Matthew · Chapter 9

V. 1. His own city-Capernaum, Matthew 4:13. Mark 5:18; Luke 8:37.

Verse 1. He came into his own city] Viz. Capernaum, where he seems to have had his common residence at the house of Peter. See Matthew 4:13, and Matthew 8:14. This verse properly belongs to the preceding chapter.

Verse 1. He came into his own city — Namely, Capernaum. And they brought him a man sick of the palsy — The history of this miracle is related Mark 2:1-13, and Luke 5:18-26, with more circumstances than are here mentioned by Matthew, which passages the reader is therefore desired to consult, for the further elucidation of what is here recorded. And Jesus, seeing their faith — Both that of the paralytic, and of them that brought him, viz., their inward persuasion of his divine power, and their confidence in his goodness; said to the sick of the palsy, Son — A title of tenderness and condescension, be of good cheer; thy sins be forgiven thee — By this Jesus intimated, both to the paralytic and to those who brought him, 1st, that sin is the source of all our evils; 2dly, that, sin being forgiven, bodily distempers can do us no real or lasting harm; 3dly, that the primary end of his coming into the world was to save his people from their sins; 4thly, that remission of sins is the never-failing consequence of faith in Christ. Perhaps, however, Christ might speak thus, partly with a view to give the scribes and Pharisees occasion of some discourse.

Verse 1. Jesus came into his own city, Capernaum, as in Mark. Our Saviour was a stranger on earth, born in Bethlehem, an exile in Egypt, resident at Nazareth, but latterly in Capernaum.

1. To his own city — His own by residence, Capernaum. See note on Matthew 4:13.

This verse properly closes the narrative of our Lord’s excursion across Gennesaret and his return. What follows occurred at Capernaum some time previous, and before his Sermon on the Mount.

CHAPTER 9. Verse 1. His own city. — That is, Capernaum; for here he paid tribute as a citizen, to which relation he became entitled, according to the Jewish laws, by a residence of twelve months. That he had any house of his own here does not appear, but rather the contrary, from the former chapter. He was either entertained by some of his friends, or lodged with one of his disciples, probably Peter, who resided here.

V. 2. Seeing their faith-Both that of the paralytic, and of them that brought him.

Son-A title of tenderness and condescension. Mark 2:3; Luke 5:18.

Verse 2. Sick of the palsy] See Matthew 4:24.

Lying on a bed] klinhv, a couch or sofa, such as they reclined on at meals.

Seeing their faith] The faith of the paralytic person, and the faith of those who brought him; See Clarke on “Mark 2:4”.

Be of good cheer] qarsei teknon, Son, take courage! Probably he began to despond, and Christ spoke thus to support his faith.

Thy sins be forgiven thee.] Moral evil has been the cause of all the natural evil in the world. Christ goes to the source of the malady, which is sin; and to that as the procuring cause we should refer in all our afflictions. It is probable that this paralytic person had, in the earnest desires of his heart, entreated the cure of his soul, leaving his body to the care of others, as the first miracle of healing is wrought on his soul. In a state of helplessness, when we seek above all things to please God, by giving him our hearts, he often inspires others with the care of our temporal necessities. It may be necessary to be observed, that it was a maxim among the Jews that no diseased person could be healed till all his sins were blotted out. See Nedarim, fol. 41. Hence our Lord first forgives the sins, and then heals the body of the paralytic person. This appears to have been founded on Psalm 103:3. Who forgiveth all thine iniquities, and healeth all thy diseases. Here pardon precedes health. See also Psalm 41:3, 4. It may be observed, also, that most people are more in earnest about their souls when in sickness than in health, and therefore are more earnest in prayer for salvation.

Ver. 2. A man sick of the palsy. This is a disease in which the whole nervous system is relaxed and dissolved.

Jesus seeing their faith. As the centurion’s faith was advantageous to his servant, so the faith of this paralytic’s friends was of the last service to himself; though it may be supposed that he himself wanted not faith. Son be of good cheer; thy sins are forgiven thee. In the religion of the Hebrews, the pardon of sin, and the healing of the body are often joined. Psalm 103:3. Isaiah 38:14. So in Jeremiah 3:22, it is said, “Return, and I will heal your backslidings.” Our Saviour healed this man’s soul before he cured his body, and before any prayer was offered. He knew that long afflictions had prepared his heart for the pardoning love of God, and what it was that would afford him the most certain relief. Ministers may here learn a duty in visiting the sick, to help the soul before they administer relief for the body.

§ 30. — SIXTH MIRACLE — THE PALSY CURED, 2-8.

The main points in this miracle are these: 1. Such is the true faith of the man himself, beheld by our Lord’s discerning spirit, that he pardons his sins before he heals his palsy. It is first soul, and then body. So when the wreck made by sin in our entire nature is repaired, man will become physically perfect. 2. Our Lord is a perfect logician. He places here the miracle as proof, in close succession after his claim of forgiving power as the thing to be proved. No geometrician could ever bring preposition and demonstration into closer contact. “Thy sins be forgiven thee,” is, first, the proposition, and then the miracle is the proof. His miracles demonstrate that he is connected and clothed with the divine power by which he forgives the penitent. Miracles are therefore intended to be a demonstration of divine authority. 3. Our Lord reads the conscious thoughts of men. He gave the blaspheming scribes a proof to their inward consciousness that he knew their hearts. See note on Matthew 5:4.

2. Behold, they brought… palsy — It appears by the parallel passage in Luke, that there were present a number of Pharisees and doctors from north and south, even from as far as Jerusalem. Our Lord either addressed the crowd from the court gallery, or in the large reception room. They brought… lying on a bed — Mark says he was brought by four men. Palsy seems to be a contraction of the word paralysis. It implies the loss of the power of muscular motion. Seeing their faith — But what special display of faith, calling even for the forgiveness of the man’s sins, does there here appear? We should not know from Matthew’s brief account: but Mark and Luke, without any such design, explain the matter. They furnish the absent fact, and thus unintentionally show how a true event is the basis of all the common narrative. Such was the crowd in the room where our Lord was, that they could not bring their couch before him. They therefore ascended a flight of stairs which ran up the house from the court, or perhaps stairs belonging to some adjoining house, and mounted the roof. They tore up the matting, of which the slight roof was composed, and let the palsied man down into the room or gallery where our Lord and the assembly were. From this two things are evident: First, the man himself was probably a personage of no ordinary consequence, to presume on such a procedure; and, second, his faith must have been strong to induce him to force his bearers through such a process. For a description of an Oriental house and explanation of the circumstances of the narrative, see supplementary note at end of the chapter. Son, be of good cheer — Disease had rendered him desperate; perhaps the consciousness of having, by evil courses, brought on his condition, induced penitence; so that in the presence of our Lord his heart had sunk. Sweet, then, were the words of the blessed Jesus, calling him son, encouraging his heart, and forgiving his sin. Thy sins be forgiven thee — Our Lord here has a double purpose. In the man he sees repentance and faith, and his first purpose is to show him mercy. In the scribes’ hearts he knows there is impenitence and cavil, and he means to refute, and even, if it were possible, furnish argument to convince them.

Verse 2. Thy sins be forgiven thee. — This he said, seeing “their faith,” in which faith the paralytic man participated, or perhaps his exceeded even theirs. He who knew the heart, know that he was not only afflicted, but of “a broken and contrite spirit,” a state of mind which might have been produced by sanctified affliction; for he grants the greater mercy first; and then, since the affliction had answered its intended design, he removes that also. Those greatly err who consider that to pronounce the forgiveness of sin, and to heal the palsy, were substantially the same acts, according to the notions of the Jews. — Whatever their views might be, the acts are here kept plainly distinct. First the man’s sins are forgiven; but, before his disease is healed, a conversation passes between Christ and the scribes; and the miracle of healing takes place in proof of the power of Christ to forgive sins. It is clear, also, from the objection of the scribes, that they considered the forgiving of the man’s sins, and the healing of his diseases, as works of a wholly different kind.

V. 3. This man blasphemeth-Attributing to himself a power (that of forgiving sins) which belongs to God only.

Verse 3. This man blasphemeth.] blasfhmew comes either from blaptein thn fhmhn, to hurt or blast the reputation or credit of another, or from ballein taiv fhmaiv, to smite with reports. Whenever it is used in reference to GOD, it simply signifies, to speak impiously of his nature, or attributes, or works. Injurious speaking is its proper translation when referred to man.

The scribes were the literati of that time; and their learning, because not used in dependence on God, rendered them proud, envious, and obstinate. Unsanctified knowledge has still the same effect: that light serves only to blind and lead men out of the way which is not joined with uprightness of heart. The most sacred truths often become an occasion of delusion, where men are under the government of their evil passions.

Verses 3-8. Behold, certain of the scribes, (Luke adds, and Pharisees,) said within themselves — That is, in their hearts, This man blasphemeth — Attributing to himself a power (that of forgiving sins) which belongs to God only. And Jesus, knowing their thoughts, which, it appears, they did not openly declare, (for Mark says, Mark 2:8, He perceived in his spirit that they so reasoned within themselves,) said: Wherefore think ye evil in your hearts — Namely, concerning me, on account of these words which I have spoken? For whether is easier, &c. — Do not both of them argue a divine power? Therefore: if I can heal his disease, I can forgive his sins, especially as his disease is the consequence of his sins, therefore these must be taken away, if that is. But that ye may know — May have evident proof, that the Son of man hath power on earth — Even in his state of humiliation, to forgive sins; then (turning from them) he saith to the sick of the palsy, Arise, &c., and he arose — Thus Jesus gave the Pharisees a twofold demonstration of his divinity: 1st, by showing that he knew their thoughts; for to search the hearts and know the thoughts of mankind is not in the power either of men or angels, but is the prerogative of God only; 2dly, by assuming to himself, and manifesting undeniably, that he possessed power to forgive sins. But when the multitude saw it, they marvelled — They were all amazed, says Mark, and glorified God, &c. — So, what was to the scribes an occasion of blaspheming, was to the people an incitement to praise God.

Ver. 3. This man blasphemeth. To blaspheme, in this place, signifies not to speak evil against God, but to arrogate a power that belongs to God.

3. Blasphemeth — By its proper force, this word means to slander or reproach. Here it means to infringe the divine attributes or impeach the divine character in a presumptuous way.

Verse 3. This man blasphemeth. — Because our Lord assumed a power to forgive sins, which they justly agreed belonged only to God. See Mark 2:6, 7. The offended only can forgive the sin of the offender; and had not Christ been God, that is, the Being offended by the sin of man, he would have been guilty of the charge, as taking into his own hands the office of God. Blasphemy, in the sense in which it is here used, and as in other instances applied by the Jews to Christ, signifies, not any reproachful, profane words, malignantly directed against God, but the arrogating of what is proper only to God by a creature; which species of blasphemy the Jews held rendered a man liable to condign punishment.

Verse 4. Jesus knowing (idwn seeing) their thoughts] In telling them what the thoughts of their hearts were, (for they had expressed nothing publicly,) he gave them the fullest proof of his power to forgive sins; because God only can forgive sins, and God only can search and know the heart. Jesus pronounced the man’s sins forgiven; and gave the scribes the fullest proof of his power to do so, by telling them what, in the secret of their souls, they thought on the subject.

God sounds the secrets of all hearts-no sin escapes his notice; how senseless then is the sinner to think he sins securely when unseen by men! Let us take heed to our hearts, as well as to our conduct, for God searches out and condemns all that does not spring from, and leads not to himself.

Verses 3-8. Behold, certain of the scribes, (Luke adds, and Pharisees,) said within themselves — That is, in their hearts, This man blasphemeth — Attributing to himself a power (that of forgiving sins) which belongs to God only. And Jesus, knowing their thoughts, which, it appears, they did not openly declare, (for Mark says, Mark 2:8, He perceived in his spirit that they so reasoned within themselves,) said: Wherefore think ye evil in your hearts — Namely, concerning me, on account of these words which I have spoken? For whether is easier, &c. — Do not both of them argue a divine power? Therefore: if I can heal his disease, I can forgive his sins, especially as his disease is the consequence of his sins, therefore these must be taken away, if that is. But that ye may know — May have evident proof, that the Son of man hath power on earth — Even in his state of humiliation, to forgive sins; then (turning from them) he saith to the sick of the palsy, Arise, &c., and he arose — Thus Jesus gave the Pharisees a twofold demonstration of his divinity: 1st, by showing that he knew their thoughts; for to search the hearts and know the thoughts of mankind is not in the power either of men or angels, but is the prerogative of God only; 2dly, by assuming to himself, and manifesting undeniably, that he possessed power to forgive sins. But when the multitude saw it, they marvelled — They were all amazed, says Mark, and glorified God, &c. — So, what was to the scribes an occasion of blaspheming, was to the people an incitement to praise God.

4. Knowing their thoughts — To know the hearts of men was, with the Jews, a test of the true Messiah’s claims. When Bar Cocav declared himself Messiah, the rabbins quoted Isaiah 11:3, and examined him to see if he could reveal the secrets of their hearts. He failed, and they slew him.

Verse 4. Why think ye evil in your hearts? — Why do ye unjustly account me an impious person and a blasphemer? Their thinking evil signified, not that they were wrong in assuming that God only could forgive sin, but that they had formed a rash and injurious opinion of Christ; which also had this farther “evil,” that they ought to have admitted him to be the Messiah because of his miracles, and ought to have so understood their Scriptures as to conclude that the Messiah was a Divine person.

V. 5. Which is easier-Do not both of them argue a Divine power? Therefore if I can heal his disease, I can forgive his sins: especially as his disease is the consequence of his sins. Therefore these must be taken away, if that is.

Verse 5. For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?] Both are equally easy, and equally difficult; for both require unlimited power to produce them. And every thing is equally easy to that power which is unlimited. A universe can be as easily produced by a single act of the Divine will as the smallest elementary part of matter. The common punctuation of the above passage almost destroys the sense: the comma should be placed after easier, and to say, made the first part of the question.

Verses 3-8. Behold, certain of the scribes, (Luke adds, and Pharisees,) said within themselves — That is, in their hearts, This man blasphemeth — Attributing to himself a power (that of forgiving sins) which belongs to God only. And Jesus, knowing their thoughts, which, it appears, they did not openly declare, (for Mark says, Mark 2:8, He perceived in his spirit that they so reasoned within themselves,) said: Wherefore think ye evil in your hearts — Namely, concerning me, on account of these words which I have spoken? For whether is easier, &c. — Do not both of them argue a divine power? Therefore: if I can heal his disease, I can forgive his sins, especially as his disease is the consequence of his sins, therefore these must be taken away, if that is. But that ye may know — May have evident proof, that the Son of man hath power on earth — Even in his state of humiliation, to forgive sins; then (turning from them) he saith to the sick of the palsy, Arise, &c., and he arose — Thus Jesus gave the Pharisees a twofold demonstration of his divinity: 1st, by showing that he knew their thoughts; for to search the hearts and know the thoughts of mankind is not in the power either of men or angels, but is the prerogative of God only; 2dly, by assuming to himself, and manifesting undeniably, that he possessed power to forgive sins. But when the multitude saw it, they marvelled — They were all amazed, says Mark, and glorified God, &c. — So, what was to the scribes an occasion of blaspheming, was to the people an incitement to praise God.

5. Whether is it easier to say — That is, to say it with a clear and visible effect to sustain it. Any popish priest can SAY, Thy sins be forgiven thee, and the credulous may believe that a miracle of pardon is performed. But it is not quite so easy to perform the bodily miracle. The papist may claim that he performs a miracle in transforming the sacramental elements into real flesh and blood, and his followers may believe him. But it always takes a sensible and material miracle, attested beyond rational doubt, to make the moral miracle credible. When a man does heal the sick, and raise the dead at will, we may then begin to believe that he has authority to forgive the sins by which disease and death are produced.

Verse 5. Whether is easier? — To a mere mortal man both are impossible: as no man can authoritatively forgive sin, so no man can work a true miracle of healing by his own power. To the Christ, as God, on the contrary, both were equally “easy.” He could forgive the sins committed against himself, and he could heal diseases by virtue of his omnipotence. It may be said that the disciples of Christ had the gifts of healing, but not the authority to forgive sin; and one to them was therefore “easier” than the other. Certainly not. The disciples could no more heal than they could forgive sin. The works of this kind which they performed were done in “the name” of their Master, and professedly by his communicated power alone. Of “themselves they could do nothing,” and they constantly disclaimed it. The argument of our Lord here is, in fact, (although the time was not come for a full manifestation of the truth of his Godhead, and therefore he uses a sort of parable in action to indicate it,) that “none can forgive sins but God only;” but that the working of a miracle of healing by his own original and essential power was the proof of his Divinity, and of his consequent authority to forgive sins. Then in their presence he commands the man to arise, take up his bed, the light portable mattress on which he had been brought, and walk; thus demonstrating his Divine authority to forgive sins, by his omnipotence to heal diseases. To this demonstration was added, in the present case, Christ’s knowledge of their thoughts and secret reasonings; — and Jesus knew their THOUGHTS. But wherever pride and prejudice possess the heart, the clearest proofs either pass unnoticed, or they are quickly forgotten. Yet this knowledge of the thoughts of the heart ought to have commended Christ to the scribes, since one of their rules for trying the Messiah when he should appear, was his power to discover the hearts of men. Hence in subsequent times they objected the want of this quality to the false messiah Barchochebas. “Bar Cozeba,” says the Talmud, “reigned two years and a half. He said to the rabbins, ‘I am the Messiah.’ They replied, ‘It is written of Messiah, that he is of quick understanding, and judges; Isaiah 11:3: let us see whether this man can tell whether one is wicked, or not, without any external proof.’ And when they saw that he could not judge in this manner, they slew him.” That our Lord knew the thoughts of the objectors on this occasion, and that they gave no outward indication of them by words or signs, is clear from the narrative, — Then certain of the scribes said within themselves, This man blasphemeth.

V. 6. On earth-Even in my state of humiliation.

Verse 6. But that ye may know, &c.] External miracles are the proofs of internal ones. Three miracles are wrought in this case. (I mean, by miracle, something produced or known that no power is capable of but that which is omnipotent, and no knowledge adequate to but that which is omniscient.) The miracles are these: 1st. The remission of the poor man’s sins. 2d. The discernment of the secret thoughts of the scribes. 3d. The restoring of the paralytic, in an instant, to perfect soundness. Thus one miracle becomes the proof and establishment of another. Never was a clearer proof of omnipotent energy and mercy brought under the senses of man. Here is an absolutely perfect miracle wrought; and here are absolute incontestable proofs that the miracle was wrought; and the conclusion is the fullest demonstration of the Divinity of the ever-blessed Jesus.

Arise, take up thy bed] Being enabled to obey this command was the public proof that the man was made whole. Such a circumstance should not pass without improvement. A man gives proof of his conversion from sin to God who imitates this paralytic person. He who does not rise and stand upright, but either continues grovelling on the earth, or falls back as soon as he is got up, is not yet cured of his spiritual palsy. When we see a penitent enabled to rejoice in hope of God’s glory, and to walk in the way of his commandments, he affords us all the proof which we can reasonably require, that his conversion is real: the proof sufficient to satisfy himself is the witness of the Holy Spirit in his own heart; but this is a matter of which those who are without cannot judge: they must form their opinion from his conduct, and judge of the tree by its fruits.

Verses 3-8. Behold, certain of the scribes, (Luke adds, and Pharisees,) said within themselves — That is, in their hearts, This man blasphemeth — Attributing to himself a power (that of forgiving sins) which belongs to God only. And Jesus, knowing their thoughts, which, it appears, they did not openly declare, (for Mark says, Mark 2:8, He perceived in his spirit that they so reasoned within themselves,) said: Wherefore think ye evil in your hearts — Namely, concerning me, on account of these words which I have spoken? For whether is easier, &c. — Do not both of them argue a divine power? Therefore: if I can heal his disease, I can forgive his sins, especially as his disease is the consequence of his sins, therefore these must be taken away, if that is. But that ye may know — May have evident proof, that the Son of man hath power on earth — Even in his state of humiliation, to forgive sins; then (turning from them) he saith to the sick of the palsy, Arise, &c., and he arose — Thus Jesus gave the Pharisees a twofold demonstration of his divinity: 1st, by showing that he knew their thoughts; for to search the hearts and know the thoughts of mankind is not in the power either of men or angels, but is the prerogative of God only; 2dly, by assuming to himself, and manifesting undeniably, that he possessed power to forgive sins. But when the multitude saw it, they marvelled — They were all amazed, says Mark, and glorified God, &c. — So, what was to the scribes an occasion of blaspheming, was to the people an incitement to praise God.

6. Power on earth — The counterpart of power in heaven. It could be no superior scientific skill, it could be no mere earthly magnetic power, it could be no accidental coincidence of events.

Take up thy bed — A light mattress. Other men brought him on the bed; he can now carry himself away, bed and all.

