Matthew 9 commentary

The faith of the friends of the paralytic in bringing him to Christ, was a strong faith; they firmly believed that Jesus Christ both could and would heal him. A strong faith regards no obstacles in pressing after Christ. It was a humble faith; they brought him to attend on Christ. It was an active faith. Sin may be pardoned, yet the sickness not be removed; the sickness may be removed, yet the sin not pardoned: but if we have the comfort of peace with God, with the comfort of recovery from sickness, this makes the healing a mercy indeed. This is no encouragement to sin. If thou bring thy sins to Jesus Christ, as thy malady and misery to be cured of, and delivered from, it is well; but to come with them, as thy darlings and delight, thinking still to retain them and receive him, is a gross mistake, a miserable delusion. The great intention of the blessed Jesus in the redemption he wrought, is to separate our hearts from sin. Our Lord Jesus has perfect knowledge of all that we say within ourselves. There is a great deal of evil in sinful thoughts, which is very offensive to the Lord Jesus. Christ designed to show that his great errand to the world was, to save his people from their sins. He turned from disputing with the scribes, and spake healing to the sick man. Not only he had no more need to be carried upon his bed, but he had strength to carry it. God must be glorified in all the power that is given to do good.

Matthew was in his calling, as the rest of those whom Christ called. As Satan comes with his temptations to the idle, so Christ comes with his calls to those who are employed. We are all naturally averse from thee, O God; do thou bid us to follow thee; draw us by thy powerful word, and we shall run after thee. Speak by the word of the Spirit to our hearts, the world cannot hold us down, Satan cannot stop our way, we shall arise and follow thee. A saving change is wrought in the soul, by Christ as the author, and his word as the means. Neither Matthew's place, nor his gains by it, could detain him, when Christ called him. He left it, and though we find the disciples, who were fishers, occasionally fishing again afterwards, we never more find Matthew at his sinful gain.

Some time after his call, Matthew sought to bring his old associates to hear Christ. He knew by experience what the grace of Christ could do, and would not despair concerning them. Those who are effectually brought to Christ, cannot but desire that others also may be brought to him. Those who suppose their souls to be without disease will not welcome the spiritual Physician. This was the case with the Pharisees; they despised Christ, because they thought themselves whole; but the poor publicans and sinners felt that they wanted instruction and amendment. It is easy, and too common, to put the worst constructions upon the best words and actions. It may justly be suspected that those have not the grace of God themselves, who are not pleased with others' obtaining it. Christ's conversing with sinners is here called mercy; for to promote the conversion of souls is the greatest act of mercy. The gospel call is a call to repentance; a call to us to change our minds, and to change our ways. If the children of men had not been sinners, there had been no need for Christ to come among them. Let us examine whether we have found out our sickness, and have learned to follow the directions of our great Physician.

John was at this time in prison; his circumstances, his character, and the nature of the message he was sent to deliver, led those who were peculiarly attached to him, to keep frequent fasts. Christ referred them to John's testimony of him, Joh 3:29. Though there is no doubt that Jesus and his disciples lived in a spare and frugal manner, it would be improper for his disciples to fast while they had the comfort of his presence. When he is with them, all is well. The presence of the sun makes day, and its absence produces night. Our Lord further reminded them of common rules of prudence. It was not usual to take a piece of rough woolen cloth, which had never been prepared, to join to an old garment, for it would not join well with the soft, old garment, but would tear it further, and the rent would be made worse. Nor would men put new wine into old leathern bottles, which were going to decay, and would be liable to burst from the fermenting of the wine; but putting the new wine into strong, new, skin bottles, both would be preserved. Great caution and prudence are necessary, that young converts may not receive gloomy and forbidding ideas of the service of our Lord; but duties are to be urged as they are able to bear them.

The death of our relations should drive us to Christ, who is our life. And it is high honour to the greatest rulers to attend on the Lord Jesus; and those who would receive mercy from Christ, must honour him. The variety of methods Christ took in working his miracles, perhaps was because of the different frames and tempers of mind, which those were in who came to him, and which He who searches the heart perfectly knew. A poor woman applied herself to Christ, and received mercy from him by the way. If we do but touch, as it were, the hem of Christ's garment by living faith, our worst evils will be healed; there is no other real cure, nor need we fear his knowing things which are a grief and burden to us, but which we would not tell to any earthly friend. When Christ entered the ruler's house, he said, Give place. Sometimes, when the sorrow of the world prevails, it is difficult for Christ and his comforts to enter. The ruler's daughter was really dead, but not so to Christ. The death of the righteous is in a special manner to be looked on as only a sleep. The words and works of Christ may not at first be understood, yet they are not therefore to be despised. The people were put forth. Scorners who laugh at what they do not understand, are not proper witnesses of the wonderful works of Christ. Dead souls are not raised to spiritual life, unless Christ take them by the hand: it is done in the day of his power. If this single instance of Christ's raising one newly dead so increased his fame, what will be his glory when all that are in their graves shall hear his voice, and come forth; those that have done good to the resurrection of life, and those that have done evil to the resurrection of damnation!

At this time the Jews expected Messiah would appear; these blind men knew and proclaimed in the streets of Capernaum that he was come, and that Jesus was he. Those who, by the providence of God, have lost their bodily sight, may, by the grace of God, have the eyes of their understanding fully enlightened. And whatever our wants and burdens are, we need no more for supply and support, than to share in the mercy of our Lord Jesus. In Christ is enough for all. They followed him crying aloud. He would try their faith, and would teach us always to pray, and not to faint, though the answer does not come at once. They followed Christ, and followed him crying; but the great question is, Do ye believe? Nature may make us earnest, but it is only grace that can work faith. Christ touched their eyes. He gives sight to blind souls by the power of his grace going with his word, and he puts the cure upon their faith. Those who apply to Jesus Christ, shall be dealt with, not according to their fancies, nor according to their profession, but according to their faith. Christ sometimes concealed his miracles, because he would not indulge the conceit which prevailed among the Jews, that their Messiah should be a temporal prince, and so give occasion to the people to attempt tumults and seditions.

Of the two, better a dumb devil than a blaspheming one. Christ's cures strike at the root, and remove the effect by taking away the cause; they open the lips, by breaking Satan's power in the soul. Nothing can convince those who are under the power of pride. They will believe anything, however false or absurd, rather than the Holy Scriptures; thus they show the enmity of their hearts against a holy God.

Jesus visited not only the great and wealthy cities, but the poor, obscure villages; and there he preached, there he healed. The souls of the meanest in the world are as precious to Christ, and should be so to us, as the souls of those who make the greatest figure. There were priests, Levites, and scribes, all over the land; but they were idol shepherds, Zec 11:17; therefore Christ had compassion on the people as sheep scattered, as men perishing for lack of knowledge. To this day vast multitudes are as sheep not having a shepherd, and we should have compassion and do all we can to help them. The multitudes desirous of spiritual instruction formed a plenteous harvest, needing many active labourers; but few deserved that character. Christ is the Lord of the harvest. Let us pray that many may be raised up and sent forth, who will labour in bringing souls to Christ. It is a sign that God is about to bestow some special mercy upon a people, when he stirs them up to pray for it. And commissions given to labourers in answer to prayer, are most likely to be successful.

Matthew 9:1. And came into his own city. This passage shows, that Capernaum was generally believed to be the birth-place of Christ, because his visits to it were frequent: for there is no room to doubt, that it is the same history which is related by the three Evangelists, though some circumstances may be more exactly related by one of them than by another. Luke says that scribes had come from various parts of Judea, who were spectators when Christ healed the paralytic; and at the same time states indirectly, that there were others who also received healing through the grace of Christ. For, before he comes to the paralytic, he speaks in the plural number, and says, that the power of God was displayed for healing their diseases; the power of the Lord was present to heal them The glory of this miracle was very remarkable. A man destitute of the use of all his limbs, lying on a bed, and lowered by cords, suddenly rises up in health, vigor, and agility. Another special reason why the Evangelists dwell more on this miracle than on others is, that the scribes were offended at Christ for claiming power and authority to forgive sins; while Christ intended to confirm and seal that authority by a visible sign.

2. And when Jesus saw their faith. It is God alone, indeed, who knows faith: but they had given evidence of faith by the laboriousness of that attempt: for they would never have submitted to so much trouble, nor contended with such formidable hindrances, if they had not derived courage from entire confidence of success. The fruit of their faith appeared in their not being wearied out, when they found the entrance closed up on all sides. The view which some take of these words, that Christ, as a divine person, knew their faith, which lay concealed within them, appears to me a forced interpretation.

Now, as Christ granted to their faith the favor which he bestowed on the paralytic, a question is usually raised on this passage how far do men derive advantage from the faith of others? And, first, it is certain, that the faith of Abraham was of advantage to his posterity, when he embraced the free covenant offered to him and to his seed. We must hold a similar belief with regard to all believers, that, by their faith, the grace of God is extended to their children and their children’s children even before they are born. The same thing takes place in infants, who are not yet of such an age as to be capable of faith. With regard to adults, on the other hand, who have no faith of their own, (whether they be strangers, or allied by blood,) the faith of others can have nothing more than an indirect influence in promoting the eternal salvation of their souls. As the prayers, by which we ask that God will turn unbelievers to repentance, are not without advantage, our faith is evidently of such advantage to them, that they do not arrive at salvation, till they have been made partakers of the same faith with us in answer to our prayers. But where there is a mutual agreement in faith, it is well known that they promote the salvation of each other. It is also beyond all question, that earthly blessings are often, for the sake of the godly, bestowed on unbelievers.

With regard to the present passage, though Christ is said to have been moved by the faith of others, yet the paralytic could not have obtained the forgiveness of his sins, if he had had no faith of his own. Unworthy persons were often restored by Christ to health of body, as God daily maketh his sun to rise on the evil and the good, (Matthew 5:45) but there is no other way in which he is reconciled to us than by faith. There is a synecdoche, therefore, in the word their, when it is said that Jesus saw their faith: for Christ not only looked at those who brought the paralytic, but looked also at his faith.

Thy sins are forgiven thee. Christ appears here to promise to the paralytic something different from what he had requested: but, as he intends to bestow health of body, he begins with removing the cause of the disease, and at the same time reminds the paralytic of the origin of his disease, and of the manner in which he ought to arrange his prayers. As men usually do not consider that the afflictions which they endure are God’s chastisements, they desire nothing more than some alleviation in the flesh, and, in the meantime, feel no concern about their sins: just as if a sick man were to disregard his disease, and to seek only relief from present pain. “Cherchoik seulement remede a la douleur presente, qui n'est qu'un accident particulier de son mal;” — “sought only a remedy for the present pain, which is but a particular accident of his disease.” But the only way of obtaining deliverance from all evils is to have God reconciled to us. It does sometimes happen, that wicked men are freed from their distresses, while God is still their enemy: but when they think that they have completely escaped, the same evils immediately return, or more numerous and heavier calamities overwhelm them, which make it manifest that they will not be mitigated or terminated. until the wrath of God shall be appeased, as God declares by the Prophet Amos

If thou escape a lion, a bear shall meet thee; if thou shut thyself up at home, a serpent shall bite thee, (Amos 5:19.)

Thus it appears that this is a frequent and ordinary way of speaking in the Scriptures, to promise the pardon of sins, when the mitigation of punishments is sought. It is proper to attend to this order in our prayers. When the feeling of afflictions reminds us of our sins, let us first of all be careful to obtain pardon, that, when God is reconciled to us, he may withdraw his hand from punishing.

3. And, lo, some of the scribes They accuse Christ of blasphemy and sacrilege, because he claims for himself what is God’s prerogative. The other two Evangelists tell us also that they said, Who can forgive sins but God alone? It is beyond all question, that their eagerness to slander drove them to this wicked conclusion. If they think that there is any thing which deserves blame, why do they not inquire into it? “s’ils pensent qu’il y ait quelque chose digne de reprendre aux paroles de Christ, que ne parlent-ils a luy pour en avoir resolution?” — “If they think that there is any thing worthy of blame in the words of Christ, why do they not speak to him to have it explained?” Besides, as the expression admits of more than one meaning, and as Christ said nothing more than what the Prophets frequently say when they announce the grace of God, why do they take in a bad sense what admits of a favorable interpretation? They must have been already poisoned by malice and envy, otherwise they would not so eagerly have seized an occasion of blaming Christ. They remain silent, but think in their hearts, that they may slander him when absent among people of their own class. It is no doubt true, that God alone has power and authority to forgive sins: but they are wrong in concluding that it does not belong to Christ, for he is God manifested in the flesh, (1 Timothy 3:16.) They had a right to inquire on what grounds Christ laid claim to such authority: but, without any inquiry, they suppose him to be one of the common rank of men, and proceed rashly to condemn him.

4. And when Jesus saw their thoughts He now gives a proof of his Divinity in bringing to light their secret thoughts: for who knoweth the things of a man but the spirit of man which is in him? (1 Corinthians 2:11.) And so Mark adds, that Jesus knew by his Spirit: which means, that what was concealed in their hearts could not be perceived by man, but that Christ by his Divine Spirit knew it thoroughly. Why do you think evil? This does not imply that it gave them pain to see a mortal man assuming what God claims as his own prerogative, but that they proudly and wickedly rejected God, who was openly manifested to them.

5. Whether is it easier to say? The meaning is, that, as it is not easier to quicken by a word a body which is nearly dead than to forgive sins, there is no reason to wonder that he forgives sins, when he has accomplished the other. The argument which our Lord uses may appear to be not well-founded: for, in proportion as the soul is more excellent than the body, the forgiveness of sins is a greater work than the healing of the body. But the reply is easy. Christ adapts his discourse to their capacity: for, being carnal, they were more powerfully affected by outward signs, than by all the spiritual power of Christ, which related to eternal salvation. Thus he proves the efficacy of the Gospel for quickening men from the fact, that at the last day he will raise the dead by his voice out of their graves.

Wonder not at this: for the hour is coming, in which all who are in the graves shall hear his voice, and shall come forth, (John 5:28,29.)

This was a sufficiently powerful argument to refute those who reckoned a visible miracle of more importance than all things else. They could not say that he had no right to forgive the sins of the paralytic, when he restored to him health and rigour: for this was a result which followed from the forgiveness of sins.

6. That the Son of man hath authority on earth. This authority is very different from what was given to the apostles, and from what is now exercised by the pastors of the Church: for they cannot so properly be said to pardon sins, as to declare that they are pardoned, when they deliver the commission which is entrusted to them. By these words Christ declares that he is not only the minister and witness, but likewise the author, of this grace. But what means this restriction, on earth? Of what avail will it be to us to have obtained pardon here, if it be not ratified in heaven? Christ’s meaning was, that forgiveness of sins ought not to be sought from a distance: for he exhibits it to men in his own person, and as it were in his hands. So strong is our inclination to distrust, that we never venture to believe that God is merciful to us, till he draws near, and speaks familiarly to us. Now, as Christ descended to earth for the purpose of exhibiting to men the grace of God as present, he is said to forgive sins visibly, because in him and by him the will of God was revealed which, according to the perception of the flesh, had been formerly hidden above the clouds.

8. And the multitudes who saw Instead of astonishment which Matthew mentions, It is remarkable that all the Latin editions which I have examined, — the highly and justly celebrated Amsterdam edition, two Geneva editions, and Tholuck's, — give the reading, “cujus meminit Lucas,” which Luke mentions, instead of “cujus meminit Matthoeus,” which Matthew mentions, as the sense would have required. Matthew says, ἐθαύμασαν, they wondered, or were astonished Mark uses a part of the verb ἐξίσταμαι ὥστε ἐξίστασθαι πάντας,, so that all were amazed; and Luke uses the cognate noun, καὶ ἔκστασις ἔλαβν ἅπανατας and amazement seized all Still, the blunder must have been a slip of Calvin's pen, and would have been permitted to remain in the text, if there had not been express authority for the alteration in his own French version. — Ed. the other two Evangelists employ the word ἔκστασις, or amazement: and Luke adds fear But the design of all the Evangelists is to show, that the power of God was not merely acknowledged, but that all were struck with astonishment, and compelled to give glory to God. The fear, which followed the astonishment, had the effect of preventing them from opposing Christ, and of making them submit to him with reverence as a Prophet of God. Matthew expressly says, that they glorified God, who had given such authority to men Here they appear to be partly mistaken: for, though they see a man with their eyes, they ought to have perceived in him, by the mind, something higher than man. They are no doubt right in saying, that the nature of man received great honor in Christ for the general advantage of the human race: but as they do not perceive him to be God manifested in the flesh, (1 Timothy 3:6,) their confession is involved in some error. “De quelque erreur et ignorance;” — “in some error and ignorance.” In a word, it was true, that God gave such authority to men: but the form and manner of giving was not yet understood by those who were not aware that the majesty of God was united to flesh.

MATTHEW 9:9-13; MARK 2:13-17; LUKE 5:27-32

Matthew 9:9-13

Mark 2:13-17

Luke 5:27-32

9. And Jesus, passing on, saw a man sitting at the custom-house, named Matthew, and saith to him, Follow me. And he arose and followed “Surgens assequutus est;” — “rising followed.” him. 10. And it happened that he was reclining in that man’s house, and, lo, many publicans and sinners who had come, reclined together with Jesus and his disciples. 11. And the Pharisees, when they saw it, said to his disciples, Why does your Master eat with publicans and sinners? 12. But Jesus, when he had heard it, said to them, Not they who are in health have need of a physician, but they who are diseased. 13. But rather go, and learn what that means, I wish mercyh, and not sacrifice: for I came not to call righteous persons, but sinners, to repentance.

13. And he departed again towards the sea, and the whole multitude came to him, and he taught them. 14. And while Jesus was passing along, he saw Levi, the son of Alpheus, sitting at the custom-house, and said to him, Follow me: and he arose and followed him. 15. And it happened, while he was reclining in that man’s house, many publicans and sinners “Gens de mauvaise vie;” — “people of bad life.” also reclined along with Jesus and his disciples: for there were many who followed him. 16. And the scribes and Pharisees, when they saw him taking food with publicans and sinners, said to his disciples, Why is it that he eateth and drinketh with publicans and sinners? 17. Jesus, having heard this, saith to them, Not they who are in health have need of a physician, but they who are diseased. I came not to call righteous persons, but sinners to repentance.

27. And after these things he went out, and saw a publican, named Levi, sitting at the custom-house, and said to him, Follow me. 28. And he left all, and followed him. There is nothing here answering to ἀναστὰς, rising up But the omission must have been accidental: for the French version runs thus: “lequel se levant, abandonna tout, et suivit;” — “who, rising up, forsook all, and followed.” — Ed. 29. And Levi made him a great banquet in his house; and there was a great multitude of publicans and others, who reclined with them. 30. And the scribes and Pharisees “Et ceux d'entre eux qui estoyent scribes et Pharisiens;” —”and those among them who were scribes and Pharisees.” murmured against his disciples, saying, Why do you eat and drink with publicans and sinners? 31. And Jesus answering said to them, Not they who are in health need a physician, but they who are diseased. 32. I came not to call righteous persons, but sinners, to repentance.

Matthew 9:9. Jesus saw a man sitting at the customhouse. The custom-house has usually been a place noted for plundering and for unjust exactions, and was at that time particularly infamous. In the choice of Matthew out of that place, not only to be admitted into the family of Christ, but even to be called to the office of Apostle, we have a striking instance of the grace of God. It was the intention of Christ to choose simple and ignorant persons to that rank, in order to cast down the wisdom of the world, (1 Corinthians 2:6.) But this publican, who followed an occupation little esteemed and involved in many abuses, was selected for additional reasons, that he might be an example of Christ’s undeserved goodness, and might show in his person that the calling of all of us depends, not on the merits of our own righteousness, but on his pure kindness. Matthew, therefore, was not only a witness and preacher, but was also a proof and illustration of the grace exhibited in Christ. he gives evidence of his gratitude in not being ashamed to hand down for perpetual remembrance the record of what he formerly was, and whence he was taken, that he might more fully illustrate in his person the grace of Christ. In the same manner Paul says:

This is a faithful saying, that Christ Jesus came into the world to save sinners, of whom I am chief, (1 Timothy 1:15.)

As to Mark and Luke calling him Levi, it appears that this was his ordinary name: “Il est aise a voir que c'estoit son droit nom par lequel les gens du pays l’appeloyent;” — “it is easy to see that it was his right name, by which the people of the country called him.” but that his being a publican was the reason why he took a foreign name.

Follow me There is no reason to doubt that Christ explained in many words why he was called, and on what conditions. This is more fully ascertained from Luke, who says, that he left all, rose up, and followed Christ: for it would not have been necessary for him to leave all, if he had not been a private disciple of Christ, and called in expectation of the Apostleship. In the great readiness and eagerness of Matthew to obey, we see the Divine power of the word of Christ. Not that all in whose ears he utters his voice are equally affected in their hearts: but in this man Christ intended to give a remarkable example, that we might know that his calling was not from man. “Qu’il n’a pas este appele par un moyen procedant de l’homme;” — “that he was not called by a method proceeding from man.”

Matthew 9:11. Why does your Master eat with publicans and sinners? The scribes attack the disciples of Christ, and, with the view of soliciting them to revolt, reproach him with what was at first sight base and shameful.” Of what use was it that he should be their Master, if it were not to withdraw them from the majority of men to lead a holier life? On the contrary, he withdrew them from a respectable and passable condition in life to ungodly licentiousness, and to pollute themselves by wicked companions.” Ignorant and wavering disciples might have been induced by such reproaches to desert their Master. But they act properly when, not finding themselves sufficiently fortified against such a calumny, they carry their complaint to their Master: for Christ, by opposing the scribes, confirms his disciples for the future.

12. Not they who are in health need a physician It is evident from Christ’s reply that the scribes erred in two ways: they did not take into account the office of Christ; and, while they spared their own vices, they proudly despised all others. This deserves our particular attention, for it is a disease which has been always very general. Hypocrites, being satisfied and intoxicated with a foolish confidence in their own righteousness, do not consider the purpose for which Christ was sent into the world, and do not acknowledge the depth of evils in which the human race is plunged, or the dreadful wrath and curse of God which lies on all, or the accumulated load of vices which weighs them down.

The consequence is, that they are too stupid to feel the miseries of men, or to think of a remedy. While they flatter themselves, they cannot endure to be placed in their own rank, and think that injustice is done them, when they are classed with transgressors. Our Lord glances at this second error by replying, that they who are in health have no need of a physician It is an ironical admission, “C’est une concession par ironie, (c’est a dire, moquerie;”)—”it is an admission made in irony, (that is, in ridicule.”) and is intended to show that they are offended when they see sinners, because they claim righteousness for themselves. Because you are in health, (he says,) you despise the sick, are offended at them, and cannot endure the sight of them: but a physician ought to be affected in a very different manner. He afterwards points out that he must discharge the duties of a physician, because he has been sent by the Father to call sinners

Though Christ begins with reproof, yet if we desire to make progress in his doctrine, what he has put in the second place must receive our first consideration. He came to quicken the dead, to justify the guilty and condemned, to wash those who were polluted and full of uncleanness, to rescue the lost from hell, to clothe with his glory those who were covered with shame, to renew to a blessed immortality those who were debased by disgusting vices. If we consider that this was his office and the end of his coming, — if we remember that this was the reason why he took upon him our flesh, why he shed his blood, why he offered the sacrifice of his death, why he descended even to hell, we will never think it strange that he should gather to salvation those who have been the worst of men, and who have been covered with a mass of crimes.

He whom you detest appears to you to be unworthy of the grace of Christ. Why then was Christ himself made a sacrifice and a curse, but that he might stretch out his hand to accursed sinners? Now, if we feel disgust at being associated by Baptism and the Lord’s Supper with vile men, and regard our connection with them as a sort of stain upon us, we ought immediately to descend into ourselves, and to search without flattery our own evils. Such an examination will make us willingly allow ourselves to be washed in the same fountain with the most impure, and will hinder us from rejecting the righteousness which he offers indiscriminately to all the ungodly, the life which he offers to the dead, and the salvation which he offers to the lost.

13. But rather go and learn He dismisses and orders them to depart, because he saw that they were obstinate and unwilling to learn. Or rather he explains to them, that they are contending with God and the Prophet, when, in pride and cruelty, they are offended at relief which is given to the wretched, and at medicine which is administered to the sick. This quotation is made from Hosea 6:6:

For I desired mercy, and not sacrifice; and the knowledge of God more than burnt-offerings.

The subject of the prophet’s discourse had been the vengeance of God against the Jews. That they might not excuse themselves by saying that they were performing the outward worship of God, (as they were wont to boast in a careless manner about their ceremonies,) he declares that God has no delight in sacrifices, when their minds are destitute of piety, and when their conduct is at variance with uprightness and righteousness. That the statement, I desired not sacrifice, must be understood comparatively, is evident from the second clause, that the knowledge of God is better than burnt-offerings By these words he does not absolutely reject burnt-offerings, but places them in a rank inferior to piety and faith. We ought to hold, that faith and spiritual worship are in themselves pleasing to God, and that charity and the duties of humanity towards our neighbors are in themselves required; but that sacrifices are but appendages, so to speak, which are of no value or estimation, where substantial truth is not found. On this subject I have treated more fully at the tenth chapter of the Epistle to the Hebrews. It ought to be observed that there is a synecdoche in the word mercy: for under one head the prophet embraces all the kindness which we owe to our brethren.

For I came not Though this was spoken for the purpose of reproving the pride and hypocrisy of the scribes, yet it contains, in a general form, a very profitable doctrine. We are reminded that the grace of Christ is of no advantage to us, unless when, conscious of our sins, and groaning under their load, we approach to him with humility. There is also something here which is fitted to elevate weak consciences to a firm assurance: for we have no reason to fear that Christ will reject sinners, to call whom he descended from his heavenly glory. But we must also attend to the expression, to repentance: which is intended to inform us that pardon is granted to us, not to cherish our sins, but to recall us to the earnestness of a devout and holy life. He reconciles us to the Father on this condition, that, being redeemed by his blood, we may present ourselves true sacrifices, as Paul tells us:

The grace of God, which bringeth salvation, hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, and righteously, and devoutly in this world, (Titus 2:11,12.)

MATTHEW 9:14-17; MARK 2:18-22; LUKE 5:33-39

Matthew 9:14-17

Mark 2:18-22

Luke 5:33-39

14. Then come to him the disciples of John, saying, For what reason do we and the Pharisees fast often, while thy disciples do not fast? 15. And Jesus said to them, Can the children of the bridegroom “Filii sponsi.” — “Les gens de la chambre du marie peuvent ils mener dueil, pendant que le marie est avec eux?” — “Can the children of the married man's chamber be in mourning, while the married man is with them?” mourn, so long as the bridegroom is with them? But the days will come, when the bridegroom shall be taken from them, and then shall they fast. 16. And no man putteth a piece of fresh cloth on an old garment: for that which fills up takes from the garment, and the rent is made worse. 17. Nor do they put new wine into old bottles; otherwise the bottles burst, and the wine is spilt, and the bottles are lost: but they put new wine into new bottles, and both are at the same time preserved.

18. And the disciples of John and of the Pharisees were in the habit of fasting; and they come and say to him, Why do the disciples of John and of the Pharisees fast, and thy disciples do not fast? 19. And Jesus saith to them, Can the children of the nuptial bed “Les gens de nopces;” — “the marriage party.” fast, while the bridegroom is with them? So long as they have the bridegroom with them, they cannot fast. 20. But the days will come, when the bridegroom shall be taken from them, and then shall they fast in those days. 21. And no person seweth a piece of fresh cloth on an old garment: otherwise the new addition taketh from the old, and the rent is made worse. 22. And no person putteth new wine into old bottles; otherwise the new wine bursts the bottles, and the wine is spilt, and the bottles are lost: but new wine must be put into new bottles.

33. And they said to him, Why do the disciples of John fast often, and make prayers, and in the same manner the disciples of the Pharisees, while thine eat and drink? 34. To whom he saith, Can you make the children of the marriage bed to fast while the bridegroom is with them? 35. But the days will come, when the bridegroom shall be taken from them: then shall they fast in those days. 36. And he spoke a parable to them: No person putteth a piece of a new garment on an old garment; otherwise what is new is torn, and what is added of the new agreeth not with the old. 37. And no person putteth new wine into old bottles: otherwise the new wine will burst the bottles, and will be spilt, and the bottles will be lost. 38. But new wine must be put into new bottles, and both are preserved. 39. And no person who has drunk old wine immediately desires the new: for he saith, The old is better.

Matthew 9:14. Then come to him the disciples of John. Luke represents the Pharisees as speaking: Mark appears to connect both. And, indeed, there is no room to doubt that the Pharisees maliciously endeavored, by this stratagem, to draw the disciples of John to their party, and to produce a quarrel between them and the disciples of Christ. A resemblance in prayers and fastings was a plausible pretext for associating at this time: while the different manner in which Christ acted was an occasion of enmity and dislike to men whose temper was unamiable, and who were excessively devoted to themselves.

This example reminds us, that prudence and caution are necessary to prevent wicked and cunning men from sowing divisions among us on any slight grounds. Satan has a wonderful dexterity, no doubt, in laying those snares; and it is an easy matter to distress us about a trifle. “Pour des choses qui ne valent pas le parler;” — “for things that are not worth talking about.” But we ought especially to beware lest the unity of faith be destroyed, or the bond of charity broken, on account of outward ceremonies. Almost all labor under the disease of attaching undue importance to the ceremonies and elements of the world, as Paul calls them, (Galatians 4:3; Colossians 2:8;) and accordingly they do not hesitate, for the most part, to prefer the merest rudiments to the highest perfection. This is followed by another evil arising out of fastidiousness and pride, when every man would willingly compel the whole world to copy his example. If any thing pleases us, we forthwith desire to make it a law, that others may live according to our pleasure.

When we read that the disciples of John were caught by these snares of Satan, let us first learn not to place holiness in outward and indifferent matters, and at the same time to restrain ourselves by moderation and equity, that we may not desire to restrict others to what we approve, but may allow every one to retain his freedom. As to fasting and prayers, it ought to be understood, that John gave his disciples a particular training, and that for this purpose they had stated days for fastings, a settled form, and fixed hours of prayer. Now, I reckon those prayers among outward observances. For, though calling on God holds the first rank in spiritual worship, yet that method of doing it was adapted to the unskilfulness of men, and is justly reckoned among ceremonies and indifferent matters, the observance of which ought not to be too strictly enjoined. Of the reason why John’s discipline was more severe than that of Christ we have already spoken, and a more convenient opportunity for treating of it will again occur.

15. Can the children of the bridegroom mourn? Christ apologizes for his disciples on the score of the season, alleging that God was still pleased to indulge them in joyous feelings, as if they were present at a marriage: for he compares himself to the bridegroom, who enlivens his friends by his presence. Chrysostom thinks that this comparison was taken from the testimony of John the Baptist, He that hath the bride is the bridegroom, (John 3:29.) I have no objection to that view, though I do not think that it rests on solid grounds. Let us be satisfied with Christ’s declaration, that he spares his disciples, and treats them with gentleness, so long as he is with them. That none may envy them advantages which are of short duration, he gives warning that they will very soon be treated with greater harshness and severity.

The apology rests on this consideration, that fasting and prayers are adapted to sorrow and adversity: extraordinary prayers I mean, such as are here mentioned. Christ certainly intended to accustom them, by degrees, to greater patience, and not to lay on them a heavy burden, till they gained more strength. Hence we ought to learn a twofold instruction. When the Lord sometimes endures the weakness of our brethren, and acts towards them with gentleness, while he treats us with greater severity, we have no right to murmur. Again, when we sometimes obtain relief from sorrow and from vexations, let us beware of giving ourselves up to enjoyments; but let us, on the contrary, remember that the nuptials will not always last. The children of the bridegroom, or of the nuptial bed, is a Hebrew phrase, which denotes the guests at a marriage. “Les fils de l’espoux, (comme il y a en tournant de mot a mot,) par une facon de parler des Hebrieux signifient ceux qui sont appelez au banquet des nopces.” — “The children of the bridegroom, (as the words may be literally rendered,) by a mode of speaking among the Hebrews, denote those who were invited to the marriage banquet.”

