6. Give not that which is holy, &c. By some, the word holy has been supposed to mean fesh offered in sacrifice, made holy, or separated to a sacred use. But it probably means here any thing connected with religion — admonition, precept, or doctrine. Pearls are precious stones found in shell-fish, chiefly in India, in the waters that surround Ceylon. They are used to denote any thing peculiarly precious. Rev. xvii. 4. xviii. 12 — 16; Matt. xiii. 45. In this place they are used to denote the doctrines of the gospel. Dogs signify men who spurn, oppose, and abuse that doctrine; men of peculiar sourness and malignity of temper, who meet it hke growling and quarrelsome curs. 2 Peter u. 22; Rev. xxii. 15. Sivaie denote those who would trample the precep's under feet; men of impurity of hfe; corrupt, polluted, profane, obscene, and iensial; who would not know the value of the gospel, and who would tread it down as swine would pearls. 2 Pet. ii. 22; Prov. xi. 22. The meaning of this proverb, then, is, do not offer your doctrine to those violent and abusive men. who would growl and curse you;
8 For every one that asketh "* receiveth; and he that seeketh ' findeth; and to him that knocketh it shall he opened.
9 Or what man is there of you, whom if his son ask bread, will he give him a stone 1
10 Or if he ask a fish, will he give him a serpent?
11 If ye then, being evil, know how to give good gifts unto your children, •'' how much more shall
nor to those peculiarly debased and profligate, who would not perceive its value, would trample it down, and abuse you. This verse furnishes a beautiful instance of the introverted parallelism. The usual mode of poetry among the Hebrews, and a common mode of expression in proverbs and apothegms, was by the parallelism, where one member of a sentence an swered to another, or expressed substantially the same sense with some addition or modification. See my Introduction to Isaiah. Sometimes tliis was alternate, and sometimes it was introverted— where the first and fourth lines would correspond, and the second and third. This is the case here. The dogs would rend, and not the s^\"ine; the swine would trample the pearls under their feet, and not the dogs. It may be thus expressed:
Give not that which is holy unto the dogs. Neither cast ye your pearls before swine, Lest they trample them under their feet,
7 — 11. Ash and it shall he given you, Sec. There are here three different forms presented of seeking "the things which we need from God, asking, seek ing, and knocking. The latter is taken from the act of knocking at a door for admittance. See Luke xiii. 45; Rev. iii. 20. The phrases signify to seek with earnestness, and dihgence. and perseverance.
The promise is, that what we seek shall be given us. It is of course im plied that we seek with a proper spirit, with humihty, sincerity, and perscro
your Father which is in heaven give good things to them that ask him ]
12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for " this is the law and the prophets.
ranee. It is implied, also, that we ask the things which it may be consistent for God to give — that is, tilings which he has promised to give, and which would be best for us and his Idngdom. I John V. 14. Of that, God is to be the judge. And here there is the utmost latitude which a creature can ask. God is willing to provide for us, to forgive our sins, to save our souls, to befriend as in trial, to comfort us in death, to extend the gospel through the world. Man can ask no higher things of God; and these he may ask, assured that he b willing to grant them.
Christ encourages us to do this by the conduct of parents. No parent turns away his child with that which v/ould be unsatisfactory or injurious. He would not give him a stone instead of bread, nor a serpent instead of afis^. God is better and kinder than the mtnst tender earthly parents: and will, what confidence, therefore, may we come as his children, and ask what we need! Parents, he says, are evil; that is, are imperfect, often partial, blind, and sometimes passionate; but God is free from all this, and therefore is ready and willing to aid us. ^ Ever^ one that asketh receiveth. That is, every one that asks aright, that prays in faith, and in submission to the will of God. He does not always give the very thing which we ask, but he gives what would be better. A parent will not always confer thS very thin^ which a child asks, but he will seeli the welfare of the child, and give what he thinks will be most for its good. Paul asked that the thorn from his flesh might be removed. God did not literally grant the request, but told him' that his grace should be sujfficient for him. 2 Cor. xii. 7, 8, 9. 'i A fish. A fish has some resemblance to a serpent. Yet no parent would attempt to deceive his child in this. So God will not give to us that
gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there he which go in thereat:
14 ' Because strait is the gate and narrow is the way, which leadeth unto life; and few* there be that find it. 1 or, haw. c c.20.16. 25.1-12. Rc.9.27v29.
