mh_parser/vol_split/40 - Matthew/Chapter 9.xml

<div2 id="Matt.x" n="x" next="Matt.xi" prev="Matt.ix" progress="9.73%" title="Chapter IX">
<h2 id="Matt.x-p0.1">M A T T H E W.</h2>
<h3 id="Matt.x-p0.2">CHAP. IX.</h3>
<p class="intro" id="Matt.x-p1">We have in this chapter remarkable instances of
the power and pity of the Lord Jesus, sufficient to convince us
that he is both able to save to the uttermost all that come to God
by him, and as willing as he is able. His power and pity appear
here in the good offices he did, I. To the bodies of people, in
curing the palsy (<scripRef id="Matt.x-p1.1" osisRef="Bible:Matt.9.2-Matt.9.8" parsed="|Matt|9|2|9|8" passage="Mt 9:2-8">ver.
2-8</scripRef>); raising to life the ruler's daughter, and healing
the bloody issue (<scripRef id="Matt.x-p1.2" osisRef="Bible:Matt.9.18-Matt.9.26" parsed="|Matt|9|18|9|26" passage="Mt 9:18-26">ver.
18-26</scripRef>); giving sight to two blind men (<scripRef id="Matt.x-p1.3" osisRef="Bible:Matt.9.27-Matt.9.31" parsed="|Matt|9|27|9|31" passage="Mt 9:27-31">ver. 27-31</scripRef>); casting the devil out
of one possessed (<scripRef id="Matt.x-p1.4" osisRef="Bible:Matt.9.32-Matt.9.34" parsed="|Matt|9|32|9|34" passage="Mt 9:32-34">ver.
32-34</scripRef>); and healing all manner of sickness, <scripRef id="Matt.x-p1.5" osisRef="Bible:Matt.9.35" parsed="|Matt|9|35|0|0" passage="Mt 9:35">ver. 35</scripRef>. II. To the souls of people;
in forgiving sins (<scripRef id="Matt.x-p1.6" osisRef="Bible:Matt.9.2" parsed="|Matt|9|2|0|0" passage="Mt 9:2">ver. 2</scripRef>);
calling Matthew, and conversing freely with publicans and sinners
(<scripRef id="Matt.x-p1.7" osisRef="Bible:Matt.9.9-Matt.9.13" parsed="|Matt|9|9|9|13" passage="Mt 9:9-13">ver. 9-13</scripRef>); considering
the frame of his disciples, with reference to the duty of fasting
(<scripRef id="Matt.x-p1.8" osisRef="Bible:Matt.9.14-Matt.9.17" parsed="|Matt|9|14|9|17" passage="Mt 9:14-17">ver. 14-17</scripRef>); preaching
the gospel, and, in compassion to the multitude, providing
preachers for them, <scripRef id="Matt.x-p1.9" osisRef="Bible:Matt.9.35-Matt.9.38" parsed="|Matt|9|35|9|38" passage="Mt 9:35-38">ver.
35-38</scripRef>. Thus did he prove himself to be, as undoubtedly
he is, the skilful, faithful Physician, both of soul and body, who
has sufficient remedies for all the maladies of both: for which we
must, therefore, apply ourselves to him, and glorify him both with
our bodies and with our spirits, which are his, in return to him
for his kindness to both.</p>
<scripCom id="Matt.x-p1.10" osisRef="Bible:Matt.9" parsed="|Matt|9|0|0|0" passage="Mt 9" type="Commentary"/>
<scripCom id="Matt.x-p1.11" osisRef="Bible:Matt.9.1-Matt.9.8" parsed="|Matt|9|1|9|8" passage="Mt 9:1-8" type="Commentary"/><div class="Commentary" id="Bible:Matt.9.1-Matt.9.8">
<h4 id="Matt.x-p1.12">Christ Heals a Man Sick of the
Palsy.</h4>
<p class="passage" id="Matt.x-p2">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 <i>man</i> blasphemeth.   4 And
Jesus knowing their thoughts said, Wherefore think ye evil in your
hearts?   5 For whether is easier, to say, <i>Thy</i> 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 <i>it,</i> they marvelled, and
glorified God, which had given such power unto men.</p>
<p class="indent" id="Matt.x-p3">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 <i>depart out
of their coasts.</i> Now here it follows, <i>He entered into a
ship, and passed over.</i> 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. <i>If the
unbeliever will depart</i> from Christ, <i>let him depart;</i> it
is at his peril, <scripRef id="Matt.x-p3.1" osisRef="Bible:1Cor.7.15" parsed="|1Cor|7|15|0|0" passage="1Co 7:15">1 Cor. vii.
15</scripRef>. 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 <i>entered into a ship, and passed over.</i> This
was the day of his patience; he came not to <i>destroy men's
lives,</i> 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.</p>
<p class="indent" id="Matt.x-p4">He came <i>into his own city,
Capernaum,</i> the principal place of his residence at present
(<scripRef id="Matt.x-p4.1" osisRef="Bible:Mark.2.1" parsed="|Mark|2|1|0|0" passage="Mk 2:1">Mark ii. 1</scripRef>), and therefore
called <i>his own city.</i> He had himself testified, that a
prophet it least honoured in <i>his own country</i> and
<i>city,</i> yet thither he came; for he <i>sought not his own
honour;</i> 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.</p>
<p class="indent" id="Matt.x-p5">Now the first occurrence, after Christ's
return to Capernaum, as recorded in <scripRef id="Matt.x-p5.1" osisRef="Bible:Matt.9.1-Matt.9.8" parsed="|Matt|9|1|9|8" passage="Mt 9:1-8">these verses</scripRef>, was the cure of the man sick of
the palsy. In which we may observe,</p>
<p class="indent" id="Matt.x-p6">I. The <i>faith of his friends</i> 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. <i>Jesus saw their
faith,</i> 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, <i>lying on a bed,</i> which could not be done without a deal
of pains. Note, A strong faith regards no obstacles in pressing
after Christ.</p>
<p class="indent" id="Matt.x-p7">II. The <i>favour of Christ,</i> in what he
said to him; <i>Son, be of good cheer, thy sins be forgiven
thee.</i> This was a sovereign cordial to a sick man, and was
enough to <i>make all his bed in his sickness;</i> 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;
<i>Son.</i> Note, Exhortations and consolations to the afflicted
speak to them as to sons, for afflictions are fatherly discipline,
<scripRef id="Matt.x-p7.1" osisRef="Bible:Heb.12.5" parsed="|Heb|12|5|0|0" passage="Heb 12:5">Heb. xii. 5</scripRef>. 2. A gracious
encouragement; "<i>Be of good cheer. Have a good heart on it;</i>
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 <i>be of good cheer;</i> all would be
well, he should not be laid before Christ in vain. Christ bids him
<i>be of good cheer;</i> 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; <i>Thy sins are forgiven thee.</i> Now this may be
considered, (1.) as an introduction to the cure of his bodily
distemper; "Thy sins are <i>pardoned,</i> 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, <scripRef id="Matt.x-p7.2" osisRef="Bible:Isa.38.17" parsed="|Isa|38|17|0|0" passage="Isa 38:17">Isa. xxxviii.
17</scripRef>. Or, (2.) As a reason of the command to <i>be of good
cheer,</i> 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 <i>thy sins are pardoned;</i> and wilt
thou not look upon that as a sufficient ground of comfort, though
thou shouldst continue <i>sick of the palsy?</i>" 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 <scripRef id="Matt.x-p7.3" osisRef="Bible:Isa.33.24" parsed="|Isa|33|24|0|0" passage="Isa 33:24">Isa.
xxxiii. 24</scripRef>.</p>
<p class="indent" id="Matt.x-p8">III. The <i>cavil of the scribes</i> at
that which Christ said (<scripRef id="Matt.x-p8.1" osisRef="Bible:Matt.9.3" parsed="|Matt|9|3|0|0" passage="Mt 9:3"><i>v.</i>
3</scripRef>); They <i>said within themselves,</i> in their hearts,
<i>among themselves,</i> in their secret whisperings, <i>This man
blasphemeth.</i> 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.</p>
<p class="indent" id="Matt.x-p9">IV. The conviction which Christ gave them
of the unreasonableness of this cavil, before he proceeded.</p>
<p class="indent" id="Matt.x-p10">1. He <i>charged them with it.</i> Though
they did but say it within themselves, he <i>knew their
thoughts.</i> 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 (<scripRef id="Matt.x-p10.1" osisRef="Bible:Heb.4.12-Heb.4.13" parsed="|Heb|4|12|4|13" passage="Heb 4:12,13">Heb. iv. 12, 13</scripRef>), and he <i>understands
them afar off,</i> <scripRef id="Matt.x-p10.2" osisRef="Bible:Ps.139.2" parsed="|Ps|139|2|0|0" passage="Ps 139:2">Ps. cxxxix.