16. And no man putteth a piece of fresh cloth. He supports the preceding statement by two comparisons, one of which is taken from garments, and the other from vessels of wine Those who think that he compares worn-out garments and decayed bottles to the Pharisees, and new wine and fresh cloth to the doctrine of the gospel, have no probability on their side. The comparison is beautifully adapted to the matter in hand, if we explain it as referring to the weak and tender disciples of Christ, and to a discipline more strict than they were able to bear. Nor is it of any consequence that the idea of being old does not agree with scholars who were only commencing: for, when Christ compares his disciples to old bottles and torn garments, he does not mean that they were wasted by long use, but that they were weak and wanted strength. The amount of the statement is, that all must not be compelled indiscriminately to live in the same manner, for there is a diversity of natural character, and all things are not suitable to all; and particularly, we ought to spare the weak, that they may not be broken by violence, or crushed by the weight of the burden. Our Lord speaks according to the custom of the country, when he uses the word bottles instead of tuns or casks “Au reste, le mot Grec dont use l'Evangeliste signifie proprement des vaisseaux faits de cuir, desquels on usoit pour mettre le vin: comme au- jourdhui nous avons des muids ou des pipes.” — “Besides, the Greek word, which the Evangelist employs, literally signifies vessels made of leather,which were used for containing wine: as in the present day we have hogsheads or butts ”

Matthew 9:18. While he was speaking these things to them. Those who imagine that the narrative, which is here given by Mark and Luke, is different from that of Matthew, are so clearly refuted by the passage itself, that there is no necessity for a lengthened debate. All the three agree in saying that Christ was requested by a ruler of the synagogue to enter his house for the purpose of curing his daughter The only difference is, that the name of Jairus, which is withheld by Matthew, is mentioned by Mark and Luke; and that he represents the father as saying, My daughter is dead, while the other two say that she was in her last moments, and that, while he was bringing Christ, her death was announced to him on the road. But there is no absurdity in saying that Matthew, studying brevity, merely glances at those particulars which the other two give in minute detail. But since all the other points agree with such exactness, since so many circumstances conspire as to give it the appearance of three fingers stretched out at the same time to point out a single object, there is no argument that would justify us in dividing this history into various dates. The Evangelists agree in relating, that while Christ, at the request of a ruler of the synagogue, was coming to his house, a woman on the road was secretly cured of a bloody flux by touching his cloak; and that afterwards Christ came into the ruler’s house, and raised a dead young woman to life. There is no necessity, I think, for circuitous language to prove that all the three relate the same event. Let us now come to details.

Lo, a certain ruler. Though it is evident from the other two, that his confidence had not advanced so far as to hope that his daughter’s life could be restored, there is no room to doubt that, after having been reproved by Christ, he entertained a stronger hope than when he left his house. But Matthew, as we have said, studies brevity, and puts down at the very beginning of his narrative what took place at various times. The manner in which the history must be arranged is this: Jairus first requested that his daughter might be cured of her disease, and afterwards that she might be restored from death to life; that is, after that Christ had given him courage to do so. Worship, or adoration, is here put for kneeling, as is evident from the words of Mark and Luke: for Jairus did not render divine honor to Christ, “Car Jairus ne pretendoit pas d'attribuer a Christ un honneur appar-tenant a la majeste Divine;” — “for Jairus did not profess to ascribe to Christ an honor belonging to the Divine majesty.” but treated him with respect as a prophet of God; and we all know how common a practice kneeling was among eastern nations.

Come and lay thy hand. We have here a bright mirror in which the divine condescension towards us is beheld. If you compare the ruler of the synagogue with the centurion, who was a heathen, (Matthew 8:5-10,) you will say that the full brightness of faith shone in the centurion, while scarcely the smallest portion of it was visible in the ruler He ascribes to Christ no power except through his touching the person; and, when he has received information of her death, he trembles as if there were no farther remedy. We see, then, that his faith was feeble and nearly exhausted. Yet Christ yields to his prayers, and encourages him to expect a favorable result, and thus proves to us that his faith, however small it might be, was not wholly rejected. Though we have not such abundance of faith as might be desired, there is no reason why our weakness should drive away or discourage us from prayer.

20. And, lo, a woman who had been afflicted with a bloody flux. For twelve successive years the bloody flux had lasted, and the woman was so far from being negligent in seeking remedies, that she had spent all her substance on physicians All this is expressly stated by the Evangelists, that the miracle may shine with brighter glory. When an incurable disease was removed so suddenly, and by the mere touch of a garment, it is perfectly obvious that it was not accomplished by human power. The thought of the woman that, if she only touched Christ’s garment, she would immediately be cured, arose from an extraordinary impulse of the Holy Spirit, and ought not to be regarded as a general rule. We know how eagerly superstition is wont to sport in foolish and thoughtless attempts to copy the saints; but they are apes, and not imitators, who take up some remarkable example without the command of God, and are led rather by their own senses than by the direction of the Spirit.

It is even possible that there was a mixture of sin and error in the woman’s faith, which Christ graciously bears and forgives. Certainly, when she afterwards thinks that she has done wrong, and fears and trembles, there is no apology for that kind of doubt: for it is opposed to faith. Why did she not rather go straight to Christ? If her reverence for him prevented, from what other source than from his mercy did she expect aid? How comes it, then, that she is afraid of offending him, if she was convinced of his favorable regard?

Yet Christ bestows high commendation on her faith. This agrees with what I have lately noticed, that God deals kindly and gently with his people, — accepts their faith, though imperfect and weak, — and does not lay to their charge the faults and imperfections with which it is connected. It was by the guidance of faith, therefore, that the woman approached to Christ. When she stopped at the garment, instead of presenting herself in prayers that she might be cured, inconsiderate zeal may have drawn her a little aside from the right path; particularly as she soon afterwards shows that she had made the attempt with some degree of doubt and uncertainty. Were we even to grant that this was suggested to her by the Spirit, it still remains a fixed rule, that our faith must not be driven hither and thither by particular examples, but ought to rest wholly on the word of God, according to the saying of Paul, Faith cometh by hearing, and hearing by the word of God, (Romans 10:17.) This is a highly necessary warning, that we may not dignify with the name of faith any opinion which has been rashly embraced.

Matthew 9:22. Take courage, my daughter. This expression shows the weakness of her faith for, had there been no impropriety in her trembling, Christ would not have corrected it by exhorting her to take courage Yet, at the same time, he commends her faith; and this supports the view which I have already stated, that, while she sought Christ by the guidance of the Spirit, and from a sincere and pious desire, she hesitated in such a manner as to need to be strengthened. Thus we see that faith, in order to please God, needs forgiveness, and is at the same time sustained by new aid, that it may acquire additional strength. We may here draw a comparison from the health of the body to that of the soul: for, as Christ says that the woman’s deliverance from her disease was the consequence of her faith, so it is certain, that we obtain by faith the forgiveness of sins, which reconciles us to God.

Matthew 9:27. And while Jesus was departing. The other Evangelists say nothing about these two miracles; for, as we have already said, and as John expressly affirms, (21:25,) they did not intend to record every action of Christ, but only to prove, by a brief summary, that he is the Messiah. Now Matthew relates that sight was restored to two blind men, but not so speedily as Christ was wont, on many other occasions, to grant relief to the wretched. While they cry to him on the road, he makes no reply, but, as if he appeared not to notice them, allows them to follow him to his lodging. There he at length asks them what they believe as to his power. Both by action and by words he intended to make trial of their faith; for he holds them in suspense, — nay, passes by as if he did not hear them, — tries their patience, and what root faith had in their heads. When he afterwards inquires if they believe, he pursues the same investigation. But it may be asked, if a man is convinced of the power of God and of Christ, is that enough to make him a believer? for such appears to be the meaning of the words,

28. Do you believe that I can do this? But from other passages of Scripture, it is evident that our knowledge of his power will be cold and unprofitable, if we are not convinced of his willingness. And yet Christ is satisfied with their reply, and applauds their faith, as if it had been all that could be wished. I answer, they had some perception of his grace; for they had already acknowledged him to be the Son of David; bestowing upon him this title as Redeemer of their nation and author of all blessings. He interrogates them, therefore, as to his power, and proceeds farther to inquire if they believe in good earnest. Faith embraces the mercy and fatherly love of God along with his power, and the generous design of Christ along with his ability to save. But as men commonly ascribe less than they ought to do to the power of God and the ability of Christ, there was good reason for proposing this question to the blind men, if they believe that Christ can do what they have professed with their mouth. Indeed, Christ wished simply to know if they were candid in yielding to him the honor of Messiah; and therefore he applauds their faith, because under that low and despicable appearance they acknowledged him to be the Son of David

29. According to your faith. Though the subject of the narrative is a remarkable benefit conferred on two blind men, yet from this declaration of Christ we may draw the general doctrine, that if we pray in faith, we will never sustain a refusal in our prayers. But if those two men, whose faith was small and imperfectly formed, obtained what they wished, much more efficacious will now be the faith of those who, endued with the Spirit of adoption, and relying on the sacrifice of Christ, shah approach to God.

30. And Jesus threatened them Either he wished to have other persons as witnesses of the miracle, or to delay the publication of it till another time. Their conduct in immediately proclaiming it every where is worthy of blame: for the notion entertained by some, that Christ forbade them for the purpose of exciting them the more, has been already refuted. There was, no doubt, some reason for forbidding it, which is unknown to us; and those men, through inconsiderate zeal, spread the rumor before the proper time.

32. They brought to him a dumb man It is probable that this man was not naturally dumb, but that, after he had been given up to the devil, “Que le diable qui le possedoit luy avoit ost, l'usage de parler;” — “that the devil, who possessed him, had taken from him the use of speech.” he was deprived of the use of speech: for all dumb persons are not demoniacs He was afflicted in such a manner as to make it evident, by visible signs, that his tongue was held bound by a wicked spirit. The exclamation of the multitudes, on his being cured, that nothing like it had ever been seen in Israel, appears to be hyperbolica1: “Il semble que c'est une facon de parler hyperbolique et excessive;” — “it appears to be a hyperbolical and exaggerated way of speaking.” for God had formerly revealed his glory among that people by greater miracles. But perhaps they look to the design of the miracle, as the minds of all were at that time prepared to expect the coming of the Messiah. They intended, no doubt, to exalt this instance of the grace of God, without detracting any thing from what had formerly happened. Besides, it ought to be observed, that this was not a premeditated statement, but a sudden burst of admiration.

34. But the Pharisees said Hence it is evident with what rage and fury they were filled, who did not scruple to assail with wicked slander so illustrious a work of God. We ought to observe the contrast between the applause of the people and the blasphemy of those men. The saying of the people, that nothing like it ever happened in Israel, is a confession arising from a sense of the divine glory: which makes it the more evident, that those persons were utterly mad who ventured, as it were, to curse God to his face. We learn from it also, that, when wickedness has reached the height of blindness, there is no work of God, however evident, which it will not pervert. It is, no doubt, monstrous and incredible that mortal men should cry against their Creator: but there is so much the greater reason for dreading that blindness, which arises from the Lord’s vengeance on the wicked after long-suffering.

MATTHEW 9:35-38

Matthew 9:35-38

35. And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and curing every disease and every sickness among the people. 36. And when he saw the multitudes, he was moved with compassion towards them, because they were destitute and scattered, as sheep not having a shepherd. 37. Then he saith to his disciples, The harvest is indeed abundant, but the laborers are few. 38. Pray therefore to the Lord of the harvest, to send forth laborers into his harvest.

Matthew 9:35. And Jesus went about This statement is made by way of anticipating an objection, and is intended to inform us that the whole ministry of Christ is not minutely described: for he was constantly employed in the discharge of his office; that is, in proclaiming the doctrine of salvation, and in confirming it by the addition of miracles. The gospel of the kingdom, we have already said, is a designation given to it from its effect, “a cause de l'effect et du fruict qui s'en ensuit;” — “on account of the effect and of the fruit which follows from it. for in this way God gathered to himself a people sadly scattered, that he might reign in the midst of them; and, indeed, he erected his throne for the express purpose of bestowing on all his people perfect happiness. Yet let us remember that we must be subject to God, in order that we may be exalted by him to the heavenly glory.

36. He was moved with compassion towards them Hence we infer, first, how great was the indolence of the priests, who, though they were scattered over the whole country, in order to enlighten the people with heavenly doctrine, were slow-bellies, (Titus 1:12.) True, they boasted that they were superintendents of the people; and the number of those who gloried in that title was not small. Yet not one of them does Christ own to be a pastor. A similar confusion may now be observed in Popery, though it is full of persons who are called pastors: for there is a prodigious crowd of those who under the name of clergy, eat up the flock. They are dumb dogs, (Isaiah 56:10,) and yet are not ashamed to make a vehement sound about their hierarchy. But we must listen to the voice of Christ, who declares, that where there are no laborers there are no shepherds, and that those sheep are wandering and scattered which are not collected into the fold of God by the doctrine of the gospel. His being moved with compassion proves him to be the faithful servant of the Father in promoting the salvation of his people, for whose sake he had clothed himself with our flesh. Now that he has been received into heaven, he does not retain the same feelings to which he chose to be liable in this mortal life: yet he has not left off the care of his church, but looks after his wandering sheep, or rather, he gathers his flock which had been cruelly chased and torn by the wolves.

37. The harvest is indeed abundant By this metaphor he intimates, that many of the people are ripe for receiving the gospel. Though the greater number afterwards rejected basely and with vile ingratitude the salvation offered to them, yet the limited number of the elect, who were mixed with unbelievers, is compared to an abundant harvest, because God values a small band of his own people more highly than the rest of the world. Though there were at that time many who assumed this character, yet as few of them discharged it faithfully, he does not rank them among laborers: for he employs the word laborers in a good sense. When Paul complains (2 Corinthians 2:13) of bad laborers, he refers to their boasting: for he would not have bestowed the designation of laborers ἐργάται δόλιοι, deceitful workmen. on those who devoted all their exertions to ruin and waste the flock, had it not been that they gloried in the false pretense.

38. Pray therefore to the Lord of the harvest As no man will of himself become a sincere and faithful minister of the gospel, and as none discharge in a proper manner the office of teacher but those whom the Lord raises up and endows with the gifts of his Spirit, whenever we observe a scarcity of pastors, we must raise our eyes to him to afford the remedy. There never was greater necessity for offering this prayer than during the fearful desolation of the church which we now see every where around us.

MATTHEW 8:23-27; MARK 4:35-41; LUKE 8:22-25

Matthew 8:23-27

Mark 4:35-41

Luke 8:22-25

23. And when he had entered into the ship, “La naselle,” — “τὸ πλοῖον.“ his disciples followed him. 24. And, lo, there was a great swell in the sea, so that the ship was covered with the billows: and he was asleep. 25. And his disiples approached and awoke him, saying, Lord, save us, we perish. 26. And he saith to them, Why are you timid, O men of little faith? Then he arose, and rebuked the winds and the sea: and there was a great calm. 27. But the men wondered, saying, What sort of man is this: for the winds and the sea obey him?

35. And the same day, when it was evening, he said to them, Let us cross to the opposite side. 36. And having sent away the multitude, they take him even as he was, in the ship. But there were also other ships along with him. 37. Then ariseth a great storm of wind: and the billows dashed into the ship, so that it was now filled. 38. And he was at the stern, sleeping upon a pillow: and they awake him, and say to him, Master, hast thou no care that we perish? 39. And he arose, and rebuked the wind, and said to the sea, Silence, be still. And the wind was hushed, and there was a great calm. 40. And he said to them, Why are you so timid? How have you not confidence? 41. And they feared with a great fear, and said among themselves, Who is this: for even the wind and the sea obey him?

22. And it happened on a certain day, that he went into a ship with his disciples. And he saith to them, Let us cross to the opposite side of the lake: and they set sail. 23. And while they were sailing, he fell asleep, and a tempest of wind arose in the lake, and they were filled with water, and were in danger. 24. And they approached and awoke him, saying, Master, Master, we perish. But he arose, and rebuked the wind and the tempest of the water; and they ceased, and there was a calm. 25. And he said to them, Where is your faith? And they were afraid, and wondered, saying among themselves, Who is this? for he commands even the winds and the water, and they obey him.

CHAPTER 9

Mt 9:1-8. Healing of a Paralytic. ( = Mr 2:1-12; Lu 5:17-26).

This incident appears to follow next in order of time to the cure of the leper (Mt 8:1-4). For the exposition, see on Mr 2:1-12.

Mt 9:9-13. Matthew's Call and Feast. ( = Mr 2:14-17; Lu 5:27-32).

The Call of Matthew (Mt 9:9).

9. And as Jesus passed forth from thence--that is, from the scene of the paralytic's cure in Capernaum, towards the shore of the Sea of Galilee, on which that town lay. Mark, as usual, pictures the scene more in detail, thus (Mr 2:13): "And He went forth again by the seaside; and all the multitude resorted unto Him, and He taught them"--or, "kept teaching them." "And as He passed by"

he saw a man, named Matthew--the writer of this precious Gospel, who here, with singular modesty and brevity, relates the story of his own calling. In Mark and Luke he is called Levi, which seems to have been his family name. In their lists of the twelve apostles, however, Mark and Luke give him the name of Matthew, which seems to have been the name by which he was known as a disciple. While he himself sinks his family name, he is careful not to sink his occupation, the obnoxious associations with which he would place over against the grace that called him from it, and made him an apostle. (See on Mt 10:3). Mark alone tells us (Mr 2:14) that he was "the son of Alphæus"--the same, probably, with the father of James the Less. From this and other considerations it is pretty certain that he must at least have heard of our Lord before this meeting. Unnecessary doubts, even from an early period, have been raised about the identity of Levi and Matthew. No capable jury, with the evidence before them which we have in the Gospels, would hesitate in giving a unanimous verdict of identity.

sitting at the receipt of custom--as a publican, which Luke (Lu 5:27) calls him. It means the place of receipt, the toll house or booth in which the collector sat. Being in this case by the seaside, it might be the ferry tax for the transit of persons and goods across the lake, which he collected. (See on Mt 5:46).

and he saith unto him, Follow me--Witching words these, from the lips of Him who never employed them without giving them resistless efficacy in the hearts of those they were spoken to.

And he--"left all" (Lu 5:28), "arose and followed him."

The Feast (Mt 9:10-13).

10. And it came to pass, as Jesus sat at meat in the house--The modesty of our Evangelist signally appears here. Luke says (Lu 5:29) that "Levi made Him a great feast," or "reception," while Matthew merely says, "He sat at meat"; and Mark and Luke say that it was in Levi's "own house," while Matthew merely says, "He sat at meat in the house." Whether this feast was made now, or not till afterwards, is a point of some importance in the order of events, and not agreed among harmonists. The probability is that it did not take place till a considerable time afterwards. For Matthew, who ought surely to know what took place while his Lord was speaking at his own table, tells us that the visit of Jairus, the ruler of the synagogue, occurred at that moment (Mt 9:18). But we know from Mark and Luke that this visit of Jairus did not take place till after our Lord's return, at a later period from the country of the Gadarenes. (See Mr 5:21, &c., and Lu 8:40, &c.). We conclude, therefore, that the feast was not made in the novelty of his discipleship, but after Matthew had had time to be somewhat established in the faith; when returning to Capernaum, his compassion for old friends, of his own calling and character, led him to gather them together that they might have an opportunity of hearing the gracious words which proceeded out of His Master's mouth, if haply they might experience a like change.

behold, many publicans and sinners--Luke says, "a great company" (Lu 5:29)

came and sat down with him and his disciples--In all such cases the word rendered "sat" is "reclined," in allusion to the ancient mode of lying on couches at meals.

11. And when the Pharisees--"and scribes," add Mark and Luke (Mr 2:6; Lu 5:21).

saw it, they said--"murmured" or "muttered," says Luke (Lu 5:30).

unto his disciples--not venturing to put their question to Jesus Himself.

Why eateth your Master with publicans and sinners?--(See on Lu 15:2).

12. But when Jesus heard that, he said unto them--to the Pharisees and scribes; addressing Himself to them, though they had shrunk from addressing Him.

They that be whole need not a physician, but they that are sick--that is, "Ye deem yourselves whole; My mission, therefore, is not to you: The physician's business is with the sick; therefore eat I with publicans and sinners." Oh, what myriads of broken hearts, of sin-sick souls, have been bound up by this matchless saying!

13. But go ye and learn what that meaneth--(Ho 6:6),

I will have mercy, and not sacrifice--that is, the one rather than the other. "Sacrifice," the chief part of the ceremonial law, is here put for a religion of literal adherence to mere rules; while "mercy" expresses such compassion for the fallen as seeks to lift them up. The duty of keeping aloof from the polluted, in the sense of "having no fellowship with the unfruitful works of darkness," is obvious enough; but to understand this as prohibiting such intercourse with them as is necessary to their recovery, is to abuse it. This was what these pharisaical religionists did, and this is what our Lord here exposes.

for I am not come to call the righteous, but sinners to repentance--The italicized words are of doubtful authority here, and more than doubtful authority in Mr 2:17; but in Lu 5:32 they are undisputed. We have here just the former statement stripped of its figure. "The righteous" are the whole; "sinners," the sick. When Christ "called" the latter, as He did Matthew, and probably some of those publicans and sinners whom he had invited to meet Him, it was to heal them of their spiritual maladies, or save their souls: "The righteous," like those miserable self-satisfied Pharisees, "He sent empty away."

Mt 9:14-17. Discourse on Fasting.

See on Lu 5:33-39.

Mt 9:18-26. The Woman with the Issue of Blood Healed.--The Daughter of Jairus Raised to Life. ( = Lu 8:40-56; Mr 5:21-43).

For the exposition, see on Mr 5:21-43.

Mt 9:27-34. Two Blind Men and a Dumb Demoniac Healed.

These two miracles are recorded by Matthew alone.

Two Blind Men Healed (Mt 9:27-31).

27. And when Jesus departed thence, two blind men followed him--hearing, doubtless, as in a later case is expressed, "that Jesus passed by" (Mt 20:30).

crying, and saying, Thou son of David, have mercy on us--It is remarkable that in the only other recorded case in which the blind applied to Jesus for their sight, and obtained it, they addressed Him, over and over again, by this one Messianic title, so well known--"Son of David" (Mt 20:30). Can there be a doubt that their faith fastened on such great Messianic promises as this, "Then the eyes of the blind shall be opened," &c. (Is 35:5)? and if so, this appeal to Him, as the Consolation of Israel, to do His predicted office, would fall with great weight upon the ears of Jesus.

28. And when he was come into the house--To try their faith and patience, He seems to have made them no answer. But

the blind men came to Him--which, no doubt, was what He desired.

and Jesus saith unto them, Believe ye that I am able to do this? they said unto him, Yea, Lord--Doubtless our Lord's design was not only to put their faith to the test by this question, but to deepen it, to raise their expectation of a cure, and so prepare them to receive it; and the cordial acknowledgment, so touchingly simple, which they immediately made to Him of His power to heal them, shows how entirely that object was gained.

29. Then touched he their eyes, saying, According to your faith be it unto you--not, Receive a cure proportioned to your faith, but, Receive this cure as granted to your faith. Thus would they carry about with them, in their restored vision, a gracious seal of the faith which drew it from their compassionate Lord.

30. And their eyes were opened: and Jesus straitly charged them--The expression is very strong, denoting great earnestness.

31. But they, when they were departed, spread abroad his fame in all that country--(See on Mt 8:4).

A Dumb Demoniac Healed (Mt 9:32-34).

32. As they went out, behold, they brought to him a dumb man possessed with a devil--"demonized." The dumbness was not natural, but was the effect of the possession.

33. And when the devil--demon.

was cast out, the dumb spake--The particulars in this case are not given; the object being simply to record the instantaneous restoration of the natural faculties on the removal of the malignant oppression of them, the form which the popular astonishment took, and the very different effect of it upon another class.

and the multitudes marvelled, saying, It was never so seen in Israel--referring, probably, not to this case only, but to all those miraculous displays of healing power which seemed to promise a new era in the history of Israel. Probably they meant by this language to indicate, as far as they thought it safe to do so, their inclination to regard Him as the promised Messiah.

34. But the Pharisees said, He casteth out devils through the prince of the devils--"the demons through the prince of the demons." This seems to be the first muttering of a theory of such miracles which soon became a fixed mode of calumniating them--a theory which would be ridiculous if it were not melancholy as an outburst of the darkest malignity. (See on Mt 12:24, &c.).

Mt 9:35-10:5. Third Galilean Circuit--Mission of the Twelve Apostles.

As the Mission of the Twelve supposes the previous choice of them--of which our Evangelist gives no account, and which did not take place till a later stage of our Lord's public life--it is introduced here out of its proper place, which is after what is recorded in Lu 6:12-19.

Third Galilean Circuit (Mt 9:35)--and probably the last.

35. And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people--The italicized words are of more than doubtful authority here, and were probably introduced here from Mt 4:23. The language here is so identical with that used in describing the first circuit (Mt 4:23), that we may presume the work done on both occasions was much the same. It was just a further preparation of the soil, and a fresh sowing of the precious seed. (See on Mt 4:23). To these fruitful journeyings of the Redeemer, "with healing in His wings," Peter no doubt alludes, when, in his address to the household of Cornelius, he spoke of "How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil: for God was with Him" (Ac 10:38).

Jesus Compassionating the Multitudes, Asks Prayer for Help (Mt 9:36-38). He had now returned from His preaching and healing circuit, and the result, as at the close of the first one, was the gathering of a vast and motley multitude around Him. After a whole night spent in prayer, He had called His more immediate disciples, and from them had solemnly chosen the twelve; then, coming down from the mountain, on which this was transacted, to the multitudes that waited for Him below, He had addressed to them--as we take it--that discourse which bears so strong a resemblance to the Sermon on the Mount that many critics take it to be the same. (See on Lu 6:12-49; and Mt 5:1, Introductory Remarks). Soon after this, it should seem, the multitudes still hanging on Him, Jesus is touched with their wretched and helpless condition, and acts as is now to be described.

36. But when he saw the multitudes, he was moved with compassion on them, because they fainted--This reading, however, has hardly any authority at all. The true reading doubtless is, "were harassed."

and were scattered abroad--rather, "lying about," "abandoned," or "neglected."

as sheep, having no shepherd--their pitiable condition as wearied under bodily fatigue, a vast disorganized mass, being but a faint picture of their wretchedness as the victims of pharisaic guidance; their souls uncared for, yet drawn after and hanging upon Him. This moved the Redeemer's compassion.

37. Then saith he unto his disciples, The harvest truly is plenteous--His eye doubtless rested immediately on the Jewish field, but this he saw widening into the vast field of "the world" (Mt 13:38), teeming with souls having to be gathered to Him.

but the labourers--men divinely qualified and called to gather them in--"are few."

38. Pray ye therefore the Lord of the harvest--the great Lord and Proprietor of all. Compare Joh 15:1, "I am the true vine, and My Father is the husbandman."

that he will send forth labourers into his harvest--The word properly means "thrust forth"; but this emphatic sense disappears in some places, as in Mt 9:25, and Joh 10:4--"When He putteth forth His own sheep." (See on Mt 4:1).

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

Sick of the palsy - See Mat 4:24.

Lying on a bed - Κλινης, 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 on Mar 2:4 (note).

Be of good cheer - Θαρσει τεκνον, 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 Psa 103:3. Who forgiveth all thine iniquities, and healeth all thy diseases. Here pardon precedes health. See also Psa 41:3, Psa 41:4. 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.

This man blasphemeth - Βλασφημεω comes either from βλαπτειν την φημην, to hurt or blast the reputation or credit of another, or from βαλλειν ταις φημαις, 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.

Jesus knowing (ιδων 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.

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.

But that ye may know, etc. - 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.

When the multitudes saw it, they marveled - Instead of εθαυμασαν, wondered, the Codex Vatic. and Cod. Bezae, with several other MSS. and versions, have εφοβηθησαν, 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!

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, τελωνιον - 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!

Sat at meat in the house - Viz. of Matthew, who it appears, from Luk 5:29, made a great feast on the occasion, thus testifying his gratitude for the honor 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 honored by the presence of Christ. His companions, it appears, were not of the most creditable kind. They were tax-gatherers (see Mat 5:46) and sinners, αμαρτωλοι, a word which I believe in general signifies heathens, throughout the Gospels, and in several other parts of the New Testament. See, among others, Mat 11:19 (note); Mat 26:45 (note); Mar 2:15-17 (note); Mar 14:41; Luk 5:30-32 (note); Luk 6:32-34 (note); Luk 7:34, Luk 7:37, (note); Luk 7:39; Luk 15:1, Luk 15:2, Luk 15:7, Luk 15:10 (note); Luk 19:7 (note); Luk 24:7 (note); Joh 9:16, Joh 9:24, Joh 9:25, Joh 9:31 (note); Rom 5:8 (note); Gal 2:15 (note); Heb 7:26 (note); 1Pet 4:18 (note); 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.

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.

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.

I will have mercy, and not sacrifice - Quoted from 1Sam 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, I will mild-heartedness, and not sacrifice.

Go ye and learn - צא ולמד 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, εις μετανοιαν, unto repentance; but this is omitted in the Codex Vatic. and Bezae, 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.

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.

Can the children of the bride-chamber - Νυμφωνος. Or, νυμφιου, bridegroom, as the Cod. Bezae 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, etc. - There was one annual fast observed in the primitive Church, called by our ancestors the spring fast, and, by us, Lent; by the Greeks τεσσερακοϚη, 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, etc. 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, Mat 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 Mat 6:16.

No man putteth a piece of new cloth - Ουδεις δε επιβαλλει επιβλημα ρακους αγναφου επι ιματιω παλαιω. 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. Ρακος αγναφον is that cloth which has not been scoured, or which has not passed under the hand of the fuller, who is called γναφευς in Greek: and επιβλημα 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; αιρει γαρ το πληρωμα αυτου - it taketh its fullness 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. Bezae, Tollit enim plenitudo ejus de vestimento. "It takes away its fullness from the garment."

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, endeavoring to make their own designs take place, and to have the honor of that success themselves which is due only to God.

A certain ruler - There were two officers in the synagogue, חזן הכנסת chazan ha-ceneseth, the bishop or overseer of the congregation; and ראש הכנסת 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, etc. 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 Mar 5:22; Luk 8:41.

My daughter is even now dead - Or, my daughter was just now dying; αρτι ετελευτησεν, 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, עתה מתה 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. Mar 5:22.

Thirdly, He should lay open his wants with a holy earnestness - he besought him greatly. Mar 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 fulfill 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.

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.

A woman which was diseased with an issue of blood - Γυνη αἱμοῤῥουσα. 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, Mar 5:25, etc., which shall be properly noticed in the notes on that place.

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

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 endeavored 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!

Daughter, be of good comfort - Θαρσει θυγατερ, Take courage, daughter. See on Mat 9:2 (note). 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, (Mar 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 - Η πιστις σου σεσωκε σε, 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 on Luk 8:46 (note).

Saw the minstrels and the people making a noise - Αυλητας, pipers; 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 Jer 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 Jer 9:17-21; Amo 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 θορυβουμενον, 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!

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 - Κατεγελων αυτον, they ridiculed him; from κατα, intensive, and γελαω, 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.

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.

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.

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. (Joh 7:42). 2dly. That Jesus Christ was generally and incontestably acknowledged as coming from this stock. Mat 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.

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.

According to your faith - See on Mat 8:13 (note).

Straitly charged them - He charged them severely, from ενεβριμησατο, from εν, and βριμαομαι, to roar or storm with anger; he charged them, on pain of his displeasure, not to make it as yet public. See the reasons, Mat 8:4.

But they - spread abroad his fame - They should have held their peace; for to obey is better than sacrifice, 1Sam 15:22; but man must always be wiser than God, however, it may be profitable to remark, 1st. That honor 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, etc.

God chooses to help man by man, that all may be firmly knit together in brotherly love.

A dumb man possessed with a devil - Some demons rendered the persons they possessed paralytic, some blind, others dumb, etc. 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.

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 Isa 35:5, Isa 35:6.

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.

He casteth out devils through the prince of the devils - This verse is wanting in both the Greek and Latin of the C. Bezae, in another copy of the Itala, and in Hilary and Juvencus. But see on Mat 12:24 (note).

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.

Jesus went about all the cities and villages - Of Galilee. See on Mat 4:23, Mat 4:24 (note). 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 - Εν τω λαω. 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.

Moved with compassion - Εσπλαγχνισθη, from σπλαγχνον, 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. Επλαγχνιζομαι 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 σπαω, 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 σπλαγχνιζομαι, to have the bowels moved, signifies to feel pity or compassion at seeing the miseries of others.

They fainted - Instead of εκλελυμενοι, fainted, all the best MSS., versions, and fathers, read εσκυλμενοι, grieved and melancholy. Kypke says σκυλλειν 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 - Ερριμμενοι, 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 (οχλος, this mob) that knoweth not the law, is accursed, Joh 7:49. Thus those execrable men spoke of the souls that God had made, and of whom they should have been the instructors.

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!

The harvest - The souls who are ready to receive the truth are very numerous; but the laborers 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 laborers, 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 labor; 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.

That he will send forth laborers - Οπως εκβαλλη εργατας, that he would thrust forth laborers. 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 labor; and it is our duty to entreat him to do so. A minister of Christ is represented as a day-laborer: he comes into the harvest, not to become lord of it, not to live on the labor of others, but to work, and to labor 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 savor 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.

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

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.

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

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.

On earth - Even in my state of humiliation.

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

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.

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.

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?

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.

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

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.