12. All things whatsoever, &c. This command has been usually called the Savio2ir's golden rule, a name given to it on account of its great value. All that you expect or desire of others in si milar circumstances, do to them. Act not from selfishness or injustice, but put yourself in the place of the other, and ask what you would expect of him then. This would make you impartial, and candid, and just. It would destroy avarice, envy, treachery, unkindness, slander, theft, adultery, and murder. It has been well said that this law is what the balance-wheel is to machinery. It would prevent all irregularity of movement in the moral world, as that does in a steam-engine. It is easily applied, its justice is seen by all men, and all must acknowledge its force and value. IT This is the law and the prophets. That is, this is the sum or substance ol the Old Testament. It is nowhere found in so many words, but it is a summary expression of all that the law required. The sentiment was in use among the Jews. Hillel, an ancient Rabbi, said to a man who wished to become a proselyte, and who asked him to teach him the whole law. "Whatever is hateful to you, do not do to another." Something of the same sentiment was found among the ancient Greeks and Romans.
13, 14. Enter ye in at the strait gate. Christ here compares the way to hie to an entrance through a gate. The words straight, and strait, have very diflerent meanings. The former means 7iot crooked; the latter pent up, narrow, difficult to be entered. This is the word used here, and it means that the way to heaven IS per.t up, narrow, close, and noj obviously entered. The way to death is open, broad, and thronged. The Saviour here referred probably 'o an
15 Beware of false prophets, " which come to ycu in sheep's clothing, but inwardly they are ravening * wolves:
16 Ye shall know them by their ' fruits. Do men gather grapes of thorns, or figs of thistles 1
17 Even so every good tree ** bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit,
cient cities. They were surrounded with walls, and entered through gates. Some of those, connected with the great avenues to the city, were broad, and admitted a throng. Others, for more private purposes, were narrow, and few would be seen entering iheni. So, says Christ, is the path to heaven. It is narrow. It is not Ike great highway that men tread. Few go there. Here and there one may be seen — traveUing in solitude and singularity. The way to death, on the other hand, is broad. Multitudes are in it. It is the great highway in which men go. They fall into it easily, and without effort, and go without thought. If tiiey wish to leave that, and go by a narrow gate to the city, it would require effort and thought. So, says Christ, diligence is needed to enter into Ufe. See Luke xiii. 24. None go of course. All must strive, to obtain if; and so narrow, unfrequented, and soUtary is it, that few find it. This sentiment has been beautifully versified by Watts:
" Broad is the road that leads to death. And thousands walk together there; But wisdom shows a narrower path, With here and there a traveller."
15. False prophets. The word prophet originally means, one who foretells fjture events. As prophets, however, were commonly regarded as publ'c in- Btructors on the subject of religio.i, the word came to denote all who were religious teachers. In this sense it is probably used here. A false prophet is a teacher of incorrect doctrine, or one falsely and unjustly laying claims to divine inspiration. It probably had reference to the false teachers then among the Jews. IT IVho come in sheep's clothms- The sheep is an emblem of inno
18 A good tree cannot briii^ forth evil fruit, neither can a corrupt tree bring forth good fruit.
I'J Every • tree that brinf^eth not forth good fruit, is hewn down, and cast into the fire.
20 Wherefore by their fruits ye shall know them.
ccnce, sincerity, and harmlessness. To come in sheep's clothing, ia to assume the appearance of sanctity and innocence, when the heart is evil. IT Ravening wolves. Rapacious; or disposed to plunder. Applied to the false teachers, it means that they assumed the appearance of holiness, in order that they might the more readily get the property of the people. They were full of extortion and excess. See Matt, xxiii. 25.
16. Ye shall know them by their fruits. He gives the proper test of their character. Men do not judge of a tree by its leaves, or bark, or flowers, but by the fruit which it bears. The flowers may be handsome and fragrant; the foliage thick and green; but these are merely ornamental. It is the fruit that is of chief service to man; and he forms his opinion of the nature and value of the tree by that fruit. So of pretensions to religion. The profession may be fair; but the conduct — the fruit in the eye of the world — is to determine the nature of the principles.
17. A corrupt tree. The word corrupt here does not signify, as our translation would seem to indicate, that the tree had been good, but had become vitiated; but that it was a tree of a useless character, of a nature that produces nothing beneficial.