Verses 3-8. Behold, certain of the scribes, (Luke adds, and Pharisees,) said within themselves — That is, in their hearts, This man blasphemeth — Attributing to himself a power (that of forgiving sins) which belongs to God only. And Jesus, knowing their thoughts, which, it appears, they did not openly declare, (for Mark says, Mark 2:8, He perceived in his spirit that they so reasoned within themselves,) said: Wherefore think ye evil in your hearts — Namely, concerning me, on account of these words which I have spoken? For whether is easier, &c. — Do not both of them argue a divine power? Therefore: if I can heal his disease, I can forgive his sins, especially as his disease is the consequence of his sins, therefore these must be taken away, if that is. But that ye may know — May have evident proof, that the Son of man hath power on earth — Even in his state of humiliation, to forgive sins; then (turning from them) he saith to the sick of the palsy, Arise, &c., and he arose — Thus Jesus gave the Pharisees a twofold demonstration of his divinity: 1st, by showing that he knew their thoughts; for to search the hearts and know the thoughts of mankind is not in the power either of men or angels, but is the prerogative of God only; 2dly, by assuming to himself, and manifesting undeniably, that he possessed power to forgive sins. But when the multitude saw it, they marvelled — They were all amazed, says Mark, and glorified God, &c. — So, what was to the scribes an occasion of blaspheming, was to the people an incitement to praise God.

7. And he arose — Christ said, Arise, and he arose. It is the public, instantaneous succession of divine cause and effect. To his house — Doubtless now the cheerful home of a happy occupant, whose body and soul were both made whole.

V. 8. So what was to the scribes an occasion of blaspheming, was to the people an incitement to praise God.

Verse 8. When the multitudes saw it, they marvelled] Instead of eqaumasan, wondered, the Codex Vatic. and Cod. Bezæ, with several other MSS. and versions, have efobhqhsan, feared. In the Gothic, and one copy of the Itala, both readings are conjoined, thus: And the multitudes seeing it, wondered and feared, and glorified God. Wondered at the miracle; feared to offend against such power and goodness; and glorified God for the works of mercy which he had wrought. That which to the doctors of the law, the worldly-wise and prudent, is a matter of scandal, is to the humble an occasion of glorifying the Most High. Divine things make a deeper impression on the hearts of the simple multitude than on those of the doctors, who, puffed up with a sense of their own wisdom, refuse to receive the truth as it is in Jesus. The conversion of one rebellious soul is a greater miracle, and more to be admired than all that can be wrought on inanimate creatures. He who sees a sinner converted from the error of his way sees a miracle wrought by eternal power and goodness. May such miracles be multiplied!

Verses 3-8. Behold, certain of the scribes, (Luke adds, and Pharisees,) said within themselves — That is, in their hearts, This man blasphemeth — Attributing to himself a power (that of forgiving sins) which belongs to God only. And Jesus, knowing their thoughts, which, it appears, they did not openly declare, (for Mark says, Mark 2:8, He perceived in his spirit that they so reasoned within themselves,) said: Wherefore think ye evil in your hearts — Namely, concerning me, on account of these words which I have spoken? For whether is easier, &c. — Do not both of them argue a divine power? Therefore: if I can heal his disease, I can forgive his sins, especially as his disease is the consequence of his sins, therefore these must be taken away, if that is. But that ye may know — May have evident proof, that the Son of man hath power on earth — Even in his state of humiliation, to forgive sins; then (turning from them) he saith to the sick of the palsy, Arise, &c., and he arose — Thus Jesus gave the Pharisees a twofold demonstration of his divinity: 1st, by showing that he knew their thoughts; for to search the hearts and know the thoughts of mankind is not in the power either of men or angels, but is the prerogative of God only; 2dly, by assuming to himself, and manifesting undeniably, that he possessed power to forgive sins. But when the multitude saw it, they marvelled — They were all amazed, says Mark, and glorified God, &c. — So, what was to the scribes an occasion of blaspheming, was to the people an incitement to praise God.

8. Multitudes saw it — No motives of self-interest interfered to prevent their yielding to the force of demonstration. They glorified God. Had the hearts of the Pharisees and scribes, many of whom were present, been in a reasonable mood, they would have done the same.

§ 31. — CALL OF MATTHEW.

Verse 8. Glorified God, which had given such power unto men. — They acknowledged the power of healing, but they still thought it a derived, and not an original one. The mystery of “Emanuel, God with us,” was not yet, doctrinally, fully declared, but was left to be inferred from the actions of our Lord, and the occasional allusions to his superior nature, which occurred in his discourses. See the note on Mark 2:3.

V. 9. He saw a man named Matthew-Modestly so called by himself. The other evangelists call him by his more honourable name, Levi. Sitting-In the very height of his business, at the receipt of custom-The custom house, or place where the customs were received. Mark 2:14; Luke 5:27.

Verse 9. Named Matthew] Generally supposed to be the same who wrote this history of our blessed Lord. Mathai signifies a gift in Syriac; probably so named by his parents as implying a gift from God.

The receipt of custom] The custom-house, telwnion-the place where the taxes levied by the Romans of the Jews, were collected. Follow me.] That is, become my disciple.

And he arose, and followed him.] How blessed it is to be obedient to the first call of Christ-how much happiness and glory are lost by delays, though conversion at last may have taken place!

Verse 9. And as Jesus passed from thence — That is, from the house in which the paralytic had been cured, he saw a man named Matthew — Modestly so called by himself: the other evangelists call him by his more honourable name, Levi; setting at the receipt of custom — In the very height of his business. The expression epi to telwnion, here rendered the receipt of custom, seems properly to mean the place where custom was received. Some late translators render it, the custom-house; “but have we any reason,” says Campbell: “to say it was a house?” The Syriac name is no evidence that it was; for, like the Hebrew, they use the word beth [house] with great latitude of signification. Most probably it was a temporary stall which could easily be erected in any place where occasion required. The word office, (signifying a place where any particular business is transacted, whether within doors or without,) seems an unexceptionable name for the place. And he saith unto him, Follow me — A word which was immediately attended with a secret power, so that he arose and followed him — He immediately obeyed the call, consigning, doubtless, his books and cash to some more careful hand. “Porphyry and Julian, two noted ancient enemies of Christianity, have blamed Matthew for thus rashly, as they are pleased to call it, following one of whom he had so little knowledge. But as it is evident that this publican lived in Capernaum, or near it, he must have often heard our Lord preach, (for it was the town where he ordinarily resided,) and may probably have been witness to a number of his miracles. Wherefore, the opposers of our religion must forgive us, if we affirm that there was neither rashness nor imprudence in the readiness which Matthew showed to follow Jesus when called. He may have been his disciple long before this, and only waited for permission to attend him.” — Macknight.

Ver. 9. Jesus saw Matthew sitting at the receipt of custom. See on Luke 5:27, where his call is more largely related.

9. Matthew — The call of Matthew, as a consultation of the Synopsis will show, occurred early in the history of our Lord, before the Sermon on the Mount. It is inserted in this group of miracles, we might almost suppose, because Matthew himself considered it a miracle of love and mercy to call and inspire him with so ready a faith and so prompt an obedience. Sitting at the receipt of custom — In the office of the receiver of the duties on the trades of Lake Gennesaret. Sitting — Dr. Thomson remarks: “The people of this country sit at all kinds of work. The carpenter saws, planes, and hews with his hand-adze, sitting on the ground or upon the plank he is planing. The washerwoman sits by the tub; and, in a word, no one stands where it is possible to sit. Shopkeepers always sit; and Levi sitting at the receipt of custom is the exact way to state the case.”

Mr. Morier, at Persepolis, observes: “Here is a station of rahdars, or toll-gatherers, appointed to levy a toll upon kafilers, or caravans of merchants; and who, in general, exercise their office with so much brutality and extortion that they are execrated by all travellers. The collections of the tolls are farmed, consequently extortion ensues; and as most of the rahdars receive no other emolument than what they can exact over and above the prescribed dues from the traveller, their insolence is accounted for, and a cause sufficiently powerful is given for their insolence on the one hand, and the detestation in which they are held on the other.” How unpopular the publicans were in the days of Matthew, is shown by the customary phrase, “publicans and sinners.”

He arose, and followed — The promptness of Matthew is not emphasized or expatiated upon, but it appears in the striking rapidity of the narrative. The call of Matthew is the fourth instance of the matter of our Lord’s engaging a disciple which we have had to note in our comment. (See notes on Matthew 8:19-22.) It differs in character from either of the other three.

Verse 9. Matthew sitting at the receipt of custom. — The other evangelists call him Levi, so that he had two names, and was called by either, indifferently; as Simon Peter is sometimes simply called Simon, and sometimes Peter.

At the receipt of custom. — The telwnion, or custom house, or collector’s booth; for such buildings were erected at the foot of bridges, the mouths of rivers, in towns, and at the landing places along the seashore, where the publicans, that class of them called portitores, received the imposts on passengers and goods. Matthew was thus employed when he received his call to follow Christ; that is, to give himself wholly up to follow him, renouncing all secular concerns, in order to be employed in a spiritual work. He had probably been a disciple previously, but he now received his ministerial call. The promptitude of his obedience is to be remarked; and especially, knowing as he did that the call implied the entire sacrifice of worldly gain. He was a publican, and probably; like others of that race, had been sufficiently ardent in the pursuit of wealth; now grace triumphs over the habits of the man, and he leaves all to follow Christ, and to embrace a life of poverty and persecution.

V. 10. As Jesus sat at table in the house-Of Matthew, who having invited many of his old companions, made him a feast, Mark 2:15; and that a great one, though he does not himself mention it. The publicans, or collectors of the taxes which the Jews paid the Romans, were infamous for their illegal exactions:

Sinners-Open, notorious, sinners.

Verse 10. Sat at meat in the house] Viz. of Matthew, who it appears, from Luke 5:29, made a great feast on the occasion, thus testifying his gratitude for the honour done him; and that his friends and acquaintances might profit by the teaching of his new master, he invites them to the entertainment that was honoured by the presence of Christ. His companions, it appears, were not of the most creditable kind. They were tax-gatherers (See Clarke “Matthew 5:46”) and sinners, amartwloi, a word which I believe in general signifies heathens, throughout the Gospels, and in several other parts of the New Testament. See, among others, Matthew 11:19; 26:45; Mark 2:15-17; 14:41; Luke 5:30-32; 6:32-34; 7:34, 37, 39; Luke 15:1, 2, 7, 10; 19:7; 24:7; John 9:16, 24, 25, 31; Romans 5:8; Galatians 2:15; Hebrews 7:26; 1 Peter 4:18; in most, if not all of which places, it evidently refers to the character or state of a Gentile, or Heathen. See also the notes on these passages.

Verses 10-13. As Jesus sat at meat in the house — Namely, of Matthew, (see Mark 2:15,) who, being desirous at once to show his respects to Christ, and to give his former companions and acquaintance an opportunity of enjoying his instructive conversation, made a great entertainment for him, Luke 5:29. And many publicans and sinners came and sat down with him — Being invited by Matthew. The publicans, or collectors of taxes which the Jews paid the Romans, were infamous for their illegal exactions. With these were now present several other open, notorious sinners. When the Pharisees saw it — When they observed that Jesus ate and openly conversed with these men, being offended, they said, Why eateth your Master, &c. — Thus they commonly ask our Lord, Why do thy disciples do this? and his disciples, Why doth your Master? The Pharisees pretended to greater strictness than Christ in keeping at a distance from sinners, but they were far from being strict in reforming themselves, or in zeal for love and doing good to their fellow-creatures. When Jesus heard that — The Pharisees, it seems, though they had not directed their discourse to Jesus, yet had spoken so loud as to let all the guests hear their censure. Hence it was necessary that Christ should show them the unreasonableness of it, and therefore he said, They that be whole need not a physician, but they that are sick — Implying that, since the Pharisees thought themselves righteous persons, they had no need of his company and instructions, whereas the publicans, whom they called sinners, being sick, had the best right to it: and that as nobody ever blamed a physician for going into the company of the patients whose case he had undertaken; so, they could not blame him for conversing with sinners, since he did it not as their companion but as their physician, and therefore with a view to reclaim them. But go ye and learn what that meaneth — Ye that take upon you to teach others; I will have mercy, and not sacrifice — That is, I will have mercy rather than sacrifice: I love acts of mercy better than sacrifice itself. See this explained at large in the note on Hosea 6:6; as if he had said, In bringing sinners to repentance, which is the highest exercise of benevolence, I do what is more acceptable to God than offering sacrifices, however many or costly, or observing the most important ceremonial institutions, so unreasonably magnified by the men of your sect, who observe them on many occasions at the expense of charity.

§ 52. — CONVERSATION AT MATTHEW’S FEAST, 10-17.

This fact occurred probably some six months after the call mentioned in the last verse.

10. At meat in the house — Luke informs us that it was in Matthew’s or Levi’s house. Publicans and sinners — Men of unpopular reputation, and men guilty of wicked conduct. Matthew called to this feast not only his old associates the publicans, but many whom he would gladly bring under the reforming power of our Lord’s discourse. He thus showed to his acquaintances and friends that he gloried in his Christian profession and Christian hopes.

Verses 10, 11. As Jesus sat at meat in the house, &c. — That is, the house of Matthew, who, as St. Luke informs us, had made “a great feast” for the entertainment of Christ and his disciples, to which he invited many of his fellow publicans, that they might have the opportunity of hearing his conversation. This appears to have been done very publicly; for when the Pharisees saw it, they said unto the disciples, Why eateth your Master with publicans and sinners? for as the publicans were regarded as unclean and unholy persons, no Jew professing sanctity would eat with them, or indeed with the common people. — With them it was a mark of holiness to maintain a haughty distance and separation from sinners; saying tacitly, “Stand by thyself, I am holier than thou.” Christ often exposes this hypocrisy; and teaches us by his example that if we have superior knowledge and superior holiness, we are compassionately to employ both for the benefit of mankind. The “sinners” usually mentioned with the publicans were not Gentiles, but those Jews who pursued what were thought unlawful callings, as publicans, usurers, feeders of swine, &c., or were notorious for vicious conduct: these were put upon the same level in public estimation as the allofulouv, or Gentiles, whom they called sinners by way of eminence.

V. 11. The Pharisees said to his disciples, Why eateth your Master?-Thus they commonly ask our Lord, Why do thy disciples this? And his disciples, Why doth your Master?

Verse 11. When the Pharisees saw it] He who, like a Pharisee, never felt himself indebted to infinite mercy for his own salvation, is rarely solicitous about the salvation of others. The grace of Christ alone inspires the soul with true benevolence. The self-righteous Pharisees considered it equal to legal defilement to sit in company with tax-gatherers and heathens. It is certain that those who fear God should not associate, through choice, with the workers of iniquity, and should only be found with them when transacting their secular business requires it, or when they have the prospect of doing good to their souls.

Verses 10-13. As Jesus sat at meat in the house — Namely, of Matthew, (see Mark 2:15,) who, being desirous at once to show his respects to Christ, and to give his former companions and acquaintance an opportunity of enjoying his instructive conversation, made a great entertainment for him, Luke 5:29. And many publicans and sinners came and sat down with him — Being invited by Matthew. The publicans, or collectors of taxes which the Jews paid the Romans, were infamous for their illegal exactions. With these were now present several other open, notorious sinners. When the Pharisees saw it — When they observed that Jesus ate and openly conversed with these men, being offended, they said, Why eateth your Master, &c. — Thus they commonly ask our Lord, Why do thy disciples do this? and his disciples, Why doth your Master? The Pharisees pretended to greater strictness than Christ in keeping at a distance from sinners, but they were far from being strict in reforming themselves, or in zeal for love and doing good to their fellow-creatures. When Jesus heard that — The Pharisees, it seems, though they had not directed their discourse to Jesus, yet had spoken so loud as to let all the guests hear their censure. Hence it was necessary that Christ should show them the unreasonableness of it, and therefore he said, They that be whole need not a physician, but they that are sick — Implying that, since the Pharisees thought themselves righteous persons, they had no need of his company and instructions, whereas the publicans, whom they called sinners, being sick, had the best right to it: and that as nobody ever blamed a physician for going into the company of the patients whose case he had undertaken; so, they could not blame him for conversing with sinners, since he did it not as their companion but as their physician, and therefore with a view to reclaim them. But go ye and learn what that meaneth — Ye that take upon you to teach others; I will have mercy, and not sacrifice — That is, I will have mercy rather than sacrifice: I love acts of mercy better than sacrifice itself. See this explained at large in the note on Hosea 6:6; as if he had said, In bringing sinners to repentance, which is the highest exercise of benevolence, I do what is more acceptable to God than offering sacrifices, however many or costly, or observing the most important ceremonial institutions, so unreasonably magnified by the men of your sect, who observe them on many occasions at the expense of charity.

11. Pharisees — Their very name signifies separatists, indicating that they stood apart from the unholy masses. Said… Why — It was thought unsuitable for a rabbi to eat with the commonalty.

Verses 10, 11. As Jesus sat at meat in the house, &c. — That is, the house of Matthew, who, as St. Luke informs us, had made “a great feast” for the entertainment of Christ and his disciples, to which he invited many of his fellow publicans, that they might have the opportunity of hearing his conversation. This appears to have been done very publicly; for when the Pharisees saw it, they said unto the disciples, Why eateth your Master with publicans and sinners? for as the publicans were regarded as unclean and unholy persons, no Jew professing sanctity would eat with them, or indeed with the common people. — With them it was a mark of holiness to maintain a haughty distance and separation from sinners; saying tacitly, “Stand by thyself, I am holier than thou.” Christ often exposes this hypocrisy; and teaches us by his example that if we have superior knowledge and superior holiness, we are compassionately to employ both for the benefit of mankind. The “sinners” usually mentioned with the publicans were not Gentiles, but those Jews who pursued what were thought unlawful callings, as publicans, usurers, feeders of swine, &c., or were notorious for vicious conduct: these were put upon the same level in public estimation as the allofulouv, or Gentiles, whom they called sinners by way of eminence.

Verse 12. They that be whole need not a physician] A common proverb, which none could either misunderstand or misapply. Of it the reader may make the following use:-

1. Jesus Christ represents himself here as the sovereign Physician of souls.

2. That all stand in need of his healing power. 3. That men must acknowledge their spiritual maladies, and the need they have of his mercy, in order to be healed by him. 4. That it is the most inveterate and dangerous disease the soul can be afflicted with to imagine itself whole, when the sting of death, which is sin, has pierced it through in every part, infusing its poison every where.

Verses 10-13. As Jesus sat at meat in the house — Namely, of Matthew, (see Mark 2:15,) who, being desirous at once to show his respects to Christ, and to give his former companions and acquaintance an opportunity of enjoying his instructive conversation, made a great entertainment for him, Luke 5:29. And many publicans and sinners came and sat down with him — Being invited by Matthew. The publicans, or collectors of taxes which the Jews paid the Romans, were infamous for their illegal exactions. With these were now present several other open, notorious sinners. When the Pharisees saw it — When they observed that Jesus ate and openly conversed with these men, being offended, they said, Why eateth your Master, &c. — Thus they commonly ask our Lord, Why do thy disciples do this? and his disciples, Why doth your Master? The Pharisees pretended to greater strictness than Christ in keeping at a distance from sinners, but they were far from being strict in reforming themselves, or in zeal for love and doing good to their fellow-creatures. When Jesus heard that — The Pharisees, it seems, though they had not directed their discourse to Jesus, yet had spoken so loud as to let all the guests hear their censure. Hence it was necessary that Christ should show them the unreasonableness of it, and therefore he said, They that be whole need not a physician, but they that are sick — Implying that, since the Pharisees thought themselves righteous persons, they had no need of his company and instructions, whereas the publicans, whom they called sinners, being sick, had the best right to it: and that as nobody ever blamed a physician for going into the company of the patients whose case he had undertaken; so, they could not blame him for conversing with sinners, since he did it not as their companion but as their physician, and therefore with a view to reclaim them. But go ye and learn what that meaneth — Ye that take upon you to teach others; I will have mercy, and not sacrifice — That is, I will have mercy rather than sacrifice: I love acts of mercy better than sacrifice itself. See this explained at large in the note on Hosea 6:6; as if he had said, In bringing sinners to repentance, which is the highest exercise of benevolence, I do what is more acceptable to God than offering sacrifices, however many or costly, or observing the most important ceremonial institutions, so unreasonably magnified by the men of your sect, who observe them on many occasions at the expense of charity.

12. Whole need not a physician — Here is the fundamental principle of benevolence on which he proceeded. He asked not, Where shall I find the wealthy, the honourable, or the learned? Such had their comforts, and would despise his offers. He visited not Herod or Caesar. He condescended to those whom all acknowledged to be miserable and lost. He thus visibly declared that the Saviour of man is emphatically a Saviour of the lost.

Verse 12. They that be whole need not a physician. — These words conveyed a sharp reproof to the Pharisees. A teacher of the law was, according to their sayings, “a physician of the soul.” “If then,” as though Christ had said, “this is your profession, if you even boast of your superior skill in the law and the way of salvation, where ought the physician to be but among the sick? since the whole have no need of him.” On this ground our Lord justifies himself. He was indeed the great, the true, the infallible Physician, iatrov kakwn, a healer of wounds; twn thv yuchv paqwn aristov iatrov, the best Physician of the diseases of the soul, as Philo says of the Divine Logos; and where should he be busied but among those whose cases most called for his compassion and most needed his skill? Such were the publicans and reputed sinners; not indeed that they were in a worse moral condition than the Pharisees, but they were more sensible of their case, more ready to acknowledge their spiritual maladies, and more willing to observe the prescribed rules of cure. He had gained one soul from among the publicans of Capernaum, in whose house he was then eating bread; and he might win many others.

V. 13. Go ye and learn-Ye that take upon you to teach others. I will have mercy and not sacrifice-That is, I will have mercy rather than sacrifice. I love acts of mercy better than sacrifice itself. Hosea 6:6.