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.

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.

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.

Coming behind - Out of bashfulness and humility.

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, Lev 15:25.

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.

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.

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.

Luke 11:14.

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

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.

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.

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.

1 ANd he entred into a ship, and passed over, and came into his own City.

Whether the same Ship, he came in or no, it is not material, he passed over the Lake of Gennesaret, and came into his own City, not Bethlehem, in which he was born, but either Nazareth, where he was brought up, or (which most judge) Capernaum, whither, leaving Nazareth, he went formerly to dwell, Mat. 4.13. whither he is said to have entred, Mar. 2.1. this was upon the Sea-coast of Zabulon and Napthali, ch. 4.13.

2 And behold they brought to him a man sick of the palsie, lying on a bed, and Jesus seeing their faith said unto the sick of the palsie; Son, be of good cheer, thy sins be forgiven thee.

The History of this Miracle is reported by Mar. ch. 2. from the second, to the 13. v. By Luk. ch. 5. from v. 18. to 26. by both, with more Circumstances than Matthew doth report it. Mark saith, He entred into Capernaum after some days, and it was noised that he was in the House, and straightway many were gathered together, insomuch as there was not room to receive them, no not so much as about the Door, and he Preached the word unto them, and they came unto him, bringing one sick of the Palsie which was born of four, and when they could not come nigh unto him for the Press, they uncovered the Roof where he was, and when they had broken it up, they let down the Bed where the sick of the Palsie lay, and when Iesus saw their Faith, [illegible: 1 letter]e said to the sick of the Palsie, Son, thy sins be forgiven thee, Mar, 2.1, 2.3, 3, 4, 5. Luke mentioneth not the place, nor our Saviours being Preaching, but saith: And behold Men brought in a Bed, a Man which was taken with a Palsie and they sought means to bring him in, and lay him before them: And when they could not find by [illegible: 1 letter]hat way [illegible: 1 word] might bring him in, they went upon the [illegible: 1 span] let him down through the Tiling, with [illegible: 1 span] into the midst before Iesus. And when he saw their Faith, he [illegible: 1 word] unto him, Man! Thy sins are forgiven thee. All Interpreters agree it to be the same Hi[illegible: 2 letters]ory. Mark in his Preface to the Report of the Miracle tells us where C[illegible: 1 letter]ri[illegible: 1 letter]t was, viz. in Capernaum, what he was doing▪ Preac[illegible: 1 letter]ing the word, the occasion of the People breaking up the Roo[illegible: 1 letter] of the House, viz. the Press of [illegible: 1 word] People, so as they could not come nigh to Christ: All three Evangeli[illegible: 1 letter]s agree the [illegible: 2 letters]ck Mans disease to be the Palsie, which being the resolution of the Nerves, besides the pain that attends it, debilitates the Person, and confineth him to his Bed, or Couch, which was the reason of his being brought in his Bed, and by four men. All the Evangelists mention Iesus seeing their Faith, their inward perswasion of his Divine Power, and their Confidence in his Goodness, both the Faith of the s[illegible: 1 letter]ck Person, and of those who brought him, he saw it in their Hearts for the inward Principles, and Habits are not vi[illegible: 1 letter]ble to us, yet they are seen and known to him, who searcheth the Heart, and knoweth what is in the Heart of Man: He saw it in the Fruits, their indeavouring to lay him be[illegible: 1 letter]ore Christ, He said to the sick of the Palsie, Son be of good Chear thy sins be forgiven thee: But what was this to his Palsie? Our Saviour by this lets him and those who brought him, know, that sin is the Root from which our Ev[illegible: 2 letters]s spring. 2. That being forgiven, bodily Di[illegible: 2 letters]empers (how fatal soever) can do a man no hurt. 3. That his Primary end of co[illegible: 1 letter] ing into the World, was to save his People from their [illegible: 1 word]. 4. That in the hour wherein Remi[illegible: 1 letter]sion of [illegible: 1 letter]ins is granted to a Soul, it becomes Gods Son, de[illegible: 1 letter] to Christ. 5. That Remission of sins followeth the Exercise of Faith in Christ. 6. Po[illegible: 1 letter]sibly, he begins with this to give the Scribes, and Pharisees occasion of some Discourse.

3 And behold, certain of the scribes said within themselves, This man blasphemeth.

Mark saith, There were certain of the Scribes sitting there, and reasoning in their Hearts, why doth this Man thus speak Blasphemies? Who can forgive sins but God only, ch. 2.6, 7. Luke saith. The Scribes, and the Pharisees began to reason saying. Who is this which speaketh Blasphemies? Who can forgive sins but God alone? It should seem they did not speak it out, Mark saith, They reasoned in their Hearts. Matthew in the next Verse saith, Iesus knowing their Thoughts. It seemeth that it was then agreed on all hands, that Fo[illegible: 1 letter]giving of sins was the Prerogative of God alone: And that for man to arrogate to himself such a Power as belonged to God alone, was no less than Blasphe[illegible: 2 letters], as all ascribings of Divine Perfections to Creatures must be. It stands the Pope, and Priests in hand to clear themselves from this Guilt. It was also agreed by the Scribes and Pharisees, that Christ spake B[illegible: 2 letters]sphemy in pronouncing to the sick of the Pa[illegible: 1 letter]sie, that his [illegible: 1 word] were forgiven. The reason was, because they did not believe him to be the Son of God, but lookt on him as meer Man.

6 But that ye may know that the Son of man hath power on earth to forgive sins. Then saith he to the sick of the palsie, Arise, take up thy bed, and go unto thine house.

Mark repeats almost the same words, Mar. 2.8, 9, 10. So doth Luk. ch. 5.22, 23, 24. Christ here giveth the Scribes, and Pharisees a Demonstration of his Deity, by letting them know, that he knew their Thoughts. Jesus knowing their Thoughts said: A thing not competible to Angels, much less to one who is meer Man, yet these blind Scribes and Pharisees take no notice of it. Wherefore think you Evil in your Hearts, Evil concerning me? I did this, saith he, on purpose to let you know, that I, who am indeed the Son of Man, and whom you mistake in thinking to be no more than the Son of Man, hath Power, while he is upon the Earth, and so conversing amongst you, to forgive sins, and you may make sutable Applications to him for that end. It had been as easie for me every whit, to have said to this sick Man, Arise, and Walk: And that I will demonstrate to you. Then saith he to the sick of the Palsie, Arise take up thy Bed, and go to thine House. The same Power is required to the one, as to the other, God by your Confession can forgive sins, and God alone can raise Men from the Grave. The end of my miraculous Operations is to Convince you, that I am he who hath a Power to forgive Men their sins. I therefore chose to pronounce this Mans sins first forgiven, that I might have the advantage to confirm to you by a subsequent Miracle, this great Truth, that I am the Son of God, tho you think me no more than the Son of Man, and that I have a power to forgive Sins upon mens Exercise of their Faith and coming unto me. Now therefore believe, not because of my Word only, but because of the Sign I shew you Confirmative of it.

8 But when the multitude saw it, they marvelled, and glorifyed God, which had given such power unto men.

Mark saith v. 12. And he immediately arose, and took up his Bed, and went forth before them all, insomuch that they were all amazed, and glorifyed God, saying, We never saw it on this fashion. Luke saith Ch. 5. v. 25, 26. And immediately he rise up before them, and took up that whereon he lay, and departed to his own house, glorifying God. And they were all amazed, and they glorifyed God, and were filled with fear, saying, We have seen strange things to Day. They all agree in Sense tho not in Words. With Christs Word there went out a power, inabling him to do what he had commanded him. He immediately [illegible: 1 letter]ands upon his Feet, takes up his Bed, or Couch, that whereon he lay (saith Luke) and went home in t[illegible: 1 letter]e s[illegible: 1 letter]ght of them all, so as none could doubt concerning the Cure▪ What effect hath this upon the People? They marvelled, saith Matthew; they were amazed and filled with fear, saith Luke. Here is not a Word of their believing and owning Christ as the Son of God, which was the great thing the M[illegible: 1 letter]racle was wrought to bring them to, but blindness was happened to Israel, seeing they saw, and could not perceive. The Miracle wrought in them an Aw, and Reverence of him as an Extraordinary Person, and put them into a kind of Extasy and Admiration: and the Text saith, They glorifyed God, but not aright; they praised God, not for sending his Son into the World, to save Sinners, but for giving such a power unto men, they would still own Christ no more than a Man, tho a Man to whom God had given great power. No man can say Iesus is the Lord, but by the Holy Ghost, 1 Cor. 12.3. truly to believe, own, and receive Christ as our Lord, requireth the Operation of the Spirit of Grace, working such a Faith, and Persuasion in us.

9 And as Jesus passed from thence, he saw a man named Matthew sitting at the receit of custom, and he saith unto him, Follow me, and he arose, and followed him.

Mark hath the same Story, Mar. 2.14. only he calleth him Levi, and tells us he was the Son of Alpheus. Luke also mentioneth it, and calls him Levi, adding that he was a Publican, and saith, That he left all, rose up, and followed him. Luke 5.27, 28. This Matthew might have also the Name of Levi, all Interpreters agree him the same Man. All three Evangelists say, that when Christ called him, he was sitting in the Custom-House at the receit of Custom. This Matthew was one of the 12 Apostles, Ch. 10.3. and the Pen-man of this Gospel; his Father Alpheus was honoured to have four of his Sons Apo[illegible: 1 letter]tles, Iames the less, and Thaddeus (called L[illegible: 1 letter]bbeus) Simon the Canaanite, and Matthew. He was a Publican, an Officer under the Romans, to gather the Publick Revenue; it was an odious Name amongst the Jews, but Matthew to magnify the Grace of Christ in calling him, is not ashamed thus to describe himself both here and Ch. 10.3. He saith unto him, follow me, and he arose and followed him. His Word carried a secret Power with it, which Matthew obeyed by leaving his imployment, and going after Christ.

10 And it came to pass as Jesus sate at meat in the house, behold many Publicanes and sinners came, and sate down with him and his disciples.

Luke saith Ch. 5.29. that Levi made him a great Feast in his own House, and there was a great Company of Publicanes, with others that sate down with them. Mark Ch. 2. v, 15. saith, they were many: and they followed him. Matthew touched with the Sense of the free, and infinite Love of Christ to him, maketh Christ a Feast: this speaketh him a Man of some E[illegible: 1 letter]tate, he invites many to dine with him, some of them Publicanes, some noted Sinners. He designs Good undoubtedly to such as had been his former Companions, that they might also see the Lord, and be brought to follow him. Grace teacheth a Man to study the Conver[illegible: 1 letter]ion of others, and never dwelleth in a narrow Soul, nor studieth its Concealment from others.

11 And when the Pharisees saw it, they said unto his disciples, Why eateth your master with Publicanes and sinners?

Mark hath the same Ch. 2.16. so hath Luke Ch. 5.30. only he saith, They Murmured. The Pharisees having a perfect Malice to Christ, did not only seek all means to carp at him, but to bring him under a Popular Odium; this seemed a fair opportunity. The Publicanes being an order of Persons, who both for the[illegible: 1 letter]r e[illegible: 1 letter]ployment, and perhaps also their ill Managery of it, were abominated by the Jews, and reckoned amongst the more Notorious Sorts of Sinners. They therefore come to his Disciples clamouring against their Master, That he kept Communion with Publicanes and Sinners,

13. But go ye and learn what that meaneth, I will have mercy, and not sacrifice: For I am not come to call the righteous, but sinners to repentance.

Mark, and Luke in the places before mentioned have the same Answer, only leaving out these Words, Go ye and learn what that meaneth, I will have Mercy and not Sacrifice, quoted from Hosea 6.6. Our Saviour's reply to the Pharisees, to him that duly considers it, will appear very smart. 1. They were a Generation that laid all Religion upon Rituals, Sacrifices and Traditions. 2. That justified themselves, Luke 16.15. and thought they needed no Repentance. Saith our Saviour, I am the Spiritual Physician. With whom would they have the Physician to Converse, but with such as are Sick? Those that are whole (as the Pharisees account themselves) think they have no need of my coming amongst them. By their Peevishness at the Acts of Mercy, which I do (and those of the highest Mercy too, healing Souls) they shew that they do not understand, what Hosea (a Prophet acknowledged by themselves) long since taught them, That the Lord desired Mercy before Sacrifice (for that appeareth to be the Sense of not Sacrifice in that Text, both by the next Words, and the knowledge of God more then burnt Offerings, and by the many Precepts by which God declared, that he did desire Sacrifices For I came not to call the Righteous: that is, those who are swelled in an opinion of their own Righteousness: but sensible Sinners to Repentance. First to Repentance, then to the receiving Remission of Sins through me, and Eternal Life.

Marginal references: M[illegible: 1 letter]c. 6.6, [illegible: 1 letter] Chap. 12.7.; 1 Tim [illegible: 1 letter].13.

17 Neither do men put new wine into old bottles, else the bottles break, and the wine runneth out, and the bottles perish, but they put new wine, into new bottles, and both are preserved.

Mark hath this same History, almost in the same Words, Mark 2.18, 19, 20, 21, 22. only he saith, that some of the Disciples of the Pharisees came with the Disciples of Iohn. Luke also hath it varying little, Luke 5.33, 34, 35, 36, 37, 38. only he saith, Fast often and make Prayers, and, The piece that is taken out of the new, agreeth not with the old. And he addeth at last v. 39. No man also having drank old Wine, desireth new, straightway, for he saith, The old is better. Which I shall consider, it plainly belonging to this History. Mark beginneth his Narration of this History with telling us Chap. 2.18. And the Disciples of Iohn, and of the Pharisees used to fast; which is implyed, tho not expressed by the two other Evangelists; for the Pharisees, it is plain enough from the Pharisees boast, Luke 18.12, that he fasted twice in a Week. Iohn also used his Disciples to a severer Discipline then Christ did (of which we shall afterward hear more) It should seem that the Pharisees had a mind to make a Division betwixt the followers of Iohn, and the followers of Christ, and set on Iohns Disciples to go and ask an account of this. Hypocrites are always hottest for Ritual things, as things most fit to raise a Division about. There was no Precept of God for any Fast, but once in a Year, tho indeed God left People a liberty to fast oftner, as their Circumstances more fitted, and called for the Duty. The Pharisees had set up themselves a Method, and would fain have imposed it on Christs Disciples; especially considering Iohns Disciples complyed with the Practice of frequent fasts, and seemed to suggest as if Christ set up a new, and more Jovial Religion. (As if Religion lay only, or Principally in Rituals, as to which God had set no Rule) The Papists are at this day the Pharisees true Succe[illegible: 2 letters]ors in these Arts. Christ answereth them in two particulars. 1. He tells them that his Disciples were not as yet under such a Dispensation, as called for fasting. 2. That his Disciples were new Converts, and to be brought on by degrees to the severer practices of External Discipline, and Godliness. This is the Sum of v. 15, 16, 17, 18. this he delivers in Metaphorical Expre[illegible: 1 letter]sions. Can the Children of the Bride-Chamber mourn as long as the Bride-groom is with them? But the days will come when the Bride-groom shall be taken from them, then they shall fast. Your Master Iohn hath compared me to a Bride-groom, Iohn 3.29. These my Disciples, are the Children of the Bride-Chamber. It is as yet a Fe[illegible: 1 letter]tival time with them. Fasting is a Duty fitted to a Day of Mourning and Affliction. It is not yet a time of Mourning for my D[illegible: 1 letter]sciples: yet do not envy them. There will shortly come a time when, as to my bodily presence, I shall be taken from them: then they shall Mourn, and Fast. The 2d. thing he saith, he Illustrateth by two Similitudes. First (saith he) Amongst Men no discreet Person will put in an Old Garment, a new piece of Cloth, for they will not agree together, the Strength of the new Cloth will bear no Proportion to the Strength of the old, which by wearing is made weak, so as if the Garment comes to a Stress, the Rent will be the greater. So as to Wine, Men do not use to put New Wine into Old Bottles, that through much use are Weakened for fear of breaking the Bottles, and spilling the Wines, but they use to put new Wine into new Bottles, to Proportion the thing containing to the thing contained. My Disciples are newly converted. Should I impose upon them the severer Exercises of Religion, it might discourage them, and be a Temptation to them to go back. For as Luke addeth, No Man having drank Old Wine, desireth New, for he saith the Old is better. Custom is a great Tyrant, and men are not on the suddain brought off from their former Practices, but by degrees. This is a Portion of Scripture which much Commendeth Prudence to Ministers, both teaching their People as they are able to bear, and also putting them upon Duties, with respect to their Stature, and Proficiency in the ways of God. Especially in such things as are but our free will offerings to God.

19 And Jesus arose, and followed him, and so did his disciples.

Mark hath this History Ch. 5.22. And behold there cometh one of the Rulers of the Synagogue, Jairus by name, and when he saw him, he fell at his Feet; and besought him greatly, saying, My little Daughter lyeth at the point of Death, I pray thee come, and lay thine hands upon her that she may be healed, and she shall live, v. 24. And Iesus went with him, and much People followed him, and thronged him. Luke hath it, Ch. 8, v. 42. adding only that she was his only Daughter: Twelve years of Age. Two Evangelists say, she was at the point of Death, or dying, Matthew saith, that he said, she was dead, (that might be according to his Apprehension) she was so near Death, that he concluded, that by that time he was got to Christ, she was dead. Others observe out of Greek Authors that the particle [non-Latin text not transcribed] here used, doth not always signify a time past, but sometimes, a time near at hand. But the best answer is, That Matthew relates the Story Compendiously. It appears from Luke 8.49. That theMaid did dye, Matthew reports that first, which the Messenger brought them the news of afterwards, as we shall see v. 23. of this Chapter. By the Ruler here both Mark and Luke tell us, is to be understood Iairus, not a Civil Magistrate, but one who was the Ruler of the Synagogue in that place, for in their Synagogues they had an order, there was one Chief who ordered the affairs of it, and they say the Interpretation of the Law belonged to him. [And worshipped him] with a Civil Worship, or respect, saying, My Daughter is but now dead or dying. One would Judge the latter should be the Evangelists meaning of the Particle, because of what the other Evangelists say, come and lay thine hand upon her and she shall live ▪ His Faith riseth not up to the Centurions Faith, who declared his Faith, that if Christ would but speak the word, his Servant should live. Iairus desires him to come and lay his hand upon her. And Iesus arose and followed him, and his Disciples. The Jews thrust Christs followers out of their Synagogues, he is more kind to the Ruler of their Synagogue, he presently goeth, and his Disciples followed him. They were to be Witnesses of his Miracles. Mark adds, much People followed and thronged him, which gave occasion to another Miracle, which Christ did in his way to Iairus his house, the Relation of which Matthew giveth us before he perfecteth the Hist[illegible: 1 letter]ry of this Miracle.

21 For she said within her self, If I may but touch his garment, I shall be whole.

Mark addeth Ch. 5.26. that she had suffered many things of many Physicians, and had spent all that she had, and was nothing bettered, but rather grew worse; when she had heard of Iesus, she came in the press behind, and touched his Garment, &c. Luke saith, the Border of his Garment. In the Croud there cometh a Woman, that had a bloody Flux twelve years. Inveterate Diseases are hard to be cured, nor had means been neglected, she had tryed many Physicians, and had spent all her Estate upon them. She came behind him, out of Modesty, and perhaps Shame, desiring not be taken notice of. That which induced her to come, was the Fame she had heard of Iesus, and a persuasion wrought in her Heart, (doubtless by the Spirit of God) that if she could but come to touch the Hem or Border of his Garment, she should be cured. In this she judged rightly, that Christ was all Vertue, and that his Virtue was not restrained to his laying his hand upon her. She believed that the Oyl powred on his Head, was like that powred on the Head of Aaron, which ran down to the Skirts of his Garment: But if she thought that she could thus steal a Cure▪ and that Christs Cures Flowed not from his Grace and good Will, but a kind of necessity, herein she wonderfully Erred, and Christ afterward let her know it, tho he pardoned her Mistake.

22 But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort, thy faith hath made thee whole. And the woman was made whole from that hour.

Matthew relates this Story shortly, as he doth many others, being only intent upon recording the Miracle. We must here supply something out of Mark and Luke, Mark saith, Ch. 5. v. 29. And straightway the Fountain of her Blood was dryed up, and she felt in her Body that she was healed of that Plague. And Iesus immediately knowing in himself, that Vertue had gone out of him, turned him about in the Press, and said, who touched my Cloths? And his Disciples said unto him, Thou seest the Multitude thronging thee, and sayest thou who touched me? And he looked round about to see her that had done this thing. But the Woman fearing, and trembling, knowing what was done in her, came and fell down before him, and told him all the truth. And he said unto her, Daughter, thy Faith hath made thee whole, go in Peace, and be whole of thy Plague. Luke reports the same Circumstances with little Variation, Ch. 8.45, 46, 47, 48. Christ was not Ignorant of this Womans coming, and touching his Garment, he doubtless influenced her to the Motion, his inquiry was therefore only that the Miracle might be taken notice of, he knew that Vertue was gone out of him, and had healed the Woman, for he had commanded it so to go out, or she had not been healed, but he desired that the People might take notice that she was healed by his Grace, not by any Magical Vertue in his Cloths. The Woman is brought openly to come, and confess it, that she had touched his Cloths, and that she was healed. She feared and trembled, lest she should have offended. Christ comforts her, by assuring her the Cure, and telling her; That her Faith in him as an Instrumental cause had effected it. We have met with Christ often before, as well as in this Text, and shall again often meet with him, ascribing much to the Exercise of Faith. And the Faith to which he ascribeth so much, seemeth not to be justifying Faith, or that Exercise of Grace, whereby a Soul in the Sense of its lost Estate, by reason of Sin, accepteth of him, as its Saviour, and relyeth upon his merits alone for Salvation; for we read nothing of the Persons Repentance for Sin, nor reliance upon Christ for the Salvation of their Souls, or any profe[illegible: 1 letter]sion of any such thing. Is it then so valuable an Act of Faith to believe that Christ is the Son of God? I answer. 1. Tho Faith in Christ be the only saving Faith, yet a Faith in God, being persuaded of his power and trusting in him, is an Exercise of Grace, which God (as appeareth in Scripture) much rewarded with Blessings of this Life, it giveth God the honour of his Power, &c. 2. But secondly, The great truth That Christ was the Eternal Son of God, Was that, which God more especially aimed at to give the Worlds Assent unto, and Persuasion of at this time, and indeed Preliminary, and necessary to Peoples receiving of him as their Saviour, for Cursed is he that trusteth in Man. It was also the great truth which the Pharisees and the re[illegible: 1 letter]t of the Jews did oppose. Hence our Saviour takes all occasions both to Confirm and to incourage this Faith, which was but a persuasion, that he was Clothed with a Divine Power, and did that which no Man could do, and that he had in him Divine goodness, ready to relieve mans infirmities, according to that Power. 3. It is hardly possible, that any should truly and seriously believe that Christ being apparently Man, and the Son of Man, should also Exercise a power, which none but God could do, and that they should not believe in him as the Saviour of the World, and be quickened to the use of those means, which he should reveal for their Salvation. For these reasons, amongst others, we may conceive that Christ Predicates this Faith so much in those in whom he found it. This M[illegible: 1 letter]racle being wrought by our Lord in his way to Iairus his house, after the first notice he had of the Dangerous Sickness of his Daughter, the Evangelist now goeth on to give us an account of his perfecting that Good Work.

Marginal references: Luke 7.50. & 17.19. & 18.42.

23 And when Jesus came into the rulers house, and saw the minstrels, and the people making a noise,

Neither Mark nor Luke speak any thing of the Minstrels, but only of the Peoples wayling. Amongst the Iews we read not in any part of the Old Testament of Musical Instruments used at Funerals▪ b[illegible: 1 letter]t among[illegible: 1 letter]t the Pagans it was usual as we read in their Writers. Amongst the Iews, they had some Songs sang, as some gather from Ier. 9.17. & 22.18. & 34.5. Ames 5.16. It is very like that the Iews having long lived amongst the Heathens, had learned this usage from them▪ Before this Mark addeth. That there came some from the Rulers House, which said, thy Daughter is dead, why troublest thou the Master any fu[illegible: 2 letters]her? But, Iesus as soon as he had heard the word that was spoken▪ said to the Ruler of the Synagogue be not afraid, only believe. And he suffered no man to follow him save Peter, and Iames, and Iohn, the Brother of Iames, and he cometh to the House of the Ruler of the Synagogue, and seeth the Tumult, and them that wept, and wa[illegible: 2 letters]ed greatly. And when he was come in, he saith unto them, why make you this ado, and weep? The Damsel is not dead, but sleepeth. And they laughed him to scorn, but when he had put them all out, he taketh the Father, and the Mother of the Damsel, and them that were with him, and entreth in where the Damsel was lying. Matthew saith nothing of what happened in the way: Neither, the Messengers coming, and telling Iairus that his Daughter was Dead, nor our Savi[illegible: 1 letter]ours comforting of him, but Luke mentioneth all, ch. 8 v. 49.50. Matthew goes on with an Account of what Chri did in the House, seeing the Minstrels and the Tumult caused by the Mourners there.

24. He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.

Mark saith, ch. 5.39. when he was come in, he sait[illegible: 1 letter] unto them, why make you this ado, and Weep? Th[illegible: 1 letter] Damsel is not dead, but sleepeth. And they laughed him to scorn, but when he had put them all out, he taketh t[illegible: 2 letters] Father and Mother, and them that were with him, an[illegible: 1 letter] entreth where the Damsel was lying. Luke saith, ch. 8. v. 51, 52. when he came into the House, he suffered no Man to go in [that is into the Chamber, where the dead Body lay] save Peter, Iames, and Iohn, and the Father an[illegible: 1 letter] Mother of the Maiden. And all wept, and b[illegible: 1 letter]wailed he but he said weep not, she is not d[illegible: 2 letters]d, but sleepeth. An[illegible: 1 letter] they laughed him to scorn; knowing she was dead. The History is plain, when Christ came into the House, there was a mixed noise of Fidlers, or Pipers, and Mourners. Christ coming in with Peter, Iames and Iohn, asketh them what they made such ado for? The Maid was not dead but asleep: They apprehending that she was dead, mocked him. He desires to go into the Chamber, where the Corps lay: But would suffer none but Peter, Iames and Iohn, and the Father and Mother of the Maid, to go in with him, the reason appeareth afterward, because he did not desire that this Miracle should be presently published. The only question is, in what Sense our Saviour saith sh[illegible: 1 letter] is not dead, but sleepeth. When as they knew she was dead. 1. Some think our Saviour speaketh Ambiguously, for Death is in Scripture often called a sleep, 1 Kin. 14.20. Ioh. 11.11. Acts 7.60. 1 Cor. 15.6. with respect to the Resurr[illegible: 1 letter]ction. Others think that our Saviour speaks Ironically, knowing that some of them would so diminish the Miracle, to calumniate him or abate his Reputation. But it is a better Answer, to say that he speaks with Reference to their Opinion, she is not dead, in that Sense you judge her dead, so as she shall not come to Life before the Resurrection, she is not so dead▪ but she shall come to Life again; as he said to Mary concerning Lazarus, Ioh. 11.23. Or, To me she is not dead Or shall we say, as soon as Christ was come into the House▪ who is the Resurrection and the Life? Ioh. 11.24. her Soul again returned into her Body, which tho to their appearance it was separated from her Body, was not yet fixed in its eternal Mansion. In what Sense soever he spake it, they judged it Ridiculous, and laughed him to scorn.

26 And the fame hereof went abroad into all that land.

Mark ch. 5.41, 42, 43. saith. And he took the Damsel by the Hand, and said unto her. Talitha Cumi, which is (being interpreted) Damsel arise: And straightway the Damsel arose, and walked (for she was of the Age of twelve years) and they were astonished with a great Astonishment: And he Charged them straitly, that no Man should know it, and Commanded, that something should be given to Eat. Luke saith, ch. 8.54. And he put them al[illegible: 1 letter] out, and took her by the Hand, and called, saying Maid! Arise: And her Spirit came again, and [illegible: 1 letter]he arose straightway, and he Commanded to give her Meat: And her Parents were astonished, and he Charged them, that they should tell no Man what was done. It was the Power and Vertue that went out of Christ, which wrought the Miracles, he performeth them under a Variety of Circumstances, sometimes he used only his Word (as in the Case of Lazarus) sometimes he touched the Persons laying, his hand upon them, here he takes the Maid by the Hand, and also saith, Daughter or Maid! Arise, They were words of Power, and Authority, she presently arose, Luke saith, her Spirit returned again. Luke by this lets us know. That the Soul is not the Crasis: Or, some accident to the Body, but a distinct Subsistence of it self. For the Curious question of some where the Soul of this Maiden was, as also the Soul of Lazarus, of whom we read, Ioh. 11. and others restored to Life, when Dead, were, in the time whilst they were separated from their Bodies. It is a matter of no great Concern to us, to know where: This we know, that God designed their return to their Bodies again, they were not therefore fixed in their eternal Mansions. Our Saviour hath taught us, that Souls departed are under the Conduct of Angels, to their Stations. Lazarus, his Soul was carried by Angels into Abrahams Bosom, what can be opposed if we say that it is probable, that the Souls of these Persons were under the Guard of Angels, about, or near the dead Bodies, waiting the Pleasure of God with reference to them? Until the Lord again Commanded the restoring of them to their Bodies [he Commanded to give her Meat] to confirm the Truth of the Miracle. Concerning our Lords Command, that they should not publish what he had done, we spake before in the Case of the Leper: Our Lords time was not yet come, [illegible: 1 letter]nd he was not willing his Enemies should take too pub [illegible: 2 letters]ck a notice of him. But Matthew saith, The Fame there [illegible: 1 letter]f went abroad into all that Land. That is, Galilee at some di[illegible: 1 letter]tance from Ierusalem, which was the great Seat of his Enemies▪ where probably our Saviour did least desire any pub [illegible: 1 letter]ick notice, should as yet be taken of him.

Marginal references: Or, this fame.

31 But they, when they were departed, spread abroad his fame in all that countrey.

This Miracle is reported only by St. Matthew, tho the other Evangelists tell us of some others of the same kind▪ They followed him in the way, crying, and saying, thou Son of David have Mercy on us. These are the first we read of in this Gospel, that made their Applications to Christ under the Notion of the Messiah (for so much that Compellation, Thou Son of David, importeth) He was to open the blind Eyes, Isa. 35.5. & 42.7. and was to be the Son of David, according to the Prophecies of him, nor can any reason be given, why they called him the Son of David, but this their belief, that he was the true Messias. Have mercy on us, their Petition is general, tho without doubt they had a particular Respect to their want of sight, and so our Saviour understood them. Others, that came to Christ for Cure before, lookt upon Christ, as a man to whom God had given great Power, and Glorified God upon that Account, as v. 8. Their Courage and Boldness in the Faith also appeared, in that they feared not the Pharisees Decree, made as appeareth, from Ioh. 9.22. for the Christ, and the Son of David amongst the Iews at this time signified the same Person, [illegible: 1 letter]s appears by ch. 22.42. Christ listneth not unto them, till he came into the House, there he saith, Believe you that I am able to do this? Christ forgetteth not the Prayer of Faith, tho he doth not give a present Answer according to our Expectation, that he may continue us in our Duty, and quicken us yet to further importunity. Our Lord puts the common Test upon them, Believe you that I am able to do this? There is no absolute particular Promise, for good things of a temporal Concern. It is enough for u[illegible: 1 letter] in those Cases, to believe that God is able to do the thing, and that he will do it, if he seeth it be for our good, he only therefore questioneth their Faith as to his Power, in their former owning him as the Messiah, the Son of David, they had declared that they believed his kindness to the Sons of Men. They said unto him, yea Lord. We believe thou art able; and we believe thee the Messiah, come to do good, and we have a Trust in thee thou wilt do it, for this cause we are come, we cry unto thee. Then touched be their Eyes, and said, According to your Faith be it unto you. See the mighty Power of the Prayer of Faith. Their Eyes were opened, that is, their visive facul[illegible: 1 letter]y was restored, or given to them. And Iesus straitly charged them: See that no man know it. It was known they were blind, and Men must know that they now saw. But he Chargeth them not to publish it, as done by him. The word used signifieth to Command with Authority, and with a Threatning annexed, we have met with several such Commands to Persons cured, and none of them observed, nor the Persons blamed by Christ, for not observing them. We must say the Parties sinned in publishing the things, unless the Command was with some Limitations not mentioned by the Evangelists. But we are not able, e[illegible: 1 letter]ther▪ to give a just Account, why, or how Christ commanded them: Nor how they published the things, or were excusable in doing of it.

Marginal references: Mar. 7.3[illegible: 1 letter] Luk. 5.14▪

33 And when the devil was cast out, the dumb spake, and the multitudes marvelled, saying, It was never so seen in Israel.