2</scripRef>. He could say to them (which no mere man could),
<i>Wherefore think ye evil in your hearts?</i> 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 <i>root of bitterness,</i> <scripRef id="Matt.x-p10.3" osisRef="Bible:Gen.6.5" parsed="|Gen|6|5|0|0" passage="Ge 6:5">Gen.
vi. 5</scripRef>. The sins that begin and end in the heart, and go
no further, are as dangerous as any other.</p>
<p class="indent" id="Matt.x-p11">2. He <i>argued them out of it,</i>
<scripRef id="Matt.x-p11.1" osisRef="Bible:Matt.9.5-Matt.9.6" parsed="|Matt|9|5|9|6" passage="Mt 9:5,6"><i>v.</i> 5, 6</scripRef>. Where
observe,</p>
<p class="indent" id="Matt.x-p12">(1.) How he <i>asserts</i> his authority in
the <i>kingdom of grace.</i> He undertakes to make out, that the
<i>Son of man,</i> the Mediator, has <i>power on earth to forgive
sins;</i> for <i>therefore</i> the Father has <i>committed all
judgment to the Son,</i> and has given him this authority,
<i>because he is the Son of man,</i> <scripRef id="Matt.x-p12.1" osisRef="Bible:John.5.22 Bible:John.5.27" parsed="|John|5|22|0|0;|John|5|27|0|0" passage="Joh 5:22,27">John v. 22, 27</scripRef>. If he has <i>power to give
eternal life,</i> as he certainly has (<scripRef id="Matt.x-p12.2" osisRef="Bible:John.17.2" parsed="|John|17|2|0|0" passage="Joh 17:2">John xvii. 2</scripRef>), 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 <i>Son
of man,</i> who is bone of our bone! And if he had this <i>power on
earth,</i> much more now that he is exalted to the Father's right
hand, to give <i>repentance and remission of sins,</i> and so to be
both <i>a Prince and a Saviour,</i> <scripRef id="Matt.x-p12.3" osisRef="Bible:Acts.5.31" parsed="|Acts|5|31|0|0" passage="Ac 5:31">Acts v. 31</scripRef>.</p>
<p class="indent" id="Matt.x-p13">(2.) How he <i>proves</i> it, by his power
in the kingdom of nature; his power to cure diseases. Is it not as
easy to say, <i>Thy sins are forgiven thee,</i> as to say, <i>Arise
and walk?</i> He that can cure the disease, whether
<i>declaratively</i> as a Prophet, or <i>authoritatively</i> 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 <i>power</i> that appeared
in his cures proved him <i>sent of God;</i> and the <i>pity</i>
that appeared in them proved him sent of God <i>to heal and
save.</i> 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 <i>forgiveness of sin,</i> the doctrine upon
which Christ hereby designed to put honour, and to show that his
great errand to the world was to <i>save his people from their
sins.</i></p>
<p class="indent" id="Matt.x-p14">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 <i>hand finds to do.</i> He saith to <i>the sick of the
palsy, Arise, take up thy bed, and go to thine house;</i> and a
healing, quickening, strengthening power accompanied this word
(<scripRef id="Matt.x-p14.1" osisRef="Bible:Matt.9.7" parsed="|Matt|9|7|0|0" passage="Mt 9:7"><i>v.</i> 7</scripRef>): <i>he arose
and departed to his house.</i> Now, 1. Christ bid him <i>take up
his bed,</i> to show that he was <i>perfectly cured,</i> and that
not only he had no more occasion to be <i>carried</i> upon his bed,
but that he had strength to <i>carry it.</i> 2. He sent him to
<i>his house,</i> 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.</p>
<p class="indent" id="Matt.x-p15">VI. The impression which this made upon the
multitude (<scripRef id="Matt.x-p15.1" osisRef="Bible:Matt.9.8" parsed="|Matt|9|8|0|0" passage="Mt 9:8"><i>v.</i> 8</scripRef>); they
<i>marvelled,</i> and <i>glorified God.</i> Note, All our wonder
should help to enlarge our hearts in <i>glorifying God,</i> 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 <i>man</i> to
whom God <i>had given such power.</i> Note, God must be glorified
in all the power that is <i>given to men</i> to do good. For all
power is originally his; it is in him, as the Fountain, in men, as
the cisterns.</p>
</div><scripCom id="Matt.x-p15.2" osisRef="Bible:Matt.9.9-Matt.9.13" parsed="|Matt|9|9|9|13" passage="Mt 9:9-13" type="Commentary"/><div class="Commentary" id="Bible:Matt.9.9-Matt.9.13">
<h4 id="Matt.x-p15.3">Matthew Called.</h4>
<p class="passage" id="Matt.x-p16">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 <i>it,</i> they
said unto his disciples, Why eateth your Master with publicans and
sinners?   12 But when Jesus heard <i>that,</i> he said unto
them, They that be whole need not a physician, but they that are
sick.   13 But go ye and learn what <i>that</i> meaneth, I
will have mercy, and not sacrifice: for I am not come to call the
righteous, but sinners to repentance.</p>
<p class="indent" id="Matt.x-p17">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,</p>
<p class="indent" id="Matt.x-p18">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, <i>the gift of God,</i> Ministers are God's gifts to the
church; their ministry, and their ability for it, are God's gifts
to them. Now observe,</p>
<p class="indent" id="Matt.x-p19">1. The posture that Christ's call found
Matthew in. He was <i>sitting at the receipt of custom,</i> for he
was a publican, <scripRef id="Matt.x-p19.1" osisRef="Bible:Luke.5.27" parsed="|Luke|5|27|0|0" passage="Lu 5:27">Luke v. 27</scripRef>.
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, <scripRef id="Matt.x-p19.2" osisRef="Bible:Matt.4.18" parsed="|Matt|4|18|0|0" passage="Mt 4:18"><i>ch.</i> iv. 18</scripRef>. 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 (<scripRef id="Matt.x-p19.3" osisRef="Bible:1Tim.1.13" parsed="|1Tim|1|13|0|0" passage="1Ti 1:13">1 Tim. i. 13</scripRef>), 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 <i>sinful</i> calling, but some have been
saved <i>out of it,</i> and no <i>lawful calling,</i> but some have
been saved <i>in it.</i></p>
<p class="indent" id="Matt.x-p20">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 <i>spoke
first;</i> we have not chosen him, but he hath chosen us. He said,
<i>Follow me;</i> and the same divine, almighty power accompanied
this word to convert Matthew, which attended that word (<scripRef id="Matt.x-p20.1" osisRef="Bible:Matt.9.6" parsed="|Matt|9|6|0|0" passage="Mt 9:6"><i>v.</i> 6</scripRef>), <i>Arise and walk,</i> to
cure the man sick of the palsy. Note, A saving change is wrought in
the soul by Christ as the <i>Author,</i> and his word as the
<i>means.</i> His gospel is the <i>power of God unto salvation,</i>
<scripRef id="Matt.x-p20.2" osisRef="Bible:Rom.1.16" parsed="|Rom|1|16|0|0" passage="Ro 1:16">Rom. i. 16</scripRef>. The call was
effectual, for he came at the call; <i>he arose, and</i> 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. <i>He conferred not with flesh
and blood,</i> <scripRef id="Matt.x-p20.3" osisRef="Bible:Gal.1.15-Gal.1.16" parsed="|Gal|1|15|1|16" passage="Ga 1:15,16">Gal. i. 15,
16</scripRef>. 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.</p>
<p class="indent" id="Matt.x-p21">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.
