by
faith our souls prosper, and are in health. See Isa. xxxviii. 16, 17. [2.]
Her bodily cure was the fruit of faith, of her faith, and that made it a
happy, comfortable cure indeed. They out of whom the devils were cast, were
helped by Christ's sovereign power; some by the faith of others (as v.
2); but it is thy faith that has made thee whole. Note, Temporal
mercies are then comforts indeed to us, when they are received by faith. If,
when in pursuit of mercy, we prayed for it in faith, with an eye to the
promise, and in dependence upon that, if we desired it for the sake of God's
glory, and with a resignation to God's will, and have our hearts enlarged by
it in faith, love, and obedience, we may then say, it was received by faith.
IV. The posture in which he found the ruler's house, v. 23. --He saw
the people and the minstrels, or musicians, making a noise. The
house was in a hurry: such work does death make, when it comes into a
family; and, perhaps, the necessary cares that arise at such a time, when
our dead is to be decently buried out of our sight, give some useful
diversion to that grief which is apt to prevail and play the tyrant. The
people in the neighbourhood came together to condole on account of the loss,
to comfort the parents, to prepare for, and attend on, the funeral, which
the Jews were not wont to defer long. The musicians were among them,
according to the custom of the Gentiles, with their doleful, melancholy
tunes, to increase the grief, and stir up the lamentations of those that
attended on this occasion; as (they say) is usual among the Irish, with
their Ahone, Ahone. Thus they indulged a passion that is apt enough of
itself to grow intemperate, and affected to sorrow as those that had no
hope. See how religion provides cordials, where irreligion administers
corrosives. Heathenism aggravates that grief which Christianity studies to
assuage. Or perhaps these musicians endeavoured on the other hand to divert
the grief and exhilarate the family; but, as vinegar upon nitre, so is he
that sings songs to a heavy heart. Observe, The parents, who were
immediately touched with the affliction, were silent, while the people
and minstrels, whose lamentations were forced, made such a noise. Note,
The loudest grief is not always the greatest; rivers are most noisy where
they run shallow. Ille dolet vere, qui sine teste dolet--That grief is
most sincere, which shuns observation. But notice is taken of this, to
show that the girl was really dead, in the undoubted apprehension of all
about her.
V. The rebuke that Christ gave to this hurry and noise, v. 24. He
said, Give place. Note, Sometimes, when the sorrow of the world
prevails, it is difficult for Christ and his comforts to enter. They that
harden themselves in sorrow, and, like Rachel, refuse to be comforted,
should think they hear Christ saying to their disquieting thoughts, Give
place: "Make room for him who is the Consolation of Israel,
and brings with him strong consolations, strong enough to overcome
the confusion and tyranny of these worldly griefs, if he may but be admitted
into the soul." He gives a good reason why they should not thus
disquiet themselves and one another; The maid is not dead but sleepeth.
1. This was eminently true of this maid, that was immediately to be raised
to life; she was really dead, but not so to Christ, who knew within himself
what he would do, and could do, and who had determined to make her death but
as a sleep. There is little more difference between sleep and death, but in
continuance; whatever other difference there is, it is but a dream. This
death must be but of short continuance, and therefore is but a sleep, like
one night's rest. He that quickens the dead, may well call the things which
be not as though they were, Rom. iv. 17. 2. It is in a sense true of all
that die, chiefly of them that die in the Lord. Note, (1.) Death is a
sleep. All nations and languages, for the softening of that which is so
dreadful, and withal so unavoidable, and the reconciling of themselves to
it, have agreed to call it so. It is said, even of the wicked kings, that
they slept with their fathers; and of those that shall arise to
everlasting contempt, that they sleep in the dust, Dan. xii. 2. It is
not the sleep of the soul; its activity ceases not; but the sleep of the
body, which lies down in the grave, still and silent, regardless and
disregarded, wrapt up in darkness and obscurity. Sleep is a short death, and
death a long sleep. But the death of the righteous is in a special
manner to be looked upon as a sleep, Isa. lvii. 2. They sleep in Jesus (1
Thess. iv. 14); they not only rest from the toils and labours of the day,
but rest in hope of a joyful waking again in the morning of the
resurrection, when they shall wake refreshed, wake to a new life, wake to be
richly dressed and crowned, and wake to sleep no more. (2.) The
consideration of this should moderate our grief at the death of our dear
relations: "say not, They are lost; no, they are but gone
before: say not, They are slain; no, they are but fallen
asleep; and the apostle speaks of it as an absurd thing to imagine that they
that are fallen asleep in Christ are perished (1 Cor. xv. 18); give
place, therefore, to those comforts which the covenant of grace
ministers, fetched from the future state, and the glory to be revealed."