Some think this the same mentioned, Luk. 11.14. as shortly as it is here: The word in the Greek signifies Deaf as well as Dumb, for all Persons who are Deaf from their Birth, are also Dumb. But it is probable this man was only accidentally Dumb, from the Power of the Devil, that had possessed him, and suppressed his Speech. It is observed that Christ cured, 1 Some that came on their own accord to him, as the Woman with her Bloody Flux. 2. Others that could not come, but were brought to him, as the Paralytick before mentioned in this Chapter, who was willingly brought. 3. Others, who neither came, nor were willingly brought, but he occasionally met, Luk. 7.12. Ioh. 5.5. & 9.1. Others, that were brought without their Consent, as the Demoniack before mentioned, and this, in this Verse; his Design was, by these Operations to shew himself the Son of God, and therefore did not always stay for Peoples voluntarily offering him occasions, but sometimes took them, when they were not voluntarily offered, to shew the freeness of his Grace.

34 But the Pharisees said, He casteth out the devils through the prince of the devils.

This was not the only time they said so. See ch. 12.24. Mar. 3.22. Luk. 11.15. I shall in my Notes on ch. 12.24. speak more fully to this Text, where we shall also meet with our Saviour's Vindication of himself, from this imputation. At present, I shall only observe the miserable Effects of Blindness and Malice. The common People marvelled, and said, There was never seen such things in Israel. The Jewish Doctors are mad, and Charge our Saviour to have made a Contract with the Devil, and to have derived this Power from him. But how did this appear to them? Nothing appeared as to any thing which our Saviour had done that could Conduct their reason to such a Judgment: Nothing but what led their more charitable Neighbours to a quite contrary Judgment. But something they must say to defame our Saviours Reputation amongst the People, having nothing else, but what the People would have judged false, they thus Charge him; nor are the Children of the Devil to learn his Arts, who when they cannot Charge good and Holy Men with Profaneness, Charge them with Hypocrisie, of which it is impossible they should be competent Judges.

35 And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness, and every disease amongst the people.

We met with these words, ch. 4.23. only there it was all Galilee, by which probably this Text ought to be expounded, see the Notes there.

Marginal references: M[illegible: 1 letter]r. 6.6. Luk 13.22.

36 But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.

Mark hath something of this, Chap. 6.34. It pitied him, who came down from Heaven to Earth to seek and to save lost Souls, to see what a Company of People followed him, willing to be instructed, because they were [non-Latin text not transcribed], or as some read it, [non-Latin text not transcribed], tyred and wearied with running after him to hear the Gospel, and [non-Latin text not transcribed], Scattered abroad as sheep having no Shepherd. Had then the Iews at this time no Ministry? They had the Temple at Ierusalem, Scribes, and Pharisees, and Priests. Synagogues, in other places, where the Law was read, and interpreted. Christ accounts those People to have no Ministers, who have no Good ones: But either, Dumb Dogs, that cannot Bark, or Lazy ones that will not. Such was the Generality of the Jewish Ministry at this time. This moved the Bowels of Christ (so the word signifies.) It is a great Misery when the Congregation of the Lord are as Sheep which have no Shepherd, Num. 27.17. and so they are when they have no true Prophets of the Lord to instruct them, 1 Kin. 22.17.

Marginal references: Were tired and [illegible: 1 word] down.; Num. 27.17. Zech. 10.2.

38 Pray ye therefore the Lord of the harvest that he will send forth labourers into his harvest.

The plain Sense of these two Verses is this, Iohn the Baptist, and Christ, had now been Preaching for some time, God inclined the Hearts of great multitudes, to follow both the one and the other: There was a great People prepared for the Lord, Mat. 11.12. From the days of Iohn the Baptist, the Kingdom of Heaven had suffered Violence, and the Violent took it by Force; men were exceeding fond of hearing the Gospel. The Fields were white to the Harvest (as our Saviour expresseth it) Ioh. 4.35. But there were few that would faithfully deliver the mind of God, there were abundance of idle Pharisees, and Scribes, and Priests, that spent their times in teaching People their Rites and Ceremonies, and Traditions, but the Labourers were few; such must be Gods Gift to the People, and they must be thrust out. No Arguments will be sufficient to perswade Men to the weighty work of them Ministry, with an intention to fulfil it, but the Power of God inclining their Hearts to it: You had need therefore Pray unto God, that he would send, nay that he would [non-Latin text not transcribed], thrust out Labourers into his Harvest. 1. The inclination and Desire of multitudes, to hear Divine Truth, is Gods Harvest. 2. Ministers work is a Labour, Gal. 4.11. Phil. 4.3. 1 Tim. 5.17. if rightly discharged, it must be with Labour. 3. God is the Lord of the Harvest. Ministers ought to look upon him as so. 4. None ought to thrust themselves into the work of the Ministry, till God thrust them out, Heb. 5.4. 5. There a[illegible: 1 letter]ways were but a few Labourers in Gods Harvest. Hence Chrysostome thought that but a few Ministers would be saved. Our Saviour in this Chapter prefaceth his work, of which we shall Discourse in the next Chapter. viz. His sending forth his twelve Apostles.

Christ Heals a Man Sick of the Palsy.

1 And he entered into a ship, and passed over, and came into his own city. 2 And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee. 3 And, behold, certain of the scribes said within themselves, This man blasphemeth. 4 And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? 5 For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? 6 But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. 7 And he arose, and departed to his house. 8 But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.

The first words of this chapter oblige us to look back to the close of that which precedes it, where we find the Gadarenes so resenting the loss of their swine, that they were disgusted with Christ's company, and besought him to depart out of their coasts. Now here it follows, He entered into a ship, and passed over. They bid him begone, and he took them at their word, and we never read that he came into their coasts again. Now here observe, 1. His justice—that he left them. Note, Christ will not tarry long where he is not welcome. In righteous judgment, he forsakes those places and persons that are weary of him, but abides with those that covet and court his stay. If the unbeliever will depart from Christ, let him depart; it is at his peril, 1 Cor. vii. 15. 2. His patience—that he did not leave some destroying judgment behind him, to punish them, as they deserved, for their contempt and contumacy. How easily, how justly, might he have sent them after their swine, who were already so much under the devil's power. The provocation, indeed, was very great: but he put it up, and passed it by; and, without any angry resentments or upbraidings, he entered into a ship, and passed over. This was the day of his patience; he came not to destroy men's lives, but to save them; not to kill, but to cure. Spiritual judgments agree more with the constitution of gospel times; yet some observe, that in those bloody wars which the Romans made upon the Jews, which began not many years after this, they first besieged the town of Gadara, where these Gadarenes dwelt. Note, Those that drive Christ from them, draw all miseries upon them. Woe unto us, if God depart from us.

He came into his own city, Capernaum, the principal place of his residence at present (Mark ii. 1), and therefore called his own city. He had himself testified, that a prophet it least honoured in his own country and city, yet thither he came; for he sought not his own honour; but, being in a state of humiliation, he was content to be despised of the people. At Capernaum all the circumstances recorded in this chapter happened, and are, therefore, put together here, though, in the harmony of the evangelists, other events intervened. When the Gadarenes desired Christ to depart, they of Capernaum received him. If Christ be affronted by some, there are others in whom he will be glorious; if one will not, another will.

Now the first occurrence, after Christ's return to Capernaum, as recorded in these verses, was the cure of the man sick of the palsy. In which we may observe,

I. The faith of his friends in bringing him to Christ. His distemper was such, that he could not come to Christ himself, but as he was carried. Note, Even the halt and the lame may be brought to Christ, and they shall not be rejected by him. If we do as well as we can, he will accept of us. Christ had an eye to their faith. Little children cannot go to Christ themselves, but he will have an eye to the faith of those that bring them, and it shall not be in vain. Jesus saw their faith, the faith of the paralytic himself, as well as of them that brought him; Jesus saw the habit of faith, though his distemper, perhaps, impaired his intellect, and obstructed the actings of it. Now their faith was, 1. A strong faith; they firmly believed that Jesus Christ both could and would heal him; else they would not have brought the sick man to him so publicly, and through so much difficulty. 2. A humble faith; though the sick man was unable to stir a step, they would not ask Christ to make him a visit, but brought him to attend on Christ. It is fitter than we should wait on Christ, than he on us. 3. An active faith: in the belief of Christ's power and goodness, they brought the sick man to him, lying on a bed, which could not be done without a deal of pains. Note, A strong faith regards no obstacles in pressing after Christ.

II. The favour of Christ, in what he said to him; Son, be of good cheer, thy sins be forgiven thee. This was a sovereign cordial to a sick man, and was enough to make all his bed in his sickness; and to make it easy to him. We read not of any thing said to Christ; probably the poor sick man could not speak for himself, and they that brought him chose rather to speak by actions than words; they set him before Christ; that was enough. Note, It is not in vain to present ourselves and our friends to Christ, as the objects of his pity. Misery cries as well as sin, and mercy is no less quick of hearing than justice. Here is, in what Christ said, 1. A kind compellation; Son. Note, Exhortations and consolations to the afflicted speak to them as to sons, for afflictions are fatherly discipline, Heb. xii. 5. 2. A gracious encouragement; "Be of good cheer. Have a good heart on it; cheer up thy spirits." Probably the poor man, when let down among them all in his bed, was put out of countenance, was afraid of a rebuke for being brought in so rudely: but Christ does not stand upon ceremony; he bids him be of good cheer; all would be well, he should not be laid before Christ in vain. Christ bids him be of good cheer; and then cures him. He would have those to whom he deals his gifts, to be cheerful in seeking him, and in trusting in him; to be of good courage. 3. A good reason for that encouragement; Thy sins are forgiven thee. Now this may be considered, (1.) as an introduction to the cure of his bodily distemper; "Thy sins are pardoned, and therefore thou shalt be healed." Note, As sin is the cause of sickness, so the remission of sin is the comfort of recovery from sickness; not but that sin may be pardoned, and yet the sickness not removed; not but that the sickness may be removed, and yet the sin not pardoned: but if we have the comfort of our reconciliation to God, with the comfort of our recovery from sickness, this makes it a mercy indeed to us, as to Hezekiah, Isa. xxxviii. 17. Or, (2.) As a reason of the command to be of good cheer, whether he were cured of his disease or not; "Though I should not heal thee, wilt thou not say thou hast not sought in vain, if I assure thee that thy sins are pardoned; and wilt thou not look upon that as a sufficient ground of comfort, though thou shouldst continue sick of the palsy?" Note, They who, through grace, have some evidence of the forgiveness of their sins, have reasons to be of good cheer, whatever outward troubles or afflictions they are under; see Isa. xxxiii. 24.

III. The cavil of the scribes at that which Christ said (v. 3); They said within themselves, in their hearts, among themselves, in their secret whisperings, This man blasphemeth. See how the greatest instance of heaven's power and grace is branded with the blackest note of hell's enmity; Christ's pardoning sin is termed blasphemy; nor had it been less, if he had not had commission from God for it. They, therefore, are guilty of blasphemy, that have no such commission, and yet pretend to pardon sin.

IV. The conviction which Christ gave them of the unreasonableness of this cavil, before he proceeded.

1. He charged them with it. Though they did but say it within themselves, he knew their thoughts. Note, Our Lord Jesus has the perfect knowledge of all that we say within ourselves. Thoughts are secret and sudden, yet naked and open before Christ, the eternal Word (Heb. iv. 12, 13), and he understands them afar off, Ps. cxxxix. 2. He could say to them (which no mere man could), Wherefore think ye evil in your hearts? Note, There is a great deal of evil in sinful thoughts, which is very offensive to the Lord Jesus. He being the Sovereign of the heart, sinful thoughts invade his right, and disturb his possession; therefore he takes notice of them, and is much displeased with them. In them lies the root of bitterness, Gen. vi. 5. The sins that begin and end in the heart, and go no further, are as dangerous as any other.

2. He argued them out of it, v. 5, 6. Where observe,

(1.) How he asserts his authority in the kingdom of grace. He undertakes to make out, that the Son of man, the Mediator, has power on earth to forgive sins; for therefore the Father has committed all judgment to the Son, and has given him this authority, because he is the Son of man, John v. 22, 27. If he has power to give eternal life, as he certainly has (John xvii. 2), he must have power to forgive sin; for guilt is a bar that must be removed, or we can never get to heaven. What an encouragement is this to poor sinners to repent, that the power of pardoning sin is put into the hands of the Son of man, who is bone of our bone! And if he had this power on earth, much more now that he is exalted to the Father's right hand, to give repentance and remission of sins, and so to be both a Prince and a Saviour, Acts v. 31.

(2.) How he proves it, by his power in the kingdom of nature; his power to cure diseases. Is it not as easy to say, Thy sins are forgiven thee, as to say, Arise and walk? He that can cure the disease, whether declaratively as a Prophet, or authoritatively as God, can, in like manner, forgive the sin. Now, [1.] This is a general argument to prove that Christ had a divine mission. His miracles, especially his miraculous cures, confirm what he said of himself, that he was the Son of God; the power that appeared in his cures proved him sent of God; and the pity that appeared in them proved him sent of God to heal and save. The God of truth would not set his seal to a lie. [2.] It had a particular cogency in this case. The palsy was but a symptom of the disease of sin; now he made it to appear, that he could effectually cure the original disease, by the immediate removal of that symptom; so close a connection was there between the sin and the sickness. He that had power to remove the punishment, no doubt, had power to remit the sin. The scribes stood much upon a legal righteousness, and placed their confidence in that, and made no great matter of the forgiveness of sin, the doctrine upon which Christ hereby designed to put honour, and to show that his great errand to the world was to save his people from their sins.

V. The immediate cure of the sick man. Christ turned from disputing with them, and spake healing to him. The most necessary arguings must not divert us from doing the good that our hand finds to do. He saith to the sick of the palsy, Arise, take up thy bed, and go to thine house; and a healing, quickening, strengthening power accompanied this word (v. 7): he arose and departed to his house. Now, 1. Christ bid him take up his bed, to show that he was perfectly cured, and that not only he had no more occasion to be carried upon his bed, but that he had strength to carry it. 2. He sent him to his house, to be a blessing to his family, where he had been so long a burden; and did not take him along with him for a show, which those would do in such a case who seek the honour that comes from men.

VI. The impression which this made upon the multitude (v. 8); they marvelled, and glorified God. Note, All our wonder should help to enlarge our hearts in glorifying God, who alone does marvellous things. They glorified God for what he had done for this poor man. Note, Others' mercies should be our praises, and we should give him thanks for them, for we are members one of another. Though few of this multitude were so convinced, as to be brought to believe in Christ, and to follow him, yet they admired him, not as God, or the Son of God, but as a man to whom God had given such power. Note, God must be glorified in all the power that is given to men to do good. For all power is originally his; it is in him, as the Fountain, in men, as the cisterns.

Matthew Called.

9 And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him. 10 And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. 11 And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners? 12 But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick. 13 But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.

In these verses we have an account of the grace and favour of Christ to poor publicans, particularly to Matthew. What he did to the bodies of people was to make way for a kind design upon their souls. Now observe here,

I. The call of Matthew, the penman of this gospel. Mark and Luke call him Levi; it was ordinary for the same person to have two names: perhaps Matthew was the name he was most known by as a publican, and, therefore, in his humility, he called himself by that name, rather than by the more honourable name of Levi. Some think Christ gave him the name of Matthew when he called him to be an apostle; as Simon, he surnamed Peter. Matthew signifies, the gift of God, Ministers are God's gifts to the church; their ministry, and their ability for it, are God's gifts to them. Now observe,

1. The posture that Christ's call found Matthew in. He was sitting at the receipt of custom, for he was a publican, Luke v. 27. He was a custom-house officer at the port of Capernaum, or an exciseman, or collector of the land-tax. Now, (1.) He was in his calling, as the rest of them whom Christ called, ch. iv. 18. Note, As Satan chooses to come, with his temptations, to those that are idle, so Christ chooses to come, with his calls, to those that are employed. But, (2.) It was a calling of ill fame among serious people; because it was attended with so much corruption and temptation, and there were so few in that business that were honest men. Matthew himself owns what he was before his conversion, as does St. Paul (1 Tim. i. 13), that the grace of Christ in calling him might be the more magnified, and to show, that God has his remnant among all sorts of people. None can justify themselves in their unbelief, by their calling in the world; for there is no sinful calling, but some have been saved out of it, and no lawful calling, but some have been saved in it.

2. The preventing power of this call. We find not that Matthew looked after Christ, or had any inclination to follow him, though some of his kindred were already disciples of Christ, but Christ prevented him with the blessings of his goodness. He is found of those that seek him not. Christ spoke first; we have not chosen him, but he hath chosen us. He said, Follow me; and the same divine, almighty power accompanied this word to convert Matthew, which attended that word (v. 6), Arise and walk, to cure the man sick of the palsy. Note, A saving change is wrought in the soul by Christ as the Author, and his word as the means. His gospel is the power of God unto salvation, Rom. i. 16. The call was effectual, for he came at the call; he arose, and followed him immediately; neither denied, nor deferred his obedience. The power of divine grace soon answers and overcomes all objections. Neither his commission for his place, nor his gains by it, could detain him, when Christ called him. He conferred not with flesh and blood, Gal. i. 15, 16. He quitted his post, and his hopes of preferment in that way; and, though we find the disciples that were fishers occasionally fishing again afterwards, we never find Matthew at the receipt of custom again.

II. Christ's converse with publicans and sinners upon this occasion; Christ called Matthew, to introduce himself into an acquaintance with the people of that profession. Jesus sat at meat in the house, v. 10. The other evangelists tell us, that Matthew made a great feast, which the poor fishermen, when they were called, were not able to do. But when he comes to speak of this himself, he neither tells us that it was his own house, nor that it was a feast, but only that he sat at meat in the house; preserving the remembrance of Christ's favours to the publicans, rather than of the respect he had paid to Christ. Note, It well becomes us to speak sparingly of our own good deeds.

Now observe, 1. When Matthew invited Christ, he invited his disciples to come along with him. Note, They that welcome Christ, must welcome all that are his, for his sake, and let them have a room in their hearts. 2. He invited many publicans and sinners to meet him. This was the chief thing Matthew aimed at in this treat, that he might have an opportunity of bringing his old associates acquainted with Christ. He knew by experience what the grace of Christ could do, and would not despair concerning them. Note, They who are effectually brought to Christ themselves, cannot but be desirous that others also may be brought to him, and ambitious of contributing something towards it. True grace will not contentedly eat its morsels alone, but will invite others. When by the conversion of Matthew the fraternity was broken, presently his house was filled with publicans, and surely some of them will follow him, as he followed Christ. Thus did Andrew and Philip, John i. 41, 45; iv. 29. See Judges xiv. 9.

III. The displeasure of the Pharisees at this, v. 11. They cavilled at it; why eateth your Master with publicans and sinners? Here observe, 1. That Christ was quarrelled with. It was not the least of his sufferings, that he endured the contradiction of sinners against himself. None was more quarrelled with by men, than he that came to take up the great quarrel between God and man. Thus he denied himself the honour due to an incarnate Deity, which was to be justified in what he spake, and to have all he said readily subscribed to: for though he never spoke or did anything amiss, every thing he said and did was found fault with. Thus he taught us to expect and prepare for reproach, and to bear it patiently. 2. They that quarrelled with him were the Pharisees; a proud generation of men, conceited of themselves, and censorious of others; of the same temper with those in the prophet's time, who said, Stand by thyself, come not near me; I am holier than thou: they were very strict in avoiding sinners, but not in avoiding sin; none greater zealots than they for the form of godliness, nor greater enemies to the power of it. They were for keeping up the traditions of the elders to a nicety, and so propagating the same spirit that they were themselves governed by. 3. They brought their cavil, not to Christ himself; they had not the courage to face him with it, but to his disciples. The disciples were in the same company, but the quarrel is with the Master: for they would not have done it, if he had not; and they thought it worse in him who was a prophet, than in them; his dignity, they thought, should set him at a greater distance from such company than others. Being offended at the Master, they quarrel with the disciples. Note, It concerns Christians to be able to vindicate and justify Christ, and his doctrines and laws, and to be ready always to give an answer to those that ask them a reason of the hope that is in them, 1 Pet. iii. 15. While he is an Advocate for us in heaven, let us be advocates for him on earth, and make his reproach our own. 4. The complaint was his eating with publicans and sinners: to be intimate with wicked people is against the law of God (Ps. cxix. 115; i. 1); and perhaps by accusing Christ of this to his disciples, they hoped to tempt them from him, to put them out of conceit with him, and so to bring them over to themselves to be their disciples, who kept better company; for they compassed sea and land to make proselytes. To be intimate with publicans was against the tradition of the elders, and, therefore, they looked upon it as a heinous thing. They were angry with Christ for this, (1.) Because they wished ill to him, and sought occasion to misrepresent him. Note, It is an easy and very common thing to put the worst constructions upon the best words and actions. (2.) Because they wished no good to publicans and sinners, but envied Christ's favour to them, and were grieved to see them brought to repentance. Note, It may justly be suspected, that they have not the grace of God themselves, who grudge others a share in that grace, who are not pleased with it.

IV. The defence that Christ made for himself and his disciples, in justification of their converse with publicans and sinners. The disciples, it should seem, being yet weak, had to seek for an answer to the Pharisees' cavil, and, therefore, bring it to Christ, and he heard it (v. 12), or perhaps overheard them whispering it to his disciples. Let him alone to vindicate himself and to plead his own cause, to answer for himself and for us too. Two things he urges in his defence,

1. The necessity and exigence of the case of the publicans, which called aloud for his help, and therefore justified him in conversing with them for their good. It was the extreme necessity of poor, lost sinners, that brought Christ from the pure regions above, to these impure ones; and the same was it, that brought him into this company which was thought impure. Now,

(1.) He proves the necessity of the case of the publicans: they that be whole need not a physician, but they that are sick. The publicans are sick, and they need one to help and heal them, which the Pharisees think they do not. Note,

[1.] Sin is the sickness of the soul; sinners are spiritually sick. Original corruptions are the diseases of the soul, actual transgressions are its wounds, or the eruptions of the disease. It is deforming, weakening, disquieting, wasting, killing, but, blessed be God, not incurable. [2.] Jesus Christ is the great Physician of souls. His curing of bodily diseases signified this, that he arose with healing under his wings. He is a skilful, faithful, compassionate Physician, and it is his office and business to heal the sick. Wise and good men should be as physicians to all about them; Christ was so. Hunc affectum versus omnes habet sapiens, quem versus ægros suos medicus—A wise man cherishes towards all around him the feelings of a physician for his patient. Seneca De Const. [3.] Sin-sick souls have need of this Physician, for their disease is dangerous; nature will not help itself; no man can help us; such need have we of Christ, that we are undone, eternally undone, without him. Sensible sinners see their need, and apply themselves to him accordingly. [4.] There are multitudes who fancy themselves to be sound and whole, who think they have no need of Christ, but that they can shift for themselves well enough without him, as Laodicea, Rev. iii. 17. Thus the Pharisees desired not the knowledge of Christ's word and ways, not because they had no need of him, but because they thought they had none. See John ix. 40, 41.

(2.) He proves, that their necessity did sufficiently justify his conduct, in conversing familiarly with them, and that he ought not to be blamed for it; for that necessity made it an act of charity, which ought always to be preferred before the formalities of a religious profession, in which beneficence and munificence are far better than magnificence, as much as substance is better than shows or shadows. Those duties, which are of moral and natural obligation, are to take place even of those divine laws which are positive and ritual, much more of those impositions of men, and traditions of the elders, which make God's law stricter than he has made it. This he proves (v. 13) by a passage quoted out of Hos. vi. 6, I will have mercy and not sacrifice. That morose separation from the society of publicans, which the Pharisees enjoined, was less than sacrifice; but Christ's conversing with them was more than an act of common mercy, and therefore to be preferred before it. If to do well ourselves is better than sacrifice, as Samuel shows (1 Sam. xv. 22, 23), much more to do good to others. Christ's conversing with sinners is here called mercy: to promote the conversion of souls is the greatest act of mercy imaginable; it is saving a soul from death, Jam. v. 20. Observe how Christ quotes this, Go ye and learn what that meaneth. Note, It is not enough to be acquainted with the letter of scripture, but we must learn to understand the meaning of it. And they have best learned the meaning of the scriptures, that have learned how to apply them as a reproof to their own faults, and a rule for their own practice. This scripture which Christ quoted, served not only to vindicate him, but, [1.] To show wherein true religion consists; not in external observances: not in meats and drinks and shows of sanctity, not in little particular opinions and doubtful disputations, but in doing all the good we can to the bodies and souls of others; in righteousness and peace; in visiting the fatherless and widows. [2.] To condemn the Pharisaical hypocrisy of those who place religion in rituals, more than in morals, ch. xxiii. 23. They espouse those forms of godliness which may be made consistent with, and perhaps subservient to, their pride, covetousness, ambition, and malice, while they hate that power of it which is mortifying to those lusts.

2. He urges the nature and end of his own commission. He must keep to his orders, and prosecute that for which he was appointed to be the great Teacher; now, says he, "I am not come to call the righteous, but sinners to repentance, and therefore must converse with publicans." Observe, (1.) What his errand was; it was to call to repentance. This was his first text (ch. iv. 17), and it was the tendency of all his sermons. Note, The gospel call is a call to repentance; a call to us to change our mind and to change our way. (2.) With whom his errand lay; not with the righteous, but with sinners. That is, [1.] If the children of men had not been sinners, there had been no occasion for Christ's coming among them. He is the Saviour, not of man as man, but of man as fallen. Had the first Adam continued in his original righteousness, we had not needed a second Adam. [2.] Therefore his greatest business lies with the greatest sinners; the more dangerous the sick man's case is, the more occasion there is for the physician's help. Christ came into the world to save sinners, but especially the chief (1 Tim. i. 15); to call not those so much, who, though sinners, are comparatively righteous, but the worst of sinners. [3.] The more sensible any sinners are of their sinfulness, the more welcome will Christ and his gospel be to them; and every one chooses to go where his company is desired, not to those who would rather have his room. Christ came not with an expectation of succeeding among the righteous, those who conceit themselves so, and therefore will sooner be sick of their Saviour, than sick of their sins, but among the convinced humble sinners; to them Christ will come, for to them he will be welcome.

Christ's Reply to the Disciples of John.

14 Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not? 15 And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast. 16 No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. 17 Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.

The objections which were made against Christ and his disciples gave occasion to some of the most profitable of his discourses; thus are the interests of truth often served, even by the opposition it meets with from gainsayers, and thus the wisdom of Christ brings good out of evil. This is the third instance of it in this chapter; his discourse of his power to forgive sin, and his readiness to receive sinners, was occasioned by the cavils of the scribes and Pharisees; so here, from a reflection upon the conduct of his family, arose a discourse concerning his tenderness for it. Observe,

I. The objection which the disciples of John made against Christ's disciples, for not fasting so often as they did; which they are charged with, as another instance of the looseness of their profession, besides that of eating with publicans and sinners; and it is therefore suggested to them, that they should change that profession for another more strict. It appears by the other evangelists (Mark ii. 18 and Luke v. 33) that the disciples of the Pharisees joined with them, and we have reason to suspect that they instigated them, making use of John's disciples as their spokesmen, because they, being more in favour with Christ and his disciples, could do it more plausibly. Note, It is no new thing for bad men to set good men together by the ears; if the people of God differ in their sentiments, designing men will take that occasion to sow discord, and to incense them one against another, and alienate them one from another, and so make an easy prey of them. If the disciples of John and of Jesus clash, we have reason to suspect the Pharisees have been at work underhand, blowing the coals. Now the complaint is, Why do we and the Pharisees fast often, but thy disciples fast not? It is pity the duties of religion, which ought to be the confirmations of holy love, should be made the occasions of strife and contention; but they often are so, as here; where we may observe,

1. How they boasted of their own fasting. We and the Pharisees fast often. Fasting has in all ages of the church been consecrated, upon special occasions, to the service of religion; the Pharisees were much in it; many of them kept two fast-days in a week, and yet the generality of them were hypocrites and bad men. Note, False and formal professors often excel others in outward acts of devotion, and even of mortification. The disciples of John fasted often, partly in compliance with their master's practice, for he came neither eating nor drinking (ch. xi. 18); and people are apt to imitate their leaders, though not always from the same inward principle; partly in compliance with their master's doctrine of repentance. Note, The severer part of religion is often most minded by those that are yet under the discipline of the Spirit, as a Spirit of bondage, whereas, though these are good in their place, we must pass through them to that life of delight in God and dependence on him, to which these should lead. Now they come to Christ to tell him that they fasted often, at least they thought it often. Note, Most men will proclaim every one his own goodness, Prov. xx. 6. There is a proneness in professors to brag of their own performance in religion, especially if there by any thing extraordinary in them; nay, and not only to boast of them before men, but to plead them before God, and confide in them as a righteousness.

2. How they blamed Christ's disciples for not fasting so often as they did. Thy disciples fast not. They could not but know, that Christ had instructed his disciples to keep their fasts private, and to manage themselves so as that they might not appear unto men to fast; and, therefore, it was very uncharitable in them to conclude they did not fast, because they did not proclaim their fasts. Note, We must not judge of people's religion by that which falls under the eye and observation of the world. But suppose it was so, that Christ's disciples did not fast so often or so long as they did, why truly, they would therefore have it thought, that they had more religion in them than Christ's disciples had. Note, It is common for vain professors to make themselves a standard in religion, by which to try and measure persons and things, as if all who differed from them were so far in the wrong; as if all that did less than they, did too little, and all that did more than they, did too much, which is a plain evidence of their want of humility and charity.

3. How they brought this complaint to Christ. Note, If Christ's disciples, either by omission or commission, give offence, Christ himself will be sure to hear of it, and be reflected upon for it. O, Jesus, are these thy Christians? Therefore, as we tender the honour of Christ, we are concerned to conduct ourselves well. Observe, The quarrel with Christ was brought to the disciples (v. 11), the quarrel with the disciples was brought to Christ (v. 14), this is the way of sowing discord and killing love, to set people against ministers, ministers against people, and one friend against another.

II. The apology which Christ made for his disciples in this matter. Christ might have upbraided John's disciples with the former part of their question, Why do ye fast often? "Nay, you know best why you do it; but the truth is, many abound in external instances of devotion, that scarcely do themselves know why and wherefore." But he only vindicates the practice of his disciples; whey they had nothing to say for themselves, he had something ready to say for them. Note, As it is wisdom's honour to be justified of all her children, so it is her children's happiness to be all justified of wisdom. What we do according to the precept and pattern of Christ, he will be sure to bear us out in, and we may with confidence leave it to him to clear up our integrity. But thou shalt answer, Lord, for me. Herbert. Two things Christ pleads in defence of their not fasting.

1. That it was not a season proper for that duty (v. 15): Can the children of the bride-chamber mourn, as long as the bridegroom is with them? Observe, Christ's answer is so framed, as that it might sufficiently justify the practice of his own disciples, and yet not condemn the institution of John, or the practice of his disciples. When the Pharisees fomented this dispute, they hoped Christ would cast blame, either on his own disciples, or on John's, but he did neither. Note, When at any time we are unjustly censured, our care must be only to clear ourselves, not to recriminate, or throw dirt upon others; and such a variety may there be of circumstances, as may justify us in our practice, without condemning those that practise otherwise.

Now his argument is taken from the common usage of joy and rejoicing during the continuance of marriage solemnities; when all instances of melancholy and sorrow are looked upon as improper and absurd, as it was at Samson's wedding, Judges xiv. 17. Now, (1.) The disciples of Christ were the children of the bride-chamber, invited to the wedding-feast, and welcome there; the disciples of the Pharisees were not so, but children of the bond-woman (Gal. iv. 25, 31), continuing under a dispensation of darkness and terror. Note, The faithful followers of Christ, who have the Spirit of adoption, have a continual feast, while they who have the spirit of bondage and fear, cannot rejoice for joy, as other people, Hos. ix. 1. (2.) The disciples of Christ had the bridegroom with them, which the disciples of John had not; their master was now cast into prison, and lay there in continual danger of his life, and therefore it was seasonable for them to fast often. Such a day would come upon the disciples of Christ, when the bridegroom should be taken from them, when they should be deprived of his bodily presence, and then should they fast. The thoughts of parting grieved them when he was going, John xvi. 6. Tribulation and affliction befel them when he was gone, and gave them occasion of mourning and praying, that is, of religious fasting. Note, [1.] Jesus Christ is the Bridegroom of his Church, and his disciples are the children of the bride-chamber. Christ speaks of himself to John's disciples under this similitude, because that John had used it, when he called himself a friend of the bridegroom, John iii. 29. And if they would by this hint call to mind what their master then said, they would answer themselves. [2.] The condition of those who are the children of the bride-chamber is liable to many changes and alterations in this world; they sing of mercy and judgment. [3.] It is merry or melancholy with the children of the bride-chamber, according as they have more or less of the bridegroom's presence. When he is with them, the candle of God shines upon their head, and all is well; but when he is withdrawn, though but for a small moment, they are troubled, and walk heavily; the presence and nearness of the sun makes day and summer, his absence and distance, night and winter. Christ is all in all to the church's joy. [4.] Every duty is to be done in its proper season. See Eccles. vii. 14; Jam. v. 13. There is a time to mourn and a time to laugh, to each of which we should accommodate ourselves, and bring forth fruit in due season. In fasts, regard is to be had to the methods of God's grace towards us; when he mourns to us, we must lament; and also to the dispensations of his providence concerning us; there are times when the Lord God calls to weeping and mourning; regard is likewise to be had to any special work before us, ch. xvii. 21; Acts xiii. 2.