Verse 13. I will have mercy, and not sacrifice] Quoted from 1 Samuel 15:22. These are remarkable words. We may understand them as implying, 1st. That God prefers an act of mercy, shown to the necessitous, to any act of religious worship to which the person might be called at that time. Both are good; but the former is the greater good, and should be done in preference to the other. 2dly. That the whole sacrificial system was intended only to point out the infinite mercy of God to fallen man, in his redemption by the blood of the new covenant. And 3dly. That we should not rest in the sacrifices, but look for the mercy and salvation prefigured by them. This saying was nervously translated by our ancestors, [Anglo-Saxon], I will mild-heartedness, and not sacrifice. Go ye and learn] dmlw ax tse velimmed, a form of speech in frequent use among the rabbins, when they referred to any fact or example in the Sacred Writings. Nothing tends more to humble pretenders to devotion than to show them that they understand neither Scripture nor religion, when, relying on external performances, they neglect love to God and man, which is the very soul and substance of true religion. True holiness has ever consisted in faith working by love.

I am not come to call the righteous, but sinners] Most of the common editions add, eiv metanoian, unto repentance; but this is omitted in the Codex Vatic. and Bezæ, sixteen others, both the Syriac, both the Persic, Ethiop. Armen. Gothic, Anglo-Saxon, all the Itala except three, the Vulgate, Clemens Roman, Origen, Basil, Jerome, Augustin, Ambrose, and Barnabas. The omission is approved by Mill and Bengel. Griesbach leaves it out of the text.

Verses 10-13. As Jesus sat at meat in the house — Namely, of Matthew, (see Mark 2:15,) who, being desirous at once to show his respects to Christ, and to give his former companions and acquaintance an opportunity of enjoying his instructive conversation, made a great entertainment for him, Luke 5:29. And many publicans and sinners came and sat down with him — Being invited by Matthew. The publicans, or collectors of taxes which the Jews paid the Romans, were infamous for their illegal exactions. With these were now present several other open, notorious sinners. When the Pharisees saw it — When they observed that Jesus ate and openly conversed with these men, being offended, they said, Why eateth your Master, &c. — Thus they commonly ask our Lord, Why do thy disciples do this? and his disciples, Why doth your Master? The Pharisees pretended to greater strictness than Christ in keeping at a distance from sinners, but they were far from being strict in reforming themselves, or in zeal for love and doing good to their fellow-creatures. When Jesus heard that — The Pharisees, it seems, though they had not directed their discourse to Jesus, yet had spoken so loud as to let all the guests hear their censure. Hence it was necessary that Christ should show them the unreasonableness of it, and therefore he said, They that be whole need not a physician, but they that are sick — Implying that, since the Pharisees thought themselves righteous persons, they had no need of his company and instructions, whereas the publicans, whom they called sinners, being sick, had the best right to it: and that as nobody ever blamed a physician for going into the company of the patients whose case he had undertaken; so, they could not blame him for conversing with sinners, since he did it not as their companion but as their physician, and therefore with a view to reclaim them. But go ye and learn what that meaneth — Ye that take upon you to teach others; I will have mercy, and not sacrifice — That is, I will have mercy rather than sacrifice: I love acts of mercy better than sacrifice itself. See this explained at large in the note on Hosea 6:6; as if he had said, In bringing sinners to repentance, which is the highest exercise of benevolence, I do what is more acceptable to God than offering sacrifices, however many or costly, or observing the most important ceremonial institutions, so unreasonably magnified by the men of your sect, who observe them on many occasions at the expense of charity.

13. What that meaneth — Hosea 6:6. I — Jehovah. Will have — Will require from men. Mercy — The benevolent disposition of soul toward our fellow-men. Not sacrifice — Instead of the right disposition of heart. It is a poor piety that attempts to be a substitute for virtue. Jehovah requires of us mercy like Christ’s, rather than sacrifice like the Pharisee’s. Righteous — As you esteem yourselves. Sinners — As you esteem these poor publicans and others at Matthew’s table. If they were indeed righteous, independently of Christ, Christ was no Saviour for them. But he went to the outcast to show that it is only as outcasts any of us can claim any share in his mission.

Verse 13. But go ye and learn what that meaneth. — Go and learn ti estin, what that is, a phrase used by the Jews when they were about to explain a text of Scripture, and draw an argument from it, study it, and get out its sense. The passage referred to is Hosea 6:6: “For I desired mercy and not sacrifice; and the knowledge of God more than burnt-offerings.” Christ quotes only the former part, as being sufficient for his purpose; but the latter clause shows that the former was to be taken comparatively. God had appointed sacrifice; but when mercy and sacrifice could not both be performed, then sacrifice must give place to mercy — positive institutions to moral duties. The sense of the passage is well given in the Chaldee paraphrase: “For in those that exercise mercy is my delight, more than in sacrifice.” The argument of our Lord is, therefore, — If even the appointed sacrifices of the law may give place to the superior claims of mercy, much less can your vain traditions, as to the holiness and unholiness of persons, be pleaded against the exercise of the greatest mercy; mercy to the souls of men perishing in their sins; and in thus caring for their immortal interests, I do that which is more acceptable to God than all the minute ritual observances an which you pride yourselves and despise others.

I came not to call the righteous, but sinners to repentance. — Some suppose our Lord to speak of the few truly righteous persons who were living in Judea; persons who, like Simeon, Anna, and others, were “waiting for the redemption by the Messiah;” but this is scarcely apposite to his design. He had to justify himself for rather seeking the society of the common people, “the publicans and the sinners,” than that of the great professors of sanctity. That the latter needed repentance is certain, as well as that our Lord, by his general preaching, called all to repentance, the Pharisees as well as others; but knowing their character, and the hopelessness of their case, he did not give his principal labours to them; they were encased in pride, hypocrisy, and self-esteem; they had cultivated religious delusions until they had become infatuated by them; and he turns, therefore, from them in the more simple-minded, to sinners, it is true, but men who had not been taught by a guilty sophistry to give to vice the character of virtue, and to feed a false confidence with forms of external sanctity and exactness of ritual observance. Euthymius has well conceived the sense of the passage: “I came not to call you Pharisees, who fancy yourselves righteous, but those who acknowledge themselves sinners, and seek a method of expiation.”

V. 14. Then-While he was at table. Mark 2:18; Luke 5:33.

Verse 14. Thy disciples fast not?] Probably meaning that they did not fast so frequently as the others did, or for the same purposes, which is very likely, for the Pharisees had many superstitious fasts. They fasted in order to have lucky dreams, to obtain the interpretation of a dream, or to avert the evil import of a dream. They also fasted often, in order to obtain the things they wished for. The tract, Taanith is full of these fasts, and of the wonders performed thus by the Jewish doctors.

Verses 14, 15. Then — While he was at table, came to him the disciples of John, with those of the Pharisees, Mark 2:18; saying, Why do we and the Pharisees fast often — Have frequently our days of solemn devotion, in which we fast, and offer up to God many prayers and supplications? but thy disciples fast not — Not at all, or very seldom, but on the contrary eat and drink freely. “In the law, we find only one fast-day enjoined, namely, the tenth of the seventh month, on which the national atonement was made. But the Jews, of their own accord, observed many other days of fasting; (see Isaiah 58:3;) and in our Lord’s time, days of this kind were more frequent than ever, especially among the Pharisees, who, it seems, generally fasted twice a week; Luke 18:12; and therefore as Jesus did not pretend to teach his disciples a more lax kind of doctrine than that of John and the Pharisees, the disciples of the latter were surprised to find them overlooking so essential a duty.” Jesus said, Can the children of the bridechamber — The companions of the bridegroom, mourn — Mourning and fasting usually go together, as long as the bridegroom is with them? — As if he had said, While I am with them, it is a festival time, a season of rejoicing, not mourning: or, as others paraphrase the words, As it would be improper for the guests at a wedding to fast and weep while the marriage solemnity continues; so it would be equally improper for my disciples to fast and mourn at the time when I am personally present with them to give them joy. But the days will come — And are at no great distance, when the bridegroom shall be taken from them, then shall they fast — After I am gone, all my disciples likewise shall be in fastings often — “Christ did not mean, as the Montanists affirm, that the Pharisaical fasts should be introduced into his Church when he was gone, but that his disciples should fast and mourn on account of the various calamities befalling them after his departure, and that they should repeat these fasts as often as the circumstances of distress and danger in which they were placed required it.” — Macknight.

14. Disciples of John — Their master was in prison, and their sorrowing hearts, influenced by the ascetic views of their master as well as by his calamitous circumstances, can hardly understand how Jesus is feasting with the publicans. They as little understand his benevolence as do the Pharisees; but their false view is from a different standpoint. The sternest Old Testament spirit was in John and his mission. Our Lord here shows them the gladder temper of the Gospel.

Verses 14, 15. But thy disciples fast not. — Those who were reputed the most holy men among the Jews carried fasting to excess. These fasts were not, however, the public fasts, enjoined by the law, but those which the head of any school might enjoin upon his disciples, or any individual appoint for himself as a branch of moral discipline. The Pharisees fasted twice a week; but beside these fasts innumerable occasions were thought to call for the practice of this duty. The disciples of John practised this kind of austerity, and, as it would seem from the question proposed, as frequently as the Pharisees; and they appear to have been offended that the same mortification did not distinguish the followers of Christ. John himself was now in prison; and as from him they could obtain no information on this point, they came to Jesus, probably supposing that he would bind this duty more strictly upon his followers. Our Lord’s answer probably indicates, that John’s disciples had multiplied their fasts since their master had been imprisoned; and his reply is, that though their afflicted and bereaved state might justify their fasting, yet no such necessity was yet laid upon his disciples, their Master being still with them. But, he adds, the days will come when the bridegroom shall be taken from them, and then shall they fast. The children of the bedchamber, oi uioi tou numfwnov, the sons of the bride-chamber, or perhaps tou numfiou, as some versions have it, the sons, or friends of the bridegroom, were those who formed a part of the marriage procession, and were admitted to the festivities which followed. Images, to express seasons of rejoicing, are constantly drawn by ancient writers from marriage feasts. Numfiou biov, “the life of a bridegroom,” is a Greek proverb for feasting. To these friends of the bridegroom our Lord compares his disciples. While he remained with them it was a period of great rejoicing, as appears from the sorrow they manifested when they had the first intimation of their Master being taken from them. To such a season frequent fasting, as implying mourning would have been obviously unfit; and the Jews would well understand the force of his reply, because it was a maxim with them to relax their rules of fasting, and other strict ceremonial services, in favour of those who were engaged in attending marriages. But after Christ’s departure from them, then he intimates seasons of mourning and persecution should come, either rendering fasting proper, as a religious act, or obliging them to fast, in the sense of suffering hunger and thirst for righteousness’ sake; to the latter of which, also, our Lord may refer, and perhaps principally. Thus, St. Paul puts it among his sufferings, that he was “in fastings often, in cold and nakedness.”

V. 15. The children of the bride chamber-The companions of the bridegroom.

Mourn-Mourning and fasting usually go together. As if he had said, While I am with them, it is a festival time, a season of rejoicing, not mourning. But after I am gone, all my disciples likewise shall be in fastings often.

Verse 15. Can the children of the bride-chamber] numfwnov. Or, numfiou, bridegroom, as the Cod. Bezæ and several versions have it. These persons were the companions of the bridegroom, who accompanied him to the house of his father-in-law when he went to bring the bride to his own home. The marriage-feast among the Jews lasted seven days; but the new married woman was considered to be a bride for thirty days. Marriage feasts were times of extraordinary festivity, and even of riot, among several people of the east.

When the bridegroom shall be taken from them, &c.] There was one annual fast observed in the primitive Church, called by our ancestors [Anglo-Saxon] the spring fast, and, by us, LENT; by the Greeks tesserakosth, and by the Latins, Quadrigessima. This fast is pretended to be kept by many, in the present day, in commemoration of our Lord’s forty days’ fast in the wilderness; but it does not appear that, in the purest ages of the primitive Church, genuine Christians ever pretended that their quadrigessimal fast was kept for the above purpose. Their fast was kept merely to commemorate the time during which Jesus Christ lay under the power of death, which was about FORTY HOURS; and it was in this sense they understood the words of this text: the days will come, &c. With them, the bridegroom meant Christ: the time in which he was taken away, his crucifixion, death, and the time he lay in the grave. Suppose him dying about twelve o’clock on what is called Friday, and that he rose about four on the morning of his own day, (St. John says, Early, while it was yet dark, Matthew 20:1,) the interim makes forty hours, which was the true primitive Lent, or quadrigessimal fast. It is true that many in the primitive Church were not agreed on this subject, as Socrates, in his Church History, book v. chap. 22, says, “Some thought they should fast one day; others two; others more.” Different Churches also were divided concerning the length of the time, some keeping it three, others five, and others seven weeks; and the historian himself is puzzled to know why they all agreed in calling these fasts, differing so much in their duration, by the name of Quadrigessima, or forty days’ fast: the plain obvious reason appears to me to have been simply this: They put DAYS in the place of HOURS; and this absurdity continues in some Christian Churches to the present day. For more on fasting, See Clarke’s note “Matthew 6:16”.

Verses 14, 15. Then — While he was at table, came to him the disciples of John, with those of the Pharisees, Mark 2:18; saying, Why do we and the Pharisees fast often — Have frequently our days of solemn devotion, in which we fast, and offer up to God many prayers and supplications? but thy disciples fast not — Not at all, or very seldom, but on the contrary eat and drink freely. “In the law, we find only one fast-day enjoined, namely, the tenth of the seventh month, on which the national atonement was made. But the Jews, of their own accord, observed many other days of fasting; (see Isaiah 58:3;) and in our Lord’s time, days of this kind were more frequent than ever, especially among the Pharisees, who, it seems, generally fasted twice a week; Luke 18:12; and therefore as Jesus did not pretend to teach his disciples a more lax kind of doctrine than that of John and the Pharisees, the disciples of the latter were surprised to find them overlooking so essential a duty.” Jesus said, Can the children of the bridechamber — The companions of the bridegroom, mourn — Mourning and fasting usually go together, as long as the bridegroom is with them? — As if he had said, While I am with them, it is a festival time, a season of rejoicing, not mourning: or, as others paraphrase the words, As it would be improper for the guests at a wedding to fast and weep while the marriage solemnity continues; so it would be equally improper for my disciples to fast and mourn at the time when I am personally present with them to give them joy. But the days will come — And are at no great distance, when the bridegroom shall be taken from them, then shall they fast — After I am gone, all my disciples likewise shall be in fastings often — “Christ did not mean, as the Montanists affirm, that the Pharisaical fasts should be introduced into his Church when he was gone, but that his disciples should fast and mourn on account of the various calamities befalling them after his departure, and that they should repeat these fasts as often as the circumstances of distress and danger in which they were placed required it.” — Macknight.

15. Children of the bride-chamber — These were the attendant young comrades of the bridegroom, who assisted in the festivities of the wedding. Bridegroom — When the bridegroom should come to the house of the bride’s father the wedding would proceed, and the hilarity would begin. See notes on Matthew 25:1-13. Christ is the glorious bridegroom who has come. He who was just now the physician for the sick, and so the source of health, is now the bridegroom for the anxious waiters, and so the source of joy. His disciples are the bridegroom’s friends. Theirs is not the part of the Old Testament tarriers for his coming; they belong to a gladder dispensation; they proclaim a Saviour come. Bridegroom shall be taken — The Saviour shall disappear. Then shall they fast — Sorrow then shall be for his absence and for our distance from him, which shall sober the joy even of this dispensation; but never a stern sadness which forgets that the Saviour has come, and that in spirit he is here evermore. The sentiment, then, stripped of its symbols, is this: My disciples refuse to fast, in order to show that they belong to the new and joyous dispensation; yet after my departure Christians shall ever feel the sorrow of a distance from me temper the joy of my having come.

Mr. Roberts remarks, in his illustrations, that when a man is gloomy and stern in the midst of surrounding joy, or upon some occasion demanding hilarity, his neighbour in the East would be apt to say: “What, do people weep in the house of marriage? Is it a funeral or a marriage you are going to celebrate?” Does a person go to cheer his friend, he says, on entering the house, “I am come this day to the house of marriage.”

Verses 14, 15. But thy disciples fast not. — Those who were reputed the most holy men among the Jews carried fasting to excess. These fasts were not, however, the public fasts, enjoined by the law, but those which the head of any school might enjoin upon his disciples, or any individual appoint for himself as a branch of moral discipline. The Pharisees fasted twice a week; but beside these fasts innumerable occasions were thought to call for the practice of this duty. The disciples of John practised this kind of austerity, and, as it would seem from the question proposed, as frequently as the Pharisees; and they appear to have been offended that the same mortification did not distinguish the followers of Christ. John himself was now in prison; and as from him they could obtain no information on this point, they came to Jesus, probably supposing that he would bind this duty more strictly upon his followers. Our Lord’s answer probably indicates, that John’s disciples had multiplied their fasts since their master had been imprisoned; and his reply is, that though their afflicted and bereaved state might justify their fasting, yet no such necessity was yet laid upon his disciples, their Master being still with them. But, he adds, the days will come when the bridegroom shall be taken from them, and then shall they fast. The children of the bedchamber, oi uioi tou numfwnov, the sons of the bride-chamber, or perhaps tou numfiou, as some versions have it, the sons, or friends of the bridegroom, were those who formed a part of the marriage procession, and were admitted to the festivities which followed. Images, to express seasons of rejoicing, are constantly drawn by ancient writers from marriage feasts. Numfiou biov, “the life of a bridegroom,” is a Greek proverb for feasting. To these friends of the bridegroom our Lord compares his disciples. While he remained with them it was a period of great rejoicing, as appears from the sorrow they manifested when they had the first intimation of their Master being taken from them. To such a season frequent fasting, as implying mourning would have been obviously unfit; and the Jews would well understand the force of his reply, because it was a maxim with them to relax their rules of fasting, and other strict ceremonial services, in favour of those who were engaged in attending marriages. But after Christ’s departure from them, then he intimates seasons of mourning and persecution should come, either rendering fasting proper, as a religious act, or obliging them to fast, in the sense of suffering hunger and thirst for righteousness’ sake; to the latter of which, also, our Lord may refer, and perhaps principally. Thus, St. Paul puts it among his sufferings, that he was “in fastings often, in cold and nakedness.”

V. 16. This is one reason,-It is not a proper time for them to fast. Another is, they are not ripe for it.

New cloth-The words in the original properly signify cloth that hath not passed through the fuller's hands, and which is consequently much harsher than what has been washed and worn; and therefore yielding less than that, will tear away the edges to which it is sewed.

Verse 16. No man putteth a piece of new cloth] oudeiv de epiballei epiblhma rakouv agnafou epi imatiw palaiw. No man putteth a patch of unscoured cloth upon an old garment. This is the most literal translation I can give of this verse, to convey its meaning to those who cannot consult the original. rakov agnafon is that cloth which has not been scoured, or which has not passed under the hand of the fuller, who is called gnafeuv in Greek: and epiblhma signifies a piece put on, or what we commonly term a patch.

It-taketh from the garment] Instead of closing up the rent, it makes a larger, by tearing away with it the whole breadth of the cloth over which it was laid; airei gar to plhrwma autou-it taketh its fulness or whole breadth from the garment; this I am persuaded is the meaning of the original, well expressed by the Latin, or Itala of the C. BEZÆ, Tollit enim plenitudo ejus de vestimento. “It takes away its fulness from the garment.”

Verses 16, 17. No man putteth a piece of new cloth, &c. — Our Lord, having assigned one reason why he did not enjoin his disciples to fast, namely, because it was not a proper time for it, now proceeds to give another. They were not ripe, or prepared for it, nor could have borne such severe injunctions. As if he had said, Nor do I now think it fit to lay such rigorous commands upon them, but rather to accommodate their trials to their strength; even as when a man is repairing clothes, he will not sew a piece of new cloth on an old garment, but rather chooses what is a little worn, for otherwise it will be found that the new, which is put in, being stronger than the other, taketh from the garment, and the rent is increased. The original words, rakov agnafon, properly signify, “cloth that has not passed through the fuller’s hands, and which is consequently much harsher than what has been washed and worn; and therefore, yielding less than that, will tear away the edges to which it is sewed.”

Neither do men put new wine into old bottles — Namely, bottles made of leather, then commonly used, as they are still in some countries. Else the bottles break — Such bottles, chiefly made of goats’ skins, when old, were not easily distended, and consequently would burst by the fermentation of new wine. But they put new wine into new bottles, and both are preserved — Thus our Lord would suit the doctrine he inculcated on his disciples, and the duties which he enjoined them, to their circumstances, and kindly proportion their work to their strength, with a tender regard to their weakness, till, by degrees, they should be fitted for more difficult and humbling services. “And from his example,” says Dr. Doddridge, “and the whole genius of his gospel, let us learn to make all proper allowances to those about us, that we may teach them, and train them up as they are able to bear it; not crushing them under any unnecessary load, nor denying them any indulgence which true friendship will permit us to grant them; lest the good ways of God should be misrepresented, disgraced, and abandoned, through our imprudent, though well-meaning severity: a caution to be peculiarly observed in our conduct toward young persons.”