21. Not every one that saith, Slc. He goes on to say that many, on the ground of that profession, will claim admittance into his kingdom. Many will plead that they had done miracles, and preached or prophesied much, and will demand an entrance into heaven. The power of working miracles had no necessarv connexion with piety. God may as well, if he chooses, give the power of raising the dead, to a wicked man, as the skill of healinsj to a wicked physician
the kingdom ot heaven; out he that doeth the will of my Father which is in heaven.
22 Many will say to me in that day, Lord, Lord, have we not prophesied " in thy name ■? and in thy name have cast out devils 1 and in thy name done many wonderful works ■?
23 And then will I profess unto ihern, I never knew you: depart from me, * ye that work iniquity.
24 Therefore ' whosoever heareth these sayings of mine, and do-
A miracle is a display of his own power through the medium of another. An act of heahng the sick is also a display of his power through the agency of another. In neither of these cases is there any necessary conne.xion with moral character. So of preaching, or prophesying. God may use the agency of a man of talents, though not pious, to carry forward his purposes. Saving power on the mind is the work of God; and he may convey it by any agency which he may choose. Accordingly, many may be found in the day of judgment who may have been endowed with powers of prophecy, or miracle, as Balaam, or the magicians of Egypt; in the same way as many men of distinguished talents may be found, yet destitute of piety, and shut out of his kingdom. See Matt. vii. 21. 1 Cor. i. 2G, xih. 1 — 3. In this last place, Paul says, ihat though he spoke with the tongue of angels, and had the gift of prophecy, and could remove mountains, and had not charity or love, all would be of no avail. See my Notes on 1 Cor. xiii.
22. In that day. That is, in the last day, the day ol judgment; the time when the principles of all pretenders to prophecy and piety shall be tried.
23. Profess %,nto them. Say unto them; plainly de^ilare. IT I never knew you. That is, I never approved, loved, ^r regarded you as my friends. See Ps. i. 6; 2. Tim. ii. 19. 1 Cor. viii. 3. This proves that, with all their pretensions, they had never been triie follow- 8r.«> of Christ. Jesus will not then say
eth them, I will liken nim unto 'a wise ''■ man, which built his house upon a rock:
25 And the raia descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. '
26 And every one that heareth these sayings of mine, and doelb them not, shall be likened unto a foolish / man, which built his house upon the sand:
to false prophets and false professors of religion, that he had once known them and then rejected them, that they had been once Christians and then kad fallen away; that they had been pardoned, and then had apostatized — but that he had 7iever known them — they had never BEEN TRUE CHRISTIANS. Whatever might have been their pretended joys, their raptures, their hopes, theii selfconfidence, their visions, their zeal, they had never been regarded by the Saviour as his true friends. I know not a more decided proof that Christians do not fall away from grace than this text. It settles the question; and proves that whatever else such m^n had, they never had any true rehgion. See 1 John ii. 19.
24 — 27. Jesus closes the sermon on the mount by a beautiful comparison, illustrating the benefit of attending to his words. It was not sufficient Xohear them; they must be obeyed. He compares the man who should hear, and obey him, to a man who built liis house on a rock. Palestine was to a considerable extent a land of hills and mountains. Like other countries of that description, it was subject to sudden and violent rains. The Jordan, the principal stream, was annually swollen to a great extent, and became rapid and furious in its course. The streams which ran among the hills, whose channels might have been dry during some months of the year, became suddenly svN'oUen with the rain, and would pour down impetuously into the plains below. Every thing in the way of thp.<;p tnrrents would be swept on the floods came, and the winds blew, " and bent upon that house; and it fell: and great was * the fall of it. 28 And it came to pass, when olCo.3.13. J He.l0.2C,27.
Even houses erected within the reach of these sudden inundations, and fispecially if founded on sand, or any unsolid basis, would not stand before them. The rising, bursting stream would shako it to its foundation; the rapid torrent would gradually wash away its base; it would totter and fall, and be swept away. Rocks in that country were common, and it was easy to secure for their houses a solid foundation.
No comparison could, to a Jew, have been more striking. So, tempests, and storms of affliction and persecution, beat around the soul. Suddenly, when we think we are in safety, the heavens may be overcast; the storm may lower; and calamity beat upon us. In a moment, health, friends, comforts, may be gone. How desirable then to be possessed of something that the tempest cannot reach! Such is an interest in Christ; attention to his words; reliance on his promises; confidence in his protection; and a hope of heaven through his blood. Earthly calamities do not reach these; and, possessed oi religion, all the storms and tempests of life may beat harmlessly around us.