Now could it be thought that such a comfortable word as this, from the mouth
of our Lord Jesus, should be ridiculed as it was? They laughed him to
scorn. These people lived in Capernaum, knew Christ's character, that he
never spake a rash or foolish word; they knew how many mighty works he had
done; so that if they did not understand what he meant by this, they might
at least have been silent in expectation of the issue. Note, The words and
works of Christ which cannot be understood, yet are not therefore to be
despised. We must adore the mystery of divine sayings, even when they seem
to contradict what we think ourselves most confident of. Yet even this
tended to the confirmation of the miracle: for it seems she was so
apparently dead, that it was thought a very ridiculous thing to say
otherwise.
VI. The raising of the damsel to life by the power of Christ, v. 25. The
people were put forth. Note, Scorners that laugh at what they see and
hear that is above their capacity, are not proper witnesses of the wonderful
works of Christ, the glory of which lies not in pomp, but in power. The
widow's son at Nain, and Lazarus, were raised from the dead openly, but this
damsel privately; for Capernaum, that had slighted the lesser miracles of
restoring health, was unworthy to see the greater, of restoring life; these pearls
were not to be cast before those that would trample them under
their feet.
Christ went in and took her by the hand, as it were to awake her, and
to help her up, prosecuting his own metaphor of her being asleep. The high
priest, that typified Christ, was not to come near the dead (Lev. xxi. 10,
11), but Christ touched the dead. The Levitical priesthood leaves the
dead in their uncleanness, and therefore keeps at a distance from them,
because it cannot remedy them; but Christ, having power to raise the dead,
is above the infection, and therefore is not shy of touching them. He took
her by the hand, and the maid arose. So easily, so effectually was the
miracle wrought; not by prayer, as Elijah did (1 Kings xvii. 21), and Elisha
(2 Kings iv. 33), but by a touch. They did it as servants, he as a Son, as a
God, to whom belong the issues from death. Note, Jesus Christ is the
Lord of souls, he commands them forth, and commands them back, when and as
he pleases. Dead souls are not raised to spiritual life, unless Christ take
them by the hand: it is done in the day of his power. He helps us
up, or we lie still.
VII. The general notice that was taken of this miracle, though it was
wrought privately; v. 26. The fame thereof went abroad into all
that land: it was the common subject of discourse. Note, Christ's works
are more talked of than considered and improved. And doubtless, they that
heard only the report of Christ's miracles, were accountable for that as
well as they that were eye-witnesses of them. Though we at this distance
have not seen Christ's miracles, yet having an authentic history of them, we
are bound, upon the credit of that, to receive his doctrine; and blessed are
they that have not seen, and yet have believed, John xx. 29.
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Two
Blind and a Dumb Man Healed.
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27 And when Jesus departed thence, two blind
men followed him, crying, and saying, Thou Son of David, have mercy
on us. 28 And when he was come into the house, the blind men
came to him: and Jesus saith unto them, Believe ye that I am able to do
this? They said unto him, Yea, Lord. 29 Then touched he their
eyes, saying, According to your faith be it unto you. 30 And
their eyes were opened; and Jesus straitly charged them, saying, See that
no man know it. 31 But they, when they were departed,
spread abroad his fame in all that country. 32 As they went out,
behold, they brought to him a dumb man possessed with a devil.
33 And when the devil was cast out, the dumb spake: and the multitudes
marvelled, saying, It was never so seen in Israel. 34 But the
Pharisees said, He casteth out devils through the prince of the devils.
In these verses we have an account of two more miracles wrought together by
our Saviour.