2. That they had not strength sufficient for that duty. This is set forth in two similitudes, one of putting new cloth into an old garment, which does but pull the old to pieces (v. 16); the other of putting new wine into old bottles, which does but burst the bottles, v. 17. Christ's disciples were not able to bear these severe exercises so well as those of John and of the Pharisees, which the learned Dr. Whitby gives this reason for: There were among the Jews not only sects of the Pharisees and Essenes, who led an austere life, but also schools of the prophets, who frequently lived in mountains and deserts, and were many of them Nazarites; they had also private academies to train men up in a strict discipline; and possibly from these many of John's disciples might come, and many of the Pharisees; whereas Christ's disciples, being taken immediately from their callings, had not been used to such religious austerities, and were unfit for them, and would by them be rather unfitted for their other work. Note, (1.) Some duties of religion are harder and more difficult than others, like new cloth and new wine, which require most intenseness of mind, and are most displeasing to flesh and blood; such are religious fasting and the duties that attend it. (2.) The best of Christ's disciples pass through a state of infancy; all the trees in Christ's garden are not of a growth, nor all his scholars in the same form; there are babes in Christ and grown men. (3.) In the enjoining of religious exercises, the weakness and infirmity of young Christians ought to be considered: as the food provided for them must be such as is proper for their age (1 Cor. iii. 2; Heb. v. 12), so must the work be that is cut out for them. Christ would not speak to his disciples that which they could not then bear, John xvi. 12. Young beginners in religion must not be put upon the hardest duties at first, lest they be discouraged. Such as was God's care of his Israel, when he brought them out of Egypt, not to lead them by the way of the Philistines (Exod. xiii. 17, 18), and such as was Jacob's care of his children and cattle, not to overdrive them (Gen. xxxiii. 13), such is Christ's care of the little ones of his family, and the lambs of his flock: he gently leads them. For want of this care, many times, the bottles break, and the wine is spilled; the profession of many miscarries and comes to nothing, through indiscretion at first. Note, There may be over—doing even in well—doing, a being righteous over-much; and such an over—doing as may prove an undoing through the subtlety of Satan.

The Ruler's Daughter Raised.

18 While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live. 19 And Jesus arose, and followed him, and so did his disciples. 20 And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment: 21 For she said within herself, If I may but touch his garment, I shall be whole. 22 But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour. 23 And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise, 24 He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn. 25 But when the people were put forth, he went in, and took her by the hand, and the maid arose. 26 And the fame hereof went abroad into all that land.

We have here two passages of history put together; that of the raising of Jairus's daughter to life, and that of the curing of the woman that had the bloody issue, as he was going to Jairus's house, which is introduced in a parenthesis, in the midst of the other; for Christ's miracles were thick sown, and interwoven; the work of him that sent him was his daily work. He was called to do these good works from speaking the things foregoing, in answer to the cavils of the Pharisees, v. 18: While he spake these things; and we may suppose it is a pleasing interruption given to that unpleasant work of disputation, which, though sometimes needful, a good man will gladly leave, to go about a work of devotion or charity. Here is,

I. The ruler's address to Christ, v. 18. A certain ruler, a ruler of the synagogue, came and worshipped him. Have any of the rulers believed on him? Yes, here was one, a church ruler, whose faith condemned the unbelief of the rest of the rulers. This ruler had a little daughter, of twelve years old, just dead, and this breach made upon his family comforts was the occasion of his coming to Christ. Note, In trouble we should visit God: the death of our relations should drive us to Christ, who is our life; it is well if any thing will do it. When affliction is in our families, we must not sit down astonished, but, as Job, fall down and worship. Now observe,

1. His humility in this address to Christ. He came with his errand to Christ himself, and did not send his servant. Note, It is no disparagement to the greatest rulers, personally to attend on the Lord Jesus. He worshipped him, bowed the knee to him, and gave him all imaginable respect. Note, They that would receive mercy from Christ must give honour to Christ.

2. His faith in this address; "My daughter is even now dead," and though any other physician would now come too late (nothing more absurd than post mortem medicina—medicine after death), yet Christ comes not too late; he is a Physician after death, for he is the resurrection and the life; "O come then, and lay thy hand upon her, and she shall live." This was quite above the power of nature (a privatione ad habitum non datur regressus—life once lost cannot be restored), yet within the power of Christ, who has life in himself, and quickeneth whom he will. Now Christ works in an ordinary, by nature and not against it, and, therefore, we cannot in faith bring him such a request as this; while there is life, there is hope, and room for prayer; but when our friends are dead, the case is determined; we shall go to them, but they shall not return to us. But while Christ was here upon earth working miracles, such a confidence as this was not only allowable but very commendable.

II. The readiness of Christ to comply with his address, v. 19. Jesus immediately arose, left his company, and followed him; he was not only willing to grant him what he desired, in raising his daughter to life, but to gratify him so far as to come to his house to do it. Surely he never said to the seed of Jacob, Seek ye me in vain. He denied to go along with the nobleman, who said, Sir, come down, ere my child die (John iv. 48-50), yet he went along with the ruler of the synagogue, who said, Sir, come down, and my child shall live. The variety of methods which Christ took in working his miracles is perhaps to be attributed to the different frame and temper of mind which they were in who applied to him, which he who searcheth the heart perfectly knew, and accommodated himself to. He knows what is in man, and what course to take with him. And observe, when Jesus followed him, so did his disciples, whom he had chosen for his constant companions; it was not for state, or that he might come with observation, that he took his attendants with him, but that they might be the witnesses of his miracles, who were hereafter to be the preachers of his doctrine.

III. The healing of the poor woman's bloody issue. I call her a poor woman, not only because her case was piteous, but because, she had spent it all upon physicians, for the cure of her distemper, and was never the better; which was a double aggravation of the misery of her condition, that she had been full, but was now empty; and that she had impoverished herself for the recovery of her health, and yet had not her health neither. This woman was diseased with a constant issue of blood twelve years (v. 20); a disease, which was not only weakening and wasting, and under which the body must needs languish; but which also rendered her ceremonially unclean, and shut her out from the courts of the Lord's house; but it did not cut her off from approaching to Christ. She applied herself to Christ, and received mercy from him, by the way, as he followed the ruler, whose daughter was dead, to whom it would be a great encouragement, and a help to keep up his faith in the power of Christ. So graciously does Christ consider the frame, and consult the case, of weak believers. Observe,

1. The woman's great faith in Christ, and in his power. Her disease was of such a nature, that her modesty would not suffer her to speak openly to Christ for a cure, as others did, but by a peculiar impulse of the Spirit of faith, she believed him to have such an overflowing fulness of healing virtue, that the very touch of his garment would be her cure. This, perhaps, had something of fancy mixed with faith; for she had no precedent for this way of application to Christ, unless, as some think, she had an eye to the raising of the dead man by the touch of Elisha's bones, 2 Kings xiii. 21. But what weakness of understanding there was in it, Christ was pleased to overlook, and to accept the sincerity and strength of her faith; for he eateth the honey-comb with the honey, Cant. iv. 11. She believed she should be healed if she did but touch the very hem of his garment, the very extremity of it. Note, There is virtue in every thing that belongs to Christ. The holy oil with which the high priest was anointed, ran down to the skirts of his garments, Ps. cxxxiii. 2. Such a fulness of grace is there in Christ, that from it we may all receive, John i. 16.

2. Christ's great favour to this woman. He did not suspend (as he might have done) his healing influences, but suffered this bashful patient to steal a cure unknown to any one else, though she could not think to do it unknown to him. And now she was well content to be gone, for she had what she came for, but Christ was not willing to let he to so; he will not only have his power magnified in her cure, but his grace magnified in her comfort and commendation: the triumphs of her faith must be to her praise and honour. He turned about to see for her (v. 22), and soon discovered her. Note, It is great encouragement to humble Christians, that they who hide themselves from men are known to Christ, who sees in secret their applications to heaven when most private. Now here,

(1.) He puts gladness into her heart, by that word, Daughter, be of good comfort. She feared being chidden for coming clandestinely, but she is encouraged. [1.] He calls her daughter, for he spoke to her with the tenderness of a father, as he did to the man sick of the palsy (v. 2), whom he called son. Note, Christ has comforts ready for the daughters of Zion, that are of a sorrowful spirit, as Hannah was, 1 Sam. i. 15. Believing women are Christ's daughters, and he will own them as such. [2.] He bids her be of good comfort: she has reason to be so, if Christ own her for a daughter. Note, The saints' consolation is founded in their adoption. His bidding her be comforted, brought comfort with it, as his saying, Be ye whole, brought health with it. Note, It is the will of Christ that his people should be comforted, and it is his prerogative to command comfort to troubled spirits. He creates the fruit of the lips, peace, Isa. lvii. 19.

(2.) He puts honour upon her faith. That grace of all others gives most honour to Christ, and therefore he puts most honour upon it; Thy faith has made thee whole. Thus by faith she obtained a good report. And as of all graces Christ puts the greatest honour upon faith, so of all believers he puts the greatest honour upon those that are most humble; as here on this woman, who had more faith than she thought she had. She had reason to be of good comfort, not only because she was made whole, but because her faith had made her whole; that is, [1.] She was spiritually healed; that cure was wrought in her which is the proper fruit and effect of faith, the pardon of sin and the work of grace. Note, We may then be abundantly comforted in our temporal mercies when they are accompanied with those spiritual blessings that resemble them; our food and raiment will be comfortable, when by faith we are fed with the bread of life, and clothed with the righteousness of Jesus Christ; our rest and sleep will be comfortable, when by faith we repose in God, and dwell at ease in him; our health and prosperity will be comfortable, when by faith our souls prosper, and are in health. See Isa. xxxviii. 16, 17. [2.] Her bodily cure was the fruit of faith, of her faith, and that made it a happy, comfortable cure indeed. They out of whom the devils were cast, were helped by Christ's sovereign power; some by the faith of others (as v. 2); but it is thy faith that has made thee whole. Note, Temporal mercies are then comforts indeed to us, when they are received by faith. If, when in pursuit of mercy, we prayed for it in faith, with an eye to the promise, and in dependence upon that, if we desired it for the sake of God's glory, and with a resignation to God's will, and have our hearts enlarged by it in faith, love, and obedience, we may then say, it was received by faith.

IV. The posture in which he found the ruler's house, v. 23. —He saw the people and the minstrels, or musicians, making a noise. The house was in a hurry: such work does death make, when it comes into a family; and, perhaps, the necessary cares that arise at such a time, when our dead is to be decently buried out of our sight, give some useful diversion to that grief which is apt to prevail and play the tyrant. The people in the neighbourhood came together to condole on account of the loss, to comfort the parents, to prepare for, and attend on, the funeral, which the Jews were not wont to defer long. The musicians were among them, according to the custom of the Gentiles, with their doleful, melancholy tunes, to increase the grief, and stir up the lamentations of those that attended on this occasion; as (they say) is usual among the Irish, with their Ahone, Ahone. Thus they indulged a passion that is apt enough of itself to grow intemperate, and affected to sorrow as those that had no hope. See how religion provides cordials, where irreligion administers corrosives. Heathenism aggravates that grief which Christianity studies to assuage. Or perhaps these musicians endeavoured on the other hand to divert the grief and exhilarate the family; but, as vinegar upon nitre, so is he that sings songs to a heavy heart. Observe, The parents, who were immediately touched with the affliction, were silent, while the people and minstrels, whose lamentations were forced, made such a noise. Note, The loudest grief is not always the greatest; rivers are most noisy where they run shallow. Ille dolet vere, qui sine teste dolet—That grief is most sincere, which shuns observation. But notice is taken of this, to show that the girl was really dead, in the undoubted apprehension of all about her.

V. The rebuke that Christ gave to this hurry and noise, v. 24. He said, Give place. Note, Sometimes, when the sorrow of the world prevails, it is difficult for Christ and his comforts to enter. They that harden themselves in sorrow, and, like Rachel, refuse to be comforted, should think they hear Christ saying to their disquieting thoughts, Give place: "Make room for him who is the Consolation of Israel, and brings with him strong consolations, strong enough to overcome the confusion and tyranny of these worldly griefs, if he may but be admitted into the soul." He gives a good reason why they should not thus disquiet themselves and one another; The maid is not dead but sleepeth. 1. This was eminently true of this maid, that was immediately to be raised to life; she was really dead, but not so to Christ, who knew within himself what he would do, and could do, and who had determined to make her death but as a sleep. There is little more difference between sleep and death, but in continuance; whatever other difference there is, it is but a dream. This death must be but of short continuance, and therefore is but a sleep, like one night's rest. He that quickens the dead, may well call the things which be not as though they were, Rom. iv. 17. 2. It is in a sense true of all that die, chiefly of them that die in the Lord. Note, (1.) Death is a sleep. All nations and languages, for the softening of that which is so dreadful, and withal so unavoidable, and the reconciling of themselves to it, have agreed to call it so. It is said, even of the wicked kings, that they slept with their fathers; and of those that shall arise to everlasting contempt, that they sleep in the dust, Dan. xii. 2. It is not the sleep of the soul; its activity ceases not; but the sleep of the body, which lies down in the grave, still and silent, regardless and disregarded, wrapt up in darkness and obscurity. Sleep is a short death, and death a long sleep. But the death of the righteous is in a special manner to be looked upon as a sleep, Isa. lvii. 2. They sleep in Jesus (1 Thess. iv. 14); they not only rest from the toils and labours of the day, but rest in hope of a joyful waking again in the morning of the resurrection, when they shall wake refreshed, wake to a new life, wake to be richly dressed and crowned, and wake to sleep no more. (2.) The consideration of this should moderate our grief at the death of our dear relations: "say not, They are lost; no, they are but gone before: say not, They are slain; no, they are but fallen asleep; and the apostle speaks of it as an absurd thing to imagine that they that are fallen asleep in Christ are perished (1 Cor. xv. 18); give place, therefore, to those comforts which the covenant of grace ministers, fetched from the future state, and the glory to be revealed."

Now could it be thought that such a comfortable word as this, from the mouth of our Lord Jesus, should be ridiculed as it was? They laughed him to scorn. These people lived in Capernaum, knew Christ's character, that he never spake a rash or foolish word; they knew how many mighty works he had done; so that if they did not understand what he meant by this, they might at least have been silent in expectation of the issue. Note, The words and works of Christ which cannot be understood, yet are not therefore to be despised. We must adore the mystery of divine sayings, even when they seem to contradict what we think ourselves most confident of. Yet even this tended to the confirmation of the miracle: for it seems she was so apparently dead, that it was thought a very ridiculous thing to say otherwise.

VI. The raising of the damsel to life by the power of Christ, v. 25. The people were put forth. Note, Scorners that laugh at what they see and hear that is above their capacity, are not proper witnesses of the wonderful works of Christ, the glory of which lies not in pomp, but in power. The widow's son at Nain, and Lazarus, were raised from the dead openly, but this damsel privately; for Capernaum, that had slighted the lesser miracles of restoring health, was unworthy to see the greater, of restoring life; these pearls were not to be cast before those that would trample them under their feet.

Christ went in and took her by the hand, as it were to awake her, and to help her up, prosecuting his own metaphor of her being asleep. The high priest, that typified Christ, was not to come near the dead (Lev. xxi. 10, 11), but Christ touched the dead. The Levitical priesthood leaves the dead in their uncleanness, and therefore keeps at a distance from them, because it cannot remedy them; but Christ, having power to raise the dead, is above the infection, and therefore is not shy of touching them. He took her by the hand, and the maid arose. So easily, so effectually was the miracle wrought; not by prayer, as Elijah did (1 Kings xvii. 21), and Elisha (2 Kings iv. 33), but by a touch. They did it as servants, he as a Son, as a God, to whom belong the issues from death. Note, Jesus Christ is the Lord of souls, he commands them forth, and commands them back, when and as he pleases. Dead souls are not raised to spiritual life, unless Christ take them by the hand: it is done in the day of his power. He helps us up, or we lie still.

VII. The general notice that was taken of this miracle, though it was wrought privately; v. 26. The fame thereof went abroad into all that land: it was the common subject of discourse. Note, Christ's works are more talked of than considered and improved. And doubtless, they that heard only the report of Christ's miracles, were accountable for that as well as they that were eye-witnesses of them. Though we at this distance have not seen Christ's miracles, yet having an authentic history of them, we are bound, upon the credit of that, to receive his doctrine; and blessed are they that have not seen, and yet have believed, John xx. 29.

Two Blind and a Dumb Man Healed.

27 And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us. 28 And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord. 29 Then touched he their eyes, saying, According to your faith be it unto you. 30 And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it. 31 But they, when they were departed, spread abroad his fame in all that country. 32 As they went out, behold, they brought to him a dumb man possessed with a devil. 33 And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel. 34 But the Pharisees said, He casteth out devils through the prince of the devils.

In these verses we have an account of two more miracles wrought together by our Saviour.

I. The giving of sight to two blind men, v. 27-31. Christ is the Fountain of light as well as life; and as, by raising the dead, he showed himself to be the same that at first breathed into man the breath of life, so, by giving sight to the blind, he showed himself to be the same that at first commanded the light to shine out of darkness. Observe,

1. The importunate address of the blind men to Christ. He was returning from the ruler's house to his own lodgings, and these blind men followed him, as beggars do, with their incessant cries, v. 27. He that cured diseases so easily, so effectually, and, withal, at so cheap a rate, shall have patients enough. As for other things, so he is famed for an Oculist. Observe,

(1.) The title which these blind men gave to Christ; Thou Son of David, have mercy on us. The promise made to David, that of his loins the Messiah should come, was well known, and the Messiah was therefore commonly called the Son of David. At this time there was a general expectation of his appearing; these blind men know, and own, and proclaim it in the streets of Capernaum, that he is come, and that this is he; which aggravates the folly and sin of the chief priests and Pharisees who denied and opposed him. They could not see him and his miracles, but faith comes by hearing. Note, They who, by the providence of God, are deprived of bodily sight, may yet, by the grace of God, have the eyes of their understanding so enlightened, as to discern those great things of God, which are hid from the wise and prudent.

(2.) Their petition, Have mercy on us. It was foretold that the Son of David should be merciful (Ps. lxxii. 12, 13), and in him shines the tender mercy of our God, Luke i. 78. Note, Whatever our necessities and burthens are, we need no more for supply and support, than a share in the mercy of our Lord Jesus. Whether he heal us or no, if he have mercy on us, we have enough; as to the particular instances and methods of mercy, we may safely and wisely refer ourselves to the wisdom of Christ. They did not each of them say for himself, Have mercy on me, but both for one another, Have mercy on us. Note, It becomes those that are under the same affliction, to concur in the same prayers for relief. Fellow-sufferers should be joint-petitioners. In Christ there is enough for all.

(3.) Their importunity in this request; they followed him, crying. It seems, he did not take notice of them at first, for he would try their faith, which he knew to be strong; would quicken their prayers, and make his cures the more valued, when they did not always come at the first word; and would teach us to continue instant in prayer, always to pray, and not to faint: and, though the answer do not come presently, yet to wait for it, and to follow providence, even in those steps and out goings of it which seem to neglect or contradict our prayers. Christ would not heal them publicly in the streets, for this was a cure he would have kept private (v. 30), but when he came into the house, they followed him thither, and came to him. Note, Christ's doors are always open to believing and importunate petitioners; it seemed rude in them to rush into the house after him, when he desired to retire; but, such is the tenderness of our Lord Jesus, that they were not more bold than welcome.

2. The confession of faith, which Christ drew from them upon this occasion. When they came to him for mercy, he asked them, Believe ye that I am able to do this? Note, Faith is the great condition of Christ's favours. They who would receive the mercy of Christ, must firmly believe the power of Christ. What we would have him do for us, we must be fully assured that he is able to do. They followed Christ, and followed him crying, but the great question is, Do ye believe? Nature may work fervency, but it is only grace that can work faith; spiritual blessings are obtained only by faith. They had intimated their faith in the office of Christ as Son of David, and in his mercy; but Christ demands likewise a profession of faith in his power. Believe ye that I am able to do this; to bestow this favour; to give sight to the blind, as well as to cure the palsy and raise the dead? Note, It is good to be particular in the exercise of faith, to apply the general assurances of God's power and good will, and the general promises, to our particular exigencies. All shall work for good, and if all, then this. "Believe ye that I am able, not only to prevail with God for it, as a prophet, but that I am able to do it by my own power?" This will amount to their belief of his being not only the Son of David, but the Son of God; for it is God's prerogative to open the eyes of the blind (Ps. cxlvi. 8); he makes the seeing eye, Exod. iv. 11. Job was eyes to the blind (Job xxix. 15); was to them instead of eyes, but he could not give eyes to the blind. Still it is put to us, Believe we that Christ is able to do for us, by the power of his merit and intercession in heaven, of his Spirit and grace in the heart, and of his providence and dominion in the world? To believe the power of Christ is not only to assure ourselves of it, but to commit ourselves to it, and encourage ourselves in it.

To this question they give an immediate answer, without hesitation: they said, Yea, Lord. Though he had kept them in suspense awhile, and had not helped them at first, they honestly imputed that to his wisdom, not to his weakness, and were still confident of his ability. Note, The treasures of mercy that are laid up in the power of Christ, are laid out and wrought for those that trust in him, Ps. xxxi. 19.

3. The cure that Christ wrought on them; he touched their eyes, v. 29. This he did to encourage their faith, which, by his delay, he had tried, and to show that he gives sight to blind souls by the operations of his grace accompanying the word, anointing the eyes with eye-salve: and he put the cure upon their faith, According to your faith be it unto you. When they begged for a cure, he enquired into their faith (v. 28), Believe ye that I am able? He did not enquire into their wealth, whether they were able to pay him for a cure; nor into their reputation, should he get credit by curing them; but into their faith; and now they had professed their faith he referred the matter to that: "I know you do believe, and the power you believe in shall be exerted for you; According to your faith be it unto you." This speaks, (1.) His knowledge of the sincerity of their faith, and his acceptance and approbation of it. Note, It is a great comfort to true believers, that Jesus Christ knows their faith, and is well pleased with it. Though it be weak, though others do not discern it, though they themselves are ready to question it, it is known to him. (2.) His insisting upon their faith as necessary; "If you believe, take what you come for." Note, They who apply themselves to Jesus Christ, shall be dealt with according to their faith; not according to their fancies, nor according to their profession, but according to their faith; that is, unbelievers cannot expect to find any favour with God, but true believers may be sure to find all that favour which is offered in the gospel; and our comforts ebb or flow, according as our faith is stronger or weaker; we are not straitened in Christ, let us not then be straitened in ourselves.

4. The charge he gave them to keep it private (v. 30), See that no man know it. He gave them this charge, (1.) To set us an example of that humility and lowliness of mind, which he would have us to learn of him. Note, In the good we do, we must not seek our own praise, but only the glory of God. It must be more our care and endeavour to be useful, than to be known and observed to be so, Prov. xx. 6; xxv. 27 Thus Christ seconded the rule he had given, Let not thy left hand know what thy right hand doeth. (2.) Some think that Christ, in keeping it private, showed his displeasure against the people of Capernaum, who had seen so many miracles, and yet believed not. Note, The silencing of those who should proclaim the works of Christ is a judgment to any place or people: and it is just in Christ to deny the means of conviction to those that are obstinate in their infidelity; and to shroud the light from those that shut their eyes against it. (3.) He did it in discretion, for his own preservation; because the more he was proclaimed, the more jealous would the rulers of the Jews be of his growing interest among the people. (4.) Dr. Whitby gives another reason, which is very considerable, why Christ sometimes concealed his miracles, and afterwards forbid the publishing of his transfiguration; because he would not indulge that pernicious conceit which obtained among the Jews, that their Messiah should be a temporal prince, and so give occasion to the people to attempt the setting up of his kingdom, by tumults and seditions, as they offered to do, John vi. 15. But when, after his resurrection (which was the full proof of his mission), his spiritual kingdom was set up, then that danger was over, and they must be published to all nations. And he observes, that the miracles which Christ wrought among the Gentiles and the Gadarenes, were ordered to be published, because with them there was not that danger.

But honour is like the shadow, which, as it flees from those that follow it, so it follows those that flee from it (v. 31); They spread abroad his fame. This was more an act of zeal, than of prudence; and though it may be excused as honestly meant for the honour of Christ, yet it cannot be justified, being done against a particular charge. Whenever we profess to direct our intention to the glory of God, we must see to it that the action be according to the will of God.

II. The healing of a dumb man, that was possessed with a devil. And here observe,

1. His case, which was very sad. He was under the power of the devil in this particular instance, that he was disabled from speaking, v. 32. See the calamitous state of this world, and how various the afflictions of the afflicted are! We have no sooner dismissed two blind men, but we meet with a dumb man. How thankful should we be to God for our sight and speech! See the malice of Satan against mankind, and in how many ways he shows it. This man's dumbness was the effect of his being possessed with a devil; but it was better he should be unable to say any thing, than be forced to say, as those demoniacs did (ch. viii. 29), What have we to do with thee? Of the two, better a dumb devil than a blaspheming one. When the devil gets possession of a soul, it is made silent as to any thing that is good; dumb in prayers and praises, which the devil is a sworn enemy to. This poor creature they brought to Christ, who entertained not only those that came of themselves in their own faith, but those that were brought to him by their friends in the faith of others. Though the just shall live eternally by his faith, yet temporal mercies may be bestowed on us with an eye to their faith who are intercessors on our behalf. They brought him in just as the blind man went out. See how unwearied Christ was in doing good; how closely one good work followed another! Treasures of mercy, wondrous mercy, are hid in him; which may be continually communicated, but can never be exhausted.

2. His cure, which was very sudden (v. 33), When the devil was cast out, the dumb spake. Note, Christ's cures strike at the root, and remove the effect by taking away the cause; they open the lips, by breaking Satan's power in the soul. In sanctification he heals the waters by casting salt into the spring. When Christ, by his grace, casts the devil out of a soul, presently the dumb speaks. When Paul was converted, behold, he prays; then the dumb spake.

3. The consequences of this cure.

(1.) The multitudes marvelled; and well they might; though few believed, many wondered. The admiration of the common people is sooner raised than any other affection. It was foretold, that the new song, the New-Testament song, should be sung for marvellous works, Ps. xcviii. 1. They said, It was never so seen in Israel, and therefore never so seen any where; for no people experienced such wonders of mercy as Israel did. There had been those in Israel that were famous for working miracles, but Christ excelled them all. The miracles Moses wrought had reference to Israel as a people, but Christ's were brought home to particular persons.

(2.) The Pharisees blasphemed, v. 34. When they could not gainsay the convincing evidence of these miracles, they fathered them upon the devil, as if they had been wrought by compact and collusion: he casteth out devils (say they) by the prince of the devils—a suggestion horrid beyond expression; we shall hear more of it afterwards, and Christ's answer to it (ch. xii. 25); only observe here, how evil men and seducers wax worse and worse (2 Tim. iii. 13), and it is both their sin and their punishment. Their quarrels with Christ for taking upon him to forgive sin (v. 3), for conversing with publicans and sinners, (v. 11), for not fasting (v. 14), though spiteful enough, yet had some colour of piety, purity, and devotion in them; but this (which they are left to, to punish them for those) breathes nothing but malice and falsehood, and hellish enmity in the highest degree; it is diabolism all over, and was therefore justly pronounced unpardonable. Because the people marvelled, they must say something to diminish the miracle, and this was all they could say.

Jesus Preaching throughout the Country.

35 And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people. 36 But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd. 37 Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few; 38 Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.

Here is, I. A conclusion of the foregoing account of Christ's preaching and miracles (v. 35); He went about all the cities teaching and healing. This is the same we had before, ch. iv. 23. There it ushers in the more particular record of Christ's preaching (ch. v., vi. and vii.) and of his cures (ch. viii. and ix.), and here it is elegantly repeated in the close of these instances, as the quod erat demonstrandum—the point to be proved; as if the evangelist should say, "Now I hope I have made it out, by an induction of particulars, that Christ preached and healed; for you have had the heads of his sermons, and some few instances of his cures, which were wrought to confirm his doctrine: and these were written that you might believe." Some think that this was a second perambulation in Galilee, like the former; he visited again those whom he had before preached to. Though the Pharisees cavilled at him and opposed him, he went on with his work; he preached the gospel of the kingdom. He told them of a kingdom of grace and glory, now to be set up under the government of a Mediator: this was gospel indeed, good news, glad tidings of great joy.

Observe how Christ in his preaching had respect,

1. To the private towns. He visited not only the great and wealthy cities, but the poor, obscure villages; there he preached, there he healed. The souls of those that are meanest in the world are as precious to Christ, and should be to us, as the souls of those that make the greatest figure. Rich and poor meet together in him, citizens and boors: his righteous acts towards the inhabitants of his villages must be rehearsed, Judg. v. 11.

2. To the public worship. He taught in their synagogues, (1.) That he might bear a testimony to solemn assemblies, even then when there were corruptions in them. We must not forsake the assembling of ourselves together, as the manner of some is. (2.) That he might have an opportunity of preaching there, where people were gathered together, with an expectation to hear. Thus, even where the gospel church was founded, and Christian meetings erected, the apostles often preached in the synagogues of the Jews. It is the wisdom of the prudent, to make the best of that which is.

II. A preface, or introduction, to the account in the following chapter, of his sending forth his apostles. He took notice of the multitude (v. 36); not only of the crowds that followed him, but of the vast numbers of people with whom (as he passed along) he observed the country to be replenished; he noticed what nests of souls the towns and cities were, and how thick of inhabitants; what abundance of people there were in every synagogue, and what places of concourse the openings of the gates were: so very populous was that nation now grown; and it was the effect of God's blessing on Abraham. Seeing this,

1. He pities them, and was concerned for them (v. 36); He was moved with compassion on them; not upon a temporal account, as he pities the blind, and lame, and sick; but upon a spiritual account; he was concerned to see them ignorant and careless, and ready to perish for lack of vision. Note, Jesus Christ is a very compassionate friend to precious souls; here his bowels do in a special manner yearn. It was pity to souls that brought him from heaven to earth, and there to the cross. Misery is the object of mercy; and the miseries of sinful, self-destroying souls, are the greatest miseries: Christ pities those most that pity themselves least; so should we. The most Christian compassion is compassion to souls; it is most Christ-like.

See what moved this pity. (1.) They fainted; they were destitute, vexed, wearied. They strayed, so some; were loosed one from another; The staff of bands was broken, Zech. xi. 14. They wanted help for their souls, and had none at hand that was good for any thing. The scribes and Pharisees filled them with vain notions, burthened them with the traditions of the elders, deluded them into many mistakes, while they were not instructed in their duty, nor acquainted with the extent and spiritual nature of the divine law; therefore they fainted; for what spiritual health, and life, and vigour can there be in those souls, that are fed with husks and ashes, instead of the bread of life? Precious souls faint when duty is to be done, temptations to be resisted, afflictions to be borne, being not nourished up with the word of truth. (2.) They were scattered abroad, as sheep having no shepherd. That expression is borrowed from 1 Kings xxii. 17, and it sets forth the sad condition of those that are destitute of faithful guides to go before them in the things of God. No creature is more apt to go astray than a sheep, and when gone astray more helpless, shiftless, and exposed, or more unapt to find the way home again: sinful souls are as lost sheep; they need the care of shepherds to bring them back. The teachers the Jews then had pretended to be shepherds, yet Christ says they had not shepherds, for they were worse than none; idle shepherds that led them away, instead of leading them back, and fleeced the flock, instead of feeding it: such shepherds as were described, Jer. xxiii. 1, and Ezek. xxxiv. 2, &c. Note, The case of those people is very pitiable, who either have no ministers at all, or those that are as bad as none; that seek their own things, not the things of Christ and souls.