There is another point in this comparison. The house built on the sand is beat upon by the floods and rains; its foundation gradually is worn away; it falls, and is borne down the stream, and is destroyed. So falls the sinner. The floods are wearing away his sandy foundation; and soon one tremendous storm shall beat upon him, and he and his hopes shall fall, for ever fall. Out of Christ, perhaps having heard his words from very childhood; perhaps having taught them to others in the Sunday school; perhaps having been the means of laying the foundation on which others shall build for heaven, he has laid for himself no foundation; and soon an eternal tempest shall beat around his naked soul. How great will be that fall! What will be his emotions when sinking for ever in the flood, and destined for ever to hve and writhe in the peltings of that ceaseless storm that shaU
Jesus had ended these sayings, the people were astonished ' at his doctrine:
29 For he taught them as one ha? • ing authority, and not as the scribes. c Je.23.29. Mar.6.2.
beat when " God shall rain snares, fire, and a horrible tempest" upon the wicked! •
28, 29. His doctrine. His teaching. ^ As one having authority, and 7iot at the scribes. The scribes were the learned men and teachers of the Jewish nation, and were principally Pharisees. They taught chiefly the sentiments of their rabbins, and the traditions which had been delivered; they consumed nmch of their time in useless disputes, " vain jangling." Jesus was open, plain, grave, useful; delivering truth as became the oracles of God; not spending his time in trifling disputes, and debating questions of no importance; but contirming his doctrine by miracles and argument; — teaching as having power, as it is in the original, and not in the vain and foolish manner of the Jewish doctors. He showed that he had authority to explain, enforce, and change the ceremonial laws of the Jews. He came with authority such as no 7na7i could have, and it is not remarkable that his explanations astonished them. From this chapter we may learn,
1st. The evil of censorious judging, vs. 1 — 5. We cannot see the heart. We have ourselves possibly greater faults than the persons that we condemn. They may be of a different kind; but it is not strange for persons to be very censorious towards faults in others, which they have to much greater ex. tent themselves.
2d. We see how we are to treat men who are opposers of the gospel, ver. 6. We are not to present it to them when we know they will despise it, and abuse us. We should, however, be cautious in forming that opinion of them. Many men may be far more ready to hear the gospel than we imagine; and a word seasonably and kindly spoken, may be the means of saving them. Prov. xxv. 11. Eccles. xi. 6. We should not mee violent and wicked opposers of the gos pel with a harsh, overbearing, and lordly spirit; a spirit of dogmatizing and anger; nor should we violate the laws
CHAPTER Vm. [/"HEN he was come down from the mountain, great multitudes followed him.
of social intercourse under the idea of faithfuhiess. Religion gains nothing by outraging the established laws of social Jtfe» 1 Pet. iii. 8. If men will not hear as when we speak to them kindly and respectfully, we may be sure they will not when we abuse them, and become angry. We harden them against the truth, and confirm them in the opinion that religion is of no value. Our Saviour was always mild and kind; and in not a single iJistance did he do violence to the laws of social intercourse, or fail in the respect due from otie mail to another. When with harshness men speak to their superiors; when they abuse them with unkind words, and coarse epithets, and unfeeling denunciations; when children and youth forget their station, and speak in harsh, authoritative tones to the aged, they are violating the very first principles of the gospel — meekness, respect, and love. Give honor to whom honor is due, and be kind, be courteous.
3d. Christ gives peculiar encouragement to prayer, vcr. 7 — 11. Especially his remarks apply to the young. What child is there that would not go to his parent, and ask him for things which were necessary? What child doubts the wilhngness of a kind parent to give what he thinks will be best for him? But God is more willing to give than the hest parent. We need of him gifts of far more importance than we ever can of an earthly father. None but God can forgive, enlighten, sanctify, and save us. How strange thai many ask favors of an earthly parent daily and hourly, and never ask of the Great Uiiiversal Father a single blessing, for time or eternity!
4tli. The danger of losing the soul, vs. 13, 14. The way to ruin is broad, the road to heaven is narrow. Men naturally and readily go in the former; they never go in the latter without design. When we enter on the journey of life, we natiually fall into the broad and thronged way to ruin. Our original propensity; our native depravity; our lisincUnatioji to God and religion, lead
2 And, behold, there came a lepei " and worshipped him, saying. Lord, if thou wilt, thou canst make me clean.
us to that. And we never leave it with out eflbrt. How much more natural to tread in a way in which multitudes go than in one where there are lew travellers, and which requires an effort to find it! And how much danger is there that we shall continue to tread in that way until it terminate in our ruin! No man is saved without effort. No man enters on the narrow way without design; no one by following his natural incUnation and propensities. And ye( how indisposed we are to effort; hov unwilHng to listen to the exhortationa which would call us from the broad path to a narrower and less frequented course! How prone are men to fee' that they are safe if they are with the many, and that the multitude that attend them constitute a safeguard from danger!