I. The giving of sight to two blind men, v. 27-31. Christ is the
Fountain of light as well as life; and as, by raising the dead, he showed
himself to be the same that at first breathed into man the breath of
life, so, by giving sight to the blind, he showed himself to be the same
that at first commanded the light to shine out of darkness. Observe,
1. The importunate address of the blind men to Christ. He was returning from
the ruler's house to his own lodgings, and these blind men followed him,
as beggars do, with their incessant cries, v. 27. He that cured
diseases so easily, so effectually, and, withal, at so cheap a rate, shall
have patients enough. As for other things, so he is famed for an Oculist.
Observe,
(1.) The title which these blind men gave to Christ; Thou Son of David,
have mercy on us. The promise made to David, that of his loins the
Messiah should come, was well known, and the Messiah was therefore commonly
called the Son of David. At this time there was a general expectation
of his appearing; these blind men know, and own, and proclaim it in the
streets of Capernaum, that he is come, and that this is he; which aggravates
the folly and sin of the chief priests and Pharisees who denied and opposed
him. They could not see him and his miracles, but faith comes by hearing.
Note, They who, by the providence of God, are deprived of bodily sight, may
yet, by the grace of God, have the eyes of their understanding so
enlightened, as to discern those great things of God, which are hid
from the wise and prudent.
(2.) Their petition, Have mercy on us. It was foretold that the Son
of David should be merciful (Ps. lxxii. 12, 13), and in him shines
the tender mercy of our God, Luke i. 78. Note, Whatever our necessities
and burthens are, we need no more for supply and support, than a share in
the mercy of our Lord Jesus. Whether he heal us or no, if he have
mercy on us, we have enough; as to the particular instances and methods
of mercy, we may safely and wisely refer ourselves to the wisdom of Christ.
They did not each of them say for himself, Have mercy on me, but both
for one another, Have mercy on us. Note, It becomes those that are
under the same affliction, to concur in the same prayers for relief.
Fellow-sufferers should be joint-petitioners. In Christ there is enough for
all.
(3.) Their importunity in this request; they followed him, crying. It
seems, he did not take notice of them at first, for he would try their
faith, which he knew to be strong; would quicken their prayers, and make his
cures the more valued, when they did not always come at the first word; and
would teach us to continue instant in prayer, always to pray, and not to
faint: and, though the answer do not come presently, yet to wait for it,
and to follow providence, even in those steps and out goings of it which
seem to neglect or contradict our prayers. Christ would not heal them
publicly in the streets, for this was a cure he would have kept private (v.
30), but when he came into the house, they followed him
thither, and came to him. Note, Christ's doors are always open to
believing and importunate petitioners; it seemed rude in them to rush into
the house after him, when he desired to retire; but, such is the tenderness
of our Lord Jesus, that they were not more bold than welcome.
2. The confession of faith, which Christ drew from them upon this occasion.
When they came to him for mercy, he asked them, Believe ye that I am able
to do this? Note, Faith is the great condition of Christ's favours. They
who would receive the mercy of Christ, must firmly believe the power
of Christ. What we would have him do for us, we must be fully assured that
he is able to do. They followed Christ, and followed him crying, but
the great question is, Do ye believe? Nature may work fervency, but
it is only grace that can work faith; spiritual blessings are obtained only
by faith. They had intimated their faith in the office of Christ as Son
of David, and in his mercy; but Christ demands likewise a profession of
faith in his power. Believe ye that I am able to do this; to bestow
this favour; to give sight to the blind, as well as to cure the palsy and
raise the dead? Note, It is good to be particular in the exercise of faith,
to apply the general assurances of God's power and good will, and the
general promises, to our particular exigencies. All shall work for good,
and if all, then this. "Believe ye that I am able, not only to
prevail with God for it, as a prophet, but that I am able to do it by
my own power?" This will amount to their belief of his being not only the
Son of David, but the Son of God; for it is God's prerogative to open
the eyes of the blind (Ps. cxlvi. 8); he makes the seeing eye,
Exod. iv. 11. Job was eyes to the blind (Job xxix. 15); was to them
instead of eyes, but he could not give eyes to the blind. Still it is
put to us, Believe we that Christ is able to do for us, by the power
of his merit and intercession in heaven, of his Spirit and grace in the
heart, and of his providence and dominion in the world? To believe the power
of Christ is not only to assure ourselves of it, but to commit ourselves to
it, and encourage ourselves in it.