2. He excited his disciples to pray for them. His pity put him upon devising means for the good of these people. It appears (Luke vi. 12, 13) that upon this occasion, before he sent out his apostles, he did himself spend a great deal of time in prayer. Note, Those we pity we should pray for. Having spoken to God for them he turns to his disciples, and tells them,

(1.) How the case stood; The harvest truly is plenteous, but the labourers are few. People desired good preaching, but there were few good preachers. There was a great deal of work to be done, and a great deal of good likely to be done, but there wanted hands to do it. [1.] It was an encouragement, that the harvest was so plenteous. It was not strange, that there were multitudes that needed instruction, but it was what does not often happen, that they who needed it, desired it, and were forward to receive it. They that were ill taught were desirous to be better taught; people's expectations were raised, and there was such a moving of affections, as promised well. Note, It is a blessed thing, to see people in love with good preaching. The valleys are then covered over with corn, and there are hopes it may be well gathered in. That is a gale of opportunity, that calls for a double care and diligence in the improvement of it; a harvest-day should be a busy day. [2.] It was a pity when it was so that the labourers should be so few; that the corn should shed and spoil, and rot upon the ground for want of reapers; loiterers many, but labourers very few. Note, It is ill with the church, when good work stands still, or goes slowly on, for want of good workmen; when it is so, the labourers that there are have need to be very busy.

(2.) What was their duty in this case (v. 38); Pray ye therefore the Lord of the harvest. Note, The melancholy aspect of the times and the deplorable state of precious souls, should much excite and quicken prayer. When things look discouraging, we should pray more, and then we should complain and fear less. And we should adapt our prayers to the present exigencies of the church; such an understanding we ought to have of the times, as to know, not only what Israel ought to do, but what Israel ought to pray for. Note, [1.] God is the Lord of the harvest; my Father is the Husbandman, John xv. 1. It is the vineyard of the Lord of hosts, Isa. v. 7. It is for him and to him, and to his service and honour, that the harvest is gathered in. Ye are God's husbandry (1 Cor. iii. 9); his threshing, and the corn of his floor, Isa. xxi. 10. He orders every thing concerning the harvest as he pleases; when and where the labourers shall work, and how long; and it is very comfortable to those who wish well to the harvest-work, that God himself presides in it, who will be sure to order all for the best. [2.] Ministers are and should be labourers in God's harvest; the ministry is a work and must be attended to accordingly; it is harvest-work, which is needful work; work that requires every thing to be done in its season, and diligence to do it thoroughly; but it is pleasant work; they reap in joy, and the joy of the preachers of the gospel is likened to the joy of harvest (Isa. ix. 2, 3); and he that reapeth receiveth wages; the hire of the labourers that reap down God's field, shall not be kept back, as theirs was, Jam. v. 4. [3.] It is God's work to send forth labourers; Christ makes ministers (Eph. iv. 11); the office is of his appointing, the qualifications of his working, the call of his giving. They will not be owned nor paid as labourers, that run without their errand, unqualified, uncalled. How shall they preach except they be sent? [4.] All that love Christ and souls, should show it by their earnest prayers to God, especially when the harvest is plenteous, that he would send forth more skillful, faithful, wise, and industrious labourers into his harvest; that he would raise up such as he will own in the conversion of sinners and the edification of saints; would give them a spirit for the work, call them to it, and succeed them in it; that he would give them wisdom to win souls; that he would thrust forth labourers, so some; intimating unwillingness to go forth, because of their own weakness and the people's badness, and opposition from men, that endeavour to thrust them out of the harvest; but we should pray that all contradiction from within and from without, may be conquered and got over. Christ puts his friends upon praying this, just before he sends apostles forth to labour in the harvest. Note, It is a good sign God is about to bestow some special mercy upon a people, when he stirs up those that have an interest at the throne of grace, to pray for it, Ps. x. 17. Further observe, that Christ said this to his disciples, who were to be employed as labourers. They must pray, First, That God would send them forth. Here am I, send me, Isa. vi. 8. Note, Commissions, given in answer to prayer, are most likely to be successful; Paul is a chosen vessel, for behold he prays, Acts ix. 11, 15. Secondly, That he would send others forth. Note, Not the people only, but those who are themselves ministers, should pray for the increase of ministers. Though self-interest makes those that seek their own things desirous to be placed alone (the fewer ministers the more preferments), yet those that seek the things of Christ, desire more workmen, that more work may be done, though they be eclipsed by it.

CHAP. IX.

Verse 1. And he entred into a ship] HE called not for fire from heaven upon those brutish Gadarens that were so glad to be rid of him. Some wicked ones Christ punisheth here, lest his providence, but not all, lest his patienceAug. in Psal. 30. and promise of coming again to judgement should be called into question, saith Augustin. Came into his own city] Capernaum a colony of the Romanes, where our Saviour hired an house, and wore a stole or long garment, as a citizen. Happy town in such an inhabitant, and in this respect lifted up to heaven, Matth. 11. 23. Indeed heaven came down to Capernaum; for the Lord so delighteth in his servants (how much more then in his Sonne) that their walles are ever in his sight, and he loveth to looke upon the houses, where they dwell Isa. 49. 16.

Verse 2. They brought unto him a man [illegible: 1 word], &c.] Shew we like mercy to our sin-sick friends, bring them to the ordinances, present them to that Sonne of righteousnes that hath healing [illegible: 1 word] his wings. To an Almighty Physitian no disease can be incurable.1 [illegible: 1 word]. He is as able and as ready still to heal those that are brought unto him, he hath lost nothing by heaven, be sure. But as Aaron, though he might not lament over his dead sonnes, because as high-Priest he entred into the Holy-place, yet he still retained the affections and bowels of a father: So the Lord Christ, though in heaven, is no [illegible: 1 word] loving and large-hearted to his, then when he was in the flesh. Bring therefore all your brethren for an offering to the [illegible: 1 word]. 66. [illegible: 1 word]. Lord: and if they cannot or will not come otherwise, bring them as the Prophet bids, upon horses, and in chariots and in litters: q. d. though sick, weakly; and unfit for travel, yet rather in litters, then not at all. Sonne be of good cheer.] And well he might, when his sinnes were forgiven. This mercy is enough to make a man everlastingly merry. Viscount Lisle, in Henry the eights time, died for joy of an unexpected pardon from his Prince: how great then is the [illegible: 12 words]. comfort of pardon from God? Such are bid to be glad, rejoyce and [illegible: 1 word] for joy, Psal. 32. 1, 11. And all others [illegible: 1 word] forbid to take any comfort, Hos. 91. Thy sins are for given [illegible: 1 word]] And yet his [illegible: 1 word] remained upon him for some while after. Behold, He whom thou lovest is sick, said they of Lazarus, Joh. 11. We must make a new Bible, [illegible: 1 word] we can necessarily conclude, that God is heavily offended, because we are heavily afflicted. He that escapes affliction, may suspect his adoption, Prov. 3. 12.

Verse 3. This man blasphemeth.] True, had he been but a man, and had taken upon him to forgive sins by his own authority, asM. Ley his patern of [illegible: 1 word]. 145. Popish Priests do, to the subverting of some mens souls. I have known one (saith a reverend Divine) who neither by education nor affection was disposed to Popery; who having the ill hap (when his conscience was perplexed) to fall into the hands of a Popish Priest, became a Papist upon this reason, because (as the Priest suggested) that religion afforded more comfort for the conscience then ours; and therefore more comfort, because it had, and exercised a power to pardon sin, which our Ministers neither did, nor durst assume unto themselves.

Verse 4. Wherefore thinke ye evil, &c.] Christ confutes their calumny, and proves himself to be God, and to have power to pardon sin, by discerning and condemning their evil thoughts. I the Lord search the heart, Jer. 17. Satan may give a shrewd guesse:Bart. l. 1 de ver. oblig. and so may men too: as Bartolus writes of Doctour Gabriel Nele, that by the only motion of the lips, without any utterance, he understood all men, perceived and read in every mans countenance, what he meant, &c. But none can certainly know the thoughts of man, but God alone. It is his royalty to know what is in man, Joh. 2. 25.

Verse 5. For whether is it easier, &c.] q. d. It is a work of one and the same Almighty power to pardon sin, and, with a bare word only, to heal the sick, such as are counted past cure especially. Think the same of the souls sicknesses, and say with that Ancient, Ego admisi, Domine, unde tu damnare potes me, sed tu non [illegible: 1 word], unde tu salvare potes me,

Verse 6. That the sonne of man hath power, &c.] And therefore is more then a man. The Rhemists tell us of one man that could remove mountains. But none but the man Christ [illegible: 1 word] could ever remit sinnes. He only it is that blots out the cloud, and the thick cloud too, enormities as well as infirmities: for this is aIsa. 44 22. true Axiome, Peccata non [illegible: 1 word] justificationem, though sins be different, Justification is not. Take heed ye enterline not Gods Covenant.

Verse 7. And he arose and departed.] He did as [illegible: 1 word] was bidden; for he was healed on both sides, Mallem [illegible: 1 word] quàm miracula facere, said Luther.

Verse 8. They marvelled and glorified God.] When the proud Pharisees blasphemed and were hardened; and so voided the counsel of God against themselves Suo [illegible: 3 words]. (Luk. 7. 30.) or to their own singular disadvantage.

Verse 9. A man named Matthew] The other Evangelists call him Levi; so shrowding his shame under a name lesse known. He plainly and ingenuously sets down his own more common name, and the nature of his [illegible: 1 word] (like as David doth penancePsal. 51. 1. in a white sheet, as it were) which is an evident argument, both of the Scriptures Divinity, and of the Evangelists gracious [illegible: 1 word]. If any should upbraid him with his old evil courses, he could readily have answered, as Austin did in like [illegible: 1 word], Quae tureprehendis ego damnavi: or as Beza, Hic homo invidet mihi gratiam Christi. Sitting at the receipt of custom.] These Publicans rented the revenue of the sea and rivers, of the Romans (as now the Jews [illegible: 1 word] of the Turks) at a certain rate. And that they might pay their rent, and pick a living out of it, they were great gripers, and exacted extreamly upon the Jews; who therefore hated them, and held them furthest off from heaven of any men. A faithfull Publican was so rare at Rome it self, that one Sabinus, for his honest managing of that office, in an honourable remembrance thereof, [non-Latin text not transcribed] [illegible: 1 word]. [illegible: 1 word] Ve [illegible: 1 word]. had certain images erected with this [illegible: 1 word], For the honest Publican. Of this sort of sinners was Matthew, whom Christ [illegible: 1 word] into an Evangelist: as he did Paul the persecutour into an Apostle; Justin the Philosopher into a Martyr; Cyprian the Rhetorician, and (as some think) the Magician into a famous [illegible: 1 word] of the Church. I was an obstinate Papist (saith Latimer) as any was in England: Insomuch, that when I should beAct and [illegible: 1 word]. made Bachellour of Divinity, my whole [illegible: 1 word] went against [illegible: 1 word] Melancthon, and his opinions, &c. And he arose and followed him.] [illegible: 1 word] the Apostate cavils at this [illegible: 1 word]; as if either this were false, or Matthew a fool to follow a stranger at the first [illegible: 1 word]. But this Ath ist knew not the work [illegible: 2 words]. of faith, nor the power of Christs [illegible: 1 word], when he cals effectually. If Maris the blinde Bishop of Bithynia had been by, to have heard this dead dog thus barking, he would surely have shaped him such an answer, as he did once. For when [illegible: 1 word] said unto him, BeholdO [illegible: 1 word] A [illegible: 1 word], [illegible: 1 word] ago [illegible: 5 words], ne [illegible: 3 words], [illegible: 1 word] ad impietatem [illegible: 1 word]. thou art blinde: Doth the Galilean thy God care for thee? He replied, O thou wicked Apostate, I give my God thanks, that hath made me blinde, that I might not see that wretched face of thine.

Verse 10. As Jesus sate at meat in the house.] Matthew feasted Christ, for joy of his coversion. Yea, he made a feast, a feast likeLuk. 5 29. a King, a very sumptuous feast (as S. Lukes word importeth) he [non-Latin text not transcribed] [illegible: 1 word], [illegible: 2 words], [illegible: 2 words]. kept open house, a table for all comers. As Princes at their [illegible: 1 word] straw the streets with coyn, make the conduits runne wine, release prisoners, &c. So here, Kill the fatted Calf, and let Erasm. ex [illegible: 1 word]. us be merry, said he at his sons return. When a sinner repents there are gaudies in heaven: instruments of [illegible: 1 word] are put intoLuk 15. the Angels hands, and songs into their mouths. How well apaid was Zacheus, when salvation was come home to his house? When God was once reconciled to the people in the wildernesse, after their sinne in setting up the golden Calf, to testifie their great joy and [illegible: 1 word], they brought stuff more then enough to the building of the Tabernacle. The Centurion, when he once becameLuk 7. a proselyte, built the Jewish Synagogues that had been thrown down by Antiochus. And Tyrus converted findes anotherIsa. 23. 18. manner of merchandise then formerly, viz. to feed and clothe Gods Saints with durable clothing.

Verse 11. And when the Pharisees saw it.] As envy is quicksighted. See Ovids description of it, [non-Latin text not transcribed]. The wicked look round about the Saints, seeking to pick a hole in their coats; they pore and pry more narrowly then Laban did into Jacobs stuff. Walk circumspectly.Ephes. 5. 15. They said unto his Disciples.] 1. Not to him: where the hedge is lowest, there the devil leaps over soonest: as he began his temptation with Eve, apart from her husband, Calumniare [illegible: 1 word], aliquid saltem adhaerebit, is a maxime in Machiavel. It is the property of defamations, to leave a kinde of lower estimation many times, where they are not believed. 2. These hypocrites would seem to say this in pure pity to the seduced Disciples, whom they saw to do the same with their Master. An ordinary trick among make-bates. S. Austin had these two verses written on his Table, Quisquis amat dictis absentum rodere famam, [illegible: 1 word]. in [illegible: 1 word]. Hanc mensam indictam [illegible: 3 words]. Here's no room for railers.

Verse 12. But when Jesus heard that, he said] Hence we learn, [non-Latin text not transcribed] Plato. that although it be a servile businesse, as Plato calleth it, and an endlesse piece of work to make answer and apology to all slanders; yet where Gods glory is interessed, and the salvation of other mens souls hazarded, we must endeavour the clearing of our names, and the righting of our injuries and indignities cast upon us. But let this be done with meeknesse of wisdom, with weight of reason, not heat of passion, and rather in Gods words then in our own, as here.

Verse 13. They that be whole.] There are none such, but in conceit only. The civil [illegible: 1 word] ails nothing, complains of nothing, is as sound as a Roch: but no such sound heart can come to heaven: as (in another sense) none but sound can come there: only sensible sinners are capable of cure and comfort, such as see themselves Christ [illegible: 1 word] creatures. Need not the Physitian.] And the Physitian needs them as [illegible: 1 word]: he came not, oares not for them, they have as much help from him as they seek. Presumption is as a chain to their neck, and they believe their interest in Christ, when it is no such thing: They [illegible: 1 word] a bridge of their own shadow, and so fall into the brook; they perish by catching at their own catch, hanging on their own fancy, which they falsly call and count faith.

Verse 14. But goye, and learn what, &c.] In the history of Ionas, Christ found the mystery of his death, buriall and resurrection. Rest not in the shell of the Scriptures, but break it, and get out the kernel, as the sense is called, Iudg. 7. 15. stick not in [illegible: 1 word], the breaking of the [illegible: 1 word]. the bark, but pierce into the heart of Gods Word. Lawyers say, that Apices juris non sunt jus, The letter of the Law, is not the Law, but the meaning of it. Iohn never rested, till the sealed book was opened. Pray for the spirit of revelation, plow with Gods heifer, and we shall understand his riddles, provided that we wait in the use of all good means, till God irradiate both organ and object. I will have mercy.] Both that which God shews to us, and that which we shew to others, spirituall and corporall. Steep thy thoughts (saith one) in the mercies of God, and they will dy thine, as the dy-fat doth the cloth, Col. 3. 12. I came not to call the righteous.] Those that are good in their own eyes, and claim heaven as the portion that belongs unto them. Scribonius writes of [illegible: 1 word] Cedar, Quòd viventes res putrefacit Physic. lib. 2. & perdit: putridas autem [illegible: 1 word] & conservat: So Christ came to kill the quick, and to quicken the dead. But sinners to repentance.] Not to liberty, but duty. Tertullian Tert de poenit. speaketh of himself, that he was born to nothing but repentance. This is not the work of one, but of all our daies, as they said, Ezra 10. 13. Some report of Mary Magdalen, that after our Saviours resurrection, she spent thirty years in Gallia [illegible: 1 word], Adeò ut etiam lachryme oute [illegible: 1 word] genarum exederint. in weeping for her sins: And of S. Peter, that he alwaies had his eyes full of tears, insomuch as his face was furrowed with continuall weeping. Let not him that resolves upon Christianity dream of a delicacy.

Verse 14. Then came to him the Disciples of John.] These sided with the Pharisees against our Saviour out of emulation and self-love, the bane and break-neck of all true love: yea, they were first in the quarrel. A dolefull thing, when brethren shall set against brethren, Hebrews vex one another, Exod. 2. and Christians as if they wanted enemies, flie in the faces one of another. S. Basil was held an heretike, even of them that held the same things as he did, and whom he honoured as brethren: all the fault was, that he out-shone them, and they envied him the praise he had for opposing Arrianisme, which was such, as that Philostorgius the Arrian wrote, that all the other Orthodox Divines were but babies to Basil. How hot was the contention betwixt Luther and Carolostudius, meerly out of a self-seeking humour, and desire of preheminency? How extream violent are the Lutherans against the Calvinists. In the year, 1567. they joyned themselves at [illegible: 1 word] with the Papists against the Calvinists. And Luther somewhere professeth, that he will rather yeeld to Transubstantiation, then remit any thing of Consubstantiation. Why doe we and the Pharisees fast often.] The Pharisees were perilous fasters, when they devoured widows houses, and swallowed il-gotten goods, as Gnats down their wide [illegible: 1 word], which therefore Christ cals, [non-Latin text not transcribed], the inwards. Their fasts were meer mock-fasts: so were those of John Arch-bishop of Constantinople, sir-named the Faster, who yet was the first that affected the title of Universall Bishop, so much cried down by Gregory the great. These Pharisees had sided with, and set on Johns Disciples in their masters absence, like as the renegado [illegible: 1 word], to keep up that bitter contention, that is between the Calvinists and [illegible: 1 word], have a practice of running over to the Lutheran Church, pretending to be converts, and to build with them.

Verse 15. And Jesus said unto them] He makes apology for his accused Disciples: so doth he still at the right hand of his heavenly Father, nonsuting all accusations brought against us, as our Advocate, 1 Joh. 2. 1. appearing for us, as the Lawyer doth for [non-Latin text not transcribed], [illegible: 3 words] to [non-Latin text not transcribed]. the [illegible: 1 word] of the brethren [illegible: 1 word] 12. 10. his Client (Heb. 9 24.) opening his case, and pleading his cause. He helpeth us also to make apology for our selves to God, 2 Cor. 7. 11. and expecteth, that as occasion requires, we should make apology one for another, when maligned and misreported of by the world. Can the children of the [illegible: 1 word], &c?] Our Saviour seeing them to sin of infirmity, and by the instigation of the Pharisees, who with their leaven had somewhat sowred and seduced them in their masters absence, deals gently with them; to teach us what to [illegible: 1 word] in like case. A Venice-glasse must be otherwise handled then an earthen pitcher or goddard, some must be rebuked sharply, severely, cuttingly, Titus 1. 13. but of others we must bave compassion, making a difference, Jude 22. [non-Latin text not transcribed] [illegible: 1 word] [illegible: 1 word]: [illegible: 1 word] [illegible: 1 word], rigide. Erasm, [illegible: 1 word]. & ad [illegible: 1 word]. Mourn as long as the Bridegroom, &c.] Mourn, as at sunerals (so the word signifieth.) This were incongruous, unseasonable and unseemly at a feast. It was a peevishnesse in Sampsons wife, that she wept at the wedding; sith that's the day of the rejoycing of a mans heart, as Solomon hath it. Now Christ is the [non-Latin text not transcribed]. Churches Spouse. He hath the bride, and is the bridegroom, as [illegible: 1 word]. 3 11. their master the Baptist had taught them, Joh. 3. 29. and [illegible: 1 word] over every good soul, as the bridegroom rejoyceth over the bride, Isai. 62. 5. Should not the Saints therefore reciprocate? But the daies will come.] Our Saviour [illegible: 1 word] much, even many a little death all his life long: and yet, till his passion, he accounts himself to be, as it were, in the bride-chamber. Then it was especially that he alone [illegible: 1 word] the wine-presse, and was rosted alive in the fire of his Fathers wrath, &c. When the Bridegroom [illegible: 1 word] be [illegible: 1 word] from them.] As now your master the Baptist is from you; a just argument and occasion of your grief and fasting, if possibly you may beg him of God out of the hands of Herod. When the Duke of Burbons Captains had shut up Pope Clement 8. in the Castle S. Angeto, Cardinall Wolsey being shortly after sent Embassadour beyond seas, to make [illegible: 1 word] and [illegible: 1 word] of Card. [illegible: 1 word] pag. 38. means for his release, as he came thorow Canterbury to ward [illegible: 1 word], he commanded the Monks, and the Quire to sing the Letany after this sort, Sancta Maria, ora pro Papa nostro Clemente. Himself also being present was seen to weep tenderly, for the Popes calamity. Shall superstition do that, that Religion cannot bring us to? Shall we not turn again unto the Lord with fasting, weeping and mourning, if for nothing else, yet that our poor [illegible: 1 word] may finde compassion? Which is Hezekiah's motive to the2 Chron. 30. 9. people. And then shall they fast.] Note here, 1. That fasting is not [illegible: 1 word] with the Ceremoniall Law, but still to be used as a duty of the Gospel. 2. That times of heavines are times of humiliation. 3. That our [illegible: 1 word] here are but as marriage-feasts, for continuance; they last not long: never look for it.

Verse 16. No man putteth a piece, &c.] Austerities of religion are not to be [illegible: 1 word] upon new-beginners. God would not carry the people to Canaan thorow the Philistims countrey (though it were the nearest way) for discouraging them at first [illegible: 1 word] out. Our Saviour spake as the Disciples could Mark 4. 33. hear. Discretion is to be used, and Christs lambs handled with all tendernesse.

Verse 17. Neither do men put new Wine.] In the year of grace, 340. arose [illegible: 1 word] hereticks called Ascitae or [illegible: 1 word], [illegible: 1 word], [illegible: 1 word]. [illegible: 1 word]. p. [illegible: 1 word]. because they bare a bottle on their backs, [illegible: 1 word] that they were no true Christians that did not so: and alledging this text for themselves, as if they were the only new bottles filled with new wine. So those districtissimi Monachi, [illegible: 1 word] (as one engli heth it) who made themselves wooden crosses, and carried them on [illegible: 1 word] backs, continually pleaded, Mat. 16. 24. to make for them. This was, as M. Tindall saith in another [illegible: 1 word], to think to quench their thirst by sucking the Ale-powl.

Verse 18. Behold, there came a certain Ruler.] Jairus the [illegible: 1 word] of the [illegible: 1 word]. [illegible: 1 word] such came to Christ: but this man was [illegible: 2 words] of doors by the crosse, as the wolf is out of the wood by hard hunger. It was his only daughter of a [illegible: 1 word]-year [illegible: 1 word], that was now at point of death. This makes him [illegible: 1 word] out to [illegible: 1 word]. 8. 41. Christ the best Physitian. Men must be [illegible: 2 words] ([illegible: 1 word]) ere they finde mercy (Hos. 14. 3.) and a [illegible: 2 words] people ere they will be brought to trust in the name of the Lord, Zeph. 3. 12. The Haemorroisse came not to Christ, [illegible: 1 word] she had a half-peny to [illegible: 1 word] her self. But come and lay thine hands upon her.] He thought Christ could not otherwise cure her: this was [illegible: 1 word] of faith, far short of that of the Centurion, who yet was a Roman souldier; whereas Jairus was a learned Jew. Knowledge therefore is one thing, faith [illegible: 1 word]: and the greatest scholars, are not alwaies the holiest men. Neither have all Gods people a like measure of true faith. This should humble and [illegible: 1 word] the weak, but not discourage them in their [illegible: 1 word]: since the tallest Oak was once an [illegible: 1 word], and the deepest Doctour was once in his hornbook.

Verse 19. And Jesus arose and followed him.] As tendering the Rulers infirmity, and not taking advantages, or turning him off, for [illegible: 1 word] to prescribe. Be we also ready to every good office, not [illegible: 1 word] quarrels, or pleading excuses.

Verse 20. And behold a woman, &c.] This history and occurrence comes in here by a Parenthesis, and by a sweet providence, for the exercise and encrease of Jairusses faith and patience. Iairus could have wisht her far enough at that time, because she hindered our Saviour from making haste to his dying daughter. But she shall be dead out-[illegible: 1 word], the woman cured, and he thereby confirmed, ere his desire shall be accomplished; that God in all may be glorified. Which was diseased, &c.] And had lavished money out of the bag Isa [illegible: 1 word]. 6. for help, but had none. Nay, she had suffered many things of the Physitians, [illegible: 4 words] occidunt. Pet. [illegible: 1 word]. de [illegible: 1 word]. Dei. who had well nigh officiously killed her, and had [illegible: 1 word] exhausted her. This made Chaucer take for his Motto, Farewell physick; and the Emperour Adrian cry out upon his death-bed, Many [non-Latin text not transcribed]. Physitians have killed the King. Came behinde him.] Either as abasht of her blushfull [illegible: 1 word]: or, because [illegible: 1 word] could not come before him for the croud, &c.

Verse 21. If I may but touch his garment.] This was a [illegible: 1 word] saith of hers, and not much inferiour to [illegible: 1 word] of the Centurion. [illegible: 1 word] us in like sort, when we feel the bloudy flux of naturall [illegible: 1 word], [illegible: 2 words] at our eyes, mouths, hands, and other parts, repair to [illegible: 1 word], and touch him by faith: so shall we feel that there goes a [illegible: 1 word] out from him, to heal the seul. As fishes when they are hurt, heal themselves again by touching the Tench, finding the slime of his body to be a soveraign salve: so must we, when wounded with sin, have recourse to Christ, and our faith will make us whole every whit.

Verse [illegible: 1 word]. But Iesus turned him about.] To take notice of it himself, and to notifie it to others, for these reasons, saith Chrysostome; 1. To free the woman from fear, lest her conscience should call her Recreant, as one that had stole a cure. 2. To make up in her what was wanting to her faith, if she should have any such thought to do so. 3. To manifest her faith, for other mens imitation. 4. To make known his omnisciency, and so his Divinity. 5. To confirm the Rulers faith, and so fit him for further mercy. 6. To teach her and us, that, not his garment, but himself did the cure. This makes against that Popish foppery in worshipping reliques, as the Syndon wherein Christs body was enwrapped, of the vertue whereof Paleottus Archbishop of Bonony, set [illegible: 1 word] a great book, An. Dom. 1617. And the woman was made whole, &c.] That fable recorded by Eccles. bist. l 7. cap [illegible: 1 word]. Eusebius is scarce worth relating; that this woman should set up at her door in Cesarea Philippi, a statue of brasse in honour of our Saviour; near whereto grew a certain herb good for all diseases. Irenaeus (far ancienter then Eusebius) reproveth the hereticks, Act. and Mon. fol [illegible: 1 word]. called Gnostici, for that they carried about them the Image of Christ made in Pilates time, after his own proportion: using also for [illegible: 1 word] of their affection towards it, to set Garlands upon the head of it. And in Epiphanius his time (who lived soon after [illegible: 1 word] epist. ad [illegible: 2 words]. Sands his survey. Eusebius) images and statues of Christ or the Saints were abhorred by [illegible: 1 word]. The Turks will not endure any image, no not upon their coyn, [illegible: 1 word] of the second Commandment: and the Papists for their imagery, they call Idolaters.

Verse 23. He saw the minstrels, &c.] An Heathenish custom [illegible: 2 words] is [illegible: 2 words]. [illegible: 1 word]. l. 4. Fast. crept in among the [illegible: 1 word], as many the like are now amongst the Papists, who are therefore called Heathens, Revel. 11. 2. The maid is not dead, but sleepeth.] Death is but a sleep to the Saints: and as the [illegible: 1 word] of the labouring man is sweet unto him, so Plato [illegible: 4 words] [non-Latin text not transcribed] in Apol. [illegible: 1 word]. is death most welcome to such, as have most suffered. See my Notes on Ioh. 11. 11.

Verse 24. And they have laught him to scorn.] This is daily done by the mad world, quite besides it self in point [illegible: 1 word] Gorg. [illegible: 1 word] [illegible: 3 words]. c 35. of salvation. They hear and [illegible: 1 word]. God will laugh at their destruction.

Verse 25. He took her by the hand] As it were to awaken her [illegible: 3 words] deep sleep. He [illegible: 1 word] have raised her without either [illegible: 1 word] down, or [illegible: 1 word] his [illegible: 1 word] upon [illegible: 1 word]. But as Jairus [illegible: 1 word] him, so he did for him. Who now shall [illegible: 1 word] to [illegible: 1 word] the day [illegible: 1 word] 4 10. [illegible: 1 word] of [illegible: 1 word] things?

Verse 26. And the fame hereof went abroad] Though Christ [illegible: 2 words] charged the contrary, Mark. 5. 43. lest, being known too [illegible: 1 word], he should stand in the way of his own designe. Howbeit, when he drew nigh to his end, he raised the young man of Naim, and his friend Lazarus, in the open view of the [illegible: 1 word].

Verse 27. [illegible: 1 word] blinde men followed him.] Misery makes unity. [illegible: 1 word] two could the better agree to goe together, because their [illegible: 1 word] were alike. Hooper and Ridly left [illegible: 1 word], when they both were in [illegible: 1 word]. Thou [illegible: 1 word] of [illegible: 1 word].] Thou that [illegible: 1 word] a [illegible: 1 word] Man, as we are; and [illegible: 1 word] to say unto [illegible: 1 word], as David did to the men of Iudah, [illegible: 1 line]. [illegible: 1 word] are my [illegible: 1 word], my bone and my flesh, &c. Have mercy on us. So the Church [illegible: 1 word] [illegible: 1 word], when [illegible: 1 word] and [illegible: 1 word] by the Assyrian, [illegible: 1 word] out; The stretching out of his wings [illegible: 1 word] fill thy land O [illegible: 1 word]: q. à. O [illegible: 1 word] that art also a man, and hast the heart of a man in thee, see to [illegible: 1 word] safety. Necessity makes men beg many times of meer strangers, vea of deadly enemies; as the Israelites did of the Egyptians, as [illegible: 1 word] did of Ahab, and as the poor [illegible: 1 word] of the Assyrians, Lam. 5. 6. How much more boldly should we beg of Christ our neer [illegible: 1 word], &c?

Verse 28. And when he was come into the house.] For till then, he [illegible: 1 word] to [illegible: 1 word] them, that they might the more earnestly [illegible: 1 word] him. He knows how to commend his benefit to us. [illegible: 1 word] data, citò [illegible: 1 word]. Things lightly come by, are lightly [illegible: 1 word] by.

Verse 29. According to your faith.] [illegible: 1 word] (saith a famous [illegible: 1 line]. Divine) Justifying faith is not [illegible: 1 word] Miraculous, in the sphear of its own activity, and where it hath warrant of Gods Word.

Verse 30. [illegible: 1 word] charged them saying, see that no man, &c.] [non-Latin text not transcribed] [illegible: 1 line]. He [illegible: 1 word] them [illegible: 1 word], (as the word [illegible: 1 word] used importeth) [illegible: 1 word] they but [illegible: 1 word] their mouths to make it known to any man. Some [illegible: 1 word] all for a name: Christ (besides the vail of his humanity) saies, nay thunders: See you tell no man. How far are those spirite from this, which care onely to be seen, and wish onely to dazle others eies with admiration, not caring for unknown [illegible: 1 word]?

Verse 31. Spread abroad his fame.] Wherein they sinned, no doubt, though of never so good an intention. Gods CommandementsProv. [illegible: 1 word] must be kept as the apple of our eie: for else, we charge him with folly.

Verse 32. A dumb man possest with a devil.] Satan still gagges many to this day, that they cannot pray to God, [illegible: 1 word] his name, utter themselves to the good of others. The spirit of faith is no in dweller, but sits in the door of the lips. I believed, 2 Cor. 4. 13. therefore have I spoken. The Carthusian Monks speak together but once a week. It is a shame to Christians that they speak not1 Cor. 11. [illegible: 1 word] one to another, Mal. 3. 16. that they come together, not Epist [illegible: 1 word] [illegible: 1 word]. for the better, but for the worse. Inveniar sanè superbus, &c. modò [illegible: 2 words] non arguar, dum Dominus [illegible: 1 word], saith [illegible: 1 word]. Better I [illegible: 1 word] counted [illegible: 1 word], then be sinfully silent.

Verse 33. The [illegible: 1 word] marvelled, &c.] [illegible: 1 word] censured, a third sort tempted, a fourth applauded. What can we doe, to undergoe but one opinion? To avoid variety of constructions?