" Encompassed by a throng. On numbers they depend; They say so many can't be wrong, And miss a happy end."
Yet did God ever spare a guilty city because it was large? Did he spare the army of Sennacherib from the destroying angel because it was mighty? Does he hesitate to cut men down by the plague, the pestilence, and by famine, because they are numerous? Is he deterred from consigning men to the grave because they swarm upon the earth, and because a mighty throng is going to death? So in the way to hell. Not numbers, nor power, nor might, nor talent in the broad way, will deter him or make that way safe; nor will the path to heaven be a dangerous road because few are seen travelling there. The Saviour knew and felt that men are in danger; and hence with much solemnity lie warned them when he hved — 'and now warns us — to strive to enter into the strait gate.
5th. The necessity of sincerity in rehgion. vs. 15 — 23. Professiun is of no value without it. God sees the heart. And the day is near when he shall cut down and destroy all those who do not bring forth the fruits of righteousness in
3 And Jesus put forth his hand, and touched him, saying, I will
their lives. If in any thing we should be honest and sincere, surely it should be in the things of religion. God is never deceived. Gal. vi. 7. And the things of eternity are of too much consequence to be lost by deluding ourselves or others. We may deceive our fellow men, but we do not delude our Malier; and soon he will strip off our thin covering, and show us as we are to the universe. If any thing is of prominent value in religion, it is honesty; — honesty to ourselves, our fellow men, and to God. Be willing to know the worst of your case. Be wilhng to be thought of, by God, and men, as you are. Assume nothing which you do not possess; and pretend to nothing which you have not. Judge of yourselves as you do of others — not by words and promises, but by the life. Judge of yourselves as you do of trees, — not by leaves and flowers, but by the fruit.
6th. The importance of building our hopes of heaven on a firm foundation. TS. 24 — 27. No other can any man lay than that which is laid, which is Christ. 1 Cor. iii. 11. He is the tried Corner Stone. 1 Pet. ii. 6. Eph. ii. 20. On an edifice raised on that foundation, the storms of persecution and calamity will beat in vain. Hopes thus reared sustain every adversity; are mishaken by the terrors of death; and secure us from the tempests of wrath that shall beat upon the guilty. How awful in the day of judgment, will it be to have been deceived! How dreadful the shock to find then the house built on the sand! How dreadful the emotions, to see our hopes totter on the brink of ruin; to see sand after sand washed away, and the dwelling reel over the heaving deep, and fall into the abyss, to rise no more! Ruin, awful and eternal ruin, awaits those who thus deceive themselves, and trust to a name to live, while they are dead.
7th. Under what obligations are we for this sermon on the mount! In all languages there is not a discourse to be found that can be compared with it for purity, and truth, and beauty, and dignity. Were there no other evidence of the divine mission of Christ, this alone would be sufficient to prove that he was sent from God. Were these doctrines obeyed, and loved, how pure and peaceful would be the world! IIow would hypocrisy be abashed and confnmd'»d How would impurity hang its head How would peace reign in every familj and nation! How would anger and wrath flee! And how would the race — the lost, and benighted tribes of raen, the poor, and needy, and sorrowful-— bend themselves before their comnnon Father, and seek peace and eternal life at the hands of a merciful and faithful God!
2. There came a leper. No disease with which the human family has been afflicted, has been more dreadful than that which is often mentioned in the Bible as the leprosy. It first exhibits itselt on the surface of the skin. The appearance is not always the same, but it commonly resembles the spot made by the puncture of a pin, or the pustules of a ring- worm. The spots generally make their appearance very suddenly Perhaps its appearance might be hastened by any sudden passion, as fear Granger. See Num. xii. 10. 2 Chron. xxvi. 19. The spots commonly exhibit themselves, at first, on the face, about the nose and eyes, and increase in size a number of years, till they become aa large as a pea or a bean.
There are three kinds of leprosy, distinguished by the appearance of the spots: the white, the black, and the red leprosy. These spots though few at first, gradually spread till they cover the whole body.