<i>Jesus sat at meat in the house,</i> <scripRef id="Matt.x-p21.1" osisRef="Bible:Matt.9.10" parsed="|Matt|9|10|0|0" passage="Mt 9:10"><i>v.</i> 10</scripRef>. The other evangelists tell us,
that Matthew made a <i>great feast,</i> 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 <i>sat at meat in
the house;</i> 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.</p>
<p class="indent" id="Matt.x-p22">Now observe, 1. When Matthew invited
Christ, he invited his disciples to <i>come along with him.</i>
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 <i>meet him.</i> 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 <i>follow him,</i> as he <i>followed Christ.</i>
Thus did Andrew and Philip, <scripRef id="Matt.x-p22.1" osisRef="Bible:John.1.41 Bible:John.1.45 Bible:John.4.29" parsed="|John|1|41|0|0;|John|1|45|0|0;|John|4|29|0|0" passage="Joh 1:41,45,4:29">John i. 41, 45; iv. 29</scripRef>. See <scripRef id="Matt.x-p22.2" osisRef="Bible:Judg.14.9" parsed="|Judg|14|9|0|0" passage="Jdg 14:9">Judges xiv. 9</scripRef>.</p>
<p class="indent" id="Matt.x-p23">III. The displeasure of the Pharisees at
this, <scripRef id="Matt.x-p23.1" osisRef="Bible:Matt.9.11" parsed="|Matt|9|11|0|0" passage="Mt 9:11"><i>v.</i> 11</scripRef>. They
cavilled at it; <i>why eateth your Master with publicans and
sinners?</i> Here observe, 1. That Christ was quarrelled with. It
was not the least of his sufferings, that he <i>endured the
contradiction of sinners against himself.</i> 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, <i>Stand by thyself, come not near me; I
am holier than thou:</i> they were very strict in avoiding
<i>sinners,</i> but not in avoiding <i>sin;</i> none greater
zealots than they for the <i>form</i> of godliness, nor greater
enemies to the <i>power</i> 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 <i>ready always to give an answer
to those that ask them a reason of the hope that is in them,</i>
<scripRef id="Matt.x-p23.2" osisRef="Bible:1Pet.3.15" parsed="|1Pet|3|15|0|0" passage="1Pe 3:15">1 Pet. iii. 15</scripRef>. 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 <i>eating
with publicans and sinners:</i> to be intimate with wicked people
is against the law of God (<scripRef id="Matt.x-p23.3" osisRef="Bible:Ps.119.115 Bible:Ps.1.1" parsed="|Ps|119|115|0|0;|Ps|1|1|0|0" passage="Ps 119:115,Ps 1:1">Ps. cxix. 115; i. 1</scripRef>); 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 <i>compassed sea and land to make proselytes.</i> To be
intimate with publicans was against the <i>tradition of the
elders,</i> and, therefore, they looked upon it as a heinous thing.
They were angry with Christ for this, (1.) Because they <i>wished
ill to him,</i> 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 <i>wished no
good to</i> 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.</p>
<p class="indent" id="Matt.x-p24">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 (<scripRef id="Matt.x-p24.1" osisRef="Bible:Matt.9.12" parsed="|Matt|9|12|0|0" passage="Mt 9:12"><i>v.</i> 12</scripRef>), 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,</p>
<p class="indent" id="Matt.x-p25">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,</p>
<p class="indent" id="Matt.x-p26">(1.) He proves the necessity of the case of
the publicans: <i>they that be whole need not a physician, but they
that are sick.</i> The publicans are sick, and they need one to
help and heal them, which the Pharisees think they do not.
Note,</p>
<p class="indent" id="Matt.x-p27">[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 <i>healing under his wings.</i>
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. <i>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.</i> Seneca <i>De Const.</i> [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 <i>no need of Christ,</i> but that they
can shift for themselves well enough without him, as Laodicea,
<scripRef id="Matt.x-p27.1" osisRef="Bible:Rev.3.17" parsed="|Rev|3|17|0|0" passage="Re 3:17">Rev. iii. 17</scripRef>. 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 <scripRef id="Matt.x-p27.2" osisRef="Bible:John.9.40-John.9.41" parsed="|John|9|40|9|41" passage="Joh 9:40,41">John ix. 40,
41</scripRef>.</p>
<p class="indent" id="Matt.x-p28">(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 <i>an act of charity,</i> which ought always to be
preferred before the formalities of a religious profession, in
which <i>bene</i>ficence and <i>muni</i>ficence are far better than
<i>magni</i>ficence, 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 (<scripRef id="Matt.x-p28.1" osisRef="Bible:Matt.9.13" parsed="|Matt|9|13|0|0" passage="Mt 9:13"><i>v.</i> 13</scripRef>) by
a passage quoted out of <scripRef id="Matt.x-p28.2" osisRef="Bible:Hos.6.6" parsed="|Hos|6|6|0|0" passage="Ho 6:6">Hos. vi.
6</scripRef>, <i>I will have mercy and not sacrifice.</i> That
morose separation from the society of publicans, which the
Pharisees enjoined, was <i>less than sacrifice;</i> 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 (<scripRef id="Matt.x-p28.3" osisRef="Bible:1Sam.15.22-1Sam.15.23" parsed="|1Sam|15|22|15|23" passage="1Sa 15:22,23">1 Sam. xv. 22, 23</scripRef>), 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 <i>saving a soul from death,</i> <scripRef id="Matt.x-p28.4" osisRef="Bible:Jas.5.20" parsed="|Jas|5|20|0|0" passage="Jam 5:20">Jam. v. 20</scripRef>. Observe how Christ quotes
this, <i>Go ye and learn what that meaneth.</i> 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 <i>in meats and drinks</i> 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 <i>visiting the
fatherless and widows.</i> [2.] To condemn the Pharisaical
hypocrisy of those who place religion in rituals, more than in
morals, <scripRef id="Matt.x-p28.5" osisRef="Bible:Matt.23.23" parsed="|Matt|23|23|0|0" passage="Mt 23:23"><i>ch.</i> xxiii.
23</scripRef>. 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.</p>
<p class="indent" id="Matt.x-p29">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>I
am not come to call the righteous, but sinners to repentance,</i>
and therefore must converse with publicans." Observe, (1.) What his
errand was; it was to <i>call to repentance.</i> This was his first
text (<scripRef id="Matt.x-p29.1" osisRef="Bible:Matt.4.17" parsed="|Matt|4|17|0|0" passage="Mt 4:17"><i>ch.</i> iv. 17</scripRef>),
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 <i>the
righteous,</i> but with <i>sinners.</i> That is, [1.] If the
children of men had not been <i>sinners,</i> there had been no
occasion for Christ's coming among them. He is the Saviour, not of
man as <i>man,</i> but of man as <i>fallen.</i> Had the first Adam
continued in his original <i>righteousness,</i> we had not needed a
second Adam. [2.] Therefore his <i>greatest business</i> lies with
the <i>greatest sinners;</i> 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 <i>save sinners,</i> but especially <i>the
chief</i> (<scripRef id="Matt.x-p29.2" osisRef="Bible:1Tim.1.15" parsed="|1Tim|1|15|0|0" passage="1Ti 1:15">1 Tim. i. 15</scripRef>);
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 <i>the
righteous,</i> those who conceit themselves so, and therefore will
sooner be sick of their Saviour, than sick of their sins, but among
the convinced humble <i>sinners;</i> to them Christ will come, for
to them he will be welcome.</p>
</div><scripCom id="Matt.x-p29.3" osisRef="Bible:Matt.9.14-Matt.9.17" parsed="|Matt|9|14|9|17" passage="Mt 9:14-17" type="Commentary"/><div class="Commentary" id="Bible:Matt.9.14-Matt.9.17">
<h4 id="Matt.x-p29.4">Christ's Reply to the Disciples of
John.</h4>
<p class="passage" id="Matt.x-p30">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.</p>
<p class="indent" id="Matt.x-p31">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,</p>
<p class="indent" id="Matt.x-p32">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 (<scripRef id="Matt.x-p32.1" osisRef="Bible:Mark.2.18 Bible:Luke.5.33" parsed="|Mark|2|18|0|0;|Luke|5|33|0|0" passage="Mk 2:18,Lu 5:33">Mark ii. 18 and Luke v. 33</scripRef>) 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, <i>Why do we and the
Pharisees fast often, but thy disciples fast not?</i> 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,</p>
<p class="indent" id="Matt.x-p33">1. How they boasted of their own fasting.
<i>We and the Pharisees fast often.</i> 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 <i>fasted often,</i> partly in compliance with
their master's practice, for he came <i>neither eating nor
drinking</i> (<scripRef id="Matt.x-p33.1" osisRef="Bible:Matt.11.18" parsed="|Matt|11|18|0|0" passage="Mt 11:18"><i>ch.</i> xi.