To this question they give an immediate answer, without hesitation: they
said, Yea, Lord. Though he had kept them in suspense awhile, and had
not helped them at first, they honestly imputed that to his wisdom, not to
his weakness, and were still confident of his ability. Note, The treasures
of mercy that are laid up in the power of Christ, are laid out and
wrought for those that trust in him, Ps. xxxi. 19.
3. The cure that Christ wrought on them; he touched their eyes, v.
29. This he did to encourage their faith, which, by his delay, he had tried,
and to show that he gives sight to blind souls by the operations of his
grace accompanying the word, anointing the eyes with eye-salve: and
he put the cure upon their faith, According to your faith be it unto you.
When they begged for a cure, he enquired into their faith (v. 28), Believe
ye that I am able? He did not enquire into their wealth, whether they
were able to pay him for a cure; nor into their reputation, should he get
credit by curing them; but into their faith; and now they had professed
their faith he referred the matter to that: "I know you do believe, and
the power you believe in shall be exerted for you; According to your
faith be it unto you." This speaks, (1.) His knowledge of the
sincerity of their faith, and his acceptance and approbation of it. Note, It
is a great comfort to true believers, that Jesus Christ knows their faith,
and is well pleased with it. Though it be weak, though others do not discern
it, though they themselves are ready to question it, it is known to him.
(2.) His insisting upon their faith as necessary; "If you believe, take
what you come for." Note, They who apply themselves to Jesus Christ,
shall be dealt with according to their faith; not according to their fancies,
nor according to their profession, but according to their faith;
that is, unbelievers cannot expect to find any favour with God, but true
believers may be sure to find all that favour which is offered in the
gospel; and our comforts ebb or flow, according as our faith is stronger or
weaker; we are not straitened in Christ, let us not then be straitened in
ourselves.
4. The charge he gave them to keep it private (v. 30), See that no
man know it. He gave them this charge, (1.) To set us an example of that
humility and lowliness of mind, which he would have us to learn of him.
Note, In the good we do, we must not seek our own praise, but only the glory
of God. It must be more our care and endeavour to be useful, than to be
known and observed to be so, Prov. xx. 6; xxv. 27 Thus Christ seconded the
rule he had given, Let not thy left hand know what thy right hand doeth.
(2.) Some think that Christ, in keeping it private, showed his displeasure
against the people of Capernaum, who had seen so many miracles, and yet
believed not. Note, The silencing of those who should proclaim the works of
Christ is a judgment to any place or people: and it is just in Christ to
deny the means of conviction to those that are obstinate in their
infidelity; and to shroud the light from those that shut their eyes against
it. (3.) He did it in discretion, for his own preservation; because the more
he was proclaimed, the more jealous would the rulers of the Jews be of his
growing interest among the people. (4.) Dr. Whitby gives another reason,
which is very considerable, why Christ sometimes concealed his miracles, and
afterwards forbid the publishing of his transfiguration; because he would
not indulge that pernicious conceit which obtained among the Jews, that
their Messiah should be a temporal prince, and so give occasion to the
people to attempt the setting up of his kingdom, by tumults and seditions,
as they offered to do, John vi. 15. But when, after his resurrection (which
was the full proof of his mission), his spiritual kingdom was set up, then
that danger was over, and they must be published to all nations. And he
observes, that the miracles which Christ wrought among the Gentiles and the
Gadarenes, were ordered to be published, because with them there was not
that danger.
But honour is like the shadow, which, as it flees from those that follow it,
so it follows those that flee from it (v. 31); They spread abroad
his fame. This was more an act of zeal, than of prudence; and though it
may be excused as honestly meant for the honour of Christ, yet it cannot be
justified, being done against a particular charge. Whenever we profess to
direct our intention to the glory of God, we must see to it that the action
be according to the will of God.
II. The healing of a dumb man, that was possessed with a devil.
And here observe,
1. His case, which was very sad. He was under the power of the devil in this
particular instance, that he was disabled from speaking, v. 32. See
the calamitous state of this world, and how various the afflictions of the
afflicted are! We have no sooner dismissed two blind men, but we meet
with a dumb man. How thankful should we be to God for our sight and
speech! See the malice of Satan against mankind, and in how many ways he
shows it. This man's dumbness was the effect of his being possessed with
a devil; but it was better he should be unable to say any thing, than be
forced to say, as those demoniacs did (ch. viii. 29), What have we
to do with thee? Of the two, better a dumb devil than a blaspheming one.