16. Piece of new cloth — Symbol of the spirit and mode of the new dispensation. Old garment — The Old Testament institutions and John’s dispensation. Rent is made worse — The new patch, undressed by the fuller, and moist, will shrink and rend the old worn garment’s cloth. The sentiment is clear, by translation of the symbols. There is a contrariety between the old, stern dispensation of Moses and Elias, (the latter antityped in John,) and the new dispensation of peace and salvation. Our serene joy, fastened upon your gloomy dispensation, would be like a new patch on an old garment, unsightly and marring. The same point is illustrated by additional symbols in the following verses.

Verses 16, 17. New cloth, — new wine. — The argument is, that his disciples were not yet trained up to a severe discipline; which renders it probable that by their future fasting, in the preceding verse, he speaks figuratively of their various persecutions, and the sorrows consequent upon them. For if he spoke of fasting literally, what reason could be given why the disciples of Christ should not be able to fast, even to austerity, as well as the disciples of John, who were probably taken out of the same classes of society? Some, indeed, have supposed that these disciples of John were of the sect of the Essenes, who, as well as the Pharisees, were severely trained to fasting; but this is a mere conjecture, for which no evidence appears. Christ rather takes occasion, from this interlocution of the disciples of the Baptist, to show that, as a tender Master, he gradually trained up his disciples to endure hardships “as good soldiers,” by not placing them in the outset in circumstances of such formidable trial as might have been injurious to them; and it appears that through the whole time of his ministry and continuance with them, they were exposed to no serious persecutions, not even “scourging in the synagogues.” — The new cloth has been rendered unfulled, or undressed cloth, agnafov, for the sake of heightening the idea of harshness or rigidity, and so accounting for such a piece of cloth sewed to or upon an old garment making the rent worse. This is somewhat hypercritical, as the word by implication means simply new; and any piece of strong, new cloth sewed to an old and tender garment would be likely to make the rent worse. The bottles here mentioned were made of skins. These skin bottles were used by the people of the east to preserve their water on journeys, their milk, wine, and other liquids; and from Homer it appears they were also in use among the Greeks at the siege of Troy. They are still used in Spain, and are called barrachas. New bottles of this kind were stronger than those which had been some time in use, and were, therefore, more fit for new wine, which was apt to ferment; while old wine, having passed the state of fermentation, might be put into old and weaker skins. These sayings of Christ have the character and form of proverbs; they are maxims of concentrated practical wisdom, adapted for instruction in cases beside that to which they were first applied. In the religious education of children, in dealing with new converts, and in having regard to the different habits and prejudices of men in general, we must have respect to the strength of the bottle and the quality of the wine we put into it. All things should be suited to persons and to circumstances; and greater care is often necessary in attempting to do good, than in abstaining from injury.

V. 17. New-Fermenting wine will soon burst those bottles, the leather of which is almost worn out. The word properly means vessels made of goats' skins, wherein they formerly put wine, (and do in some countries to this day) to convey it from place to place.

Put new wine into new bottles-Give harsh doctrines to such as have strength to receive them.

Verse 17. New wine into old bottles] It is still the custom, in the eastern countries, to make their bottles of goat skins: if these happened to be old, and new wine were put into them, the violence of the fermentation must necessarily burst them; and therefore newly made bottles were employed for the purpose of putting that wine in which had not yet gone through its state of fermentation. The institutes of Christ, and those of the Pharisees, could never be brought to accord: an attempt to combine the two systems would be as absurd as it would be destructive. The old covenant made way for the new, which was its completion and its end; but with that old covenant the new cannot be incorporated.

Christian prudence requires that the weak, and newly converted, should be managed with care and tenderness. To impose such duties and mortifications as are not absolutely necessary to salvation, before God has properly prepared the heart by his grace for them, is a conduct as absurd and ruinous as putting a piece of raw, unscoured cloth on an old garment; it is, in a word, requiring the person to do the work of a man, while as yet he is but a little child. Preachers of the Gospel, and especially those who are instruments in God’s hand of many conversions, have need of much heavenly wisdom, that they may know to watch over, guide, and advise those who are brought to a sense of their sin and danger. How many auspicious beginnings have been ruined by men’s proceeding too hastily, endeavouring to make their own designs take place, and to have the honour of that success themselves which is due only to God.

Verses 16, 17. No man putteth a piece of new cloth, &c. — Our Lord, having assigned one reason why he did not enjoin his disciples to fast, namely, because it was not a proper time for it, now proceeds to give another. They were not ripe, or prepared for it, nor could have borne such severe injunctions. As if he had said, Nor do I now think it fit to lay such rigorous commands upon them, but rather to accommodate their trials to their strength; even as when a man is repairing clothes, he will not sew a piece of new cloth on an old garment, but rather chooses what is a little worn, for otherwise it will be found that the new, which is put in, being stronger than the other, taketh from the garment, and the rent is increased. The original words, rakov agnafon, properly signify, “cloth that has not passed through the fuller’s hands, and which is consequently much harsher than what has been washed and worn; and therefore, yielding less than that, will tear away the edges to which it is sewed.”

Neither do men put new wine into old bottles — Namely, bottles made of leather, then commonly used, as they are still in some countries. Else the bottles break — Such bottles, chiefly made of goats’ skins, when old, were not easily distended, and consequently would burst by the fermentation of new wine. But they put new wine into new bottles, and both are preserved — Thus our Lord would suit the doctrine he inculcated on his disciples, and the duties which he enjoined them, to their circumstances, and kindly proportion their work to their strength, with a tender regard to their weakness, till, by degrees, they should be fitted for more difficult and humbling services. “And from his example,” says Dr. Doddridge, “and the whole genius of his gospel, let us learn to make all proper allowances to those about us, that we may teach them, and train them up as they are able to bear it; not crushing them under any unnecessary load, nor denying them any indulgence which true friendship will permit us to grant them; lest the good ways of God should be misrepresented, disgraced, and abandoned, through our imprudent, though well-meaning severity: a caution to be peculiarly observed in our conduct toward young persons.”

Ver. 17. They put new wine into new bottles. Job has the same remark in chap. 32:19: utres novi. See on Joshua 9:4.

17. New wine — Which has yet to ferment. Old bottles — These bottles or flasks were made of leather skins. When old and rigid, they were liable to burst from the fermentation of the newly made wine. As here again the new wine is the symbol of the new dispensation of joy, and the old bottles are the symbol of the old dispensation of shadows; so the truth is again illustrated that new Christianity, with its living spirit, cannot afford to remain enveloped in the old skin of ascetic Judaism. And this is the answer to the disciples of John, who wonder at the new fashion of Christ’s disciples, who do not disfigure their faces, according to the old custom with much fasting.

Luke (Luke 5:39) adds a sort of apology by our Lord for the prejudices expressed in the query of John’s disciples. “No man also having drunk the old wine straightway desireth the new; for he saith, The old is better.” So it takes a while for the disciple of the old dispensation to accommodate his feelings to the new order of things. His attachments to the institutions so mellowed, like wine, by time, induce him to prefer them from their very antiquity. He saith the old is better. There is, indeed, an excellence about the old, there is something exciting and fermenting about the new; but the old must be worn out and disappear. The new is truly an advance in excellence, and it is a mere customary taste that induces the man to repeat the constant saw “The old is better.”

Verses 16, 17. New cloth, — new wine. — The argument is, that his disciples were not yet trained up to a severe discipline; which renders it probable that by their future fasting, in the preceding verse, he speaks figuratively of their various persecutions, and the sorrows consequent upon them. For if he spoke of fasting literally, what reason could be given why the disciples of Christ should not be able to fast, even to austerity, as well as the disciples of John, who were probably taken out of the same classes of society? Some, indeed, have supposed that these disciples of John were of the sect of the Essenes, who, as well as the Pharisees, were severely trained to fasting; but this is a mere conjecture, for which no evidence appears. Christ rather takes occasion, from this interlocution of the disciples of the Baptist, to show that, as a tender Master, he gradually trained up his disciples to endure hardships “as good soldiers,” by not placing them in the outset in circumstances of such formidable trial as might have been injurious to them; and it appears that through the whole time of his ministry and continuance with them, they were exposed to no serious persecutions, not even “scourging in the synagogues.” — The new cloth has been rendered unfulled, or undressed cloth, agnafov, for the sake of heightening the idea of harshness or rigidity, and so accounting for such a piece of cloth sewed to or upon an old garment making the rent worse. This is somewhat hypercritical, as the word by implication means simply new; and any piece of strong, new cloth sewed to an old and tender garment would be likely to make the rent worse. The bottles here mentioned were made of skins. These skin bottles were used by the people of the east to preserve their water on journeys, their milk, wine, and other liquids; and from Homer it appears they were also in use among the Greeks at the siege of Troy. They are still used in Spain, and are called barrachas. New bottles of this kind were stronger than those which had been some time in use, and were, therefore, more fit for new wine, which was apt to ferment; while old wine, having passed the state of fermentation, might be put into old and weaker skins. These sayings of Christ have the character and form of proverbs; they are maxims of concentrated practical wisdom, adapted for instruction in cases beside that to which they were first applied. In the religious education of children, in dealing with new converts, and in having regard to the different habits and prejudices of men in general, we must have respect to the strength of the bottle and the quality of the wine we put into it. All things should be suited to persons and to circumstances; and greater care is often necessary in attempting to do good, than in abstaining from injury.

V. 18. Just dead-He had left her at the point of death, Mark 5:23. Probably a messenger had now informed him she was dead. Mark 5:22; Luke 8:41.

Verse 18. A certain ruler] There were two officers in the synagogue, tsnkh חזנ chazan ha-ceneseth, the bishop or overseer of the congregation; and tsnkh var rosh ha-ceneseth, the head or ruler of the congregation. The chazan takes the book of the Law, and gives it to the rosh, or ruler; and he appoints who shall read the different sections, &c. Jairus, who is the person intended here, was, in this latter sense, the ruler or governor of one of the synagogues, probably at Capernaum. See Mark 5:22; Luke 8:41.

My daughter is even now dead] Or, my daughter was just now dying; arti eteleuthsen, or, is by this time dead: i.e. as Mr. Wakefield properly observes, She was so ill when I left home that she must be dead by this time. This turn of the expression reconciles the account given here with that in Mark and Luke. Michaelis conjectures that, in the Hebrew original, the words must have stood thus, htm ht[ atah matah, which, without the points, may signify either, She is dead, or She is dying. To be successful in our applications to God by prayer, four things are requisite; and this ruler teaches us what they are.

First, A man should place himself in the presence of God-he came unto him.

Secondly, He should humble himself sincerely before God-he fell down before him-at his feet. Mark 5:22.

Thirdly, He should lay open his wants with a holy earnestness-he besought him greatly. Mark 5:23.

Fourthly, he should have unbounded confidence in the power and goodness of Christ that his request shall be granted-put thy hand upon her, and she shall live. He who comes in this way to God, for salvation, is sure to be heard. Imposition of hands was a rite anciently used by the servants of God, through which heavenly influences were conveyed to the bodies and souls of men. This rite is still used in certain Churches; but, as there is no Holy Ghost communicated by it, some suppose it may be as well omitted. But why is this? Is it not because there is an unfaithfulness in the person who lays on hands, or an unfitness in him on whom they are laid? Let the rite be restored to its primitive simplicity, and God will own it as he formerly did. But, however this may be, where is the man or number of men who have authority to abrogate a rite of God’s own appointment? In the appointment of men to the sacred ministry it should never be omitted: even in these degenerate days, it may still serve as a sign of the necessity of the gifts and graces of that Holy Spirit without which no man can fulfil the work of the ministry, or be the instrument of saving the souls of them that hear him. When the inventions of men are put in the place of the ordinances of God, the true Church of Christ is in great danger.

Verses 18, 19. While he spake these things — Namely, in Matthew’s house, behold, there came a certain ruler — The rulers, in general, were Christ’s bitterest enemies; yet there were some of them of a different character: John 12:42. In particular, this ruler must have had a very favourable opinion of Jesus, and indeed great faith in his power, else he would not have applied to him for help in the present extremity, nor have done him so much honour as to worship or fall down before him: saying, My daughter is even now dead — Or, at the point of death: see Mark 5:23. But come and lay thy hand upon her, and she shall live — This his faith was probably built on the miracles which he knew Jesus had performed, for our Lord had by this time resided in Capernaum several months. And Jesus arose, &c. — No sooner had this ruler made his supplication, than Christ, ever ready to assist the afflicted, rose from table and went along with him, and so did his disciples. We learn from Mark and Luke, that much people also followed him, doubtless in hopes of seeing the miracle, and thronged him; that is, pressed upon him in such a manner that he could not walk without much difficulty.

Ver. 18. Lay thy hand upon her. It was no new thing to the jews that God was wont to honour the prophets, and to confer gifts upon others, in answer to their intercessions and prayers, which were figured out by the imposition of hands. See Numbers 27:11, 20. 2 Kings 5:18. Imposition of hands properly denotes the efficacy of the divine power; and in that sense it is to be understood in Acts 4:30. Jairus seems to have supposed that Christ was unable in any other way but by prayer to cure his daughter. See on Mark 5:36.

§ 52. — SEVENTH MIRACLE — RAISING THE RULER’S DAUGHTER, 18-26. This miracle is narrated with greater detail by Mark, upon whose account see our comments.

18. A certain ruler — A ruler of the synagogue at Capernaum. His name was Jairus. Worshipped — The Greek word implies reverence, but not necessarily divine worship. See note on Matthew 8:2. Even now dead — The exaggeration of his parental feelings. She had not at that moment probably died. She shall live — The ruler’s faith was firm.

Verse 18. A certain ruler. — He was the ruler of one of the synagogues at Capernaum, and his office was to preside over the assembly, and direct the worship. He would also be one of the council or court of three. For the courts of judicature among the Jews were the great sanhedrim of seventy-one at Jerusalem; the lesser council of twenty-three judges in the larger cities; and in the smaller towns a court of three judges, which appertained to the synagogue. A synagogue was not formed, except where there were “ten men of leisure;” men read in the law, who were the elders of the synagogue: from these the judges of the court of three were to be selected. These were collectively called arcisunagwgoi, rulers of the synagogue; though this title was given by way of eminence to the president, who also presided over the synagogue worship. The ruler and judge of one of these synagogues now applies to Christ; and though, being a resident in Capernaum, he knew the poverty in which our Lord lived, yet he comes publicly and worships him, that is, pays him the most profound reverence as a superior; and though he had left his daughter dying, and believed that she had already expired, yet such is his faith, that he doubted not that Christ could raise her to life.

My daughter is even now dead. — Luke informs us she was his “only daughter;” Mark calls her his “little daughter.” According to the Jewish rule, a daughter, until twelve years of age, is called “a little one,” and at twelve years and a day she is called a young woman. When the father left the house she was, as it is expressed in Luke, “a dying,” and the words arti eteleuthsen ought to have been rendered, not is even now dead, but, is even now dying, at this very moment; or, she is by this time dead, which appears to have been his persuasion, and indeed proved to he the fact.

Verse 19. Jesus arose, and followed him] Our blessed Lord could have acted as well at a distance as present; but he goes to the place, to teach his ministers not to spare either their steps or their pains when the salvation of a soul is in question. Let them not think it sufficient to pray for the sick in their closets; but let them go to their bed-sides, that they may instruct and comfort them. He can have little unction in private, who does not also give himself up to public duties.

Verses 18, 19. While he spake these things — Namely, in Matthew’s house, behold, there came a certain ruler — The rulers, in general, were Christ’s bitterest enemies; yet there were some of them of a different character: John 12:42. In particular, this ruler must have had a very favourable opinion of Jesus, and indeed great faith in his power, else he would not have applied to him for help in the present extremity, nor have done him so much honour as to worship or fall down before him: saying, My daughter is even now dead — Or, at the point of death: see Mark 5:23. But come and lay thy hand upon her, and she shall live — This his faith was probably built on the miracles which he knew Jesus had performed, for our Lord had by this time resided in Capernaum several months. And Jesus arose, &c. — No sooner had this ruler made his supplication, than Christ, ever ready to assist the afflicted, rose from table and went along with him, and so did his disciples. We learn from Mark and Luke, that much people also followed him, doubtless in hopes of seeing the miracle, and thronged him; that is, pressed upon him in such a manner that he could not walk without much difficulty.

§ 52. — SEVENTH MIRACLE — RAISING THE RULER’S DAUGHTER, 18-26. This miracle is narrated with greater detail by Mark, upon whose account see our comments.

18. A certain ruler — A ruler of the synagogue at Capernaum. His name was Jairus. Worshipped — The Greek word implies reverence, but not necessarily divine worship. See note on Matthew 8:2. Even now dead — The exaggeration of his parental feelings. She had not at that moment probably died. She shall live — The ruler’s faith was firm.

V. 20. Coming behind-Out of bashfulness and humility.

Verse 20. A woman which was diseased with an issue of blood] gunh aimorrousa. Mulier sanguinis profluvio laborans. Significatur hoc loco, fluxus muliebris, in SANIS, menstruus; in HAC perpetuus. It would be easy to explain the nature and properties of the disease here mentioned; but, when it is said that prudence forbids it, the intimation itself may be thought sufficiently explanatory of the disorder in question. There are some remarkable circumstances relative to this case mentioned by St. Mark, Mark 5:25, &c., which shall be properly noticed in the notes on that place.

The hem of his garment] The tyxyx tsitsith, or fringes, which the Jews were commanded to wear on their garments. See Numbers 15:38, and the note there.

Verses 20-22. And, behold, a woman which was diseased — According to the circumstances of her disease, as mentioned by Mark and Luke, it was incurable by any human power, and she herself knew it to be so, having been afflicted with it for twelve years, and tried the skill of many physicians, probably of all that were of note in the country; and having spent all that she had upon them, and yet could not be healed by any, nay, nor relieved in any measure; for, after all their endeavours to remove her complaint, she was nothing bettered, but rather grew worse. But having heard of Jesus, and the wonderful cures which he had wrought, she believed that his power was sufficient to heal her also. Being ashamed, however, publicly to mention her case, and learning that many had before been healed by touching him, she, out of bashfulness and humility, came behind him, and touched the hem of his garment — The woman’s distemper being of such a nature as to render those unclean whom she touched, perhaps she durst not lay her hand on the person of so great a prophet, nor touch any part of his garment but its hem; to touch which, however, she believed was sufficient to effect the cure. For she said within herself, If I may but touch his garment, I shall be whole — Thus showing, as well the strength of her faith, as the greatness of her humility; and straightway the fountain of her blood was dried up, namely, by the invisible power which Christ secretly exerted, for he well knew both what was passing in her mind, and what she did. And Jesus turned him about, &c. — It was necessary that the ministry of the Son of God should be rendered illustrious by all kinds of miracles, and that the whole people of the country where he lived should have the highest idea and the firmest persuasion of his power. And it was for advancing these great ends, that the success of this woman’s attempt equalled the faith by which she was influenced. And for the same reasons, Jesus would by no means allow her faith to remain unnoticed and unapplauded. Therefore, immediately turning about in the crowd, he asked, says St. Mark, Who touched my clothes? This he did, that the woman might be brought to make a confession of the whole matter; that the power of her faith, and the greatness of the cure, might be made manifest, to the glory of God and for the instruction of others; and he might have an occasion given him of encouraging and comforting her, that she might persevere in the exercise of similar humility and faith, during the rest of her life. And when he saw her — When, in consequence of his making this inquiry, she came forward toward him, and confessed what she had done, he said, in a most gentle and condescending manner, Daughter, be of good comfort — Gr. qarsei, take courage: thy faith hath made thee whole — Thou hast received a cure through thy faith in my power and goodness: hold fast that faith therefore unto the end. Doubtless she was struck with fear when Jesus turned and looked upon her, lest she should have offended him by touching his garment privately; and the more so because she was unclean according to the law. Leviticus 15:25. Hence Mark says that she came forward fearing and trembling, knowing what was done in her, and fell down before him. And the woman was made whole from that hour — “This incidental miracle appears very grand, when the relation it bears to the principal one is considered. Jesus is going to give a specimen of that almighty power, by which the resurrection of all men to immortality shall be effected at the last day; and behold, virtue, little inferior to that which is capable of raising the dead to life, issues from him through his garment, and heals a very obstinate disease, which, having baffled the powers of medicine for twelve years, had remained absolutely incurable, till the presence of Jesus, who is the resurrection and the life, chased it away. The cure, though complete, was performed in an instant, and the woman knew it by the immediate ease which she felt, by the return of her strength, by the cheerfulness of her spirits, and by all the other agreeable sensations which accompany sudden changes from painful diseases to perfect health. This Mark expresses shortly and elegantly, (Egnw tw swmati,) She felt in her body that she was healed of that plague.”

Ver. 20. A woman — touched the hem of his garment. This was a remarkable instance of faith, which our blessed Lord was pleased to honour with a miraculous cure. The hem of the garment denotes the fringes or threads that hung down at the borders of the surcoat, the jews being commanded to wear them as a badge of distinction from other nations, and as a mark of their holiness and purity. See Numbers 15:38. Zechariah 8:23.

§ 52. — EIGHTH MIRACLE — HEALING THE ISSUE, 20-22.

20. Behold, a woman — The evangelist’s narrative makes this, as it were, a miracle within a miracle. See notes on Mark 5:25-34.