18</scripRef>); 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 <i>minded</i> by those that are yet under
the discipline of the Spirit, as a <i>Spirit of bondage,</i>
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
<i>fasted often,</i> at least they thought it often. Note, <i>Most
men will proclaim every one his own goodness,</i> <scripRef id="Matt.x-p33.2" osisRef="Bible:Prov.20.6" parsed="|Prov|20|6|0|0" passage="Pr 20:6">Prov. xx. 6</scripRef>. 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.</p>
<p class="indent" id="Matt.x-p34">2. How they blamed Christ's disciples for
not fasting so often as they did. <i>Thy disciples fast not.</i>
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 <i>appear unto men to fast;</i> and, therefore, it
was very uncharitable in them to conclude they did <i>not fast,</i>
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 <i>fast</i> 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.</p>
<p class="indent" id="Matt.x-p35">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. <i>O, Jesus, are these thy
Christians?</i> 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 (<scripRef id="Matt.x-p35.1" osisRef="Bible:Matt.9.11" parsed="|Matt|9|11|0|0" passage="Mt 9:11"><i>v.</i> 11</scripRef>), the quarrel with the disciples
was brought to Christ (<scripRef id="Matt.x-p35.2" osisRef="Bible:Matt.9.14" parsed="|Matt|9|14|0|0" passage="Mt 9:14"><i>v.</i>
14</scripRef>), this is the way of sowing discord and killing love,
to set people against ministers, ministers against people, and one
friend against another.</p>
<p class="indent" id="Matt.x-p36">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, <i>Why do ye fast
often?</i> "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.</p>
<verse id="Matt.x-p36.1">
<l class="t1" id="Matt.x-p36.2"><i>But thou shalt answer, Lord, for me.</i>    
 </l>
</verse>
<attr id="Matt.x-p36.3">Herbert.</attr>
<p class="indent" id="Matt.x-p37">Two things Christ pleads in defence of
their <i>not fasting.</i></p>
<p class="indent" id="Matt.x-p38">1. That it was not a season proper for that
duty (<scripRef id="Matt.x-p38.1" osisRef="Bible:Matt.9.15" parsed="|Matt|9|15|0|0" passage="Mt 9:15"><i>v.</i> 15</scripRef>): <i>Can
the children of the bride-chamber mourn, as long as the bridegroom
is with them?</i> 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.</p>
<p class="indent" id="Matt.x-p39">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,
<scripRef id="Matt.x-p39.1" osisRef="Bible:Judg.14.17" parsed="|Judg|14|17|0|0" passage="Jdg 14:17">Judges xiv. 17</scripRef>. Now, (1.)
The disciples of Christ were the <i>children of the
bride-chamber,</i> invited to the wedding-feast, and welcome there;
the disciples of the Pharisees were not so, but <i>children of the
bond-woman</i> (<scripRef id="Matt.x-p39.2" osisRef="Bible:Gal.4.25 Bible:Gal.4.31" parsed="|Gal|4|25|0|0;|Gal|4|31|0|0" passage="Ga 4:25,31">Gal. iv. 25,
31</scripRef>), 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,
<scripRef id="Matt.x-p39.3" osisRef="Bible:Hos.9.1" parsed="|Hos|9|1|0|0" passage="Ho 9:1">Hos. ix. 1</scripRef>. (2.) The
disciples of Christ had <i>the bridegroom with them,</i> 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 <i>fast often.</i> 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
<i>then should they fast.</i> The thoughts of parting grieved them
when he was going, <scripRef id="Matt.x-p39.4" osisRef="Bible:John.16.6" parsed="|John|16|6|0|0" passage="Joh 16:6">John xvi.
6</scripRef>. Tribulation and affliction befel them when he was
gone, and gave them occasion of <i>mourning</i> and <i>praying,</i>
that is, of religious fasting. Note, [1.] Jesus Christ is the
Bridegroom of his Church, and his disciples are the <i>children of
the bride-chamber.</i> 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, <scripRef id="Matt.x-p39.5" osisRef="Bible:John.3.29" parsed="|John|3|29|0|0" passage="Joh 3:29">John iii. 29</scripRef>. 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,
<i>they are troubled,</i> 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 <scripRef id="Matt.x-p39.6" osisRef="Bible:Eccl.7.14 Bible:Jas.5.13" parsed="|Eccl|7|14|0|0;|Jas|5|13|0|0" passage="Ec 7:14,Jam 5:13">Eccles. vii. 14; Jam. v. 13</scripRef>.
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 <i>mourns to us,</i> we must <i>lament;</i> and also to
the dispensations of his providence concerning us; there are times
when <i>the Lord God calls to weeping and mourning;</i> regard is
likewise to be had to any special work before us, <scripRef id="Matt.x-p39.7" osisRef="Bible:Matt.17.21 Bible:Acts.13.2" parsed="|Matt|17|21|0|0;|Acts|13|2|0|0" passage="Mt 17:21,Ac 13:2"><i>ch.</i> xvii. 21; Acts xiii.
2</scripRef>.</p>
<p class="indent" id="Matt.x-p40">2. That they had not strength sufficient
for that duty. This is set forth in two similitudes, one of putting
<i>new cloth into an old garment,</i> which does but pull the old
to pieces (<scripRef id="Matt.x-p40.1" osisRef="Bible:Matt.9.16" parsed="|Matt|9|16|0|0" passage="Mt 9:16"><i>v.</i> 16</scripRef>);
the other of putting <i>new wine into old bottles,</i> which does
but burst the bottles, <scripRef id="Matt.x-p40.2" osisRef="Bible:Matt.9.17" parsed="|Matt|9|17|0|0" passage="Mt 9:17"><i>v.</i>
17</scripRef>. 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 <i>schools of the prophets,</i> 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
<i>new cloth</i> and <i>new wine,</i> 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 <i>babes in Christ</i> 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
(<scripRef id="Matt.x-p40.3" osisRef="Bible:1Cor.3.2 Bible:Heb.5.12" parsed="|1Cor|3|2|0|0;|Heb|5|12|0|0" passage="1Co 3:2,Heb 5:12">1 Cor. iii. 2; Heb. v.
12</scripRef>), 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, <scripRef id="Matt.x-p40.4" osisRef="Bible:John.16.12" parsed="|John|16|12|0|0" passage="Joh 16:12">John xvi. 12</scripRef>.
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 (<scripRef id="Matt.x-p40.5" osisRef="Bible:Exod.13.17-Exod.13.18" parsed="|Exod|13|17|13|18" passage="Ex 13:17,18">Exod. xiii.
17, 18</scripRef>), and such as was Jacob's care of his children
and cattle, not to overdrive them (<scripRef id="Matt.x-p40.6" osisRef="Bible:Gen.33.13" parsed="|Gen|33|13|0|0" passage="Ge 33:13">Gen. xxxiii. 13</scripRef>), 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, <i>the
bottles break,</i> and <i>the wine is spilled;</i> the profession
of many miscarries and comes to nothing, through indiscretion at
first. Note, There may be <i>over</i>—doing even in
<i>well</i>—doing, a being <i>righteous over-much;</i> and such an
<i>over</i>—doing as may prove an <i>un</i>doing through the
subtlety of Satan.</p>
</div><scripCom id="Matt.x-p40.7" osisRef="Bible:Matt.9.18-Matt.9.26" parsed="|Matt|9|18|9|26" passage="Mt 9:18-26" type="Commentary"/><div class="Commentary" id="Bible:Matt.9.18-Matt.9.26">
<h4 id="Matt.x-p40.8">The Ruler's Daughter Raised.</h4>
<p class="passage" id="Matt.x-p41">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
<i>so did</i> his disciples.   20 And, behold, a woman, which
was diseased with an issue of blood twelve years, came behind
<i>him,</i> 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.</p>
<p class="indent" id="Matt.x-p42">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 <i>the bloody issue,</i>
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; <i>the work of him that sent</i> 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, <scripRef id="Matt.x-p42.1" osisRef="Bible:Matt.9.18" parsed="|Matt|9|18|0|0" passage="Mt 9:18"><i>v.</i> 18</scripRef>:
<i>While he spake these things;</i> 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,</p>
<p class="indent" id="Matt.x-p43">I. The ruler's address to Christ, <scripRef id="Matt.x-p43.1" osisRef="Bible:Matt.9.18" parsed="|Matt|9|18|0|0" passage="Mt 9:18"><i>v.</i> 18</scripRef>. <i>A certain ruler,</i>
a ruler of the synagogue, <i>came and worshipped him. Have any of
the rulers believed on him?</i> 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, <i>fall down and
worship.</i> Now observe,</p>
<p class="indent" id="Matt.x-p44">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 <i>worshipped him,</i>
bowed the knee to him, and gave him all imaginable respect. Note,
They that would receive mercy from Christ must give honour to
Christ.</p>
<p class="indent" id="Matt.x-p45">2. His faith in this address; "<i>My
daughter is even now dead,</i>" and though any other physician
would now come too late (nothing more absurd than <i>post mortem
medicina—medicine after death</i>), yet Christ comes not too late;
he is a Physician after death, for he is <i>the resurrection and
the life;</i> "<i>O come</i> then, <i>and lay thy hand upon her,
and she shall live.</i>" This was quite above the power of nature
(<i>a privatione ad habitum non datur regressus—life once lost
cannot be restored</i>), yet within the power of Christ, who has
<i>life in himself, and quickeneth whom he will.</i> Now Christ
works in an ordinary, <i>by</i> nature and not <i>against</i> 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; <i>we shall go
to them, but they shall not return to us.</i> But while Christ was
here upon earth working miracles, such a confidence as this was not
only allowable but very commendable.</p>
<p class="indent" id="Matt.x-p46">II. The readiness of Christ to comply with
his address, <scripRef id="Matt.x-p46.1" osisRef="Bible:Matt.9.19" parsed="|Matt|9|19|0|0" passage="Mt 9:19"><i>v.</i> 19</scripRef>.