When the devil gets possession of a soul, it is made silent as to any thing
that is good; dumb in prayers and praises, which the devil is a sworn enemy
to. This poor creature they brought to Christ, who entertained not
only those that came of themselves in their own faith, but those that were brought
to him by their friends in the faith of others. Though the just shall
live eternally by his faith, yet temporal mercies may be bestowed
on us with an eye to their faith who are intercessors on our behalf. They
brought him in just as the blind man went out. See how unwearied
Christ was in doing good; how closely one good work followed another!
Treasures of mercy, wondrous mercy, are hid in him; which may be continually
communicated, but can never be exhausted.
2. His cure, which was very sudden (v. 33), When the devil was
cast out, the dumb spake. Note, Christ's cures strike at the root, and
remove the effect by taking away the cause; they open the lips, by breaking
Satan's power in the soul. In sanctification he heals the waters by casting
salt into the spring. When Christ, by his grace, casts the devil out
of a soul, presently the dumb speaks. When Paul was converted, behold,
he prays; then the dumb spake.
3. The consequences of this cure.
(1.) The multitudes marvelled; and well they might; though few
believed, many wondered. The admiration of the common people is sooner
raised than any other affection. It was foretold, that the new song, the
New-Testament song, should be sung for marvellous works, Ps. xcviii.
1. They said, It was never so seen in Israel, and therefore never so
seen any where; for no people experienced such wonders of mercy as Israel
did. There had been those in Israel that were famous for working miracles,
but Christ excelled them all. The miracles Moses wrought had reference to
Israel as a people, but Christ's were brought home to particular persons.
(2.) The Pharisees blasphemed, v. 34. When they could not
gainsay the convincing evidence of these miracles, they fathered them upon
the devil, as if they had been wrought by compact and collusion: he
casteth out devils (say they) by the prince of the devils--a
suggestion horrid beyond expression; we shall hear more of it afterwards,
and Christ's answer to it (ch. xii. 25); only observe here, how evil
men and seducers wax worse and worse (2 Tim. iii. 13), and it is both
their sin and their punishment. Their quarrels with Christ for taking upon
him to forgive sin (v. 3), for conversing with publicans
and sinners, (v. 11), for not fasting (v. 14),
though spiteful enough, yet had some colour of piety, purity, and devotion
in them; but this (which they are left to, to punish them for those)
breathes nothing but malice and falsehood, and hellish enmity in the highest
degree; it is diabolism all over, and was therefore justly pronounced
unpardonable. Because the people marvelled, they must say something to
diminish the miracle, and this was all they could say.
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Jesus
Preaching throughout the Country.
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35 And Jesus went about all the cities and
villages, teaching in their synagogues, and preaching the gospel of the
kingdom, and healing every sickness and every disease among the
people. 36 But when he saw the multitudes, he was moved with
compassion on them, because they fainted, and were scattered abroad, as
sheep having no shepherd. 37 Then saith he unto his disciples,
The harvest truly is plenteous, but the labourers are
few; 38 Pray ye therefore the Lord of the harvest, that he will
send forth labourers into his harvest.
Here is, I. A conclusion of the foregoing account of Christ's preaching and
miracles (v. 35); He went about all the cities teaching and
healing. This is the same we had before, ch. iv. 23. There it
ushers in the more particular record of Christ's preaching (ch. v.,
vi. and vii.) and of his cures (ch. viii. and ix.), and here it is
elegantly repeated in the close of these instances, as the quod erat
demonstrandum--the point to be proved; as if the evangelist should say,
"Now I hope I have made it out, by an induction of particulars, that
Christ preached and healed; for you have had the heads of his sermons, and
some few instances of his cures, which were wrought to confirm his doctrine:
and these were written that you might believe." Some think that
this was a second perambulation in Galilee, like the former; he visited
again those whom he had before preached to. Though the Pharisees cavilled at
him and opposed him, he went on with his work; he preached the gospel of
the kingdom. He told them of a kingdom of grace and glory, now to be set
up under the government of a Mediator: this was gospel indeed, good news,
glad tidings of great joy.