But though the appearoTMre of the disease is at first in the skin, yet it is deeply seated in the bones, and marrow, and joints of the body. We have reason to suppose that in children it is concealed in the system for a number of years, till they arrive at the age of puberty; and in adults, for three or four years, till at last it gives fearful indications on the skin of its having gained a well-rooted and permanent existence. A leprous person may live twenty, or thirty, or even fifty years, if he received the disease at his birth, btit they will be years of indescribable misery. The bones and marrow are pervaded with the disease. The malady advances from one stage to another with slow and certain ruin. "Life still lingers amidst the desolation;" the joints, and be thou clean: and immediately I 4 And Jesus saith tnto him, See his leprosy was cleansed. | thou tell " no man; bit go thy way, hands, and feet, lose their power; and the body collapses, or falls together, in a form hideous and awful. There is a form of the disease in which it comme:.'.;es at the extremities: the joints separate; the fingers, toes, and other members, one by one fall off; and the malady thus gradually approaches the seat of life. The wretched victim is thus doomed to see himself dying piecemeal, assured that no human power can arrest for a moment the silent and steady march of this foe to the seat of life.
This disease is contagious and hereditary. It is easily communicated from one to another, and is transmitted to the third and fourth generation. The last generation that is afflicted with it commonly exhibits the symptoms by decayed teeth, and fetid breath, and diseased complexion.
Moses gave particular directions by which the real leprosy was to be distinguished from other diseases. See Lev. xiii. The leprous [lerson was, in order to avoid contagion, very properly separated from the congregation. 1'he inspection of the disease was committed to the priest; and a declaration on his part that the person was healed, was sufficient evidence to restore the afflicted man to ihe congregation. It was required also that the leprous person should bring an offering to the priest of two birds, commonly doves, one of which was slain, and the other dismissed. See Lev. xiv. In compliance with the laws of the land, Jesus directed the man that he had healed to make the customary offering, and to obtain the testimony of the priest that he was healed. The leprosy has once, and but once appeared in America. This loathsome and most painful disease has in all other instances been confined to the old world, and chiefly to the eastern nations. It is matter of profound gratitude to a benignant God, that this scourge has been permitted but once to visit the new world. That awful calamity was in the island of Guadaloupe, in the West Inlies, about the year 1730; and is thus iescribed by an eyewitness:* " Its commencement is imperceptible. Theia appear only some few white spots on the skin. At first thpy are ati ended with no pain or inconvenience; but no means whatever will remove them. The disease imperceptibly increases for many years. The spots become larger, and spread over the whole body. When the disease advances, the upper part of the nose swells, the nostrils become enlarged, and the nose itself soft. Tu mors appear on the jaws; the eyebrows swell; the ears become thick; the points of the fingers, as also the feet and the toes swell; the nails becomfc scaly; the joints of ihe hands and feet separate, and drop off. In the last stage of the disease the patient becomes a hideous spectacle, and falls to pieces. ^ Worship him. Bowed down before him, to show him respect. See Note Matt. ii. 2. 1\ If thou wilt. This was an exhibition of great faith, and also an acknowledgment of his dependence on the will of Jesus, in order to be healed. So every sinner must come. He must feel that Jesus can save him. He must also feel that he has no claim on him; that it depends on his sovereign will; and must cast himself at his feet with the feelings of the leper:
" I can but perish if I go; I am resolved to try: For If I stay away, I know I shall forever die."
Happily, no one ever came to Jesus with this feeling, who was not received, and pardoned. % Make me clean. Heal me. The leprosy was regarded as an unclean and disgusting disease. Tc be healed, therefore, was expressed by be ing cleansed from it.
3. A7id Jesus — touched him. It was an offence to the Jews to touch a leprous person, and was regarded as making him vi'ho did it ceremonially impure. Lev. xiii. 3. The act of putt.'ng forth his hand and touching him, therefore, expressed the intention of Jesus to euro him, and was a pledge that he was^ in fact, already cured.
4. See thou tell no man. This command is to be understood as extending only to the time 'mtil he had made thp
shew thyself to the priest, and offer the gift that Moees commanded " for a testimony unto them.