Verse 34. Through [illegible: 1 word] Prince of devils.] There is a principall Devil then, Prince of this world. And there are Princes and principall spirits in Countreys and Nations under him, Dan. 10. 13. We read of the Prince of Persia, hindering the matters of the Church. See more of [illegible: 1 word], chap. 12. ver. 24.

Verse 35. And Iesus went about, &c.] He was not by any affronts or hard usages of the enemy, dishartened from well-doing: but as the Moon continues her course, though dogs bark and leap at her, En peragit cursus surda Diana suos: so did he, and so must we, For [illegible: 2 words] him that endured such contradiction of sinners against [illegible: 1 word], lest ye be wearied and faint in your mindes, Heb. 12. 3.Tacilus. Convitia spreta exolescunt.

Verse 36. He was moved with compassion.] His [illegible: 1 word] so affected [non-Latin text not transcribed] his heart, [illegible: 1 word] it [illegible: 2 words] towards those silly souls, Ingemuit miserans graviter, [illegible: 2 words]. Virgil. As sheep without a shepheard.] Their Pastours were Impostours, as Bernard complained of those in his time, their Episcopi, Aposcopi, (as Espencaeus hath it) their overseers by-seers. That judgement was now befallen them, that Moses of old deprecated, Numb. 27. 17. And this troubled our Saviour more then their bodily bondage to the Romans, which yet was very [illegible: 1 word].

Verse 37. But the labourers few.] Such as will labour to lassitude, [non-Latin text not transcribed] in preaching Christ crucified: few such.

Verse 38. Labourers into his harvest.] Harvest-men, of all other, have the hardest labour, a sore sweating labour: So have [illegible: 1 word] Ministers. The housholder hath somewhat to doe, said [illegible: 5 words]. [illegible: 1 word], the Magistrate more, but the Minister most of all. He labours more in a day many times, then the husbandman doth in a moneth: the sweat of the brow is nothing to that of the brain: the former furthers health, the later impairs it, wearying and waring out the body, wasting the vitals, and hastening old age, and untimely death.

And he entered into a ship, etc. Jesus acceded to the request of the people of Gadara, recrossed the lake of Gennesareth, and returned to his own city. By his own city is meant Capernaum, (@Mr 2:1) the city which was at that time his home, or where he had his dwelling, See Mt 4:13. This same account, with some additional circumstances, is contained in Mk 2:3-12, and Lk 5:18-26.

A man sick of the palsy. Mt 4:24.

Lying on a bed. This was probably a mattress, or perhaps a mere blanket spread to lie on, so as to be easily borne. Being light, Jesus might with propriety command him to take it up and walk, Mt 9:6.

Mark says, "they uncovered the roof," Mt 2:4 Luke says, "they went upon the housetop, and let him down through the tiling," Mt 5:19 To us it would appear that much injury must have been done to the house where Jesus was, and that they must be much incommoded by the removal of tiles and rafters, etc. An acquaintance, however, with the mode of building in the East removes every difficulty of this nature. Houses, in eastern countries, are commonly square in their form, and of a single story. On approaching them from the street, a single door is seen in the centre, and, usually, directly above it a single latticed window. This destitution of doors and lights from the streets, though it gives their dwellings a sombre appearance, is yet adapted to the habits of retirement and secrecy among the people of the East, where they are desirous of keeping their females from observation. The annexed representation of an Arabian house shows the external appearance of an eastern dwelling, and the upper chamber, or "closet," rising above the main building. Mt 6:6. On entering the only door in front, the first room is a small square room, surrounded with benches, called the porch. In this room the master of the family commonly transacts business, and, on private occasions, receives visits. Passing through the porch, you enter a large square room directly in the centre of the building, called the court. Luke says that the paralytic was let down "into the midst;" not in the midst of the people, but of the building--the middle place of the house. This court is paved commonly with marble; and, if possible, a fountain of water is formed in the centre, to give it beauty, and to diffuse a grateful coolness. This room is surrounded by a gallery, or covered walk on every side. From that covered walk, doors open into the other apartments of the house.

This centre room, or court, is commonly uncovered or open above. In wet weather, however, and in times of great heat of the sun, it is covered with an awning or canvass, stretched on cords, and capable of being easily removed or rolled up. This is what Mark means when he says they uncovered the roof. They rolled up or removed this awning.

From the court to the roof the ascent is by flights of stairs, either ill the covered walk or gallery, or in the porch. The roof is nearly flat. It is made of earth; or, in houses of the rich, is a firmly constructed flooring, made of coals, chalk, gypsum, and ashes, made hard by repeated blows. On those roofs, spears of grass, wheat, or barley sometimes spring up; but these are soon withered by the sun, Ps 129:6-8. The roof is a favourite place for walking, for repose in the, cool of the day, for conversation, and for devotion. Mt 6:6. On such a roof Rahab concealed the spies, (Josh 2:6) Samuel talked with Saul, (1Sam 9:25;) David walked at eventide, (2Sam 11:2) and Peter went up to pray, (Acts 10:9.) The following cut represents the roof of a house, with the battlement, and a person viewing the neighbouring country. This roof was surrounded with a balustrade, or railing, breast high, on the sides; but where a house was contiguous to another, and of the same height, the railing was lower, so as to walk from one roof to another. In cities constructed in this manner, it was possible to walk through a considerable part of the city on the roofs of the houses. A breastwork or riding was of course built in the same manner around the open space in the centre, to prevent them from falling into the court below. This railing, or breastwork, is what Lk 5:19 says they let him down through. They removed it probably so that the couch could be conveniently let down with cords; and standing on the roof over the Saviour, they let the man down directly before him. The perseverance they had manifested was the evidence of their faith or confidence in his power to heal the sick man.

The cut on the next page exhibits the ground-plan of an eastern dwelling, and illustrates the account of the cure of the sick man. By looking at this it may be easily seen how the paralytic was presented to Jesus. Suppose the Saviour to be seated in the open court, say at G. The room was thronged. There was but one way of access, through a. It would be easy to ascend the stairs at F, and go round on the gallery till they came over Jesus, and remove a part of the balustrade, or breastwork, and let him down directly before him.

Be of good cheer; thy sins be forgiven thee. It may seem remarkable that, since the man came only to be healed, Jesus should have at first declared his sins forgiven. For this the following reasons may be suggested:

1st. The man might have brought on this affection of the palsy by a long course of vicious indulgence. Conscious of guilt, he may have feared that he was so great a sinner that Christ would not regard him. He therefore assured him that his offences were pardoned, and that he might lay aside his fears.

2nd. Jesus might be willing to show his power to forgive sins. Had he stated it without any miracle, the Jews would not have believed it, and even his disciples might have been staggered. In proof of it, he worked a miracle; and no one, therefore, could doubt that he had the power. The miracle was wrought in express attestation of the assertion that he had the power to forgive sins. As God would not work a miracle to confirm a falsehood, or to deceive men, the miracle was a solemn confirmation, on the part of God, that Jesus had the power to forgive sins.

3rd. The Jews regarded disease as the effect of sin, Jn 9:2; Jas 5:14,15. There is a real connexion between sin and suffering, as in the case of gluttony, intemperate drinking, lewdness, debauchery. Jesus might be willing to direct the minds of the spectators to this fact; and by pointing them to a manifest instance of the effect of sin, to lead them to hate and forsake it. Diseases are sometimes the direct judgment of God for sin, 1Cor 5:3-5, 11:30, 2Sam 24:10-14. This truth, also, Christ might have been desirous of impressing on the people.

(o) "Son, be of good cheer" Mk 5:34.

This man blasphemeth. The word blaspheme originally means to speak evil of any one, to injure by words, to blame unjustly. When applied to God, it means to speak of him unjustly, to ascribe to him acts and attributes which he does not possess, or to speak impiously or profanely. It also means to say or do anything by which his name or honour is insulted, or which conveys an impress on unfavourable to God. It means, also, to attempt to do or say a thing which belongs to him alone, or which he only can do. This is its meaning here. Christ was charged with saying a thing in his own name, or attempting to do a thing which properly belonged to God; thus assuming the place of God, and doing him injury, as the scribes supposed, by an invasion of his prerogatives. "None," said they, (see Mark and Luke,) "can forgive sins but God only" In this they reasoned correctly. See Is 43:25, 44:22. None of the prophets had this power; and by saying that he forgave sins, Jesus was understood to affirm that he was Divine; and as he proved this by working a miracle expressly to confirm the claim, it follows that he is Divine, or equal with the Father.

Jesus knowing their thoughts. Mark says, "Jesus perceived in his spirit that they so reasoned". The power of searching the hearts, and knowing the thoughts of men, belongs only to God, 1Chr 28:9, Rom 8:27, Rev 2:23, Jer 17:10. In claiming this, as Jesus did here, and often elsewhere, he gave clear proofs of his omniscience, Jn 2:24,25.

(p) "their thoughts said" Ps 139:2, Jn 2:24, Heb 4:12, Rev 2:23

They glorified God. Mt 5:16. To glorify God, here, means to praise him, or to acknowledge his power. The expression, which had given such power to men, was a part of their praise. It expresses no sentiment of the evangelist about the nature of Christ, but is a record of their feelings and their praise.

(r) "glorified" Acts 4:21, Gal 1:24

Sitting at the receipt of custom. That is, at the place where custom, or tribute, was received; or, in other words, he was a publican, or tax-gatherer. Mt 5:47. This man was Matthew, the writer of this gospel. The same account is found in Mk 2:14, Lk 5:27,28. Both those evangelists call him Levi. That it was the same man is known by the circumstances in which he was called being the same in all the evangelists, and by all concurring in the statement that our Saviour was present at a feast soon after he called him, and by the fact that Levi is not mentioned in the catalogue of the apostles. The Jews were in the habit of giving several names to the same person. Thus Peter was also called Simon and Cephas. It is worthy of remark, that Luke has mentioned a circumstance favourable to Matthew, which Matthew himself has omitted. Luke says, "he left all." Had Matthew said this, it would have been a commendation of himself, utterly unlike the evangelists. No men were ever farther from praising themselves than they were.

(s) "And as Jesus passed" Mk 2:14, Lk 5:27

And it came to pass, as Jesus sat at meat in the house. This feast was given to him by Levi, or Matthew, Lk 5:29. This is another circumstance favourable to Matthew, but omitted by him, and recorded by Luke; showing, also, that the apostles were averse to praising themselves. To receive Christ hospitably and kindly was a commendable act, and it strongly evinces Matthew's freedom from ostentation that he has supposed the fact. It thus illustrates the command of the Saviour, as recorded by himself, Mt 6:1-4.

At meat. At the table, at supper.

Why eateth and drinketh, etc. To eat and drink with others denotes intimacy and familiarity. The Pharisees, by asking this question, accused him of seeking the society of such men, and of being the companion of the wicked. The inference which they would draw was, that he could not be himself righteous, since he delighted in the company of abandoned men.

(t) "and sinners" Mt 11:9, Lk 15:2, Heb 5:2

They that be whole, etc. Jesus, in reply, said that the whole needed not a physician. Sick persons only needed his aid. A physician would not commonly be found with those that were in health. His proper place was among the sick. So, says he, "If you Pharisees are such as you think yourselves, already pure and holy, you do not need my aid. It would be of no use to you, and you would not thank me for it. With those persons who fed that they are sinners I may be useful; and there is my proper place." Or, the expression may mean, "I came on purpose to save sinners. My business is with them. There are none righteous; and as a physician is in his proper place with the sick, so am I with guilty and miserable sinners."

But go ye and learn, etc. To reprove them, and to vindicate his own conduct, he appealed to a passage of Scripture with which they ought to have been acquainted: "I will have mercy, and not sacrifice," Hos 6:6. This is not a declaration on the part of God that he was opposed to sacrifices or offerings for sin; for he had appointed and commanded many, and had therefore expressed his approbation of them. It is a Hebrew mode of speaking, and means, I prefer mercy to sacrifice; or, I am more pleased with acts of benevolence and kindness than with a mere external compliance with the duties of religion. Mercy, here, means benevolence or kindness towards others. Sacrifices were offerings made to God on account of sin, or as an expression of thanksgiving. They were commonly bloody offerings, or animals slain, signifying that the sinner offering them deserved to die himself, and pointing to the great sacrifice or offering which Christ was to make for the sins of the world. Sacrifices were the principal part of the worship of the Jews, and hence came to signify external worship in general. This is the meaning of the word here. The sense in which our Saviour applies it is this. You Pharisees are exceedingly tenacious of the external duties of religion; but God has declared that he prefers benevolence or mercy to those external duties. It is proper, therefore, that I should associate with sinners for the purpose of doing them good.

I am not come to call the righteous, etc. No human beings are by nature righteous, Ps 14:3; Rom 1:18-32, 3:10-18. The Pharisees, however, pretended to be righteous. Christ might have meant, by this answer, that it was not the design of his coming to call such persons to repentance, knowing that they would spurn his efforts, and that, to a great extent, they would be vain; or, more probably, he meant to affirm that his proper and only business was to call to repentance such men as he was now with. He came to seek and save such, and it was his proper business, therefore, to associate with them.

Repentance. Mt 3:2.

(u) "I will have" Prov 21:3, Hos 6:6, Mic 6:8, Mt 12:7 (v) "to repentence" Lk 24:47, Acts 5:31, 2Pet 3:9

Then came to him the disciples of John, etc. See also Mk 2:18-22, Lk 5:33-39. That is, of John the Baptist. It is probable that they had understood that John was the forerunner of the Messiah; and if such was the case, they could not account for the fact that there was such a difference between them and the disciples of Jesus. The Pharisees fasted often, regularly twice a week, besides the great national days of fasting, Lk 18:12. Mt 6:16-18. This was the established custom of the land, and John did not feel himself authorized to make so great a change as to dispense with it. They were desirous of knowing, therefore, why Jesus had done it.

Besides, it is probable that this question was put to him when John was in prison; and his disciples, involved in deep grief on account of it, observed days of fasting. Fasting was the natural expression of sorrow, and they wondered that the followers of Jesus did not join with them in lamenting the captivity of him who was the forerunner and baptizer of their Lord.

Christ, in reply to them, used three illustrations, all of them going to establish the same thing, that we should observe a fitness and propriety in things. The first is taken from a marriage. The children of the bride-chamber--that is, the bridemen, or men who had the special care of the bridal chamber, and who were therefore his special friends--do not think of fasting while he is with them. With them it is a time of festivity and rejoicing; and mourning would not be appropriate. When he is removed, or taken away, then their festivity will be ended, and then will be the proper time of sorrow. So, says he, John, your friend and teacher, is in captivity. With you it is a time of deep grief, and it is fit that you should fast. I am with my disciples. It is, with them, a time of joy. It is not fit that they should use the tokens of grief, and fast now. When I am taken away, it will then be proper that they should fast. For an account of the ceremonies of an eastern marriage, Mt 25:1-13.

Mt 9:14

(w) "bridegroom is with" Mt 25:1,10, Jn 3:29, Rev 21:2 (x) "then shall they fast Isa 22:12

No man putteth a piece of new cloth, etc. A second illustration was drawn from a well know fact, showing also that there was a propriety or fitness of things. None of you, says he, in mending an old garment, would take a piece of entire new cloth. There would be a waste in it. An old piece, or a piece like the garment, would be better. The word here treated new, in the original means rude, undressed, or not fulled or cleansed by the cloth-dresser. In this state, if applied to an old garment, and if wet, it would contract and draw off a part of the garment to which it was attached, and thus make the rent worse than it was. So, says he, my new doctrines do not match with the old rites of the Pharisees. There is a fitness of things. Their doctrines required much fasting. In my system it would be incongruous; and if my new doctrines were to be attached to their old ones, it would only make the matter worse.

Neither do men put new wine, etc. The third illustration was taken from wine put into bottles. Bottles, in eastern nations, were made, and are still, of skins of beasts. Generally the skin was taken entire from a sheep or a goat, and, properly prepared, was filled with wine or water. They are still used, because, in crossing deserts of sand, they have no other conveyances but camels, or other beasts of burden. It would be difficult for them to carry glass bottles or kegs on them. They therefore fill two skins, and fasten them together, and lay them across the back of a camel, and thus carry wine or water to a great distance. They were of course of different sizes, as the skins of kids, goats, or oxen might be used. Bruce describes particularly a bottle which he saw in Arabia, made in this manner, of an ox-skin, which would hold sixty gallons, and two of which were a load for a camel. By long usage, however, they of course became tender, and would be easily ruptured. New wine put into them would ferment, and swell and burst them open. New skins or bottles would yield to the fermenting wine, and be strong enough to hold it from bursting. So, says Christ, there is a fitness or propriety of things. It is not fit that my doctrine should be attached to, or connected with, the old and corrupt doctrines of the Pharisees. New things should be put together, and made to match.

This account of eastern bottles may illustrate the following passages in the Bible. The Gibeonites took "wine bottles, old, and rent, and bound up," Josh 9:4. "My belly is ready to burst, like new bottles," Job 32:19. "I am become like a bottle in the smoke," Ps 119:83; i.e., like a bottle of skin hung up in a tent filled with smoke. The preceding cut is copied from a fragment of the Antiquities of Herculaneum, and represents a young woman pouring wine from a bottle into a cup.

(y) "else" Job 32:19

The account contained in these verses is also recorded, with some additional circumstances, in Mk 5:22-43, Lk 8:41-56.

There came a certain ruler. Mark and Luke say that his name was Jairus, and that he was a ruler of the synagogue; that is, one of the elders to whom was committed the care of the synagogue. Mt 4:23.

And worshipped him. That is, fell down before him, or expressed his respect for him by a token of profound regard. Mt 2:2.

My daughter is even now dead. Luke says that this was his only daughter, and that she was twelve years of age. Mark and Luke say that she was at the point of death, and that information of her actual death was brought to him by one who was sent by the ruler of the synagogue, while Jesus was going. Matthew combined the two facts, and stated the representation which was made to Jesus, without stopping particularly to exhibit the manner in which it was done. In a summary way he says that the ruler communicated the information. Luke and Mark, dwelling more particularly on the circumstances, state at length the way in which it was done; that is, by himself stating, in a hurry, that she was about to die, or dying, and then in a few moments sending word that she was dead. The Greek word, rendered is even now dead, does not of necessity mean, as our translation would express, that she had actually expired, but only that she was dying or about to die. Compare Gen 48:21. It is likely that a father, in these circumstances, would use a word as nearly expressing actual death as would be consistent with the fact that she was alive. The passage may be expressed thus: "My daughter was so sick that she must be, by this time, dead."

Come and lay thy hand upon her. It was customary for the Jewish prophets, in conferring favours, to lay their hand on the person benefited. Jesus had probably done so also, and the ruler had probably witnessed the fact.

(z) "While he spake" Mk 5:22, Lk 8:41 (a) "shall live" Jn 9:22,25

And behold a woman, etc. This disease was by the Jews reckoned unclean, (Lev 15:25) and she was unwilling to make personal application to Jesus, or even to touch his person. The disease was regarded as incurable. She had expended all her property, and grew worse, Mk 5:26.

Touched the hem of his garment. This garment was probably the square garment which was thrown over the shoulders. Mt 5:40. This was surrounded by a border, or fringe; and this fringe, or the loose threads hanging down, is what is meant by the hem. The Jews were commanded to wear this ill order to distinguish them from other nations. See Nu 15:38,39, De 22:12.

Mark says that the woman, fearing and trembling, came and told him all the truth. Perhaps she feared that, from the impure nature of her disease, he would be offended that she touched him.

Be of good comfort. Jesus silenced her fears, commended her faith, and sent her away in peace. He used an endearing appellation, calling her daughter, a word of tenderness and affection, and dismissed her who had been twelve long and tedious years labouring under a weakening and offensive disease, now in an instant made whole. Her faith, her strong confidence in Jesus, had been the means of her restoration. It was the power of Jesus that cured her; but that power would not have been exerted but in connexion with faith. So in the salvation of a sinner. No one is saved who does not believe; but faith is the instrument, and not the power, that saves.

(b) "And, behold" Mk 5:25, Lk 8:43

Mark says that the woman, fearing and trembling, came and told him all the truth. Perhaps she feared that, from the impure nature of her disease, he would be offended that she touched him.

Be of good comfort. Jesus silenced her fears, commended her faith, and sent her away in peace. He used an endearing appellation, calling her daughter, a word of tenderness and affection, and dismissed her who had been twelve long and tedious years labouring under a weakening and offensive disease, now in an instant made whole. Her faith, her strong confidence in Jesus had been the means of her restoration. It was the power of Jesus that cured her; but that power would not have been exerted but in connexion with faith. So in the salvation of a sinner. No one is saved who does not believe; but faith is the instrument, and not the power that saves.

(d) "thy faith" Lk 7:50, 17:19, 18:42, Acts 14:9 (e) "that hour" Jn 4:53

And when Jesus came in, etc. Jesus admitted only three of his disciples, Peter, James, and John the brother of James, and the father and mother of the damsel, to go in with him where the corpse lay, Mk 5:37-40. It was important that there should be witnesses of the miracle, and he chose a sufficient number. Five witnesses were enough to establish the fact. The witnesses were impartial. The fact that she was dead was established beyond a doubt. Of this the mourners, the parents, the messengers, the people were satisfied. If she was presented to the people alive, the proof of the miracle was complete. The presence of more than the five witnesses would have made the scene tumultuous, and have been less satisfactory evidence of the fact of the restoration of the child. Five sober witnesses are always better than the confused voices of a rabble. These were the same disciples that were with him in the mount of transfiguration and garden of Gethsemane, Mk 9:2, 14:33, 2Pet 1:17,18.

He saw the minstrels and the people making a noise. Minstrels are persons who play on instruments of music. The people of the East used to bewail the dead by cutting the flesh, tearing the hair, and crying bitterly. See Jer 9:17, 16:6,7, Eze 24:17. The expressions of grief at the death of a friend, in eastern countries, are extreme. As soon as a person dies, all the females in the family set up a loud and doleful cry. They continue it as long as they can without taking breath, and the shriek of wailing dies away in a low sob. Nor do the relatives satisfy themselves with these expressions of violent grief: they hire persons of both sexes, whose employment it is to mourn for the dead in the like frantic manner. See Amos 5:16, Jer 9:20. They sing the virtues of the deceased, recount his acts, dwell on his beauty, strength, or learning; on the comforts of his family and home, and in doleful strains ask him why he left his family and friends. To all this they add soft and melancholy music. They employ minstrels to aid their grief, and increase the expression of their sorrow. This violent grief continues, commonly, eight days. In the case of a king, or other very distinguished personage, it is prolonged through an entire month. This grief does not cease at the house; it is exhibited in the procession to the grave; and the air is rent with the wailings of real and of hired mourners.

The Jews were forbidden to tear their hair and cut their flesh. See Lev 19:28, De 14:1. They showed their grief by howling, by music, by concealing the chin with their garment, by rending the outer garment, by refusing to wash or anoint themselves, or to converse with people, by scattering ashes or dust in the air, or by lying down in them, Job 1:20, 2:12, 2Sam 1:2-4, 14:2, 15:30, Mk 14:63. The expressions of grief, therefore, mentioned on this occasion, though excessive and foolish, were yet strictly in accordance with eastern customs.

(f) "And when" Mk 5:36, Lk 8:51 (g) "the minstrels" 2Chr 35:25

The maid is not dead, but sleepeth. It cannot be supposed that our Lord means literally to say that the child was not dead. Every possible evidence of her death had been given, and he acted on that himself, and conveyed to the people the idea that he raised her from the dead. He meant to speak in opposition to their opinions. It is not unlikely that Jarius and the people favoured the opinions of the Sadducees; and that they understood by her being dead that she had ceased to be, and that she would never be raised up again. In opposition to this he used the expression she sleepeth; affirming mildly both that the body was dead, and implying that her spirit still lived, and that she would be raised up again. A similar mode of speaking is seen in Jn 11:11: "Our friend Lazarus sleepeth." The sacred writers, who hold the doctrine of the resurrection, often spoke of the dead as sleeping, 2Pet 3:4, Acts 7:60, 1Cor 15:6,18 1Thes 4:13-15. The meaning of this passage then is--the maid has not ceased to exist; but though her body is dead, yet her spirit lives, and she sleeps in the hope of the resurrection.

Laughed him to scorn. Derided him, ridiculed him.

(h) "is not dead" Acts 20:10

He went in. With the father and mother, and three disciples, Mk 5:37-40.

The maid arose. She returned to life. There could be no deception here. Parents could not be imposed on in such a case. Nor could such a multitude be deceived. The power of Jesus was undoubtedly shown to be sufficient to raise the dead. If he can restore the body to life, he can also the soul. A word from him can restore the soul to immortal life, so that it shall never see death.

(i) "were put forth" 2Kgs 4:33

(1) "fame" or, "his fame"

And when he was come into the house. He went into a house probably to avoid the tumult and publicity of the street. He sought privacy, and was unwilling to make any commotion.

Prince of the devils. That is, Beel-Zebub. Mt 12:24.

(o) "He casteth" Mt 12:24, Mk 3:22, Lk 11:15

The Gospel of the kingdom. That is, the good news of the reign of God, or the good news of the advent and reign of the Messiah, Mt 3:2.

(p) "And Jesus" Mt 4:23

Because they fainted. The word used here refers to the weariness and fatigue which results from labour and being burdened. He saw the people burdened with the rites of religion and the doctrines of the Pharisees; sinking down under their ignorance and traditions, and neglected by those who ought to have been enlightened teachers, scattered and driven out without care and attention. With great beauty, he compares them to sheep wandering without a shepherd. Judea was a land of flocks and herds. The faithful shepherd, by day and night, was with his flock, He defended it, led it to green pastures, and beside the still waters. Without his care they would stray away. They were in danger of wild beasts. They panted in the summer sun, and knew not where was the cooling shade and stream. So, said he, is it with this people. No wonder that the compassionate Redeemer Was moved with pity!

(1) "they fainted" or, "were tired and laid down" (q) "having no shepherd" Nu 27:17, 1Kgs 22:17, Eze 34:5, Zech 10:2

The harvest truly is plenteous, etc. Another beautiful image. A waving field of golden grain invites many reapers, and demands haste. By the harvest here, he meant that the multitude of people that flocked to his ministry was great. The people expected the Messiah. They were prepared to receive the gospel. But the labourers were few. Few were engaged in instructing the multitude. He directed them, therefore, to pray to the Lord of the harvest to send forth reapers. God is the Proprietor of the great harvest of the world, and he only can send men to gather it in.

(r) "harvest" Lk 10:2, Jn 4:35

REMARKS ON MATTHEW CHAPTER NINE

1. We are presented with an instance of proper perseverance in coming to Christ, Mt 9:1,2. Nothing was suffered to prevent the purpose of presenting the helpless paralytic to the Saviour. So the poor helpless sinner should come. No obstacle should prevent him. He should lay himself at his feet, and feel that Jesus holds over him the power of life and death, and that no other being can save.

2. Jesus has the power to forgive sins, Mt 9:6. He claimed it, and worked a miracle to prove it. If he had it then, he has it still. To him, then, the lost sinner may come, with the assurance that as he freely then exerted that power, so he is ever the same, and will do it now.

3. Jesus Christ is Divine. Nothing could prove it more dearly than the power to pardon rebels. God only can pronounce what shall be done with transgressors of his law, Is 43:25. He that claims this right must be either an impostor or God. But no impostor ever yet worked a miracle. Jesus was therefore Divine. He can save to the uttermost all that come to God through him.

4. We see here the proper rule to be observed in mingling with the wicked, Mt 9:10-13. It should not be of choice, or for pleasure. We should not enter into their follies or vices. We should not seek enjoyment in their society. We should mingle with them simply to transact necessary business, and to do them good, and no further, Ps 1:1.

5. In the case of the ruler and the woman that was diseased, we have a strong instance of the nature of faith. They came not doubting his power--fully assured that he was able to heal. So all genuine believers come to him. They doubt not his power or willingness to save them. Poor, and lost, and ruined by sin, and in danger of eternal death, they come. His heart is open. He puts forth his power, and the soul is healed, and the sin and danger gone.

6. The young must die, and may die in early life, Mt 9:18. Very short graves are in every burying-ground. Thousands and millions, not more than twelve years of age, have died. Thousands and millions, not more than twelve years of age, are yet to die. Many of these may be taken from Sunday-schools. Their class, their teacher, their parents, sisters, and brothers, must be left, and the child be carried to the grave. Many children of that age, that have been in Sunday-schools, have died happy. They loved the Saviour, and they were ready to go. Jesus was near to them when they died, and they are now in heaven. Of every child we may ask, Are you ready also to go when God shah call you? Do you love the Lord Jesus so as to be willing to leave all your friends here, and go to him?

7. Jesus can raise up the dead, and he will raise up all that love him, Mt 9:25. Many little children will be raised up to meet him in the last great day. He shall come in the clouds. The angel shall sound a trumpet, and all the dead shall hear. All shall be raised up and go to meet him. All that loved him here will go to heaven. All that were wicked, and did not love him here, will go to everlasting suffering.

8. We see the duty of praying for the conversion of the world, Mt 9:37,38. The harvest is as plenteous as it was in the time of Christ. More than six hundred millions are still without the gospel; and there are not yet many labourers to go into the harvest. The world is full of wickedness, and God only can qualify those who shall go and preach the gospel to the dark nations of the earth. Without ceasing, we ought to entreat of God to pity the nations, and to send faithful men, who shall tell them of a dying Saviour.

[He saw a man sitting at the receipt of custom, called Matthew.] Five disciples of Christ are mentioned by the Talmudists, among whom Matthew seems to be named: "The Rabbins deliver, There were five disciples of Jesus, Mathai, Nakai, Nezer, and Boni, and Thodah." These, they relate, were led out and killed. See the place. Perhaps five are only mentioned by them, because five of the disciples were chiefly employed among the Jews in Judea: namely, Matthew who wrote his Gospel there, Peter, James, John, and Judas.

Matthew seems to have sat in the custom-house of Capernaum near the sea, to gather some certain toll or rate of those that sailed over. See Mark, chapter 2:13, 14.

"He that produceth paper [on the Sabbath] in which a publican's note is writ, and he that produceth a publican's note, is guilty." The Gloss is, "When any pays tribute to the lord of the river, or when he excuses him his tribute, he certifies the publican by a note [or some bill of free commerce], that he hath remitted him his duty: and it was customary in it to write two letters greater than ours." See also the Gemara there.

[We and the Pharisees fast oft.] Monsters, rather than stories, are related of the Pharisees' fasts:--

I. It is known to all, from Luke 18:12, that they were wont to fast twice every week. The rise of which custom you may fetch from this tradition: "Ezra decreed ten decrees. He appointed the public reading of the law the second and fifth days of the week: and again on the sabbath at the Mincha [or evening service]. He instituted the session of the judges in cities on the second and fifth days of the week," &c. Of this matter discourse is had elsewhere: "If you ask the reason why the decree was made concerning the second and fifth days, &c., we must answer, saith the Gloss, from that which is said in Midras concerning Moses; namely, that he went up into the mount to receive the second tables on the fifth day of the week, and came down, God being now appeased, the second day. When, therefore, that ascent and descent was a time of grace, they so determined of the second and fifth days. And therefore they were wont to fast also on the second and fifth days."

II. It was not seldom that they enjoined themselves fasts, for this end, to have lucky dreams; or to attain the interpretation of some dream; or to turn away the ill import of a dream. Hence was that expression very usual, A fast for a dream; and it was a common proverb, A fast is as fit for a dream, as fire is for flax. For this cause it was allowed to fast on the sabbath, which otherwise was forbidden. See the Babylonian Talmud, in the tract Schabbath: where also we meet with the story of R. Joshua Bar Rabh Idai, who on the sabbath was splendidly received by R. Ishai, but would not eat because he was under a fast for a dream.

III. They fasted often to obtain their desires: "R. Josi fasted eighty fasts, and R. Simeon Ben Lachish three hundred for this end, that they might see R. Chaijah Rubbah." And often to avert threatening evils; of which fasts the tract Taanith does largely treat. Let one example be enough instead of many; and that is, of R. Zadok, who for forty years, that is, from the time when the gates of the Temple opened of their own accord (a sign of the destruction coming), did so mortify himself with fastings, that he was commonly called Chalsha, that is, The weak. And when the city was now destroyed, and he saw it was in vain to fast any longer, he used the physicians of Titus to restore his health, which, through too much abstinence, had been wasted.

[The children of the bridechamber.] The sons of the bridechamber, an ordinary phrase. There is no need to relate their mirth in the time of the nuptials: I will relate that only, and it is enough, which is spoke by the Glosser, They were wont to break glass vessels in weddings And that for this reason, that they might by this action set bounds to their mirth, lest they should run out into too much excess. The Gemara produceth one or two stories there: "Mar the son of Rabbena made wedding feasts for his son, and invited the Rabbins: and when he saw that their mirth exceeded its bounds, he brought forth a glass cup worth four hundred zuzees, and brake it before them; whereupon they became sad." The like story is also related of Rabh Ishai. And the reason of this action is given; Because it is forbidden a man to fill his mouth with laughter in this world.