Observe how Christ in his preaching had respect,
1. To the private towns. He visited not only the great and wealthy cities,
but the poor, obscure villages; there he preached, there he healed. The
souls of those that are meanest in the world are as precious to Christ, and
should be to us, as the souls of those that make the greatest figure. Rich
and poor meet together in him, citizens and boors: his righteous acts
towards the inhabitants of his villages must be rehearsed, Judg.
v. 11.
2. To the public worship. He taught in their synagogues, (1.) That he
might bear a testimony to solemn assemblies, even then when there were
corruptions in them. We must not forsake the assembling of ourselves
together, as the manner of some is. (2.) That he might have an
opportunity of preaching there, where people were gathered together, with an
expectation to hear. Thus, even where the gospel church was founded, and
Christian meetings erected, the apostles often preached in the synagogues
of the Jews. It is the wisdom of the prudent, to make the best of that
which is.
II. A preface, or introduction, to the account in the following chapter, of
his sending forth his apostles. He took notice of the multitude
(v. 36); not only of the crowds that followed him, but of the
vast numbers of people with whom (as he passed along) he observed the
country to be replenished; he noticed what nests of souls the towns and
cities were, and how thick of inhabitants; what abundance of people there
were in every synagogue, and what places of concourse the openings of the
gates were: so very populous was that nation now grown; and it was the
effect of God's blessing on Abraham. Seeing this,
1. He pities them, and was concerned for them (v. 36); He was
moved with compassion on them; not upon a temporal account, as he pities
the blind, and lame, and sick; but upon a spiritual account; he was
concerned to see them ignorant and careless, and ready to perish for lack of
vision. Note, Jesus Christ is a very compassionate friend to precious souls;
here his bowels do in a special manner yearn. It was pity to souls that
brought him from heaven to earth, and there to the cross. Misery is the
object of mercy; and the miseries of sinful, self-destroying souls, are the
greatest miseries: Christ pities those most that pity themselves least; so
should we. The most Christian compassion is compassion to souls; it is most
Christ-like.
See what moved this pity. (1.) They fainted; they were destitute,
vexed, wearied. They strayed, so some; were loosed one from another; The
staff of bands was broken, Zech. xi. 14. They wanted help for their
souls, and had none at hand that was good for any thing. The scribes and
Pharisees filled them with vain notions, burthened them with the traditions
of the elders, deluded them into many mistakes, while they were not
instructed in their duty, nor acquainted with the extent and spiritual
nature of the divine law; therefore they fainted; for what spiritual
health, and life, and vigour can there be in those souls, that are fed with
husks and ashes, instead of the bread of life? Precious souls faint
when duty is to be done, temptations to be resisted, afflictions to be
borne, being not nourished up with the word of truth. (2.) They were
scattered abroad, as sheep having no shepherd. That expression is
borrowed from 1 Kings xxii. 17, and it sets forth the sad condition of those
that are destitute of faithful guides to go before them in the things of
God. No creature is more apt to go astray than a sheep, and when gone astray
more helpless, shiftless, and exposed, or more unapt to find the way home
again: sinful souls are as lost sheep; they need the care of
shepherds to bring them back. The teachers the Jews then had pretended to be
shepherds, yet Christ says they had not shepherds, for they
were worse than none; idle shepherds that led them away, instead of leading
them back, and fleeced the flock, instead of feeding it: such shepherds as
were described, Jer. xxiii. 1, &c. Ezek. xxxiv. 2, &c. Note, The
case of those people is very pitiable, who either have no ministers at all,
or those that are as bad as none; that seek their own things, not the
things of Christ and souls.