<i>Jesus</i> immediately <i>arose,</i> left his company, <i>and
followed him;</i> 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 <i>he never said to the
seed of Jacob, Seek ye me in vain.</i> He denied to go along with
the nobleman, who said, <i>Sir, come down, ere my child die</i>
(<scripRef id="Matt.x-p46.2" osisRef="Bible:John.4.48-John.4.50" parsed="|John|4|48|4|50" passage="Joh 4:48-50">John iv. 48-50</scripRef>), yet he
went along with the ruler of the synagogue, who said, <i>Sir, come
down, and my child shall live.</i> 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 <i>who searcheth the heart</i> perfectly
knew, and accommodated himself to. He knows what is in man, and
what course to take with him. And observe, when <i>Jesus followed
him, so did his disciples,</i> 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.</p>
<p class="indent" id="Matt.x-p47">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 <i>spent it all upon physicians,</i>
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 <i>woman was diseased with a constant issue of blood twelve
years</i> (<scripRef id="Matt.x-p47.1" osisRef="Bible:Matt.9.20" parsed="|Matt|9|20|0|0" passage="Mt 9:20"><i>v.</i> 20</scripRef>); 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 <i>out from the courts of the
Lord's house;</i> 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,</p>
<p class="indent" id="Matt.x-p48">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 <i>touch of his garment</i> 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, <scripRef id="Matt.x-p48.1" osisRef="Bible:2Kgs.13.21" parsed="|2Kgs|13|21|0|0" passage="2Ki 13:21">2 Kings xiii.
21</scripRef>. But what <i>weakness of understanding</i> there was
in it, Christ was pleased to overlook, and to accept the sincerity
and strength of her faith; for he <i>eateth the honey-comb with the
honey,</i> <scripRef id="Matt.x-p48.2" osisRef="Bible:Song.4.11" parsed="|Song|4|11|0|0" passage="So 4:11">Cant. iv. 11</scripRef>. She
believed she should be healed if she did but <i>touch the</i> very
<i>hem of his garment,</i> 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, <i>ran down to the skirts of
his garments,</i> <scripRef id="Matt.x-p48.3" osisRef="Bible:Ps.133.2" parsed="|Ps|133|2|0|0" passage="Ps 133:2">Ps. cxxxiii.
2</scripRef>. Such a fulness of grace is there in Christ, that
<i>from it we may all receive,</i> <scripRef id="Matt.x-p48.4" osisRef="Bible:John.1.16" parsed="|John|1|16|0|0" passage="Joh 1:16">John i. 16</scripRef>.</p>
<p class="indent" id="Matt.x-p49">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 <i>turned about</i> to see for her (<scripRef id="Matt.x-p49.1" osisRef="Bible:Matt.9.22" parsed="|Matt|9|22|0|0" passage="Mt 9:22"><i>v.</i> 22</scripRef>), 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,</p>
<p class="indent" id="Matt.x-p50">(1.) He <i>puts gladness into her
heart,</i> by that word, <i>Daughter, be of good comfort.</i> She
feared being chidden for coming clandestinely, but she is
encouraged. [1.] He calls her <i>daughter,</i> for he spoke to her
with the tenderness of a father, as he did <i>to the man sick of
the palsy</i> (<scripRef id="Matt.x-p50.1" osisRef="Bible:Matt.9.2" parsed="|Matt|9|2|0|0" passage="Mt 9:2"><i>v.</i> 2</scripRef>),
whom he called <i>son.</i> Note, Christ has comforts ready for
<i>the daughters of Zion,</i> that are of a sorrowful spirit, as
Hannah was, <scripRef id="Matt.x-p50.2" osisRef="Bible:1Sam.1.15" parsed="|1Sam|1|15|0|0" passage="1Sa 1:15">1 Sam. i. 15</scripRef>.
Believing women are Christ's <i>daughters,</i> and he will own them
as such. [2.] He bids her <i>be of good comfort:</i> she has reason
to be so, if Christ own her for a <i>daughter.</i> Note, The
saints' consolation is founded in their adoption. His bidding her
<i>be comforted,</i> brought comfort with it, as his saying, <i>Be
ye whole,</i> 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 <i>creates
the fruit of the lips, peace,</i> <scripRef id="Matt.x-p50.3" osisRef="Bible:Isa.57.19" parsed="|Isa|57|19|0|0" passage="Isa 57:19">Isa. lvii. 19</scripRef>.</p>
<p class="indent" id="Matt.x-p51">(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; <i>Thy faith has made thee whole.</i>
Thus <i>by faith she obtained a good report.</i> 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 <i>be of good comfort,</i> not only
because she was <i>made whole,</i> but because her <i>faith had
made her whole;</i> 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
<i>the bread of life,</i> and <i>clothed with the righteousness of
Jesus Christ;</i> 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 <scripRef id="Matt.x-p51.1" osisRef="Bible:Isa.38.16-Isa.38.17" parsed="|Isa|38|16|38|17" passage="Isa 38:16,17">Isa.
xxxviii. 16, 17</scripRef>. [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 <scripRef id="Matt.x-p51.2" osisRef="Bible:Matt.9.2" parsed="|Matt|9|2|0|0" passage="Mt 9:2"><i>v.</i> 2</scripRef>); but it is <i>thy faith
that has made thee whole.</i> 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.</p>
<p class="indent" id="Matt.x-p52">IV. The posture in which he found the
ruler's house, <scripRef id="Matt.x-p52.1" osisRef="Bible:Matt.9.23" parsed="|Matt|9|23|0|0" passage="Mt 9:23"><i>v.</i> 23</scripRef>.
—He <i>saw the people and the minstrels,</i> or musicians,
<i>making a noise.</i> 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 <i>sorrow as those that had no
hope.</i> 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, <i>as vinegar upon nitre, so is he that sings
songs to a heavy heart.</i> Observe, The parents, who were
immediately touched with the affliction, were silent, while <i>the
people and minstrels,</i> 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. <i>Ille dolet vere, qui sine
teste dolet—That grief is most sincere, which shuns
observation.</i> But notice is taken of this, to show that the girl
was really dead, in the undoubted apprehension of all about
her.</p>
<p class="indent" id="Matt.x-p53">V. The rebuke that Christ gave to this
hurry and noise, <scripRef id="Matt.x-p53.1" osisRef="Bible:Matt.9.24" parsed="|Matt|9|24|0|0" passage="Mt 9:24"><i>v.</i>
24</scripRef>. He said, <i>Give place.</i> Note, Sometimes, when
<i>the sorrow of the world</i> prevails, it is difficult for Christ
and his comforts to enter. They that harden themselves in sorrow,
and, like Rachel, <i>refuse to be comforted,</i> should think they
hear Christ saying to their disquieting thoughts, <i>Give
place:</i> "Make room for him who is <i>the Consolation of
Israel,</i> and brings with him <i>strong consolations,</i> 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; <i>The maid is not dead but sleepeth.</i> 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, <scripRef id="Matt.x-p53.2" osisRef="Bible:Rom.4.17" parsed="|Rom|4|17|0|0" passage="Ro 4:17">Rom. iv.
17</scripRef>. 2. It is in a sense true of all that die, chiefly of
them <i>that die in the Lord.</i> 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 <i>slept with their fathers;</i> and of
those that shall arise to everlasting contempt, that they <i>sleep
in the dust,</i> <scripRef id="Matt.x-p53.3" osisRef="Bible:Dan.12.2" parsed="|Dan|12|2|0|0" passage="Da 12:2">Dan. xii.
2</scripRef>. 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
<i>the death of the righteous</i> is in a special manner to be
looked upon as a sleep, <scripRef id="Matt.x-p53.4" osisRef="Bible:Isa.57.2" parsed="|Isa|57|2|0|0" passage="Isa 57:2">Isa. lvii.
2</scripRef>. They sleep in Jesus (<scripRef id="Matt.x-p53.5" osisRef="Bible:1Thess.4.14" parsed="|1Thess|4|14|0|0" passage="1Th 4:14">1
Thess. iv. 14</scripRef>); they not only rest from the toils and
labours of the day, but <i>rest in hope</i> 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 <i>wake to sleep no more.</i> (2.) The consideration
of this should moderate our grief at the death of our dear
relations: "say not, They <i>are</i> lost; no, they are but <i>gone
before:</i> say not, They are <i>slain;</i> no, they are but
<i>fallen asleep;</i> and the apostle speaks of it as an absurd
thing to imagine that <i>they that are fallen asleep in Christ are
perished</i> (<scripRef id="Matt.x-p53.6" osisRef="Bible:1Cor.15.18" parsed="|1Cor|15|18|0|0" passage="1Co 15:18">1 Cor. xv.