Verse 20. And, behold, a woman which was diseased, &c. — This occurred in the street of Capernaum, or in the immediate vicinity, while Jesus was going from the house of Matthew to the house of the ruler. The Jews were commanded, throughout all their generations, to wear a fringe and a riband of blue at the bottom of their robe, as a mark to distinguish them from other people. This is what our version has translated “the hem.” The Pharisees greatly enlarged the size of this fringe or hem on their robes, as intending to declare themselves still more distinguished than the common Jews for their regard to the laws of their nation. Our Lord, no doubt, wore his of the customary size. It is an absurd notion of some commentators, that this woman touched the hem or edge of his garment, under the idea that, like the showy fringes of the Pharisees, it had some particular sanctity. To touch the hem of the garment was an act of reverence; here it was also an act of extraordinary faith; not that she thought that there was any virtue in the garment of our Saviour, but it pleased him to heal many by touching him, as stated, Luke 6:19; and she had probably heard of that fact, and having the strongest faith in the power and compassion of Christ, she touches his garment too, not as though that had virtue, but as knowing that to all to whom he willed that grace the power flowed forth from himself. The disease of the woman rendered her unclean by the law, Leviticus 15:25, and doomed her to keep separate from all others; and the delicacy of her complaint prevented her front making a declaration of her case. In these painful circumstances, she had no other resource than to approach secretly and silently, casting herself by a strong faith upon Christ’s knowledge of the thoughts of her heart, as well as upon his power and mercy. And she was dealt with in great tenderness. After what would appear, in an unclean person, not only an act of rudeness, but, according to all Jewish notions, of great criminality, to touch any one, and much more a superior, she might well for the moment be greatly agitated; but every feeling of this kind was assuaged by the words of Christ, Daughter, be of good comfort, or courage; and her faith was honoured by the perfect cure of an inveterate malady, upon which human skill had been often exerted in vain. See note on Mark 5:25.

Verse 21. She said within herself, If I may but touch his garment] Her disorder was of that delicate nature that modesty forbade her to make any public acknowledgment of it; and therefore she endeavoured to transact the whole business in private. Besides, the touch of such a person was by the law reputed unclean. By faith in Christ Jesus, little things are often rendered efficacious to our salvation. What more simple than a morsel of bread, and a few drops of wine, in the Lord’s Supper! And yet, they who receive them by faith in the sacrifice they represent, are made partakers of the blessings purchased by the crucified body and spilled blood of the Lord Jesus!

Verses 20-22. And, behold, a woman which was diseased — According to the circumstances of her disease, as mentioned by Mark and Luke, it was incurable by any human power, and she herself knew it to be so, having been afflicted with it for twelve years, and tried the skill of many physicians, probably of all that were of note in the country; and having spent all that she had upon them, and yet could not be healed by any, nay, nor relieved in any measure; for, after all their endeavours to remove her complaint, she was nothing bettered, but rather grew worse. But having heard of Jesus, and the wonderful cures which he had wrought, she believed that his power was sufficient to heal her also. Being ashamed, however, publicly to mention her case, and learning that many had before been healed by touching him, she, out of bashfulness and humility, came behind him, and touched the hem of his garment — The woman’s distemper being of such a nature as to render those unclean whom she touched, perhaps she durst not lay her hand on the person of so great a prophet, nor touch any part of his garment but its hem; to touch which, however, she believed was sufficient to effect the cure. For she said within herself, If I may but touch his garment, I shall be whole — Thus showing, as well the strength of her faith, as the greatness of her humility; and straightway the fountain of her blood was dried up, namely, by the invisible power which Christ secretly exerted, for he well knew both what was passing in her mind, and what she did. And Jesus turned him about, &c. — It was necessary that the ministry of the Son of God should be rendered illustrious by all kinds of miracles, and that the whole people of the country where he lived should have the highest idea and the firmest persuasion of his power. And it was for advancing these great ends, that the success of this woman’s attempt equalled the faith by which she was influenced. And for the same reasons, Jesus would by no means allow her faith to remain unnoticed and unapplauded. Therefore, immediately turning about in the crowd, he asked, says St. Mark, Who touched my clothes? This he did, that the woman might be brought to make a confession of the whole matter; that the power of her faith, and the greatness of the cure, might be made manifest, to the glory of God and for the instruction of others; and he might have an occasion given him of encouraging and comforting her, that she might persevere in the exercise of similar humility and faith, during the rest of her life. And when he saw her — When, in consequence of his making this inquiry, she came forward toward him, and confessed what she had done, he said, in a most gentle and condescending manner, Daughter, be of good comfort — Gr. qarsei, take courage: thy faith hath made thee whole — Thou hast received a cure through thy faith in my power and goodness: hold fast that faith therefore unto the end. Doubtless she was struck with fear when Jesus turned and looked upon her, lest she should have offended him by touching his garment privately; and the more so because she was unclean according to the law. Leviticus 15:25. Hence Mark says that she came forward fearing and trembling, knowing what was done in her, and fell down before him. And the woman was made whole from that hour — “This incidental miracle appears very grand, when the relation it bears to the principal one is considered. Jesus is going to give a specimen of that almighty power, by which the resurrection of all men to immortality shall be effected at the last day; and behold, virtue, little inferior to that which is capable of raising the dead to life, issues from him through his garment, and heals a very obstinate disease, which, having baffled the powers of medicine for twelve years, had remained absolutely incurable, till the presence of Jesus, who is the resurrection and the life, chased it away. The cure, though complete, was performed in an instant, and the woman knew it by the immediate ease which she felt, by the return of her strength, by the cheerfulness of her spirits, and by all the other agreeable sensations which accompany sudden changes from painful diseases to perfect health. This Mark expresses shortly and elegantly, (Egnw tw swmati,) She felt in her body that she was healed of that plague.”

§ 52. — EIGHTH MIRACLE — HEALING THE ISSUE, 20-22.

20. Behold, a woman — The evangelist’s narrative makes this, as it were, a miracle within a miracle. See notes on Mark 5:25-34.

V. 22. Take courage-Probably she was struck with fear, when he turned and looked upon her, Mark 5:33; Luke 8:47; lest she should have offended him, by touching his garment privately; and the more so, because she was unclean according to the law, Leviticus 15:25.

Verse 22. Daughter, be of good comfort] qarsei qugater, Take courage, daughter. See Clarke on “Matthew 9:2”. The reason of this kind speech was-Jesus, finding that virtue had proceeded from him; made inquiry who had touched him. The woman, finding that she could not be hid, came fearing and trembling, (Mark 5:33,) and confessed the truth: to dispel these fears and to comfort her mind, Jesus said, Daughter, take courage.

Thy faith hath made thee whole.] h pistiv sou seswke se, This thy faith hath saved thee: i.e. thy faith in my power has interested that power in thy behalf, so that thou art saved from thy disorder, and from all its consequences. See Clarke on “Luke 8:46”.

Verses 20-22. And, behold, a woman which was diseased — According to the circumstances of her disease, as mentioned by Mark and Luke, it was incurable by any human power, and she herself knew it to be so, having been afflicted with it for twelve years, and tried the skill of many physicians, probably of all that were of note in the country; and having spent all that she had upon them, and yet could not be healed by any, nay, nor relieved in any measure; for, after all their endeavours to remove her complaint, she was nothing bettered, but rather grew worse. But having heard of Jesus, and the wonderful cures which he had wrought, she believed that his power was sufficient to heal her also. Being ashamed, however, publicly to mention her case, and learning that many had before been healed by touching him, she, out of bashfulness and humility, came behind him, and touched the hem of his garment — The woman’s distemper being of such a nature as to render those unclean whom she touched, perhaps she durst not lay her hand on the person of so great a prophet, nor touch any part of his garment but its hem; to touch which, however, she believed was sufficient to effect the cure. For she said within herself, If I may but touch his garment, I shall be whole — Thus showing, as well the strength of her faith, as the greatness of her humility; and straightway the fountain of her blood was dried up, namely, by the invisible power which Christ secretly exerted, for he well knew both what was passing in her mind, and what she did. And Jesus turned him about, &c. — It was necessary that the ministry of the Son of God should be rendered illustrious by all kinds of miracles, and that the whole people of the country where he lived should have the highest idea and the firmest persuasion of his power. And it was for advancing these great ends, that the success of this woman’s attempt equalled the faith by which she was influenced. And for the same reasons, Jesus would by no means allow her faith to remain unnoticed and unapplauded. Therefore, immediately turning about in the crowd, he asked, says St. Mark, Who touched my clothes? This he did, that the woman might be brought to make a confession of the whole matter; that the power of her faith, and the greatness of the cure, might be made manifest, to the glory of God and for the instruction of others; and he might have an occasion given him of encouraging and comforting her, that she might persevere in the exercise of similar humility and faith, during the rest of her life. And when he saw her — When, in consequence of his making this inquiry, she came forward toward him, and confessed what she had done, he said, in a most gentle and condescending manner, Daughter, be of good comfort — Gr. qarsei, take courage: thy faith hath made thee whole — Thou hast received a cure through thy faith in my power and goodness: hold fast that faith therefore unto the end. Doubtless she was struck with fear when Jesus turned and looked upon her, lest she should have offended him by touching his garment privately; and the more so because she was unclean according to the law. Leviticus 15:25. Hence Mark says that she came forward fearing and trembling, knowing what was done in her, and fell down before him. And the woman was made whole from that hour — “This incidental miracle appears very grand, when the relation it bears to the principal one is considered. Jesus is going to give a specimen of that almighty power, by which the resurrection of all men to immortality shall be effected at the last day; and behold, virtue, little inferior to that which is capable of raising the dead to life, issues from him through his garment, and heals a very obstinate disease, which, having baffled the powers of medicine for twelve years, had remained absolutely incurable, till the presence of Jesus, who is the resurrection and the life, chased it away. The cure, though complete, was performed in an instant, and the woman knew it by the immediate ease which she felt, by the return of her strength, by the cheerfulness of her spirits, and by all the other agreeable sensations which accompany sudden changes from painful diseases to perfect health. This Mark expresses shortly and elegantly, (Egnw tw swmati,) She felt in her body that she was healed of that plague.”

Ver. 22. The woman was made whole from that hour. Our Saviour often improved his own miracles: we must follow his example.

(1) This woman had an infirmity; so have we an inborn and wicked propensity of heart, which is the source of every evil.

(2) It was a chronic and obstinate case of twelve years’ continuance; so it is with the evils of our heart, which are coëval with our birth.

(3) Physicians could not heal her; all our moral reforms and efforts prove of no avail; they merely crop and check the poisonous weeds.

(4) She grew worse and worse; evils grow and encrease in the sinner’s heart, and by acts of sin all the stubborn habits are formed.

(5) She had spent all her small fortune on physicians, and had become poor; so when the sinner is stripped of his vain pleas, and unavailing hopes, he will then come to the Saviour poor and needy.

(6) The woman now sought a cure by faith only: “if I may but touch the hem of his garment I shall be healed.” The symbols of faith, whether a brazen serpent, or bread and wine, are but symbols; it is the faith that penetrates within the veil, and lays hold on the Saviour, that brings the healing virtue of grace into the heart.

§ 52. — EIGHTH MIRACLE — HEALING THE ISSUE, 20-22.

20. Behold, a woman — The evangelist’s narrative makes this, as it were, a miracle within a miracle. See notes on Mark 5:25-34.

V. 23. The minstrels-The musicians. The original word means flute players. Musical instruments were used by the Jews as well as the heathens, in their lamentations for the dead, to soothe the melancholy of surviving friends, by soft and solemn notes. And there were persons who made it their business to perform this, while others sung to their music. Flutes were used especially on the death of children; louder instruments on the death of grown persons.

Verse 23. Saw the minstrels and the people making a noise] aulhtav, pipers; Anglo-Saxon, [Anglo-Saxon] the whistlers; Gothic, haurngans haurngandans, the horn-blowers blowing with their horns. Nearly the same as the pipublasara, pipe-blowers of the Islandic: for among all those nations funeral lamentations accompanied with such rude instruments, were made at the death of relatives. That pipes were in use among the Jews, in times of calamity or death, is evident from Jeremiah 48:36. And among the Greeks, and Romans, as well as among the Jews, persons were hired on purpose to follow the funeral processions with lamentations. See Jeremiah 9:17-21; Amos 5:16. Even the poorest among the Jews were required to have two pipers, and one mourning woman. At these funeral solemnities it was usual with them to drink considerably; even ten cups of wine each, where it could be got. See Lightfoot. This custom is observed among the native Irish to this day, in what is called their CAOINAN. The body of the deceased, dressed in grave-clothes and ornamented with flowers, is placed in some eminent place; the relations and caoiners range themselves in two divisions, one at the head and the other at the feet of the corpse. Anciently, where the deceased was a great personage, the bards and croteries prepared the caoinan. The chief bard of the head chorus began by singing the first stanza in a low doleful tone; which was softly accompanied by the harp. At the conclusion, the foot semichorus began the lamentation, or ULLALOO, from the final note of the preceding stanza, in which they were answered by the head semichorus; then both united in one general chorus.

The chorus of the first stanza being ended, the chief bard of the foot semichorus sung the second stanza, the strain of which was taken from the concluding note of the preceding chorus, which ended, the head semichorus began the GOL, or lamentation, in which they were answered by that of the foot, and then, as before, both united in the general full chorus. Thus alternately were the song and choruses performed during the night. I have seen a number of women, sometimes fourteen, twenty-four, or more, accompany the deceased from his late house to the grave-yard, divided into two parties on each side the corpse, singing the ULLALOO, alternately, all the way. That drinking, in what is called the wake, or watching with the body of the deceased, is practised, and often carried to a shameful excess, needs little proof. This kind of intemperance proceeded to such great lengths among the Jews that the Sanhedrin were obliged to make a decree, to restrain the drinking to ten cups each. I mention these things more particularly, because I have often observed that the customs of the aboriginal Irish bear, a very striking resemblance to those of the ancient Jews, and other Asiatic nations. The application of these observations I leave to others.

It was a custom with the Greeks to make a great noise with brazen vessels; and the Romans made a general outcry, called conclamatio, hoping either to stop the soul which was now taking its flight, or to awaken the person, if only in a state of torpor. This they did for eight days together, calling the person incessantly by his name; at the expiration of which term the phrase, Conclamatum est-all is over-there is no hope-was used. See the words used in this sense by Terence, EUN. l. 347. In all probability this was the qoruboumenon, the making a violent outcry, mentioned here by the evangelist. How often, on the death of relatives, do men incumber and perplex themselves with vain, worldly, and tumultuous ceremonies, instead of making profitable reflections on death!

Verse 23. When Jesus came into the ruler’s house — It appears from the parallel places in Mark and Luke, that while Jesus spake the last-mentioned words to the woman healed by touching his garment, a messenger came from the ruler’s house to inform him that his daughter, whom he had left at the point of death, was now actually dead, and that therefore he did not need to trouble our Lord any further, her case being now determined and hopeless. This affecting news no doubt moved her father greatly: but Jesus, pitying his grief, bid him not fear, but only believe, and she should be made whole — He did not say she should be raised from the dead, but expressed himself as if she had not been dead, but only sick; for, as he was infinitely above praise, so he never courted it. On the contrary, he generally refused those honours which, as it were, obtruded themselves upon him. Thus, when he came to the ruler’s house, though a great many friends and others accompanied him, he suffered none of them to go in with him except the three disciples whom he treated with the greatest familiarity, namely, Peter, James, and John, with the father and mother of the maiden. And even these he admitted for no other reason but that the miracle might have proper witnesses, who should publish it in due time for the benefit of mankind. With these attendants, having entered the house, he saw the minstrels and the people making a noise — Or, as Mark expresses it, he saw the tumult, and them that wept and wailed greatly. — By minstrels, musicians are meant. The original word means flute-players. Musical instruments were used by the Jews, as well as the heathens, in their lamentations for the dead, to sooth the melancholy of surviving friends by soft and solemn notes. And there were persons who made it their business to perform this, while others sung to their music. Flutes were used especially on the death of children; louder instruments on the death of grown persons. Chardin says, that even now, in the East, the concourse of people where persons lie dead is incredible. Every body runs thither, the poor and the rich: and the former more especially make a strange noise.

Ver. 23. Saw the minstrels. The jews, in time of mourning, made use of minstrels, who played on musical instruments for seven days, as appears from Genesis 50:10. Jeremiah 9:17.

§ 52. — SEVENTH MIRACLE — RAISING THE RULER’S DAUGHTER, 18-26. This miracle is narrated with greater detail by Mark, upon whose account see our comments.

18. A certain ruler — A ruler of the synagogue at Capernaum. His name was Jairus. Worshipped — The Greek word implies reverence, but not necessarily divine worship. See note on Matthew 8:2. Even now dead — The exaggeration of his parental feelings. She had not at that moment probably died. She shall live — The ruler’s faith was firm.

Verse 23. The minstrels and the people making a noise. — Anciently the Jews simply bewailed the dead for a number of days. — Music, as here, was introduced in later times from the heathens, with whom it was common. The “minstrels,” aulhtai, were players on a kind of pipe; and their office appears to have been to lead the funeral dirge which was sung by vocal performers. This was “the noise” the people were making when our Lord arrived, and there were doubtless many of them; for a poor man when his wife died “had not less,” says Maimonides, “than two pipes, and one mourning woman.” The opulent, of course, employed a large number. Expensive follies have thus in all ages been indulged at funerals.

V. 24. Withdraw-There is no need of you now; for the maid is not dead-Her life is not at an end; but sleepeth-This is only a temporary suspension of sense and motion, which should rather be termed sleep than death.

Verse 24. The maid is not dead, but sleepeth] That is, she is not dead so as to continue under the power of death; but shall be raised from it as a, person is from natural sleep.

They laughed him to scorn.] kategelwn auton, they ridiculed him; from kata, intensive, and gelaw, I laugh:-they grinned a ghastly smile, expressive of the contempt they felt for his person and knowledge. People of the world generally ridicule those truths which they neither comprehend nor love, and deride those who publish them; but a faithful minister of God, (copying the example of Christ,) keeps on his way, and does the work of his Lord and Master.

Verse 24. He said unto them, Give place — Mark, whose narrative is more particular, says, When he was come in, namely, into the house, he said unto them, Why make ye this ado and weep? the damsel is not dead, but sleepeth. — As the company at the ruler’s house, when Jesus entered it, were employed in making such lamentation for the damsel as they used to make for the dead, it is evident that they all believed she was actually and finally departed: and when Jesus told them she was not dead, he did not mean that her soul was not separated from her body, but that it was not to continue in a state of separation from it; which was the idea the mourners affixed to the word death. His words, it must be observed, were spoken to those who were preparing for her interment, and performing the funeral rites belonging to it, and therefore only intimate that she was not so dead that they needed to make these preparations. He therefore expresses her state by saying that she slept, using the word in a sense somewhat analogous to that which the Jews put upon it when, in speaking of a person’s death, they call it sleep, to intimate their belief in his existence and happiness in the other world, together with their hope of his future resurrection to a new life. On this occasion, the phrase was made use of with singular propriety to insinuate that, notwithstanding the maid was really dead, she should not long continue so. Jesus was going to raise her from the dead, and would do it with as much ease as they awaked one that was asleep. And they laughed him to scorn — Luke adds, knowing that she was dead; for they had seen all the marks and proofs of death about her. And yet, if they had given themselves time to consider, they might have understood that he spake in this manner to intimate that he was going to raise her from the dead; and the rather, as he had been sent for by her parents to heal her miraculously. But his words were ambiguous, and the mourners naturally took them in the wrong sense. Thus, while Jesus predicted the miracle, to show that it did not happen by accident, he, at the same time, delivered himself in such terms as modestly to avoid the reputation that might have accrued to him from so stupendous a work.

§ 52. — SEVENTH MIRACLE — RAISING THE RULER’S DAUGHTER, 18-26. This miracle is narrated with greater detail by Mark, upon whose account see our comments.

18. A certain ruler — A ruler of the synagogue at Capernaum. His name was Jairus. Worshipped — The Greek word implies reverence, but not necessarily divine worship. See note on Matthew 8:2. Even now dead — The exaggeration of his parental feelings. She had not at that moment probably died. She shall live — The ruler’s faith was firm.

Verse 24. He saith unto them, Give place, &c. — “This,” says Dr. Donne, “was not because he disallowed those funeral solemnities; but because he knew that there was to be no funeral solemnized.” The reason for his excluding them was probably both because he disapproved of a Gentile custom, and because he chose that other and more credible persons than these vagrant hirelings should he the witnesses of the miracle. The persons he allowed to be present were, as appears from St. Mark’s account, Peter, James, and John, with the father and mother of the deceased. The maid is not dead, but sleepeth. — Here, as in many other cases, our Lord uses terms in a figurative sense, and therefore enigmatically. The hireling mourners, understanding him literally, “laughed him to scorn,” by which they unconsciously strengthened the evidence of the truth of the miracle, by attesting the reality of the maid’s death. Our Lord obviously meant that she was not finally and hopelessly dead, and that, with reference to her being so soon awakened to life, she might be said to sleep. To sleep, indeed, is a common euphemism for death, and in Scripture generally implies a reference to the resurrection; with still greater propriety, therefore, might it be used of cases of miraculous restoration to life, as here and in the instance of Lazarus.

V. 25. The maid arose-Christ raised three dead persons to life; this child, the widow's son, and Lazarus: one newly departed, another on the bier, the third smelling in the grave: to show us that no degree of death is so desperate as to be past his help.