2. He excited his disciples to pray for them. His pity put him upon devising
means for the good of these people. It appears (Luke vi. 12, 13) that upon
this occasion, before he sent out his apostles, he did himself spend a great
deal of time in prayer. Note, Those we pity we should pray for. Having
spoken to God for them he turns to his disciples, and tells them,
(1.) How the case stood; The harvest truly is plenteous, but the
labourers are few. People desired good preaching, but there were few
good preachers. There was a great deal of work to be done, and a great deal
of good likely to be done, but there wanted hands to do it. [1.] It was an
encouragement, that the harvest was so plenteous. It was not
strange, that there were multitudes that needed instruction, but it was what
does not often happen, that they who needed it, desired it, and were forward
to receive it. They that were ill taught were desirous to be better taught;
people's expectations were raised, and there was such a moving of
affections, as promised well. Note, It is a blessed thing, to see people in
love with good preaching. The valleys are then covered over with corn, and
there are hopes it may be well gathered in. That is a gale of opportunity,
that calls for a double care and diligence in the improvement of it; a
harvest-day should be a busy day. [2.] It was a pity when it was so that the
labourers should be so few; that the corn should shed and spoil,
and rot upon the ground for want of reapers; loiterers many, but labourers
very few. Note, It is ill with the church, when good work stands
still, or goes slowly on, for want of good workmen; when it is so, the labourers
that there are have need to be very busy.
(2.) What was their duty in this case (v. 38); Pray ye therefore
the Lord of the harvest. Note, The melancholy aspect of the times and
the deplorable state of precious souls, should much excite and quicken
prayer. When things look discouraging, we should pray more, and then we
should complain and fear less. And we should adapt our prayers to the
present exigencies of the church; such an understanding we ought to have of
the times, as to know, not only what
Israel
ought to do, but what
Israel
ought to pray for. Note, [1.] God is the Lord of the harvest; my Father
is the Husbandman, John xv. 1. It is the vineyard of the Lord of
hosts, Isa. v. 7. It is for him and to him, and to his service and
honour, that the harvest is gathered in. Ye are God's husbandry
(1 Cor. iii. 9); his threshing, and the corn of his floor, Isa. xxi.
10. He orders every thing concerning the harvest as he pleases; when
and where the labourers shall work, and how long; and it is very
comfortable to those who wish well to the harvest-work, that God
himself presides in it, who will be sure to order all for the best. [2.]
Ministers are and should be labourers in God's harvest; the
ministry is a work and must be attended to accordingly; it is harvest-work,
which is needful work; work that requires every thing to be done in its
season, and diligence to do it thoroughly; but it is pleasant work; they reap
in joy, and the joy of the preachers of the gospel is likened to the joy
of harvest (Isa. ix. 2, 3); and he that reapeth receiveth wages; the
hire of the labourers that reap down God's field, shall not be kept
back, as theirs was, Jam. v. 4. [3.] It is God's work to send forth
labourers; Christ makes ministers (Eph. iv. 11); the office is of his
appointing, the qualifications of his working, the call of his giving. They
will not be owned nor paid as labourers, that run without their
errand, unqualified, uncalled. How shall they preach except they be sent?
[4.] All that love Christ and souls, should show it by their earnest prayers
to God, especially when the harvest is plenteous, that he would send
forth more skillful, faithful, wise, and industrious labourers into
his harvest; that he would raise up such as he will own in the
conversion of sinners and the edification of saints; would give them a
spirit for the work, call them to it, and succeed them in it; that he
would give them wisdom to win souls; that he would thrust forth
labourers, so some; intimating unwillingness to go forth, because of
their own weakness and the people's badness, and opposition from men, that
endeavour to thrust them out of the harvest; but we should pray that
all contradiction from within and from without, may be conquered and got
over. Christ puts his friends upon praying this, just before he sends
apostles forth to labour in the harvest. Note, It is a good sign God
is about to bestow some special mercy upon a people, when he stirs up those
that have an interest at the throne of grace, to pray for it, Ps. x. 17.
Further observe, that Christ said this to his disciples, who were to be
employed as labourers. They must pray, First, That God would
send them forth. Here am I, send me, Isa. vi. 8. Note, Commissions,
given in answer to prayer, are most likely to be successful; Paul is a
chosen vessel, for behold he prays, Acts ix. 11, 15. Secondly,
That he would send others forth. Note, Not the people only, but those who
are themselves ministers, should pray for the increase of ministers. Though
self-interest makes those that seek their own things desirous to be placed
alone (the fewer ministers the more preferments), yet those that seek the
things of Christ, desire more workmen, that more work may be done,
though they be eclipsed by it.