18</scripRef>); <i>give place,</i> therefore, to those comforts
which the covenant of grace ministers, fetched from the future
<i>state, and the glory to be revealed.</i>"</p>
<p class="indent" id="Matt.x-p54">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? <i>They laughed him to scorn.</i> 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.</p>
<p class="indent" id="Matt.x-p55">VI. The raising of the damsel to life by
the power of Christ, <scripRef id="Matt.x-p55.1" osisRef="Bible:Matt.9.25" parsed="|Matt|9|25|0|0" passage="Mt 9:25"><i>v.</i>
25</scripRef>. <i>The people were put forth.</i> 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 <i>pearls were not</i> to be <i>cast
before</i> those that would <i>trample them under their
feet.</i></p>
<p class="indent" id="Matt.x-p56">Christ went in and <i>took her by the
hand,</i> 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 (<scripRef id="Matt.x-p56.1" osisRef="Bible:Lev.21.10-Lev.21.11" parsed="|Lev|21|10|21|11" passage="Le 21:10,11">Lev. xxi. 10, 11</scripRef>), but Christ <i>touched
the dead.</i> 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 <i>took her by the hand, and the maid arose.</i> So easily, so
effectually was the miracle wrought; not by prayer, as Elijah did
(<scripRef id="Matt.x-p56.2" osisRef="Bible:1Kgs.17.21" parsed="|1Kgs|17|21|0|0" passage="1kI 17:21">1 Kings xvii. 21</scripRef>), and
Elisha (<scripRef id="Matt.x-p56.3" osisRef="Bible:2Kgs.4.33" parsed="|2Kgs|4|33|0|0" passage="2kI 4:33">2 Kings iv. 33</scripRef>),
but by a touch. They did it as servants, he as a Son, as a God,
<i>to whom belong the issues from death.</i> 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 <i>take them by the hand:</i> it is done in the
<i>day of his power.</i> He helps us up, or we lie still.</p>
<p class="indent" id="Matt.x-p57">VII. The general notice that was taken of
this miracle, though it was wrought privately; <scripRef id="Matt.x-p57.1" osisRef="Bible:Matt.9.26" parsed="|Matt|9|26|0|0" passage="Mt 9:26"><i>v.</i> 26</scripRef>. <i>The fame thereof went abroad
into all that land:</i> 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 <i>are they that have not seen, and yet have believed,</i>
<scripRef id="Matt.x-p57.2" osisRef="Bible:John.20.29" parsed="|John|20|29|0|0" passage="Joh 20:29">John xx. 29</scripRef>.</p>
</div><scripCom id="Matt.x-p57.3" osisRef="Bible:Matt.9.27-Matt.9.34" parsed="|Matt|9|27|9|34" passage="Mt 9:27-34" type="Commentary"/><div class="Commentary" id="Bible:Matt.9.27-Matt.9.34">
<h4 id="Matt.x-p57.4">Two Blind and a Dumb Man
Healed.</h4>
<p class="passage" id="Matt.x-p58">27 And when Jesus departed thence, two blind men
followed him, crying, and saying, <i>Thou</i> 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 <i>that</i> no man know <i>it.</i>  
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.</p>
<p class="indent" id="Matt.x-p59">In these verses we have an account of two
more miracles wrought together by our Saviour.</p>
<p class="indent" id="Matt.x-p60">I. The giving of sight to two blind men,
<scripRef id="Matt.x-p60.1" osisRef="Bible:Matt.9.27-Matt.9.31" parsed="|Matt|9|27|9|31" passage="Mt 9:27-31"><i>v.</i> 27-31</scripRef>. 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 <i>breathed
into man the breath of life,</i> so, by giving sight to the blind,
he showed himself to be the same that at first <i>commanded the
light to shine out of darkness.</i> Observe,</p>
<p class="indent" id="Matt.x-p61">1. The importunate address of the blind men
to Christ. He was returning from the ruler's house to his own
lodgings, and these <i>blind men followed him,</i> as beggars do,
with their incessant cries, <scripRef id="Matt.x-p61.1" osisRef="Bible:Matt.9.27" parsed="|Matt|9|27|0|0" passage="Mt 9:27"><i>v.</i>
27</scripRef>. 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,</p>
<p class="indent" id="Matt.x-p62">(1.) The title which these blind men gave
to Christ; <i>Thou Son of David, have mercy on us.</i> The promise
made to David, that of his loins the Messiah should come, was well
known, and the Messiah was therefore commonly called <i>the Son of
David.</i> 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 <i>faith comes by hearing.</i> Note, They who, by the
providence of God, are deprived of bodily sight, may yet, by the
grace of God, have <i>the eyes of their understanding so
enlightened,</i> as to discern those great things of God, <i>which
are hid from the wise and prudent.</i></p>
<p class="indent" id="Matt.x-p63">(2.) Their petition, <i>Have mercy on
us.</i> It was foretold that the <i>Son of David</i> should be
<i>merciful</i> (<scripRef id="Matt.x-p63.1" osisRef="Bible:Ps.72.12-Ps.72.13" parsed="|Ps|72|12|72|13" passage="Ps 72:12,13">Ps. lxxii. 12,
13</scripRef>), and in him <i>shines the tender mercy of our
God,</i> <scripRef id="Matt.x-p63.2" osisRef="Bible:Luke.1.78" parsed="|Luke|1|78|0|0" passage="Lu 1:78">Luke i. 78</scripRef>. Note,
Whatever our necessities and burthens are, we need no more for
supply and support, than a share in the <i>mercy of our Lord
Jesus.</i> Whether he heal us or no, if he <i>have mercy on us,</i>
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, <i>Have mercy on
me,</i> but both for one another, <i>Have mercy on us.</i> 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.</p>
<p class="indent" id="Matt.x-p64">(3.) Their importunity in this request;
they <i>followed him, crying.</i> 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 <i>continue instant in prayer, always to pray, and not
to faint:</i> 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 (<scripRef id="Matt.x-p64.1" osisRef="Bible:Matt.9.30" parsed="|Matt|9|30|0|0" passage="Mt 9:30"><i>v.</i> 30</scripRef>), but <i>when he came into the
house,</i> they <i>followed him</i> thither, and <i>came to
him.</i> 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.</p>
<p class="indent" id="Matt.x-p65">2. The confession of faith, which Christ
drew from them upon this occasion. When they came to him for mercy,
he asked them, <i>Believe ye that I am able to do this?</i> Note,
Faith is the great condition of Christ's favours. They who would
receive the <i>mercy</i> of Christ, must firmly believe the
<i>power</i> of Christ. What we would have him do for us, we must
be fully assured that he is <i>able to do.</i> They followed
Christ, and followed him crying, but the great question is, <i>Do
ye believe?</i> 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 <i>Son of
David,</i> and in his mercy; but Christ demands likewise a
profession of faith in his power. <i>Believe ye that I am able to
do this;</i> 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. <i>All shall work for good,</i> and
if all, then this. "<i>Believe ye that I am able,</i> not only to
prevail with God for it, as a prophet, but <i>that I am able to do
it</i> by my own power?" This will amount to their belief of his
being not only <i>the Son of David,</i> but <i>the Son of God;</i>
for it is God's prerogative to <i>open the eyes of the blind</i>
(<scripRef id="Matt.x-p65.1" osisRef="Bible:Ps.146.8" parsed="|Ps|146|8|0|0" passage="Ps 146:8">Ps. cxlvi. 8</scripRef>); he makes
<i>the seeing eye,</i> <scripRef id="Matt.x-p65.2" osisRef="Bible:Exod.4.11" parsed="|Exod|4|11|0|0" passage="Ex 4:11">Exod. iv.