Verse 25. He-took her by the hand, and the maid arose.] The fountain of life thus communicating its vital energy to the dead body. Where death has already taken place, no power but that of the great God can restore to life; in such a case, vain is the help of man. So the soul that is dead in trespasses and sins-that is, sentenced to death because of transgression-and is thus dead in law, can only be restored to spiritual life by the mighty power of the Lord Jesus; because HE alone has made the atonement, and HE alone can pardon transgression. If the spiritually dead person be utterly unconcerned about the state and fate of his soul, let a converted relative either bring him to Christ by leading him to hear the unadulterated Gospel of the kingdom; or bring Christ to him by fervent, faithful, and persevering prayer.

Verses 25, 26. When the people were put forth — Namely, the mourners, who, having expressed the dispositions mentioned above, were not worthy to behold the miracle; he went in — Namely, into the chamber where the corpse was lying, accompanied by none but the three disciples above mentioned, and the father and mother of the damsel, they being of all persons the most proper witnesses of the miracle, which in reality suffered nothing by the absence of the rest. For, as they were all sensible that the child was dead, they could not but be certain of the miracle when they saw her alive again, though they might not know to whom the honour of her resurrection was due. And took her by the hand — As if he had been going to awake her out of sleep: and, with a gentle voice, but such as the persons in the chamber could easily hear, he said, Talitha cumi, which is, Damsel, arise. See Mark. And the maid arose — In an instant she revived and sat up, just like a person who, being called, awakes out of a soft sleep. Luke says, Her spirit came again; an expression which implies that she was really dead, and that the soul exists separately after the body dies; a truth very necessary to be asserted in those days, when it was denied by many. Withal, her flesh, her colour, and her strength returning in the twinkling of an eye, she was not in the weak, languishing condition of one who, being worn out with a disease, had given up the ghost; for she arose and walked, Mark 5:42, being of the age of twelve years. She was not even in the languishing condition of those who come to life after having fainted away, but was in a state of confirmed good health: for it appears she was hungry, and therefore Jesus commanded to give her meat, Luke 8:55. And her parents, seeing her flesh, and colour, and strength, and appetite returned thus suddenly with her life, were unmeasurably astonished at the miracle, verse 56, as well they might. He charged them, however, that they should tell no man what was done, an injunction which could not mean that her parents were to keep the miracle a secret, which was impossible to be done; for as the whole family, their friends, and all the people collected together to mourn, were witnesses of her death, so her restoration to life could not be hid from them, nor from any that had communication with them. But he meant, that they should not officiously blaze it abroad, nor even indulge the inclination which they might feel to speak of a matter so astonishing. The reason was, the miracle spake sufficiently for itself. Accordingly Matthew here tells us, The fame of it went abroad into all that land — Words which imply not only that the report of it was spread throughout that country, and that it was much spoken of, which, all circumstances considered, it could not fail to be, but that the truth of it was inquired into by many, and that upon inquiry the reality of the miracle was universally acknowledged; and, as this is the proper meaning of the observation concerning this or any other of our Lord’s miracles, (namely, that the fame of them went abroad,) so the evangelists, by thus openly and frequently appealing to the notoriety of the facts, have given us all the assurance possible of the reality of the miracles which they have recorded. See Macknight. It may not be improper to observe here that Christ raised three dead persons to life: this child, the widow’s son, and Lazarus; one newly departed, another on the bier, the third smelling in the grave: to show us that no degree of death is so desperate as to be past his help.

Ver. 25. He took her by the hand, and the maid arose. Just as we are used to do, when we rouse any one out of his sleep. By which Christ showed them, that God was as ready to recal the dead to life, as to rouse the sleepy; which is of great service to confirm our faith.

§ 52. — SEVENTH MIRACLE — RAISING THE RULER’S DAUGHTER, 18-26. This miracle is narrated with greater detail by Mark, upon whose account see our comments.

18. A certain ruler — A ruler of the synagogue at Capernaum. His name was Jairus. Worshipped — The Greek word implies reverence, but not necessarily divine worship. See note on Matthew 8:2. Even now dead — The exaggeration of his parental feelings. She had not at that moment probably died. She shall live — The ruler’s faith was firm.

Verse 26. And the fame hereof went abroad] In this business Jesus himself scarcely appears, but the work effected by his sovereign power is fully manifested; to teach us that it is the business of a successful preacher of the Gospel to conceal himself as much as possible, that God alone may have the glory of his own grace. This is a proper miracle, and a full exemplification of the unlimited power of Christ.

Verses 25, 26. When the people were put forth — Namely, the mourners, who, having expressed the dispositions mentioned above, were not worthy to behold the miracle; he went in — Namely, into the chamber where the corpse was lying, accompanied by none but the three disciples above mentioned, and the father and mother of the damsel, they being of all persons the most proper witnesses of the miracle, which in reality suffered nothing by the absence of the rest. For, as they were all sensible that the child was dead, they could not but be certain of the miracle when they saw her alive again, though they might not know to whom the honour of her resurrection was due. And took her by the hand — As if he had been going to awake her out of sleep: and, with a gentle voice, but such as the persons in the chamber could easily hear, he said, Talitha cumi, which is, Damsel, arise. See Mark. And the maid arose — In an instant she revived and sat up, just like a person who, being called, awakes out of a soft sleep. Luke says, Her spirit came again; an expression which implies that she was really dead, and that the soul exists separately after the body dies; a truth very necessary to be asserted in those days, when it was denied by many. Withal, her flesh, her colour, and her strength returning in the twinkling of an eye, she was not in the weak, languishing condition of one who, being worn out with a disease, had given up the ghost; for she arose and walked, Mark 5:42, being of the age of twelve years. She was not even in the languishing condition of those who come to life after having fainted away, but was in a state of confirmed good health: for it appears she was hungry, and therefore Jesus commanded to give her meat, Luke 8:55. And her parents, seeing her flesh, and colour, and strength, and appetite returned thus suddenly with her life, were unmeasurably astonished at the miracle, verse 56, as well they might. He charged them, however, that they should tell no man what was done, an injunction which could not mean that her parents were to keep the miracle a secret, which was impossible to be done; for as the whole family, their friends, and all the people collected together to mourn, were witnesses of her death, so her restoration to life could not be hid from them, nor from any that had communication with them. But he meant, that they should not officiously blaze it abroad, nor even indulge the inclination which they might feel to speak of a matter so astonishing. The reason was, the miracle spake sufficiently for itself. Accordingly Matthew here tells us, The fame of it went abroad into all that land — Words which imply not only that the report of it was spread throughout that country, and that it was much spoken of, which, all circumstances considered, it could not fail to be, but that the truth of it was inquired into by many, and that upon inquiry the reality of the miracle was universally acknowledged; and, as this is the proper meaning of the observation concerning this or any other of our Lord’s miracles, (namely, that the fame of them went abroad,) so the evangelists, by thus openly and frequently appealing to the notoriety of the facts, have given us all the assurance possible of the reality of the miracles which they have recorded. See Macknight. It may not be improper to observe here that Christ raised three dead persons to life: this child, the widow’s son, and Lazarus; one newly departed, another on the bier, the third smelling in the grave: to show us that no degree of death is so desperate as to be past his help.

§ 52. — SEVENTH MIRACLE — RAISING THE RULER’S DAUGHTER, 18-26. This miracle is narrated with greater detail by Mark, upon whose account see our comments.

18. A certain ruler — A ruler of the synagogue at Capernaum. His name was Jairus. Worshipped — The Greek word implies reverence, but not necessarily divine worship. See note on Matthew 8:2. Even now dead — The exaggeration of his parental feelings. She had not at that moment probably died. She shall live — The ruler’s faith was firm.

Verse 26. And the fame thereof went abroad into all that land. — It spread rapidly, for it was the first instance in which our Lord had raised the dead to life; and so notable a miracle, implying his possessing the very fulness of the Divine power, could not but make a powerful impression. Here the person had recently departed; in the case of the widow’s son, he was in the act of being carried to his grave; and in the instance of Lazarus the corpse had lain in the grave, and had become corrupt. But what can withstand the life-giving energy of the Son of God? Not the deeper death of the soul of man can resist his power. Of how many myriads may it he said, “And you hath he quickened, who were dead in trespasses and sins?” These miracles are not only glorious attestations of his mission and Divinity, but teach us to look up to him as the great fountain of spiritual life.

Verse 27. Son of David] This was the same as if they had called him Messiah. Two things here are worthy of remark: 1st. That it was a generally received opinion at this time in Judea, that the Messiah should be son of David. (John 7:42.) 2dly. That Jesus Christ was generally and incontestably acknowledged as coming from this stock. Matthew 12:23.

Have mercy on us.] That man has already a measure of heavenly light who knows that he has no merit; that his cry should be a cry for mercy; that he must be fervent, and that in praying he must follow Jesus Christ as the true Messiah, the son of David, expected from heaven.

Verses 27-30. And when Jesus departed thence — Namely, from the ruler’s house; two blind men, who probably had heard of his being there, and waited for his coming out; followed him — As he went through the streets, crying, and saying, Thou Son of David, have mercy on us — The title which they here give him, shows that they believed him to be the Messiah; for, at this time, it was not only universally understood that the Messiah would be a descendant of David, but son of David was one of the names then ascribed to him by the Jews; see Matthew 12:23; and 22:42-45. As these men were blind, they could have no evidence of Christ’s miracles from their senses. They believed them, therefore, on the testimony of others who had seen them. Viewed in this light, their persuasion of Christ’s power to cure them was an exercise of faith highly commendable in them, and which reflected great honour upon Jesus, as on the one hand it showed their sincerity and freedom from the prejudices which blinded the minds of the generality of the Jews; and, on the other, the truth and notoriety of his miracles. It was, therefore, for the glory of God and for the edification of others, that the strength of their faith should be discovered. This was done by their persevering to importune him to have mercy upon them, notwithstanding he seemed at the first to refuse them, and by the answer which they returned to his question concerning their faith. Then — When their faith was thus sufficiently manifested, he touched their eyes, saying, According to your faith be it unto you — And immediately on his speaking these words, their eyes were opened. Such is the mighty power of the prayer of faith, and such is the honour wherewith Christ often crowns it! And Jesus straitly charged them, &c. — “The word enebrimhsato, thus translated, is rendered by Phavorinus, to charge, to command, to appoint with authority: by Hesychius, to command, or charge with a threat. It signifies a rational, not a passionate earnestness and vehemence.” — Hammond. Christ’s command of silence, says Baxter, (namely, concerning the miracle,) “was partly to give us an example of avoiding ostentation and hypocrisy, and to be content with the approbation of God alone.” Of other reasons why he forbade his miracles to be divulged, see note on Matthew 8:4. These men, however, were so overjoyed on account of the miracle which Christ had wrought for them, and so full of gratitude to him for the restoration of their sight, that they could not forbear speaking of it wherever they came; by which means his fame was spread abroad in all that country. It had been expressly foretold by the prophet, that the Messiah should open the eyes of the blind; (see Psalm 146:8; Isaiah 35:5; 42:7;) and this is the first instance recorded by the evangelists in which Jesus proved himself to be the Messiah, by fulfilling those predictions.

Ver. 27. Two blind men followed him. See on Luke 18:35.

§ 53. — NINTH MIRACLE — CURING TWO BLIND, 27-31.

27. Departed thence — Returned from the ruler’s house to his own sojourn. Two blind men — The curing of the blind was a frequent miracle of our Lord, as narrated by the evangelists. From the sandiness of the soil irritating the eyes with flying particles, as well as from sleeping in the open air and exposing the eyes to the noxious night dews, the disease of blindness is much more prevalent in the East than among us. And as all our Lord’s miracles of mercy to the body were emblems of mercy to the soul, this frequent miracle beautifully illustrates the Gospel power of relieving the spiritual blindness of sinners. Thou Son of David — They hereby acknowledged the royal lineage and consequent Messiahship of our Lord. The carpenter’s son was truly by birth a prince; his pedigree, as given by the evangelists, though doubtless seldom referred to or named by his lowly parents, was still on record.

Verses 27-31. Two blind men followed him, &c. — He permitted them to follow him through the streets of Capernaum from the house of James to his own, or that of Matthew, which he had left, in order to try their faith, and that they might be a testimony against the inhabitants, who, it appears, generally rejected him, by proclaiming him through the streets as the “son of David,” one of the most usual designations of Messiah. In the house, and not till then, he healed them, on profession of their faith in his power, which, in such case, seems always to have implied the belief that he was the Messiah, and not a mere ordinary prophet, and for that reason, among others, to have been required. But he straitly, that is, earnestly, charged them, See that no man know it. The charge was strict; but not, as many translators have taken it, harsh and minatory, making our Lord act and speak in a threatening character, quite out of keeping with the occasion and his usual manner; for, as Campbell observes, “the Syriac translator, who better understood the oriental idiom, renders the Greek verb by a word which implies simply, he forbade, he prohibited.” He had already wrought sufficient miracles in Capernaum to convince those who sincerely desired to know the truth, and greater publicity could only have produced a malicious resentment in those whose state of heart had indisposed them to be influenced by the clearest evidence. He might wish also to repress the popular feeling in his favour, which might have led them to proclaim him as their civil prince, according to their mistaken views of the Messiah, when he should he fully manifested. In the excess of their feelings these men restored to sight disobeyed the injunction; but the knowledge of the fact that he had forbidden them to publish the miracle might lead the people to think that the time for manifesting himself in that exalted, regal character in which they expected he would invest himself was not fully come, and therefore the end of the injunction was not frustrated.

Verse 28. When he was come unto the house] That is, the house of Peter at Capernaum, where he ordinarily lodged.

Believe ye that I am able to do this?] Without faith Jesus does nothing to men’s souls now, no more than he did to their bodies in the days of his flesh.

They said unto him, Yea, Lord.] Under a sense of our spiritual blindness we should have, 1st. A lively faith in the almighty grace of Christ. 2dly. A fervent, incessant cry for the communication of this grace. 3dly. A proper view of his incarnation, because it is through his union with our nature, and by his sufferings and death, we are to expect salvation.

Verses 27-30. And when Jesus departed thence — Namely, from the ruler’s house; two blind men, who probably had heard of his being there, and waited for his coming out; followed him — As he went through the streets, crying, and saying, Thou Son of David, have mercy on us — The title which they here give him, shows that they believed him to be the Messiah; for, at this time, it was not only universally understood that the Messiah would be a descendant of David, but son of David was one of the names then ascribed to him by the Jews; see Matthew 12:23; and 22:42-45. As these men were blind, they could have no evidence of Christ’s miracles from their senses. They believed them, therefore, on the testimony of others who had seen them. Viewed in this light, their persuasion of Christ’s power to cure them was an exercise of faith highly commendable in them, and which reflected great honour upon Jesus, as on the one hand it showed their sincerity and freedom from the prejudices which blinded the minds of the generality of the Jews; and, on the other, the truth and notoriety of his miracles. It was, therefore, for the glory of God and for the edification of others, that the strength of their faith should be discovered. This was done by their persevering to importune him to have mercy upon them, notwithstanding he seemed at the first to refuse them, and by the answer which they returned to his question concerning their faith. Then — When their faith was thus sufficiently manifested, he touched their eyes, saying, According to your faith be it unto you — And immediately on his speaking these words, their eyes were opened. Such is the mighty power of the prayer of faith, and such is the honour wherewith Christ often crowns it! And Jesus straitly charged them, &c. — “The word enebrimhsato, thus translated, is rendered by Phavorinus, to charge, to command, to appoint with authority: by Hesychius, to command, or charge with a threat. It signifies a rational, not a passionate earnestness and vehemence.” — Hammond. Christ’s command of silence, says Baxter, (namely, concerning the miracle,) “was partly to give us an example of avoiding ostentation and hypocrisy, and to be content with the approbation of God alone.” Of other reasons why he forbade his miracles to be divulged, see note on Matthew 8:4. These men, however, were so overjoyed on account of the miracle which Christ had wrought for them, and so full of gratitude to him for the restoration of their sight, that they could not forbear speaking of it wherever they came; by which means his fame was spread abroad in all that country. It had been expressly foretold by the prophet, that the Messiah should open the eyes of the blind; (see Psalm 146:8; Isaiah 35:5; 42:7;) and this is the first instance recorded by the evangelists in which Jesus proved himself to be the Messiah, by fulfilling those predictions.

28. Into the house — Where he dwelt at Capernaum. The blind men found him on the way, and followed him in, with supplication. Believe ye… I am able — They had shown faith both by calling him Son of David and following him into the house. But the Lord proceeds still farther to draw out their faith. Confession confirms faith. They must confess, and they will doubly profit by the miracle.

Verses 27-31. Two blind men followed him, &c. — He permitted them to follow him through the streets of Capernaum from the house of James to his own, or that of Matthew, which he had left, in order to try their faith, and that they might be a testimony against the inhabitants, who, it appears, generally rejected him, by proclaiming him through the streets as the “son of David,” one of the most usual designations of Messiah. In the house, and not till then, he healed them, on profession of their faith in his power, which, in such case, seems always to have implied the belief that he was the Messiah, and not a mere ordinary prophet, and for that reason, among others, to have been required. But he straitly, that is, earnestly, charged them, See that no man know it. The charge was strict; but not, as many translators have taken it, harsh and minatory, making our Lord act and speak in a threatening character, quite out of keeping with the occasion and his usual manner; for, as Campbell observes, “the Syriac translator, who better understood the oriental idiom, renders the Greek verb by a word which implies simply, he forbade, he prohibited.” He had already wrought sufficient miracles in Capernaum to convince those who sincerely desired to know the truth, and greater publicity could only have produced a malicious resentment in those whose state of heart had indisposed them to be influenced by the clearest evidence. He might wish also to repress the popular feeling in his favour, which might have led them to proclaim him as their civil prince, according to their mistaken views of the Messiah, when he should he fully manifested. In the excess of their feelings these men restored to sight disobeyed the injunction; but the knowledge of the fact that he had forbidden them to publish the miracle might lead the people to think that the time for manifesting himself in that exalted, regal character in which they expected he would invest himself was not fully come, and therefore the end of the injunction was not frustrated.

Verse 29. According to your faith] See Clarke on “Matthew 8:13”.

Verses 27-30. And when Jesus departed thence — Namely, from the ruler’s house; two blind men, who probably had heard of his being there, and waited for his coming out; followed him — As he went through the streets, crying, and saying, Thou Son of David, have mercy on us — The title which they here give him, shows that they believed him to be the Messiah; for, at this time, it was not only universally understood that the Messiah would be a descendant of David, but son of David was one of the names then ascribed to him by the Jews; see Matthew 12:23; and 22:42-45. As these men were blind, they could have no evidence of Christ’s miracles from their senses. They believed them, therefore, on the testimony of others who had seen them. Viewed in this light, their persuasion of Christ’s power to cure them was an exercise of faith highly commendable in them, and which reflected great honour upon Jesus, as on the one hand it showed their sincerity and freedom from the prejudices which blinded the minds of the generality of the Jews; and, on the other, the truth and notoriety of his miracles. It was, therefore, for the glory of God and for the edification of others, that the strength of their faith should be discovered. This was done by their persevering to importune him to have mercy upon them, notwithstanding he seemed at the first to refuse them, and by the answer which they returned to his question concerning their faith. Then — When their faith was thus sufficiently manifested, he touched their eyes, saying, According to your faith be it unto you — And immediately on his speaking these words, their eyes were opened. Such is the mighty power of the prayer of faith, and such is the honour wherewith Christ often crowns it! And Jesus straitly charged them, &c. — “The word enebrimhsato, thus translated, is rendered by Phavorinus, to charge, to command, to appoint with authority: by Hesychius, to command, or charge with a threat. It signifies a rational, not a passionate earnestness and vehemence.” — Hammond. Christ’s command of silence, says Baxter, (namely, concerning the miracle,) “was partly to give us an example of avoiding ostentation and hypocrisy, and to be content with the approbation of God alone.” Of other reasons why he forbade his miracles to be divulged, see note on Matthew 8:4. These men, however, were so overjoyed on account of the miracle which Christ had wrought for them, and so full of gratitude to him for the restoration of their sight, that they could not forbear speaking of it wherever they came; by which means his fame was spread abroad in all that country. It had been expressly foretold by the prophet, that the Messiah should open the eyes of the blind; (see Psalm 146:8; Isaiah 35:5; 42:7;) and this is the first instance recorded by the evangelists in which Jesus proved himself to be the Messiah, by fulfilling those predictions.

29. Touched their eyes — As if his finger were the conductor of the power. But the act served to show that the cure was no accidental coincidence. It visibly manifested that the work was his. According to your faith — So that the measure of faith which you have shall be exactly justified, sustained, and rewarded. Thus faith is a readiness to receive of God. Though it has no merit to deserve a reward, yet it is the right state of soul to receive God’s truth and mercy.