...the days of the bridechamber, to the sons of the bridechamber, that is, to the friends and acquaintance, were seven: hence there is frequent mention of "the seven days of the marriage-feast": but to the bride, the days of the bridechamber were thirty. It is forbidden to eat, drink, wash or anoint oneself on the day of Expiation: But it is allowed a king and a bride to wash their faces "For the bride is to be made handsome (saith the Gloss upon the place), that she may be lovely to her husband. And all the thirty days of her bridechamber she is called The Bride."

It is worth meditation, how the disciples, when Christ was with them, suffered no persecution at all; but when he was absent, all manner of persecution overtook them.

[Behold, a ruler.] Distinction is made between the bishop of the congregation, and the head of the congregation. For while the discourse is there of the high priest reading a certain portion of the law on the day of Expiation agreeable to the day, thus it is said, The bishop of the synagogue takes the book of the law, and gives it to the ruler of the synagogue. Where the Gloss thus, "The synagogue was in the mount of the Temple, near the court [which is worthy to be marked]: The Chazan [or bishop, or overseer] of the synagogue is the minister: and the ruler of the synagogue is he by whose command the affairs of the synagogue are appointed; namely, who shall read the prophet, who shall recite the phylacteries, who shall pass before the ark."

Of this order and function was Jairus, in the synagogue of Capernaum: so that the word ruler, being understood in this sense, admits of little obscurity, although one, or a certain, be not there: "he speaking these words, 'Behold, the ruler of that synagogue,'" &c.

[Diseased with an issue of blood.] Zeba, in Talmudic language. The Talmudic tract may serve for a commentary here.

These things were acted in the streets of Capernaum: for there Matthew lived, and there Jairus also: and in his passage from the house of the one to the house of the other, this diseased woman met him. Weigh the story well, and you will easily judge what is to be thought of that story concerning the statues of this woman and Christ, set up at Paneas, or Caesarea Philippi: of which Eusebius speaks.

[Seeing the minstrels.] Dion Cassius concerning the funeral of Augustus: "Tiberius, and Drusus his son,...sacrificed frankincense themselves; but they used not a minstrel.

Even the poorest among the Israelites [his wife being dead], will afford her not less than two pipes, and one woman to make lamentation.

"He that hireth an ass-keeper, or a waggoner, to bring pipes, either for a bride, or for a dead person": that is, either for a wedding, or a funeral.

"The husband is bound to bury his dead wife, and to make lamentations and mournings for her, according to the custom of all countries. And also the very poorest among the Israelites will afford her not less than two pipes and one lamenting woman: but if he be rich, let all things be done according to his quality."

"If an idolater bring pipes on the sabbath to the house where anyone is dead, an Israelite shall not lament at those pipes."

This multitude was got together on a sudden: neighbours, for civility's sake; minstrels, perhaps for the sake of gain; both the more officious in this business, as we may guess, by how much the parents of the deceased maid were of more eminent quality. She died, when Christ, together with Jairus, was going forward to the house (Mark 5:35); and yet, behold what a solemn meeting and concourse there was to lament her. There were two things which, in such cases, afforded an occasion to much company to assemble themselves to the house of mourning:

First, some, as it is very probable, resorted thither to eat and drink: for at such a time some banqueting was used. "A tradition. They drink ten cups in the house of mourning; two before meat, five while they are eating, and three after meat." And a little after: "When Rabban Simeon Ben Gamaliel died, they added three more. But when the Sanhedrim saw that hence they became drunk, they made a decree against this."

Secondly, others came to perform their duty of charity and neighbourhood: for they accounted it the highest instance of respect to lament the dead, to prepare things for the burial, to take care of the funeral, to put themselves under the bier, and to contribute other things needful for that solemnity with all diligence. Hence they appropriated The rendering [or bestowing] of mercies to this duty, in a peculiar sense, above all other demonstrations of charity; "One of the disciples of the wise men died, and mercy was not yielded him": that is, no care was taken of his funeral. "But a certain publican died, and the whole city left off work to yield him mercy."

Mourning for the dead is distinguished by the Jewish schools into Aninuth, and Ebluth. Aninuth was on the day of the funeral only, or until the corpse was carried out; and then began Ebluth, and lasted for thirty days. Of these mournings take these few passages: "He that hath his dead laid out before him, and it is not in his power to bury him, useth not Aninuth [that kind of mourning]. For example: If any die in prison, and the magistrate [or governor of the place], permits not his burial, he that is near of kin to him is not bound to that mourning which is called Aninuth," &c. And the reason is given a little after; namely, because he who hath his dead laid out before him, or upon whom the care of his burial lies, is forbidden to eat flesh, to drink wine, to eat with others, to eat in the same house (under which prohibition, thou, Jairus, now art), and he was free from reciting his phylacteries, and from prayer, and from all such-like precepts of the law. "But when the funeral is carried out of the door of the house, then presently begins the mourning called Ebluth." From thence he is free from the foregoing prohibitions, and now is subject to others. Hence,

1. The bending down of the beds; of which the Talmudists speak very much: "From what time (say they) are the beds bended? from that time the dead body is carried out of the gate of the court of the house; or, as R. Josua, From such time, as the grave-stone is stopped up": for so it is commonly rendered; but the Gloss somewhere, the cover, or the uppermost board of the bier. What this bending of the beds should mean, you may observe from those things which are spoken in the tract Beracoth: "Whence is the bending of the beds? R. Crispa, in the name of R. Jochanan saith, From thence, because it is said, And they sat with him to the earth (Job 2:13). It is not said, 'upon the earth,' but 'to the earth': it denotes a thing not far from the earth. Hence it is that they sat upon beds bended down."

2. "He that laments all the thirty days is forbidden to do his work; and so his sons, and his daughters, and servants, and maids, and cattle," &c.

These things concerned him to whom the dead person did belong. His friends and neighbours did their parts also, both in mourning, and in care of the funeral, employing themselves in that affair by an officious diligence, both out of duty and friendship. "Whosoever sees a dead corpse (say they), and does not accommodate [or accompany] him to his burial, is guilty of that which is said, 'He that mocketh the poor reproacheth his Maker,' &c. But now (say they) no man is so poor as the dead man," &c.

[The maid is not dead, but sleepeth.] It was very ordinary among them to express the death of any one by the word which properly signifies to sleep. When N. slept; that is, when he died: a phrase to be met with hundreds of times in the Talmudists. And this whole company would say, The daughter of Jairus sleeps; that is, she is dead. Therefore it is worthy considering what form of speech Christ here used. The Syriac hath, She is not dead, but asleep.

[It was never so seen in Israel.] These words seem to refer, not to that peculiar miracle only that was then done, but to all his miracles. Consider how many were done in that one day, yea, in the afternoon. Christ dines at Capernaum with Matthew: having dined, the importunity of Jairus calls him away: going with Jairus, the woman with the issue of blood meets him, and is healed: coming to Jarius' house, he raiseth his dead daughter: returning to his own house (for he had a dwelling at Capernaum), two blind men meet him in the streets, cry out Messias after him, follow him home, and they are cured. As they were going out of the house, a dumb demoniac enters, and is healed. The multitude, therefore, could not but cry out, with very good reason, "Never had any such thing appeared in Israel."

[Through the prince of the devils, &c.] See the notes at chapter 12:24.

In the last verse of the foregoing chapter, the Gadarenes with one consent desire Christ to depart out of their coasts; here we find our Saviour, according tho their desire, departing from them into his own city, which was Capernaum; for Bethlehem brought him forth, Nazareth brought him up, and Capernaum was his dwelling-place.

From their desire of Christ's departure, and from Christ's departing accordingly to their desire, we learn, That the blessed Jesus will not long trouble that people with his presence who are weary of his company and desirous of his departure.

Observe, 1. The patient, One sick of the palsy; which being a resolution of the nerves, weakens the joints, and confines the person to his bed or couch. As a demonstration of Christ's devine power, he was pleased to single out some incurable diseases (as the world accounts them) to work a cure upon, as the leprosy and palsy.

2. The physician, Jesus Christ; he alone is that wise, faithful, and compassionate physician, that can and doth cure both soul and body.

Observe, 3. The moving and impulsive cause of this cure, Jesus seeing their faith: that is, their firm persuasion that he was clothed with a divine power, and able to help; together with their confidence in his goodness, that he was as willing as he was able; and no sooner did they exercise their faith in believing, but Christ did exert his divine power in healing. It was not the sick man's faith, but the faith of his friends: the faith of others may prevail for obtaining corporal benefits and temporal blessings for us; thus the centurion's faith healed his servant, and Jairus's faith raised his daughter.

Observe, 4. The marvellous afficacy and power of faith: it obtained not only what was desired, but more than was expected; they desired only the healing of the body, but Jesus seeing their faith, heals body and soul too, saying, Be of good cheer, thy sins are forgiven thee; intimating, that diseases proceed from sin, because Christ first speaks of forgiving them; yet it is conceived that Christ rather speaketh here of the temporal remission of the punishment, than of the eternal; because that depends on our own faith, and not on others.

See here, how the best of men are sometimes charged with saying and doing the worst of things; to do well and bear ill, was the portion of Christ himself, and may be the portion of the holiest of those that belong to Christ; the innocent Jesus was accused of blasphemy, of sorcery, and of the blackest crimes. Innocency itself can protect no man from slander and false accusations.

Our Saviour here gives the Pharisees a twofold demonstration of his godhead: first, By letting them understand that he knew their thoughts; for to search the hearts, and to know the thoughts, of the children of men, is not in the power either of angels or men, but the prerogative of God only.

Secondly, By assuming to himself a power to forgive sins; the Son of man hath power to forgive sins. Our Saviour here, by forgiving sins in his own name, and his own authority, doth give the world an undeniable proof and convincing evidence of his godhead: for, Who can forgive sins, but God only?

Note here, The multitude marvelled, but not believed; they admire our Saviour for an extraordinary man, but did not believe in him as the Son of God: they praise God for giving such power to heal the bodies of men: but not for sending his Son into the world, to save the souls of men.

Learn hence, That the sight of Christ's miracles is not sufficient to work faith in the soul, but requires the concurring operation of the Holy Spirit; the one may make us marvel, the other must make us believe.

Observe here, The number of our Lord's apostles not being filled up, what a strange election and choice he makes; Matthew, a grinding publican is the man.

Learn, Such is the freeness of God's grace, that it chooses, and such is the efficacy of it, that it overpowers and brings in, the worst of sinners unto God; Matthew, a publican; Zaccheus, an extortioner; Manasseh, a murderer; Paul, a persecuter; all these are brought home to God by the power of converting grave.

Observe, 2. Matthew's ready compliance with God's call, He arose, and followed Christ. When the inward call of the Spirit accompanies the outward call of the word, the soul readily complies, and presently yields obedience to the voice of God.

Christ oftentimes speaks by his word to our ears, and we hear not, we stir not: but when he speaks by his Spirit to our hearts, Satan shall not hold us down, the world shall not keep us back, but we shall arise, and follow our Lord and Master. Bp. Hall

Observe here, Christ invites Matthew to a discipleship, Matthew invites Christ to a feast; the servant invites his master, a sinner invited his Saviour. We do not find, wherever Christ was invited to any table, that he refused to go; if a Pharisee, if a publican invited, he constantly went; not for the pleasure of eating, but for the opportunity of conversing and doing good; Christ feasts us when we feast him.

From Matthew's example, learn, That new converts are full of affection towards Christ, and very expressive of their love unto him. Such as before conversion disesteemed him, do afterwards kindly and respectfully entertain him; Matthew touched with a sense of Christ's rich love, makes him a royal feast.

Observe farther, How at this feast many publicans and sinners were present, of Matthew's acquaintance no doubt, and probably invited by him, that they might also see Christ, and be partakes of the same grace with him.

Whence we learn, That grace teaches a man to desire and seek the conversion of others; and such as are truly brought home to Christ, themselves, will study and endeavour to bring in all their acquaintance to Christ also.

See here, what a grief it is to wicked men to find others brought in to Christ; the wicked pharisees murmur, repine, and envy, instead of admiring Christ's condescension, and adoring his divine goodness: they censure him for conversing with sinners; but Christ tells them in the following verses, that he conversed with them as their physician, not as their companion.

As if our Lord had said "With whom should the physician converse, but with his sick patients? Now I am come into the world to do the office of a kind physician unto men: surely then I am to take all opportunities to help and heal them: they that are sick need the physician: but for you Pharisees, who are whole and well in your own opinion and swelled with a conceit of your own righteousness, I have no hopes of doing any good upon you; for such as think themselves whole desire no physician's help.

Learn hence, 1. That sin is the soul's malady, its spiritual disease and sickness.

2. That Christ is the physician appointed by God for the cure and healing of this disease and malady.

3. That there are multitudes spiritually sick, who yet think themselves sound and whole.

4. That only such as are sensible of their spiritual sickness, are subjects capable of cure, and the persons whom Christ is a healing physician to; They that are whole need not a physician, but they that are sick.

The Pharisees themselves had a contention with our Saviour in the foregoing verses; here they set on the disciples of John, to contend with him about fasting, alleging that the disciples of John fasted often, Christ's disciples not at all.

Our Saviour owns it, that his disciples did not fast at present, for two reasons.

1. Because it was unsuitable to them. 2. Because it was intolerable for them.

It was unsuitable to them, because of Christ's bodily presence to them; this made it a time of joy and feasting, not of mourning and fasting: whilst Christ the Bridegroom is with them, they must feast and rejoice; when removed from them, there will be cause enough to fast and mourn.

Christ is the bridegroom and his church the bride, which he has espoused and married to himself; and whilst his spouse did enjoy his bodily presence with her, it was a day of joy and rejoicing to her, and mourning and fasting was improper for her.

Again, this discipline of fasting was at present intolerable for the disciples; for they were raw, green, and tender, and could no more bear the severities of religion at present, than an old garment could bear a piece of new stiff cloth to be set into it, which will make the rent worse, if the garment comes to a stretch; nor no more than old bottles can keep new wine. Thus, says Christ, my disciples are young and green, tender and weak, newly converted, they cannot bear the severer exercises of religion presently; but when I am ascended into heaven, I will send down my Holy Spirit, which shall enable them to do all the duties which the gospel enjoins.

Hence we may gather, That young converts, till grown up to some consistency in grace, must not be put upon the severer exercises of religion; but handled with that tenderness and gentleness which becomes the mild and merciful dispensation of the gospel. Our Saviour here commends prudence to his ministers; that they put not their people upon duties beyond their strength, but consult their progress in Christianity, and the proficiency they have made in religion, and treat them accordingly.

Observe the humble posture in which this man came unto Christ, namely, falling at his foot and worshipping him; which was not only a sign of tender affection towards his daughter, but an evidence of his faith in our blessed Saviour; yet his confining Christ's power to his bodily presence and to the touch of his hand, was a token of the weakness of his faith; come, says he, and lay thine hand upon her, and she shall live. As if Christ could not have cured her, without either coming to her, or laying his hand upon her.

Note here, That although all that come to Christ are not alike strong in faith, yet our blessed Redeemer refuses none that come unto him with a sincere faith, though in much weakness of faith. Jesus arose, and followed him.

Observe the humble posture in which this man came unto Christ, namely, falling at his foot and worshipping him; which was not only a sign of tender affection towards his daughter, but an evidence of his faith in our blessed Saviour; yet his confining Christ's power to his bodily presence and to the touch of his hand, was a token of the weakness of his faith; come, says he, and lay thine hand upon her, and she shall live. As if Christ could not have cured her, without either coming to her, or laying his hand upon her.

Note here, That although all that come to Christ are not alike strong in faith, yet our blessed Redeemer refuses none that come unto him with a sincere faith, though in much weakness of faith. Jesus arose, and followed him.

While Christ is on his way to the ruler's house, a diseased woman comes behind him, touched his garment, and is instantly healed; the virtue lay not in her finger, but in her faith; or rather in Christ, which her faith instrumentally drew forth.

Observe here, how faith oft-times meets with a sweeter welcome than it could expect. this poor woman came to Christ trembling, but went away triumphing; Christ bids her be good comfort, thy faith hath made thee whole.

Our Saviour being come to the ruler's house, finds the people very busy preparing for the interment of the dead corpse with music and other solemnities. This custom of having music at funerals came from the heathens; no mention is made thereof in the Old Testament: we read of tearing the flesh, shaving the head, eating the bread of mourners, also of funeral songs, but these were only sung with the voice; but instruments of music at funerals came from the Pagans. Weeping and lamentation are the most proper funeral music; them nothing sounds so well as a sigh, nor is any thing so much in season as a tear: yet are all demonstrations of immoderate and excessive mourning both hurtful to the living and dishonourable to the dead; nor is it an argument of more love, but an evidence of less grace.

Observe next, In what sense our Saviour affirms, that the damsel was not dead. Mortua est vobis, mihi dormit, says St. Jerome; She is dead to you, but asleep to me: I can as easily raise her from death, as you can awake her out of sleep. Her soul was separated from her body, but not yet fixed in its eternal mansion.

Souls departed are under the conduct of angels, good or bad, to their several places of bliss or misery. Probably the soul of this damsel was under the guard of angels mear her dead body, waiting the pleasure of Christ in reference to it; either to restore it again to the body, or to translate it to its eternal mansion.

Note here, That from these words of our Saviour, the maid is not dead, but sleepeth, the Jesuits plead for their doctrine of equivocations and mental reservations, alleging, that when Christ said, she is not dead, he reserved in his mind, in respect of my power. But the words of Christ were plainly spoken to those who were preparing for her interment and funeral rites, and accordingly only intimate, that she was not so dead as that they needed to make these preparations, he being come to awake her as out of sleep.

The ruler, and others who came to Christ for cure and healing, believed him to be a man unto whom Almighty God had communicated divine power.

But it is observable, that these poor blind men did believe him to be the Messiah, by their calling him the Son of David; and according to their faith, so was their success: their faith capacitated them for a cure.

But why did our Lord enjoin the blind men silence, and straitly charge them to tell no man of the cure? Herein the great modesty and humility of Christ appeared, in avoiding all ostentation and commendation; as also a due care of his own safety, lest the publishing of his miracles should create him untimely danger from the Pharisees.

Still our Lord goes about doing good; before, he healed the diseased, here he helps the possessed.

Learn, 1. That amongst the many calamities which sin has rendered human nature liable and obnoxious to, this is one, to be bodily possessed by Satan. This man's dumbness was caused by the devil's possession.

Learn, 2. That one demonstration of Christ's divine power, and a convincing evidence of his being truly and really God, was, his casting out devils by the word of his power.

See here the dreadful and sad effects of blindness, obstinacy, and malice: the Pharisees charge Christ with making a contract with the devil, affirming that he derived his power from him; but how unlikely was this, that Satan should lend our Saviour a power against himself, and for the destruction of his own kingdom? O how dangerous is a wilful and obstinate oppostion of the truth! It provokes God to deliver a person up to final obduracy.

Observe here, 1. Our Saviour's great work and business in this world; it was doing good both to the bodies and souls of men; the most pleasant and delightful, the most happy and glorious work that a person can be employed about.

2. His unwearied diligence and industry, in this great and good work; He went about all the cities and villages, preaching the gospel, and healing diseases; he travelled from place to place, to seek occasions, and to lay hold upon all opportunities, of being useful and beneficial to mankind.

Observe, 3. The particular instance of our Lord's goodness and compassion towards the people in those cities and villages where he travelled: they wanted the preaching of the gospel, that is, faithful dispensers of it. For though they had the scribes and Pharisees to teach them, they instructed them rather in their own traditions than in the simplicity of the gospel; Christ pities the people as sheep without a shepherd.

Thence learn, That idle and lazy, unskilful and unfaithful, labourers in Christ's harvest, are no labourers in his account. They were as sheep having no shepherd. He who doth not instruct his flock, and feed them with the sincere milk of the word, from a heart full of love to God and of compassion to souls, deserves not the name of a true shepherd. Dr. Whitby.

As if Christ had said, "There is a great number of people that are willing and prepared to receive instructions, but there are but few who are able to instruct these poor people in the ways of righteousness and truth; therefore pray and plead with God, that he world provide skilful and faithful ministers to be sent out to preach the gospel throughout the world."

Note here, 1. That God's church is an harvest-field.

2. That the ministers of God are labourers in his harvest under God, the Lord of the harvest.

3. That to God alone doth it belong to send forth labourers into his harvest; and none must thrust themselves in, till God sends them forth.

4. That the number of faithful labourers in God's harvest is comparatively small and few.

5. That it is the church's duty to pray, and that earnestly and incessantly, to the Lord of the harvest to increase the number of faithful labourers, and also to increase their faithfulness.

Let us notice, in the first part of this passage, our Lord’s knowledge of men’s thoughts.

There were certain of the scribes who found fault with the words which Jesus spoke to a man sick of the palsy: they said secretly among themselves, “This man blasphemeth.”They probably supposed that no one knew what was going on in their minds: they had yet to learn that the Son of God could read hearts, and discern spirits. Their malicious thought was publicly exposed: they were put to open shame. Jesus “ knew their thoughts.”

There is an important lesson for us here. “All things are naked and open unto the eyes of Him with whom we have to do.” ( Hebrews 4:13 ). Nothing can be concealed from Christ. What do we think of, in private, when no one sees us? What do we think of in church when we seem grave and serious? What are we thinking of at this moment, while these words pass under our eyes? Jesus knows. Jesus sees. Jesus records. Jesus will one day summon us to give account. It is written that “God shall judge the secrets of men by Jesus Christ, according to my gospel.” ( Romans ). Surely we ought to be very humble when we consider these things: we ought to thank God daily that the blood of Christ can cleanse from all sin; we ought often to cry, “Let the words of my mouth, and the meditation of my heart be acceptable in your sight.” (Psalm ).

Let us notice, in the second place, the wonderful call of the apostle Matthew to be Christ’s disciple.

We find the man, who afterwards was the first to write a Gospel, sitting at the receipt of custom. We see him absorbed in his worldly calling, and possibly thinking of nothing but money and gain; but suddenly the Lord Jesus calls on him to follow him, and become his disciple. At once Matthew obeys. He makes haste, and delays not, to keep Christ’s commandments (Psalm 119:60 ). He rises and follows him.

We should learn from Matthew’s case that with Christ nothing is impossible. He can take a tax gatherer and make him an apostle. He can change any heart, and make all things new. Let us never despair of anyone’s salvation. Let us pray on, and speak on, and work on, in order to do good to souls, even to the souls of the worst. “The voice of the Lord is mighty in operation.” ( Psalm 29:4 ). When he says by the power of the Spirit, “follow me,” he can make the hardest and most sinful obey.

We should observe Matthew’s decision. He waited for nothing. He did not tarry for a convenient season. ( Acts 24:25 ); andhe reaped in consequence a great reward. He wrote a book which is known all over the earth. He became a blessing to others as well as blessed in his own soul. He left a name behind him which is better known than the names of princes and kings. The richest man of the world is soon forgotten when he dies; but as long as the world stands millions will know the name of Matthew the publican.

Let us notice in the last place, our Lord’s precious declaration about his own mission.

The Pharisees found fault with him because he allowed publicans “sinners” to be in his company. In their proud blindness they fancied that a teacher sent from heaven ought to have no dealings with such people. They were wholly ignorant of the grand design for which the Messiah was to come into the world, to be a Saviour, a Physician, a healer of sin-sick souls; and they drew from our Lord’s lips a severe rebuke, accompanied by the blessed words, “I have not come to call the righteous, but sinners to repentance.”

Let us make sure that we thoroughly understand the doctrine that these words contain. The first thing needful in order to have an interest in Christ is to feel deeply our own corruption, and to be willing to come to him for deliverance. We are not to keep away from Christ, as many ignorantly do, because we feel bad and wicked and unworthy; we are to remember that sinners are those he came into the world to save, and that if we feel ourselves such, it is well. Happy is he who really comprehends that one principal qualification for coming to Christ is a deep sense of sin!

Finally, if by the grace of God we really understand the glorious truth that sinners are those whom Christ came to call, let us take heed that we never forget it. Let us not dream that true Christians can ever attain such a state of perfection in this world as not to need the mediation and intercession of Jesus. Sinners we are in the day we first come to Christ. Poor needy sinners we continue to be so long as we live, drawing all the grace we have every hour out of Christ’s fullness. Sinners we shall find ourselves in the hour of our death, and shall die as much indebted to Christ’s blood as in the day when we first believed.

Let us mark, in this passage, the gracious name by which the Lord Jesus speaks of himself. He calls himself “the bridegroom”

What the bridegroom is to the bride, the Lord Jesus is to the souls of all who believe in him. He loves them with a deep and everlasting love. He takes them into union with himself: they are “one with Christ and Christ in them.” He pays all their debts to God; he supplies all their daily needs; he sympathizes with them in all their troubles; he bears with all their infirmities, and does not reject them for a few weaknesses. He regards them as part of himself: those that persecute and injure them are persecuting him. The glory that he has received from his Father they will one day share with him, and where he is, there shall they be. Such are the privileges of all true Christians, they are the Lamb’s wife ( 19:7 ). Such is the portion to which faith admits us. By it God joins our poor sinful souls to one precious Husband; and those whom thus joins together shall never be put asunder. Blessed indeed are they that believe.

Let us mark in the next place, what a wise principle the Lord Jesus lays down for the treatment of young disciples.

There were some who found fault with our Lord’s followers because they did not fast as John the Baptist’s disciples did. Our Lord defends his disciples with an argument full of deep wisdom. He shows that there would want of fitness in their fasting so long as he, their Bridegroom, was with them. But he does not stop there. He goes on to show, by two parables, that young beginners in the school of Christianity must be dealt with gently. They must be taught as they are able to bear: they must not be expected to receive everything at once. To neglect this rule would be as unwise as to “put new wine into old bottles” piece of new cloth to an old garment.”

There is a mine of deep wisdom in this principle, which all would do well to remember in the spiritual teaching of those who are young in experience. We must be careful not to attach an excessive importance to the lesser things of religion; we must not be in a hurry to require a minute conformity to one rigid rule in things indifferent, until the first principles of repentance and faith have been thoroughly learned. To guide us in this matter, we have need to pray for grace and Christian common sense. Tact in dealing with young disciples is a rare gift, but a very useful one. To know what to insist on as absolutely necessary from the first—and what to reserve, as a lesson to be learned when the learner has come to more perfect knowledge—is one of the highest attainments of a teacher of souls.

Let us mark in the next place, what encouragement our Lord gives to the humblest faith.

We read in this passage that a woman sorely afflicted with disease came behind our Lord in the crowd, and “touched the hem” of his garment in the hope that by so doing she should be healed. She said not a word to obtain help; she made no public confession of faith; but she had confidence that if she could only “touch his garment” she would be made well. And so it was. There lay hid in that act of hers a seed of precious faith, which obtained our Lord’s commendation. She was made whole at once, and returned home in peace. To use the words of a good old writer, “she came trembling, and went back triumphing.”

Let us store up in our minds this history; it may perhaps help us mightily in some hour of need. Our faith may be feeble; our courage may be small; our grasp of the Gospel, and its promises, may be weak and trembling—but, after all, the grand question is, Do we really trust only in Christ? Do we look to Jesus, and only to Jesus, for pardon and peace? If this be so, it is well. If we may not touch his garment, we can touch his heart. Such faith saves the soul. Weak faith is less comfortable than strong faith: weak faith will carry us to heaven with far less joy than full assurance; but weak faith gives an interest in Christ as surely as strong faith. He that only touches the hem of Christ’s garment shall never perish.

In the last place let us mark in this passage our Lord’s almighty power. He restores to life someone who was dead.

How wonderful that sight must have been! Who that has ever seen the dead can forget the stillness, the silence, the coldness, when the breath has left the body? Who can forget the awful feeling that a mighty change has taken place, and a mighty gulf been placed between ourselves and the departed? But behold! Our Lord goes to the chamber where the dead person lies, and calls the spirit back to its earthly tabernacle. The pulse once more beats; the eyes once more see; the breath once more comes and goes. The ruler’s daughter is once more alive, and restored to her father and mother. This was omnipotence indeed! None could have done this but he who first created man, and has all power in heaven and earth.

This is the kind of truth we can never know too well. The more clearly we see Christ’s power, the more likely we are to realise Gospel peace. Our position may be trying; our hearts may be weak; the world may be difficult to journey through; our faith may seem too small to carry us home; but let us take courage when we think on Jesus, and let us not be cast down. Greater is He that is for us than all they that are against us. Our Saviour can raise the dead; our Saviour is almighty.

There are four lessons in this passage which deserve close attention. Let us mark them each in succession.

Let us mark in the first place, that strong faith in Christ may sometimes be found where it might least have been expected. Who would have thought that two blind men would have called our Lord the “Son of David?”They could not, of course, have seen the miracles that he did: they could only know him by common report. But the eyes of their understanding were enlightened, if their bodily eyes were dark. They saw the truth which scribes and Pharisees could not see; they saw that Jesus of Nazareth was the Messiah. They believed that he was able to heal them.

An example like this shows us that we must never despair of anyone’s salvation merely because he lives in a position unfavorable to his soul. Grace is stronger than circumstances: the life of religion does not depend merely upon outward advantages. The Holy Spirit can give faith, and keep faith in active exercise, without book-learning, without money, and with scanty means of grace. Without the Holy Ghost a man may know all mysteries, and live in the full blaze of the Gospel, and yet be lost. We shall see many strange sights at the last day. Poor cottagers will be found to have believed in the Son of David, while rich men, full of university learning, will prove to have lived and died, like the Pharisees, in hardened unbelief. Many that are “last will be first, and the first last” ( Matthew

Let us mark in the next place, that our Lord Jesus Christ has had great experience of disease and sickness. He “went about all the cities and villages” doing good. He was an eye-witness of all the ills that flesh is heir to; he saw ailments of every kind, sort and description; he was brought in contact with every form of bodily suffering. None were too loathsome for him to attend to: none were too frightful for him to cure. He was a healer of “every sickness and every disease.”

There is much comfort to be drawn from this fact. We are each dwelling in a poor frail body. We never know how much suffering we may have to watch as we sit by the bedsides of beloved relatives and friends; we never know what racking complaint we ourselves may have to submit to before we lie down and die. But let us arm ourselves betimes with the precious thought that Jesus is specially fitted to be the sick man’s friend. The great High Priest, to whom we must apply for pardon and peace with God, is eminently qualified to sympathize with an aching body, as well as to heal an ailing conscience. The eyes of Him who is King of kings often to look with pity on the diseased. The world cares little for the sick, and often keeps aloof from them; but the Lord Jesus cares especially for the sick: he is the first to visit them and say, “I stand at the door and knock.” Happy are they who hear his voice and open the door. ( Revelation 3:20 )!

Let us mark in the next place, our Lord’s tender concern for neglected souls. “He saw the multitudes of people when he was on earth, scattered about “like sheep having no shepherd,” and he was moved with compassion. He saw them neglected by those who, for the time, ought to have been teachers. He saw them ignorant, hopeless, helpless, dying and unfit to die. The sight moved him to deep pity. That loving heart could not see such things and not feel.

Now what are our feelings when we see such a sight? This is the question that should arise in our minds. There are many such to be seen on every side. There are millions of idolaters and heathen on earth—millions of deluded Mahometans—millions of superstitious Roman Catholics; there are thousands of ignorant and unconverted Protestants near our own doors. Do we feel tenderly concerned about their souls? Do we deeply pity their spiritual destitution? Do we long to see that destitution relieved? These are serious inquiries, and ought to be answered. It is easy to sneer at missions to the heathen, and those who work for them; but the man who does not feel for the souls of all unconverted people can surely not have “the mind of Christ” ( 1 Corinthians 2:16 ).

Let us mark in the last place, that there is a solemn duty incumbent on all Christians who would do good to the unconverted part of the world. They are to pray for more men to be raised up to work for the conversion of souls. It seems as if it was to be a daily part of our prayers. “Pray ye the \lord of the harvest, that he would send forth labourers into His harvest.”

If we know anything of prayer, let us make it a point of conscience never to forget this solemn charge of our Lord’s. Let us settle it in our minds that it is one of the surest ways of doing good and stemming evil. Personal working for souls is good; giving money is good; but praying is best of all. By prayer we reach Him, whom work and money are alike in vain. We obtain the aid of the Holy Ghost. Money can pay agents; universities can give learning; bishops may ordain; congregations may elect: but the Holy Ghost alone can make ministers of the Gospel, and raise up lay workmen in the spiritual harvest who need not be ashamed. Never, never may we forget that if we would do good to the world, our first duty is to pray!