5 And when Jesus was entered into Capernaum, there came unto him a centurion, * beseeching him,
6 And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.
7 And Jesus saith unto him, I will come and heal hira.
8 The centurion answered and
proper representation to the priest. It was his duty to hasteii to him immediately; not to delay by talking about it, but as the first thing, to obey the laws of God, ami make proper acknowledgments to him by an offering. The place where this cure was wrought was m Galilee, a distance of forty or fifty miles from Jerusalem; and it was his duty to make haste to the residence of the priest, and obtain his sanction to the reahty of the cure. Perhaps also Christ #as apprehensive that the report would go before the man, if he delayed, and the priest, through opposition to Jesus, might pronounce it an imposition.
% A testimony unto them. Not to the priest, but to the people. Show thyself to the priest, and get his testimony to the reality of the cure, as a proof to the people that the healing is genuine. It was necessary that he should have that testimony, before he could be received to the congregation, or allowed to mingle with the people. Having this, he would be, of course, restored to the privileges of social and religious life, and the proof of the miracle, to the people, would be put beyond a doubt.
5. Capernaum. See Note, ch. iv. 13. *ir There came unto him a centurion. A centuiion was a commander of a hundred men, in the Roman armies. Judea was a Roman province, and garrisons wore kept there to preserve the people in subjection. This man was probably 0} birth a Pagan. See verse 10.
5. Sick of the palsy. See Note, ch. iv. 24. The particular form which the palsy assumed is not mentioned. It seems it was a violent attack. Perhaps i; was the painful form which produced violent cramps, and which immediately endangered his life. 9*
said, Lord, I am not worthy ' that thou shouldest come under my roof: but speak the word only, " and my servant shall be healed.
9 For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Dc this, and he doeth it.
10 When Jesus heard it, he marvelled, and said to them that fol-
8. / am not worthy, &c. This was an expression of great humility. It re fers doubtless to liis view of his perso>ia\ unworthiness, and not merely to the fact that he was a Gentile. It was the expression of a humble spirit; a con viciion of the great dignity and power of the Saviour, and a belief that he wd'i so unlike him, that he was not tit that the Son of God should come into his dwellmg. So every truly penitent sm ner feels — a feeling which is appropriate when he comes to Christ.
9. / am a man, &c. He had full con fidence in the ability of Jesus to heal his servant, and requested him simply to give the command. This request he presented in a manner appropriate to a soldier. I am a man, says he, undei authority. That is, I am subject to *he commands of others, and know how to obey. I have also under me soldiers who are accustomed to obedience, i say to one, go, and he goes; and to another, come, and he comes, i am prepared, therefore, to believe that your commands will be obeyed. As these obey me, so do diseases, storms, and seas obey you. If men obey me, who am an inferior officer, subject to another, how much more shall diseases obey you — the original source of power — having control over all things! He asked, therefore, simply that Chris* would give commandment, and he fell assured he would be obeyed.
10. / have not found so great faith. The word faith, here, means confidetice or belief that Christ had power to hea' his servant. It does not of necessity imply that he had saving fciith; though from the connexion, and the spirit man ifested, it scleras probable tl'.at he had. If this was so, then be was the iirst
lowed, Verily I say unto you, I have not found so grea: faith, " no, not in Israel.
11 And I say unto you, That'' many shall come rom the east and west, and shall sit down with Abra-
Gentile convert to Christianity, and was a very early illustration of what was more clearly revealed afterwards, that the heathen were to be brought to the knowledge of the truth. H Jesus marvelled. Or wondered at his faith; or deemed it remarkahle. ^ Not in Israel. Israel was a name given to Jacob (Gen. xxxii. 28, 29.), because, as a prince, he had power with God; because he persevered in wrestling with the angel that met him, and obtained the blessing. The name is derived from two Hebrew svords, signifying Prince and God. He was one of the patriarchs; a progenitor of the Jewish nation; and the names Israel and Israelites were given to them as the name Romans was in honor of Romulus; and the name Americans after Americus Vespuccius. It was given to the whole nation till the time of Jeroboam, when only the ten tribes that revolted received the name, probably because they were a majority of the nation. After the captivity of Babylon, it was given to all the Jews indiscriminately. See Matt. x. 6. Acts vii. 42. Heb. viii. 8. Mark xv. 32. It here means, ' I have not found such an instance of confidence among the Jews.' 11. ISIany shall come from the east, &c. Jesus takes occasion from the faith of a Roman centurion, to state this conversion would not be solitary; that many Pagans — m.any from the east and west — would be converted to the gospel, and be saved, as Abraham, Isaac, and Jacob were. The phrase " from the east and from the west," in the scripture, is used to denote the v:hole world. Isa. xlv. 6; lix. 19. The phrase, shall sit down, in the original, refers to the manner of sitting at meals (see Note Matt, xxiii. 6.); and the enjoyments of heaven are described under the similitude of a feast or banquet — a very common manner of speaking of it. Matt. xxvi. 29. Luke xiv. 15; xxii. 30. It is used here to denote felicity, enjoyment
ham, and Isaac, and Jacob, in the kingdom of heaven:
12 But the children of the kingdom ' shall be cast out into outer darkness: there shall be weeping "* and gnashing of teeth.