11</scripRef>. Job <i>was eyes to the blind</i> (<scripRef id="Matt.x-p65.3" osisRef="Bible:Job.29.15" parsed="|Job|29|15|0|0" passage="Job 29:15">Job xxix. 15</scripRef>); was to them instead of eyes,
but he could not <i>give</i> eyes to the blind. Still it is put to
us, <i>Believe we that Christ is able to do for us,</i> 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.</p>
<p class="indent" id="Matt.x-p66">To this question they give an immediate
answer, without hesitation: they said, <i>Yea, Lord.</i> 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 <i>laid out and
wrought for those that trust in him,</i> <scripRef id="Matt.x-p66.1" osisRef="Bible:Ps.31.19" parsed="|Ps|31|19|0|0" passage="Ps 31:19">Ps. xxxi. 19</scripRef>.</p>
<p class="indent" id="Matt.x-p67">3. The cure that Christ wrought on them;
<i>he touched their eyes,</i> <scripRef id="Matt.x-p67.1" osisRef="Bible:Matt.9.29" parsed="|Matt|9|29|0|0" passage="Mt 9:29"><i>v.</i>
29</scripRef>. 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, <i>anointing
the eyes with eye-salve:</i> and he put the cure upon their faith,
<i>According to your faith be it unto you.</i> When they begged for
a cure, he enquired into their faith (<scripRef id="Matt.x-p67.2" osisRef="Bible:Matt.9.28" parsed="|Matt|9|28|0|0" passage="Mt 9:28"><i>v.</i> 28</scripRef>), <i>Believe ye that I am
able?</i> 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;
<i>According to your faith be it unto you.</i>" 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 <i>according to their faith;</i> not
according to their <i>fancies,</i> nor according to their
<i>profession,</i> but <i>according to their faith;</i> 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.</p>
<p class="indent" id="Matt.x-p68">4. The charge he gave them to keep it
private (<scripRef id="Matt.x-p68.1" osisRef="Bible:Matt.9.30" parsed="|Matt|9|30|0|0" passage="Mt 9:30"><i>v.</i> 30</scripRef>),
<i>See that no man know it.</i> 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, <scripRef id="Matt.x-p68.2" osisRef="Bible:Prov.20.6 Bible:Prov.25.27" parsed="|Prov|20|6|0|0;|Prov|25|27|0|0" passage="Pr 20:6,25:27">Prov. xx. 6; xxv.
27</scripRef> Thus Christ seconded the rule he had given, <i>Let
not thy left hand know what thy right hand doeth.</i> (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, <scripRef id="Matt.x-p68.3" osisRef="Bible:John.6.15" parsed="|John|6|15|0|0" passage="Joh 6:15">John vi. 15</scripRef>. 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.</p>
<p class="indent" id="Matt.x-p69">But honour is like the shadow, which, as it
flees from those that follow it, so it follows those that flee from
it (<scripRef id="Matt.x-p69.1" osisRef="Bible:Matt.9.31" parsed="|Matt|9|31|0|0" passage="Mt 9:31"><i>v.</i> 31</scripRef>); <i>They
spread abroad his fame.</i> 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.</p>
<p class="indent" id="Matt.x-p70">II. The healing of a <i>dumb man,</i> that
was <i>possessed with a devil.</i> And here observe,</p>
<p class="indent" id="Matt.x-p71">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, <scripRef id="Matt.x-p71.1" osisRef="Bible:Matt.9.32" parsed="|Matt|9|32|0|0" passage="Mt 9:32"><i>v.</i>
32</scripRef>. See the calamitous state of this world, and how
various the afflictions of the afflicted are! We have no sooner
dismissed <i>two blind men,</i> but we meet with a <i>dumb man.</i>
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 <i>possessed with a
devil;</i> but it was better he should be unable to say any thing,
than be forced to say, as those demoniacs did (<scripRef id="Matt.x-p71.2" osisRef="Bible:Matt.8.29" parsed="|Matt|8|29|0|0" passage="Mt 8:29"><i>ch.</i> viii. 29</scripRef>), <i>What have we to do
with thee?</i> 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 <i>they brought to
Christ,</i> who entertained not only those that came of themselves
in their own faith, but those that were <i>brought to him</i> by
their friends in the faith of others. Though <i>the just shall
live</i> eternally <i>by his faith,</i> 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 <i>the blind man went
out.</i> 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.</p>
<p class="indent" id="Matt.x-p72">2. His cure, which was very sudden
(<scripRef id="Matt.x-p72.1" osisRef="Bible:Matt.9.33" parsed="|Matt|9|33|0|0" passage="Mt 9:33"><i>v.</i> 33</scripRef>), <i>When the
devil was cast out, the dumb spake.</i> 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, <i>casts the devil out</i> of a soul,
presently <i>the dumb speaks.</i> When Paul was converted,
<i>behold, he prays;</i> then <i>the dumb spake.</i></p>
<p class="indent" id="Matt.x-p73">3. The consequences of this cure.</p>
<p class="indent" id="Matt.x-p74">(1.) <i>The multitudes marvelled;</i> and
well they might; though <i>few believed, many wondered.</i> 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 <i>marvellous works,</i> <scripRef id="Matt.x-p74.1" osisRef="Bible:Ps.98.1" parsed="|Ps|98|1|0|0" passage="Ps 98:1">Ps. xcviii. 1</scripRef>. They said, <i>It was
never so seen in Israel,</i> 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.</p>
<p class="indent" id="Matt.x-p75">(2.) <i>The Pharisees</i> blasphemed,
<scripRef id="Matt.x-p75.1" osisRef="Bible:Matt.9.34" parsed="|Matt|9|34|0|0" passage="Mt 9:34"><i>v.</i> 34</scripRef>. 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: <i>he casteth out devils</i> (say they) by
<i>the prince of the devils</i>—a suggestion horrid beyond
expression; we shall hear more of it afterwards, and Christ's
answer to it (<scripRef id="Matt.x-p75.2" osisRef="Bible:Matt.12.25" parsed="|Matt|12|25|0|0" passage="Mt 12:25"><i>ch.</i> xii.
25</scripRef>); only observe here, how <i>evil men and seducers wax
worse and worse</i> (<scripRef id="Matt.x-p75.3" osisRef="Bible:2Tim.3.13" parsed="|2Tim|3|13|0|0" passage="2Ti 3:13">2 Tim. iii.
13</scripRef>), and it is both their sin and their punishment.
Their quarrels with Christ for taking upon him to <i>forgive
sin</i> (<scripRef id="Matt.x-p75.4" osisRef="Bible:Matt.9.3" parsed="|Matt|9|3|0|0" passage="Mt 9:3"><i>v.</i> 3</scripRef>), for
<i>conversing with publicans and sinners,</i> (<scripRef id="Matt.x-p75.5" osisRef="Bible:Matt.9.11" parsed="|Matt|9|11|0|0" passage="Mt 9:11"><i>v.</i> 11</scripRef>), for <i>not fasting</i>
(<scripRef id="Matt.x-p75.6" osisRef="Bible:Matt.9.14" parsed="|Matt|9|14|0|0" passage="Mt 9:14"><i>v.</i> 14</scripRef>), 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.</p>
</div><scripCom id="Matt.x-p75.7" osisRef="Bible:Matt.9.35-Matt.9.38" parsed="|Matt|9|35|9|38" passage="Mt 9:35-38" type="Commentary"/><div class="Commentary" id="Bible:Matt.9.35-Matt.9.38">
<h4 id="Matt.x-p75.8">Jesus Preaching throughout the
Country.</h4>
<p class="passage" id="Matt.x-p76">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 <i>is</i> plenteous, but the
labourers <i>are</i> few;   38 Pray ye therefore the Lord of
the harvest, that he will send forth labourers into his
harvest.</p>
<p class="indent" id="Matt.x-p77">Here is, I. A conclusion of the foregoing
account of Christ's preaching and miracles (<scripRef id="Matt.x-p77.1" osisRef="Bible:Matt.9.35" parsed="|Matt|9|35|0|0" passage="Mt 9:35"><i>v.</i> 35</scripRef>); <i>He went about all the cities
teaching and healing.</i> This is the same we had before, <scripRef id="Matt.x-p77.2" osisRef="Bible:Matt.4.23" parsed="|Matt|4|23|0|0" passage="Mt 4:23"><i>ch.</i> iv. 23</scripRef>. There it ushers in
the more particular record of Christ's preaching (<scripRef id="Matt.x-p77.3" osisRef="Bible:Matt.5.1-Matt.7.29" parsed="|Matt|5|1|7|29" passage="Mt 5:1-7:29"><i>ch.</i> v., vi. and vii.</scripRef>) and
of his cures (<scripRef id="Matt.x-p77.4" osisRef="Bible:Matt.8.1-Matt.9.38" parsed="|Matt|8|1|9|38" passage="Mt 8:1-9:38"><i>ch.</i> viii. and
ix.</scripRef>), and here it is elegantly repeated in the close of
these instances, as the <i>quod erat demonstrandum—the point to be
proved;</i> 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 <i>these were written that you might believe.</i>" 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 <i>preached the gospel of the kingdom.</i> 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, <i>good news, glad tidings
of great joy.</i></p>
<p class="indent" id="Matt.x-p78">Observe how Christ in his preaching had
respect,</p>
<p class="indent" id="Matt.x-p79">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. <i>Rich
and poor meet together</i> in him, citizens and boors: his
<i>righteous acts towards the inhabitants of his villages</i> must
be <i>rehearsed,</i> <scripRef id="Matt.x-p79.1" osisRef="Bible:Judg.5.11" parsed="|Judg|5|11|0|0" passage="Jdg 5:11">Judg. v.