Verses 27-31. Two blind men followed him, &c. — He permitted them to follow him through the streets of Capernaum from the house of James to his own, or that of Matthew, which he had left, in order to try their faith, and that they might be a testimony against the inhabitants, who, it appears, generally rejected him, by proclaiming him through the streets as the “son of David,” one of the most usual designations of Messiah. In the house, and not till then, he healed them, on profession of their faith in his power, which, in such case, seems always to have implied the belief that he was the Messiah, and not a mere ordinary prophet, and for that reason, among others, to have been required. But he straitly, that is, earnestly, charged them, See that no man know it. The charge was strict; but not, as many translators have taken it, harsh and minatory, making our Lord act and speak in a threatening character, quite out of keeping with the occasion and his usual manner; for, as Campbell observes, “the Syriac translator, who better understood the oriental idiom, renders the Greek verb by a word which implies simply, he forbade, he prohibited.” He had already wrought sufficient miracles in Capernaum to convince those who sincerely desired to know the truth, and greater publicity could only have produced a malicious resentment in those whose state of heart had indisposed them to be influenced by the clearest evidence. He might wish also to repress the popular feeling in his favour, which might have led them to proclaim him as their civil prince, according to their mistaken views of the Messiah, when he should he fully manifested. In the excess of their feelings these men restored to sight disobeyed the injunction; but the knowledge of the fact that he had forbidden them to publish the miracle might lead the people to think that the time for manifesting himself in that exalted, regal character in which they expected he would invest himself was not fully come, and therefore the end of the injunction was not frustrated.

Verse 30. Straitly charged them] He charged them severely, from enebrimhsato, from en, and brimaomai, to roar or storm with anger; he charged them, on pain of his displeasure, not to make it as yet public. See the reasons, Clarke “Matthew 8:4”.

Verses 27-30. And when Jesus departed thence — Namely, from the ruler’s house; two blind men, who probably had heard of his being there, and waited for his coming out; followed him — As he went through the streets, crying, and saying, Thou Son of David, have mercy on us — The title which they here give him, shows that they believed him to be the Messiah; for, at this time, it was not only universally understood that the Messiah would be a descendant of David, but son of David was one of the names then ascribed to him by the Jews; see Matthew 12:23; and 22:42-45. As these men were blind, they could have no evidence of Christ’s miracles from their senses. They believed them, therefore, on the testimony of others who had seen them. Viewed in this light, their persuasion of Christ’s power to cure them was an exercise of faith highly commendable in them, and which reflected great honour upon Jesus, as on the one hand it showed their sincerity and freedom from the prejudices which blinded the minds of the generality of the Jews; and, on the other, the truth and notoriety of his miracles. It was, therefore, for the glory of God and for the edification of others, that the strength of their faith should be discovered. This was done by their persevering to importune him to have mercy upon them, notwithstanding he seemed at the first to refuse them, and by the answer which they returned to his question concerning their faith. Then — When their faith was thus sufficiently manifested, he touched their eyes, saying, According to your faith be it unto you — And immediately on his speaking these words, their eyes were opened. Such is the mighty power of the prayer of faith, and such is the honour wherewith Christ often crowns it! And Jesus straitly charged them, &c. — “The word enebrimhsato, thus translated, is rendered by Phavorinus, to charge, to command, to appoint with authority: by Hesychius, to command, or charge with a threat. It signifies a rational, not a passionate earnestness and vehemence.” — Hammond. Christ’s command of silence, says Baxter, (namely, concerning the miracle,) “was partly to give us an example of avoiding ostentation and hypocrisy, and to be content with the approbation of God alone.” Of other reasons why he forbade his miracles to be divulged, see note on Matthew 8:4. These men, however, were so overjoyed on account of the miracle which Christ had wrought for them, and so full of gratitude to him for the restoration of their sight, that they could not forbear speaking of it wherever they came; by which means his fame was spread abroad in all that country. It had been expressly foretold by the prophet, that the Messiah should open the eyes of the blind; (see Psalm 146:8; Isaiah 35:5; 42:7;) and this is the first instance recorded by the evangelists in which Jesus proved himself to be the Messiah, by fulfilling those predictions.

30. That no man know it — Not every man is fit to preach the Gospel who has received God’s mercy. Not every time is proper for proclaiming the truth. Compare on Matthew 8:4.

Verses 27-31. Two blind men followed him, &c. — He permitted them to follow him through the streets of Capernaum from the house of James to his own, or that of Matthew, which he had left, in order to try their faith, and that they might be a testimony against the inhabitants, who, it appears, generally rejected him, by proclaiming him through the streets as the “son of David,” one of the most usual designations of Messiah. In the house, and not till then, he healed them, on profession of their faith in his power, which, in such case, seems always to have implied the belief that he was the Messiah, and not a mere ordinary prophet, and for that reason, among others, to have been required. But he straitly, that is, earnestly, charged them, See that no man know it. The charge was strict; but not, as many translators have taken it, harsh and minatory, making our Lord act and speak in a threatening character, quite out of keeping with the occasion and his usual manner; for, as Campbell observes, “the Syriac translator, who better understood the oriental idiom, renders the Greek verb by a word which implies simply, he forbade, he prohibited.” He had already wrought sufficient miracles in Capernaum to convince those who sincerely desired to know the truth, and greater publicity could only have produced a malicious resentment in those whose state of heart had indisposed them to be influenced by the clearest evidence. He might wish also to repress the popular feeling in his favour, which might have led them to proclaim him as their civil prince, according to their mistaken views of the Messiah, when he should he fully manifested. In the excess of their feelings these men restored to sight disobeyed the injunction; but the knowledge of the fact that he had forbidden them to publish the miracle might lead the people to think that the time for manifesting himself in that exalted, regal character in which they expected he would invest himself was not fully come, and therefore the end of the injunction was not frustrated.

Verse 31. But they-spread abroad his fame] They should have held their peace; for to obey is better than sacrifice, 1 Samuel 15:22; but man must always be wiser than God, however, it may be profitable to remark, 1st. That honour pursues those who fly from it. 2dly. He who is thoroughly sensible of God’s mercy cannot long contain his acknowledgments. 3dly. That God in general requires that what a man has received, for his own salvation, shall become subservient to that of others-Let your light so shine, &c. God chooses to help man by man, that all may be firmly knit together in brotherly love.

31. Spread abroad his fame — Affectionately disobedient! It was not like the disobedience of a hater of Christ, but still it was a disobedience and a wrong. Young converts often err even in their Christian zeal.

Verses 27-31. Two blind men followed him, &c. — He permitted them to follow him through the streets of Capernaum from the house of James to his own, or that of Matthew, which he had left, in order to try their faith, and that they might be a testimony against the inhabitants, who, it appears, generally rejected him, by proclaiming him through the streets as the “son of David,” one of the most usual designations of Messiah. In the house, and not till then, he healed them, on profession of their faith in his power, which, in such case, seems always to have implied the belief that he was the Messiah, and not a mere ordinary prophet, and for that reason, among others, to have been required. But he straitly, that is, earnestly, charged them, See that no man know it. The charge was strict; but not, as many translators have taken it, harsh and minatory, making our Lord act and speak in a threatening character, quite out of keeping with the occasion and his usual manner; for, as Campbell observes, “the Syriac translator, who better understood the oriental idiom, renders the Greek verb by a word which implies simply, he forbade, he prohibited.” He had already wrought sufficient miracles in Capernaum to convince those who sincerely desired to know the truth, and greater publicity could only have produced a malicious resentment in those whose state of heart had indisposed them to be influenced by the clearest evidence. He might wish also to repress the popular feeling in his favour, which might have led them to proclaim him as their civil prince, according to their mistaken views of the Messiah, when he should he fully manifested. In the excess of their feelings these men restored to sight disobeyed the injunction; but the knowledge of the fact that he had forbidden them to publish the miracle might lead the people to think that the time for manifesting himself in that exalted, regal character in which they expected he would invest himself was not fully come, and therefore the end of the injunction was not frustrated.

V. 32. Luke 11:14.

Verse 32. A dumb man possessed with a devil.] Some demons rendered the persons they possessed paralytic, some blind, others dumb, &c. It was the interest of Satan to hide his influences under the appearance of natural disorders. A man who does not acknowledge his sin to God, who prays not for salvation, who returns no praises for the mercies he is continually receiving, may well be said to be possessed with a dumb demon.

Verses 32-34. As they went out — Namely, the men that had been blind; behold, they brought to him a dumb man — Whose dumbness was owing to his being possessed with a devil. From the circumstance of this demoniac’s being dumb, Erasmus conjectures that he was also deprived of the use of his reason. If so, being insensible of his own misery, he had as little inclination as ability to apply for a cure. He could not even make his misery known by signs, and therefore needed to be brought to the Saviour by others. And when the devil was cast out — Namely, by the powerful word of Jesus; the dumb spake — Readily, distinctly, rationally, and fluently. And the multitude marvelled — Were astonished both at the greatness of the miracle and at the instantaneous manner in which it was wrought, as also at the many other miracles which they had just seen performed. Saying, It was never so seen in Israel — Not even in Israel, where so many wonders have been seen. “This reflection was perfectly just; for no one of the prophets, that we read of in the Old Testament, appears to have wrought so many beneficial miracles in his whole life, as our Lord did in this one afternoon.” — Doddridge. But the Pharisees said, He casteth out devils through the prince of the devils — Not being able to deny facts that were so notorious, in order to prevent the effect which they saw them likely to produce on the people, (namely, to convince them that Jesus was the Messiah,) being moved with the bitterest spite against him, they impudently, and contrary to all reason and common sense, affirmed that instead of being the Christ, or a prophet, he was a vile magician, who cast out devils by the help of Beelzebub, their prince. A calumny this which the Pharisees frequently uttered, but which our Lord fully confuted, as the reader will see in the notes on Matthew 12:22-30.

§ 54. — TENTH MIRACLE — CURING A DUMB DEMONIAC, 32-34.

32. Dumb man possessed with a devil — His dumbness was not (like that in Mark 7:31-37) a natural defect, but produced upon him by an evil power. It only required the expulsion of the evil one to relieve the disqualification. Our natural evils spring from sin, and therefore Satan joins with them, when he can, against us. Sin, Satan, and disease are allied enemies of man.

Verses 32, 33. They brought to him a dumb man possessed with a devil, &c. — He was dumb in consequence of the possession; for they who argue from the circumstance, that the demoniacs of the Gospel were often afflicted with other diseases, that the possessions themselves are only to be understood of these maladies, according to a superstitious mode of speaking, forget that even the Jews did not say of every dumb man, nor of every insane and epileptic man, that he had a devil. Those were particular cases only, in which the disease and the possession are distinctly mentioned, and the former was manifestly the consequence of the latter. Some were possessed who do not appear to have had any particular disease, as Mary Magdalene; others had maladies induced by diabolical agency; and a third class might have their infirmities exasperated. When, therefore, it was said reproachfully, “Thou hast a devil, and art mad,” the meaning was, not that in their view madness and possession were the same thing, but that in his case both occurred; for all madness they certainly did not attribute to possession, any more than all cases of dumbness. In the case of the text, possession had been manifested by its peculiar indications, and the dumbness was one of the corporeal effects; hence, as soon as the demon was cast out, the dumb man spoke.

V. 33. Even in Israel-Where so many wonders have been seen.

Verse 33. And when the devil was cast out, the dumb spake] The very miracle which was now wrought was to be the demonstrative proof of the Messiah’s being manifested in the flesh. See Isaiah 35:5, 6. It was never so seen in Israel.] The greatest of the prophets has never been able to do such miracles as these. This was the remark of the people; and thus we find that the poor and the simple were more ready to acknowledge the hand of God than the rich and the learned. Many miracles had been wrought in the course of this one day, and this excited their surprise.

Verses 32-34. As they went out — Namely, the men that had been blind; behold, they brought to him a dumb man — Whose dumbness was owing to his being possessed with a devil. From the circumstance of this demoniac’s being dumb, Erasmus conjectures that he was also deprived of the use of his reason. If so, being insensible of his own misery, he had as little inclination as ability to apply for a cure. He could not even make his misery known by signs, and therefore needed to be brought to the Saviour by others. And when the devil was cast out — Namely, by the powerful word of Jesus; the dumb spake — Readily, distinctly, rationally, and fluently. And the multitude marvelled — Were astonished both at the greatness of the miracle and at the instantaneous manner in which it was wrought, as also at the many other miracles which they had just seen performed. Saying, It was never so seen in Israel — Not even in Israel, where so many wonders have been seen. “This reflection was perfectly just; for no one of the prophets, that we read of in the Old Testament, appears to have wrought so many beneficial miracles in his whole life, as our Lord did in this one afternoon.” — Doddridge. But the Pharisees said, He casteth out devils through the prince of the devils — Not being able to deny facts that were so notorious, in order to prevent the effect which they saw them likely to produce on the people, (namely, to convince them that Jesus was the Messiah,) being moved with the bitterest spite against him, they impudently, and contrary to all reason and common sense, affirmed that instead of being the Christ, or a prophet, he was a vile magician, who cast out devils by the help of Beelzebub, their prince. A calumny this which the Pharisees frequently uttered, but which our Lord fully confuted, as the reader will see in the notes on Matthew 12:22-30.

§ 54. — TENTH MIRACLE — CURING A DUMB DEMONIAC, 32-34.

32. Dumb man possessed with a devil — His dumbness was not (like that in Mark 7:31-37) a natural defect, but produced upon him by an evil power. It only required the expulsion of the evil one to relieve the disqualification. Our natural evils spring from sin, and therefore Satan joins with them, when he can, against us. Sin, Satan, and disease are allied enemies of man.

Verse 33. The multitudes marvelled, saying, It was never so seen in Israel. — This was not a hyperbolical exclamation; for when had such a number of miracles, so great and so affectingly beneficent, been performed in a few hours? — the curing of the profluvious woman, the raising the daughter of Jairus to life, the restoration of sight to two blind men, and the ejection of an evil spirit, in the course of one afternoon! To which Jesus immediately added many more; for it is added, “he went about all their cities teaching, &c., and healing every sickness and every disease among the people.”

Verse 34. He casteth out devils through the prince of the devils.] This verse is wanting in both the Greek and Latin of the C. Bezæ, in another copy of the Itala, and in Hilary and Juvencus. But see Clarke on “Matthew 12:24”.

It is a consummate piece of malice to attribute the works of God to the devil. Envy cannot suffer the approbation which is given to the excellencies of others. Those whose hearts are possessed by this vice speak the very language of the devil. Calumny is but a little distance from envy. Though all persons may not have as much envy as the Pharisees, yet they should fear having some degree of it, as all have the principle from whence it proceeds, viz. sin.

Verses 32-34. As they went out — Namely, the men that had been blind; behold, they brought to him a dumb man — Whose dumbness was owing to his being possessed with a devil. From the circumstance of this demoniac’s being dumb, Erasmus conjectures that he was also deprived of the use of his reason. If so, being insensible of his own misery, he had as little inclination as ability to apply for a cure. He could not even make his misery known by signs, and therefore needed to be brought to the Saviour by others. And when the devil was cast out — Namely, by the powerful word of Jesus; the dumb spake — Readily, distinctly, rationally, and fluently. And the multitude marvelled — Were astonished both at the greatness of the miracle and at the instantaneous manner in which it was wrought, as also at the many other miracles which they had just seen performed. Saying, It was never so seen in Israel — Not even in Israel, where so many wonders have been seen. “This reflection was perfectly just; for no one of the prophets, that we read of in the Old Testament, appears to have wrought so many beneficial miracles in his whole life, as our Lord did in this one afternoon.” — Doddridge. But the Pharisees said, He casteth out devils through the prince of the devils — Not being able to deny facts that were so notorious, in order to prevent the effect which they saw them likely to produce on the people, (namely, to convince them that Jesus was the Messiah,) being moved with the bitterest spite against him, they impudently, and contrary to all reason and common sense, affirmed that instead of being the Christ, or a prophet, he was a vile magician, who cast out devils by the help of Beelzebub, their prince. A calumny this which the Pharisees frequently uttered, but which our Lord fully confuted, as the reader will see in the notes on Matthew 12:22-30.

34. But the Pharisees said — What could they say? Not that he never performed any miracles. Not that his miracles were ever contrary to mercy, benevolence, peace, and every divine virtue. And yet they ascribed the whole system of miraculous works to Satan. As if they did not know that all devilish manifestations are ever malignant, base, and sensual. With this closes the group of nine miracles of the last two chapters. (Introduction to chap. 8.) They should be studied to see what a variety of kinds they embrace, and with what a variety of incidents they are attended. They are selected, too, from an immense number. They imply power over disease, life, elements, brutes, devils, and the secrets of men’s hearts. They exhibit touches of tenderness, faith, gratitude, and wonder. But in the background is a party of deep, malignant, calumniating enemies, who hate him because he is pure and good, and will disbelieve because they hate. Hatred will give spring to action, and they will land in crimes which the soul shudders to mention.

Verse 34. He casteth out devils through the prince of devils. — This was said upon the cure of the dumb demoniac just mentioned, from which it would appear that the Pharisees of Capernaum first invented this hypothesis, to excuse their unbelief, and pervert the people; or, according to others, the whole case may have been deliberated upon by the Pharisees of Jerusalem, and the sect everywhere have been instructed to apply this solution to those instances of clear and unequivocal miracles, the occurrence of which could not be denied. It will be seen in the sequel how our Lord refuted this blasphemy against the Spirit of God. Here it is sufficient to remark that those who were bent upon rejecting Christ and his doctrine were obliged either to give up their opposition, or to take refuge in some theory, however absurd, to account for the miraculous evidences of it. This is the constant resort of unyielding pride and determined infidelity to this day. Yet even this was overruled for the benefit of future times. The very objection so often repeated, and by the Pharisees generally urged, admitted the facts of the miracles. It followed also from the very view of the case they so perversely took, that the conduct of Christ in performing his mighty works, and the nature of the works themselves, were subjected to the severest scrutiny of his fiercest enemies, who yet were obliged to admit a supernatural cause, though they wickedly brought in the agency of Satan. Unmoved by these reproaches, this base ingratitude of returning evil for good, our blessed Lord makes his second tour of Galilee, preaching “the Gospel of the kingdom, and healing every manner of sickness;” thus, says Bishop Horne, “leaving behind him, wherever he went, the warmth of a fervent charity, the light of evangelical truth, and the fragrance of a good report of something done for the benefit of man and the glory of God.”

Verse 35. Jesus went about all the cities and villages] Of Galilee. See on Matthew 4:23, 24. A real minister of Jesus Christ, after his example, is neither detained in one place by a comfortable provision made by some, nor discouraged from pursuing his work by the calumny and persecution of others. It is proper to remark, that, wherever Christ comes, the proofs of his presence evidently appear: he works none but salutary and beneficial miracles, because his ministry is a ministry of salvation. Among the people.] en tw law. This clause is omitted by about fifty MSS., several of them of the first antiquity and authority; by the Complutensian, and by Bengel; by both the Syriac, both the Arabic, both the Persic; the Ethiopic, Gothic, Saxon, and all the Itala, except four. Griesbach has left it out of the text.

Verses 35, 36. Jesus went about all the cities, teaching in their synagogues — See on Matthew 4:23. When he saw the multitude he was moved with compassion — Having come from heaven to earth to seek and save lost sinners, he was affected to see such multitudes desirous of instruction, and yet destitute of it, and in danger of perishing without it, being either deserted or misled by their spiritual guides, and living in ignorance of the things which it most concerned them to know, and in a state of guilt and depravity. Because they fainted — The original expression: eklelumenoi, denotes here a kind of faintness, or weakness, which is caused by hunger and weariness. Perhaps the expression may refer partly to the fatigue of their frequent journeys in following Christ from place to place; for many of them came, not only from the several parts of Galilee, but also from Judea and Idumea, from beyond Jordan: and the borders of Tyre and Zidon. Faintness of soul, however, is undoubtedly intended here, rather than of body. And were scattered abroad — Gr. errimmenoi, an expression which, according to Elsner, means exposed to continual danger, as sheep having no shepherd. And yet this people had many teachers; they had scribes in every city, and the priests, whose lips should have dispensed knowledge, and at whose mouth the people should have sought the law, (Malachi 2:7,) were to be found in all parts of the land. But they had no teachers who cared for their souls; and none who were able, if they had been willing, to have given them such instruction as they needed. They had no pastors after God’s own heart. “The teachers just mentioned,” says Macknight, “were blind, perverse, lazy guides, who every day discovered their ignorance and wickedness more and more. They either neglected the office of teaching altogether, or they filled the people’s minds with high notions of ritual observances and traditions, to the utter disparagement of moral duties, which in a manner they trampled under foot; so that instead of serving God, they served their own glory, their gain, and their belly. Wherefore, any appearance of religion which they had, was wholly feigned and hypocritical; insomuch that they rather did hurt by it than were of real service to the interests of [piety and] virtue. Besides, the common people, being distracted by the disagreeing factions of the Pharisees and Sadducees, knew not what to choose or refuse. The case therefore called loudly for the compassion of Jesus, which indeed was never wanting to them at any time, for he always cherished the tenderest affection toward his countrymen; but it flowed particularly on this occasion, when he considered that they were in great distress for want of spiritual food.” And therefore being deeply touched with a feeling of their miserable condition, he resolved to provide some remedy for it; which, as the evangelist here states, he proceeded to do immediately, directing his disciples to intercede with God to send forth labourers into his harvest, and immediately afterward appointing and sending those labourers.

§ 56. — PREPARATION FOR SENDING FORTH THE TWELVE, 35-38. Matthew having, in chapters fifth, sixth, and seventh, given the platform of the new dispensation, and in chapters eighth and ninth, specimens of our Lord’s miracles, proceeds now to narrate the occasion and mode of sending forth his disciples upon their ministrations. The present paragraph gives a summary of our Lord’s travels and ministry previous to his solemn declaration that the labourers were too few for harvest. The evangelist proceeds, then, in the next chapter, to relate how our Lord sent the “labourers” forth.

35. Went about all the cities and villages — Before sending forth his preachers, over how wide a circuit, and with what an active ministry, did our Lord himself precede them. He was the original itinerant, and they but his commissioned imitators. Cities and villages — Wherever he found a sufficiently dense population. Synagogues — The Jewish synagogues were the first scene of the preached Gospel; and so acceptable was our Lord’s preaching, that the Jewish people of Galilee did not exclude him. See note on Matthew 4:23.

Preaching the gospel… healing… sickness — His mercy to the body secured reception for his medicine for the soul.

V. 36. Because they were faint-In soul rather than in body. As sheep having no shepherd-And yet they had many teachers; they had scribes in every city. But they had none who cared for their souls, and none that were able, if they had been willing, to have wrought any deliverance. They had no pastors after God's own heart.

Verse 36. Moved with compassion] esplagcnisqh, from splagcnon, a bowel. The Jews esteemed the bowels to be the seat of sympathy and the tender passions, and so applied the organ to the sense. eplagcnizomai signifies, says Mintert, “to be moved with pity from the very inmost bowels. It is an emphatic word, signifying a vehement affection of commiseration, by which the bowels and especially the heart is moved.” Both this verb and the noun seem to be derived from spaw, to draw; the whole intestinal canal, in the peristaltic motion of the bowels, being drawn, affected, and agitated with the sight of a distressed or miserable object. Pity increases this motion of the bowels, and produces considerable pain: hence splagcnizomai, to have the bowels moved, signifies to feel pity or compassion at seeing the miseries of others.

They fainted] Instead of eklelumenoi, fainted, all the best MSS., versions, and fathers, read eskulmenoi, grieved and melancholy. Kypke says skullein properly signifies, to pluck off the hair, as persons do in extreme sorrow or distress. The margin says, They were tired and lay down.

And were scattered abroad] eppimmenoi, thrown down, or, all along. They were utterly neglected as to the interests of their souls, and rejected by the proud and disdained Pharisees. This people (oclov, this mob) that knoweth not the law, is accursed, John 7:49. Thus those execrable men spoke of the souls that God had made, and of whom they should have been the instructers.

Those teachers, in name, have left their successors behind them; but, as in the days of Christ, so now, God has in his mercy rescued the flock out of the hands of those who only fed upon their flesh, and clothed themselves with their wool. The days in which a man was obliged to give his property to what was called THE Church, for the salvation of his soul, Christ being left out of the question, are, thank God, nearly over and gone. Jesus is the true Shepherd; without him there is nothing but fainting, fatigue, vexation, and dispersion. O that we may be led out and in by him, and find pasture!

Verses 35, 36. Jesus went about all the cities, teaching in their synagogues — See on Matthew 4:23. When he saw the multitude he was moved with compassion — Having come from heaven to earth to seek and save lost sinners, he was affected to see such multitudes desirous of instruction, and yet destitute of it, and in danger of perishing without it, being either deserted or misled by their spiritual guides, and living in ignorance of the things which it most concerned them to know, and in a state of guilt and depravity. Because they fainted — The original expression: eklelumenoi, denotes here a kind of faintness, or weakness, which is caused by hunger and weariness. Perhaps the expression may refer partly to the fatigue of their frequent journeys in following Christ from place to place; for many of them came, not only from the several parts of Galilee, but also from Judea and Idumea, from beyond Jordan: and the borders of Tyre and Zidon. Faintness of soul, however, is undoubtedly intended here, rather than of body. And were scattered abroad — Gr. errimmenoi, an expression which, according to Elsner, means exposed to continual danger, as sheep having no shepherd. And yet this people had many teachers; they had scribes in every city, and the priests, whose lips should have dispensed knowledge, and at whose mouth the people should have sought the law, (Malachi 2:7,) were to be found in all parts of the land. But they had no teachers who cared for their souls; and none who were able, if they had been willing, to have given them such instruction as they needed. They had no pastors after God’s own heart. “The teachers just mentioned,” says Macknight, “were blind, perverse, lazy guides, who every day discovered their ignorance and wickedness more and more. They either neglected the office of teaching altogether, or they filled the people’s minds with high notions of ritual observances and traditions, to the utter disparagement of moral duties, which in a manner they trampled under foot; so that instead of serving God, they served their own glory, their gain, and their belly. Wherefore, any appearance of religion which they had, was wholly feigned and hypocritical; insomuch that they rather did hurt by it than were of real service to the interests of [piety and] virtue. Besides, the common people, being distracted by the disagreeing factions of the Pharisees and Sadducees, knew not what to choose or refuse. The case therefore called loudly for the compassion of Jesus, which indeed was never wanting to them at any time, for he always cherished the tenderest affection toward his countrymen; but it flowed particularly on this occasion, when he considered that they were in great distress for want of spiritual food.” And therefore being deeply touched with a feeling of their miserable condition, he resolved to provide some remedy for it; which, as the evangelist here states, he proceeded to do immediately, directing his disciples to intercede with God to send forth labourers into his harvest, and immediately afterward appointing and sending those labourers.

36. When he saw the multitudes — That is, whenever, during his circuit, he saw the vast congregations attracted by the fame of his works and listening with ready ear to his words. He was moved with compassion — A tender pity would arise in his heart, day after day, at the sight of the successive crowds. Because they fainted — The epithet fainted is applied to them in their character of sheep, who are worried and exhausted in the way. Having no shepherd — Even Moses is no shepherd to them, for the Galileans were half Gentile in their views. Their professed religious teachers were rather wolves than shepherds, who fed upon rather than fed the flock. The words of truth and mercy from the lips of Jesus were new to their ears and hearts. Doubtless the evangelist, in this verse, expresses the feeling of the Saviour in the very words which fell from his own lips.

Verse 36. He was moved with compassion on them. — This is perhaps better than Campbell’s translation, which is simply “he had compassion on them,” though there is great truth in his remark, “that critics often hunt after imaginary emphasis, through the obscure mazes of etymology.” The word comes from splagcnon, used in the New Testament only in the plural, tasplagcna, which signifies the chief intestines, the heart, liver, &c.; and as the heart was considered the seat of the kind affections, so the word is used for compassion, love, mercy. It is, however, employed when no particular emphasis is intended; so that we are to collect the degree of the emotion rather from the circumstances of the case or in some adjunct, than from etymology. Here it is evident that our Lord was influenced by a strong emotion of compassion, as the whole passage shows. He viewed the multitudes that followed him as sheep neglected by their shepherds, the false and vain and worldly Jewish teachers, and therefore eklelumenoi, or as Griesbach reads, eskulmenoi, exhausted by fruitless wanderings in search of food, and errimmenoi, scattered, and therefore exposed to every danger. In these figurative expressions he manifestly refers to the spiritual condition of these eager multitudes, not to their being faint and dispersed through the fatigue of following him, an interpretation which destroys all the force of the context. The body of the people had been kept in ignorance, or had only been taught great errors; yet they had hung upon his lips, heard with interest and astonishment his heavenly doctrine, and glorified God on account of his miraculous works, instead of ascribing them like the Pharisees to Satanic agency. Here then was a hopeful prospect among a population utterly neglected by their pretended shepherds, fainting for want of true spiritual food, and exposed to danger because “no man cared for their souls.” These were the considerations which awoke the strong and melting compassions of the Son of God; and he turns therefore to his disciples, and in equally beautiful and impressive figurative language, drawn from another source, addresses them, and engages their prayers in their behalf the harvest truly is plenteous, but the labourers are few; pray ye, therefore, &c. The numerous ears of corn standing thick in the fields represent the multitudes destitute of instruction, yet ripe for it; and the labourers ergatai, the reapers, are diligent ministers who gather in the harvest into the garner of the Church: the Lord of the harvest is God himself, who alone has the power to send forth such labourers; to displace them when remiss and to send others; and without whose authority and commission every man is but a busy and mischievous intruder: and the sending forth the labourers indicates the constraining “necessity” which is laid upon them to urge them to their task; for though the word is sometimes used, as John 10:4, with no idea of coaction, yet it has usually a strong sense, and may justify some of our earlier versions, which render it “that he will THRUST forth labourers into his harvest;” that is, by his powerful influence upon them, awakening their zeal and inflaming their charity. Authority and efficacy are thus implied on the part of the master; a deep sense of the importance of the work and of their unworthiness and unfitness for it, on the part of the servants. It is under such moving views that we are taught still to regard the destitute portions of mankind; and for the increase of true labourers we ought always to be directing our prayers to the “Lord of the harvest,” recognizing his authority, but also appealing to his merciful purposes as to our race at large. Very strikingly connected are this exhortation of our blessed Lord, and his own proceeding, in the solemn appointment of his apostles, as recorded in the next chapter.

V. 37. The harvest truly is great-When Christ came into the world, it was properly the time of harvest; till then it was the seed time only. But the labourers are few-Those whom God sends; who are holy, and convert sinners. Of others there are many. Luke 10:2.

Verse 37. The harvest] The souls who are ready to receive the truth are very numerous; but the labourers are few. There are multitudes of scribes, Pharisees, and priests, of reverend and right reverend men; but there are few that work. Jesus wishes for labourers, not gentlemen, who are either idle drones, or slaves to pleasure and sin, and nati consumere fruges. “Born to consume the produce of the soil.”

It was customary with the Jews to call their rabbins and students reapers; and their work of instruction, the harvest. So in Idra Rabba, s. 2. “The days are few; the creditor is urgent; the crier calls out incessantly; and the reapers are few.” And in Pirkey Aboth: “The day is short, the work great, the workmen idle, the reward abundant, and the master of the household is urgent.” In all worldly concerns, if there be the prospect of much gain, most men are willing enough to labour; but if it be to save their own souls, or the souls of others, what indolence, backwardness, and carelessness! While their adversary, the devil, is going about as a roaring lion, seeking whom he may devour; and a careless soul, and especially a careless minister is his especial prey.

The place of the harvest is the whole earth: it signifies little where a man works, provided it be by the appointment, in the Spirit, and with the blessing of God.

Verses 37, 38. Then saith he to his disciples — To quicken their devotion and zeal, The harvest — Namely, of souls to be gathered in, is plenteous — The multitudes that followed Jesus, and expressed so earnest a desire of receiving his instructions, gave him occasion of making this reflection. He compared Judea and the neighbouring countries to fields covered with ripe corn, where nothing was wanting but reapers. See John 4:35: and L’Enfant. Pray ye therefore the Lord of the harvest — Whose peculiar work and office it is, and who alone is able to do it; that he will send forth labourers into his harvest — The word ekbalh properly means to thrust out, plainly implying the exercise of some degree of force. For it is an employ not pleasing to flesh and blood; so full of reproach, labour, danger, and temptation of every kind, that nature may well be averse to it. Those who never felt this, never yet knew what it is to be labourers in Christ’s harvest. He sends them forth, when he calls them by his Spirit, furnishes them with grace and gifts for the work, and makes a way for them to be employed therein. “Christ’s example here,” says Baxter, “teacheth preachers to compassionate a willing multitude, when they want sufficient teachers, and to pray God to send forth more labourers when there are too few; and not to give over labouring themselves without being utterly disabled, though men forbid them. Some parishes in London have each about seventy thousand souls, some sixty thousand, some thirty thousand; and all the city and county, and much more, have but one bishop, and the curates or preachers cannot be heard [each] by above three thousand at once, or thereabouts.” But how much greater is the population of London with its environs, and of the whole country, at the present day, than it was in Mr. Baxter’s time!

Ver. 37. The harvest truly is plenteous. When the Saviour saw the willingness of the people to hear, and how the sheep were scattered, his bosom ever moved with pastoral care for the flock. Of the ignorance and idleness of the Hebrew shepherds, much is said; and it was not less so in the monkish ages of popery. The slough of barbarism was on all the parishes, till the reformers became inspired with the spirit of their master. We are therefore directed to pray that the Lord would raise up men full of faith and of the Holy Ghost, to seek and save the multitudes which are lost. Christ is tacitly the Lord of the harvest. He gave some to be apostles, and some prophets, and some evangelists: yea, he is Lord both of the living and the dead. When he sends out men, as he sent St. Paul and the apostles, they watch as those that must give an account. The Lord heard their prayers, as in the next chapter.

37. Then saith he — Probably on more occasions than one in his circuit. The harvest truly is plenteous — He views the vast multitudes scattered over the plains as a vast field of grain, which had now ripened for the Gospel sickle. So in John 4:35, he exclaims in a similar figure to his disciples, Behold, I say unto you, lift up your eyes and look on the fields, for they are white already to harvest. The labourers are few — The Gospel reapers for this vast white fields — where are they? None as yet but myself.

V. 38. The Lord of the harvest-Whose peculiar work and office it is, and who alone is able to do it: that he would thrust forth-for it is an employ not pleasing to flesh and blood; so full of reproach, labour, danger, temptation of every kind, that nature may well be averse to it. Those who never felt this, never yet knew what it is to be labourers in Christ's harvest. He sends them forth, when he calls them by his Spirit, furnishes them with grace and gifts for the work, and makes a way for them to be employed therein.

Verse 38. That he will send forth labourers] opwv ekballh ergatav, that he would thrust forth labourers. Those who are fittest for the work are generally most backward to the employment. The man who is forward to become a preacher knows little of God, of human nature, or of his own heart. It is, God’s province to thrust out such preachers as shall labour; and it is our duty to entreat him to do so. A minister of Christ is represented as a day-labourer: he comes into the harvest, not to become lord of it, not to live on the labour of others, but to work, and to labour his day. Though the work may be very severe, yet, to use a familiar expression, there is good wages in the harvest-home; and the day, though hot, is but a short one. How earnestly should the flock of Christ pray to the good Shepherd to send them pastors after his own heart, who will feed them with knowledge, and who shall be the means of spreading the knowledge of his truth and the savour of his grace over the face of the whole earth!

The subject of fasting, already slightly noticed in the preceding notes, should be farther considered.

In all countries, and under all religions, fasting has not only been considered a duty, but also of extraordinary virtue to procure blessings, and to avert evils. Hence it has often been practised with extraordinary rigour, and abused to the most superstitious purposes. There are twelve kinds of fasts among the Hindoos:-

1. The person neither eats nor drinks for a day and night. This fast is indispensable, and occurs twenty-nine times in the year.

2. The person fasts during the day, and eats at night.

3. The person eats nothing but fruits, and drinks milk or water.

4. He eats once during the day and night.

5. Eats one particular kind of food during the day and night, but as often as he pleases.

6. Called Chanderaym, which is, to eat on the first day, only one mouthful; two on the second; and thus continue increasing one mouthful every day for a month, and then decreasing a mouthful every day, till he leaves off where he began.

7. The person neither eats nor drinks for twelve days.

8. Lasts twelve days: the first three days he eats a little once in the day; the next three, he eats only once in the night; the next three, he eats nothing, unless it be brought to him; and, during the last three days, he neither eats nor drinks.

9. Lasts fifteen days. For three days and three nights, he eats only one handful at night; the next three days and nights, he eats one handful if it be brought him, if not, he takes nothing. Then he eats nothing for three days and three nights. The next three days and nights he takes only a handful of warm water each day. The next three days and nights he takes a handful of warm milk each day.

10. For three days and nights he neither eats nor drinks. He lights a fire, and sits at a door where there enters a hot wind, which he draws in with his breath.

11. Lasts fifteen days. Three, days and three nights he eats nothing but leaves; three days and three nights, nothing but the Indian fig; three days and three nights, nothing but the seed of the lotus; three days and three nights, nothing but peepul leaves; three days and three nights, the expressed juice of a particular kind of grass called doobah.

12. Lasts a week. First day he eats milk; second, milk-curds; third, ghee, i.e. clarified butter; fourth, cow’s urine; fifth, cow’s dung; sixth, water; seventh, nothing.

During every kind of fast, the person sleeps on the ground, plays at no game, has no connection with women, neither shaves nor anoints himself, and bestows alms each day.-AYEEN AKBERY, vol. iii. p. 247-250. How much more simple and effectual is the way of salvation taught in the BIBLE! But, because it is true, it Is not credited by fallen man. FASTING is considered by the Mohammedans as an essential part of piety. Their orthodox divines term it the gate of religion. With them, it is of two kinds, voluntary and incumbent; and is distinguished by the Mosliman doctors into three degrees: 1. The refraining from every kind of nourishment or carnal indulgence. 2. The restraining the various members from every thing which might excite sinful or corrupt desires. 3. The abstracting the mind wholly from worldly cares, and fixing it exclusively upon God. Their great annual fast is kept on the month Ramzan, or Ramadhan, beginning at the first new moon, and continuing until the appearance of the next; during which, it is required to abstain from every kind of nourishment from day-break till after sun-set of each day. From this observance none are excused but the sick, the aged, and children. This is properly the Mohammedan Lent. See HEDAYAH, prel. Dis. p. LV. LVI. It is worthy of remark, that these children of the Bridegroom, the disciples, did not mourn, were exposed to no persecution, while the Bridegroom, the Lord Jesus, was with them, but after he had been taken from them, by death and his ascension, they did fast and mourn; they were exposed to all manner of hardships, persecutions, and even death itself, in some of its worst forms.

ST. MATTHEW

Verses 37, 38. Then saith he to his disciples — To quicken their devotion and zeal, The harvest — Namely, of souls to be gathered in, is plenteous — The multitudes that followed Jesus, and expressed so earnest a desire of receiving his instructions, gave him occasion of making this reflection. He compared Judea and the neighbouring countries to fields covered with ripe corn, where nothing was wanting but reapers. See John 4:35: and L’Enfant. Pray ye therefore the Lord of the harvest — Whose peculiar work and office it is, and who alone is able to do it; that he will send forth labourers into his harvest — The word ekbalh properly means to thrust out, plainly implying the exercise of some degree of force. For it is an employ not pleasing to flesh and blood; so full of reproach, labour, danger, and temptation of every kind, that nature may well be averse to it. Those who never felt this, never yet knew what it is to be labourers in Christ’s harvest. He sends them forth, when he calls them by his Spirit, furnishes them with grace and gifts for the work, and makes a way for them to be employed therein. “Christ’s example here,” says Baxter, “teacheth preachers to compassionate a willing multitude, when they want sufficient teachers, and to pray God to send forth more labourers when there are too few; and not to give over labouring themselves without being utterly disabled, though men forbid them. Some parishes in London have each about seventy thousand souls, some sixty thousand, some thirty thousand; and all the city and county, and much more, have but one bishop, and the curates or preachers cannot be heard [each] by above three thousand at once, or thereabouts.” But how much greater is the population of London with its environs, and of the whole country, at the present day, than it was in Mr. Baxter’s time!

38. Pray ye therefore — For though it be the act of God, it depends upon the prayer of man. Divine operation waits upon human co-operation. God will do, m answer to prayer, what will not be done without prayer. Low faith in the Church produces slow development of the work of salvation. No doubt our Lord primarily has in view the Jewish multitudes before him. Yet in more distant prospect is to be included the wide field of the world and its vast harvest in the coming age.

And now, in the next chapter, we find Jesus sending forth his Twelve. SUPPLEMENTARY NOTE TO VERSE 2.

The Oriental houses, very unlike our own, were low frames with flat roofs, so constructed as to enclose a square yard or court under the open sky in the centre.

They are built for privacy, and so present to the street (which is very narrow) almost a blank wall; and the doors and windows open and front inwardly toward the court.

From the street you enter such a house by a small door into a passage way leading directly to the court. The court is generally paved, with perhaps a fountain or well in its centre. As you enter the court from the passage way you see opposite you, across the court, the ordinary reception room for visitors. Or, ascending a flight of steps, as you have entered the court, you mount to the floor of the upper story. This upper story is lined with a gallery or piazza, projecting from all the four walls toward the court, with its edges made safe for walkers by a railing or balustrade. It has been made a matter of much skeptical query how this paralytic could be thus let down through the roof to Jesus. Mr. Kitto supposes that our Saviour stood in the crowded gallery and addressed the multitude who densely filled the court below. The bearers of the paralytic, ascending the stairs near the entry of the court, and finding the gallery crowded, mounted the stairs leading to the roof. As the gallery had a slight covering, the man was easily let down by its removal.

Dr. Thomson says:

“The houses of Capernaum, as is evident from the ruins, were like those of modern villages in this same region, low, very low, with flat roofs, reached by a stairway from the yard or court. Jesus probably stood in the open lewan, [or reception room,] and the crowd were around and in front of him. Those who carried the paralytic, not being able ‘to come at him for the press ascended to the roof, removed so much of it as was necessary, and let their patient down through the aperture.

“The roof is only a few feet high, and by stooping down and holding the corners of the couch, merely a thickly padded quilt, as at present in this region, they could let down the sick man without any apparatus of ropes or cords to assist them. I have often seen it done, and done it myself, to houses in Lebanon, but there is always more dust than is agreeable. The materials now employed for roofs are beams about three feet apart, across which short sticks are arranged close together and covered with thickly matted thorn-brush, called bellan. Over this is spread a coat of stiff mortar, and then comes the marl or earth, which makes the roof. Now it is easy to remove any part of this without injuring the rest. No objection therefore would be made on this account by the owners of the house. They had merely to scrape back the earth from a portion of the roof over the lewan, take up the thorns and short sticks, and let down the couch between the beams at the very feet of Jesus. The end achieved, they could easily restore the roof as it was before.”