11</scripRef>.</p>
<p class="indent" id="Matt.x-p80">2. To the public worship. He taught <i>in
their synagogues,</i> (1.) That he might bear a testimony to solemn
assemblies, even then when there were corruptions in them. We
<i>must not forsake the assembling of ourselves together, as the
manner of some is.</i> (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
<i>preached in the synagogues of the Jews.</i> It is the wisdom of
the prudent, to make the best of that which is.</p>
<p class="indent" id="Matt.x-p81">II. A preface, or introduction, to the
account in the following chapter, of his sending forth his
apostles. <i>He</i> took notice of <i>the multitude</i> (<scripRef id="Matt.x-p81.1" osisRef="Bible:Matt.9.36" parsed="|Matt|9|36|0|0" passage="Mt 9:36"><i>v.</i> 36</scripRef>); not only of the crowds
that <i>followed him,</i> 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,</p>
<p class="indent" id="Matt.x-p82">1. He pities them, and was concerned for
them (<scripRef id="Matt.x-p82.1" osisRef="Bible:Matt.9.36" parsed="|Matt|9|36|0|0" passage="Mt 9:36"><i>v.</i> 36</scripRef>); <i>He
was moved with compassion on them;</i> 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.</p>
<p class="indent" id="Matt.x-p83">See what moved this pity. (1.) <i>They
fainted;</i> they were destitute, vexed, wearied. <i>They
strayed,</i> so some; were loosed one from another; <i>The staff of
bands was broken,</i> <scripRef id="Matt.x-p83.1" osisRef="Bible:Zech.11.14" parsed="|Zech|11|14|0|0" passage="Zec 11:14">Zech. xi.
14</scripRef>. 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 <i>they fainted;</i>
for what spiritual health, and life, and vigour can there be in
those souls, that are fed with husks and ashes, instead of <i>the
bread of life?</i> Precious souls <i>faint</i> when duty is to be
done, temptations to be resisted, afflictions to be borne, being
not nourished up with the word of truth. (2.) <i>They were
scattered abroad, as sheep having no shepherd.</i> That expression
is borrowed from <scripRef id="Matt.x-p83.2" osisRef="Bible:1Kgs.22.17" parsed="|1Kgs|22|17|0|0" passage="1Ki 22:17">1 Kings xxii.
17</scripRef>, 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 <i>are as lost sheep;</i>
they need the care of shepherds to bring them back. The teachers
the Jews then had pretended to be <i>shepherds,</i> yet Christ says
they had not <i>shepherds,</i> 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, <scripRef id="Matt.x-p83.3" osisRef="Bible:Jer.23.1 Bible:Ezek.34.2" parsed="|Jer|23|1|0|0;|Ezek|34|2|0|0" passage="Jer 23:1,Eze 34:2">Jer. xxiii. 1,
&amp;c. Ezek. xxxiv. 2</scripRef>, &amp;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
<i>the things of Christ</i> and souls.</p>
<p class="indent" id="Matt.x-p84">2. He excited his disciples to pray for
them. His pity put him upon devising means for the good of these
people. It appears (<scripRef id="Matt.x-p84.1" osisRef="Bible:Luke.6.12-Luke.6.13" parsed="|Luke|6|12|6|13" passage="Lu 6:12,13">Luke vi. 12,
13</scripRef>) 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,</p>
<p class="indent" id="Matt.x-p85">(1.) How the case stood; <i>The harvest
truly is plenteous, but the labourers are few.</i> 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 <i>the harvest</i> was so <i>plenteous.</i> 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 <i>the labourers</i>
should be so <i>few;</i> that the corn should shed and spoil, and
rot upon the ground for want of reapers; loiterers many, but
<i>labourers</i> very <i>few.</i> 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 <i>labourers</i> that there are have
need to be very busy.</p>
<p class="indent" id="Matt.x-p86">(2.) What was their duty in this case
(<scripRef id="Matt.x-p86.1" osisRef="Bible:Matt.9.38" parsed="|Matt|9|38|0|0" passage="Mt 9:38"><i>v.</i> 38</scripRef>); <i>Pray ye
therefore the Lord of the harvest.</i> 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 <i>the Lord of the harvest; my Father is the
Husbandman,</i> <scripRef id="Matt.x-p86.2" osisRef="Bible:John.15.1" parsed="|John|15|1|0|0" passage="Joh 15:1">John xv. 1</scripRef>.
It is <i>the vineyard of the Lord of hosts,</i> <scripRef id="Matt.x-p86.3" osisRef="Bible:Isa.5.7" parsed="|Isa|5|7|0|0" passage="Isa 5:7">Isa. v. 7</scripRef>. It is for him and to him, and to
his service and honour, that <i>the harvest</i> is gathered in.
<i>Ye are God's husbandry</i> (<scripRef id="Matt.x-p86.4" osisRef="Bible:1Cor.3.9" parsed="|1Cor|3|9|0|0" passage="1Co 3:9">1 Cor.
iii. 9</scripRef>); <i>his threshing, and the corn of his
floor,</i> <scripRef id="Matt.x-p86.5" osisRef="Bible:Isa.21.10" parsed="|Isa|21|10|0|0" passage="Isa 21:10">Isa. xxi. 10</scripRef>.
He orders every thing concerning <i>the harvest</i> as he pleases;
when and where <i>the labourers</i> shall work, and how long; and
it is very comfortable to those who wish well to <i>the
harvest-work,</i> that God himself presides in it, who will be sure
to order all for the best. [2.] Ministers are and should be
<i>labourers</i> in God's <i>harvest;</i> the ministry is a
<i>work</i> and must be attended to accordingly; it is
<i>harvest-work,</i> 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 <i>reap in joy,</i> and
the joy of the preachers of the gospel is likened to the <i>joy of
harvest</i> (<scripRef id="Matt.x-p86.6" osisRef="Bible:Isa.9.2-Isa.9.3" parsed="|Isa|9|2|9|3" passage="Isa 9:2,3">Isa. ix. 2,
3</scripRef>); and <i>he that reapeth receiveth wages; the hire of
the labourers</i> that reap down God's field, shall not be <i>kept
back,</i> as theirs was, <scripRef id="Matt.x-p86.7" osisRef="Bible:Jas.5.4" parsed="|Jas|5|4|0|0" passage="Jam 5:4">Jam. v.
4</scripRef>. [3.] It is God's work to <i>send forth labourers;</i>
Christ makes ministers (<scripRef id="Matt.x-p86.8" osisRef="Bible:Eph.4.11" parsed="|Eph|4|11|0|0" passage="Eph 4:11">Eph. iv.
11</scripRef>); the office is of his appointing, the qualifications
of his working, the call of his giving. They will not be owned nor
paid as <i>labourers,</i> that run without their errand,
unqualified, uncalled. <i>How shall they preach except they be
sent?</i> [4.] All that love Christ and souls, should show it by
their earnest prayers to God, especially when <i>the harvest is
plenteous, that he would send forth</i> more skillful, faithful,
wise, and industrious <i>labourers into his harvest;</i> 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; <i>that he would</i> give
them <i>wisdom to win souls; that he would thrust forth
labourers,</i> 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 <i>the
harvest;</i> 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 <i>the harvest.</i> 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,
<scripRef id="Matt.x-p86.9" osisRef="Bible:Ps.10.17" parsed="|Ps|10|17|0|0" passage="Ps 10:17">Ps. x. 17</scripRef>. Further observe,
that Christ said this to his disciples, who were to be employed as
<i>labourers.</i> They must pray, <i>First,</i> That God <i>would
send them forth. Here am I, send me,</i> <scripRef id="Matt.x-p86.10" osisRef="Bible:Isa.6.8" parsed="|Isa|6|8|0|0" passage="Isa 6:8">Isa. vi. 8</scripRef>. Note, Commissions, given in answer
to prayer, are most likely to be successful; Paul is a chosen
vessel, for <i>behold he prays,</i> <scripRef id="Matt.x-p86.11" osisRef="Bible:Acts.9.11 Bible:Acts.9.15" parsed="|Acts|9|11|0|0;|Acts|9|15|0|0" passage="Ac 9:11,15">Acts ix. 11, 15</scripRef>. <i>Secondly,</i> 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 <i>seek the things of Christ,</i>
desire more workmen, that more work may be done, though they be
eclipsed by it.</p>
</div></div2>