or honor. To sit with those distinguished men was an honor, and would be expressive of great fehcity.
12. The children of the Jcingdom. That is, the children, or the people,, who expected the kingdom; or to" whom it properly belonged; or, in other words, the Jews. They supposed themselves peculiarly the favorites of heaven. They thought the Messiah would enlarge their nation, and spread the triumphs of their kingdom. They called themselves, therefore, the children of the members of the kingdom of God, to the exclusion of the Gentiles. Our Saviour used the manner of speech to which they were accustomed, and said that many of the Pagans would he save^, and many Jews lost. If Shall be cast out into outer darkness, &lc^ This is an image of future punishment. It is not improbable that the image was taken from Roman dungeons or prisons. They were commonly constructed under-ground. They were shut out from the Ijght of the sun. They were, of course, damp, dark, and unhealthy, and probably most filthy. Masters were in the habit of constructing such prisons for their slaves, where the unhappy prisoner, without light, or company, or comfort, spent his days and nights in weeping from grief, and in vainly gnashing his teeth from indignation. The image expresses the fact, that the wicked who are lost will be shut out from the light of heaven, and from peace, and joy, and hope; will be confined in gloomy darkness; will weep in hopeless grief; and gnash their teeth in indignation against God, and murmur against his justice. What a striking image of future wo! Go to a damp, dark, solitary, and squalid dungeon; see a miserable and enraged victim; add to his sufferings the idea of eternity, and then remember that this after all is but an image, a faint image, of hell! See Note on Matt, xxii. 13
13 And Jesus said unto the cen- 'urion, Go thy way; and as thou liast believed, so be it done unto thee. And his servant was healed in the self-same hour.
13. He was healed in that self-same hour. This showed decisively the goodness and power of Jesus. No miracle could be more complete. There cotild be no imposition, or deception.
1 his account, or one similar to this, IS found in Luke vii. 1 — 10. There nas been a difierence of opinion whether that was the same account, or whether a second centurion, encouraged by the success of the first, applied to our Saviour in a similar case and manner, and obtained the same success. In support of the supposition that they are different narratives, it is said that they disagree so far that it is impossible to reconcile them, and that it is not improhable that a similar occurrence might take place, and be attended with similar results.
To a plain reader, however, the narratives appear to be the same. They Ugree hi the character of the person, Oie place, and apparently the time; in (he same substantial structure of the account, the expression of similar feelings, and the same answers, and the same result. It is very difficult to believe that all these circumstances would coincide in two difierent stories.
They differ, however. Matthew says, that the centurion came himself. Luke says, that he at lirst sent elders of the Jews, and then his particular friends. He also adds, that he was friendly to the Jews, and had built them a synagogue. An infidel will ask, whether there is not here a palpable contradiction? In e.xplanation of this, let it be remarked: 1st. That the fact that the centurion came himself is no evidence that others did not come also. It was m the city. The centurion was a great favorite, and had conferred on them many favors; and they would be anxious that the favor which he desired of Jesus should be granted. At his suggestion, or of their own accord, they might ap[)ly to Jesus; and press the Bubjec-f upon him, and be anxious to represent the case as favorably as possible. AW this was probably done, as
14 And when Jesus was come into Peter's house, he saw his wife's mother laid, " and sick of a fever.
15 And he touched her hand,
it would be in any other city, in con siderable haste and apparent confusion; and one observer might fLx strongly on one circumstance, and another on an other. It is not at all improbable that the same representation and request might be made both by the centurion and his friends. Matthew might have fixed his eye very strongly on the fact that the centurion came himself, and been particularly struck with his deportment; and Luke on the remarkable zeal shown by the friends of a heathen; the interest they took in his welfare, and the circumstance that he had done much for them. Full of these interesting circumstances, he might comparatively have overlooked the centurion himself 2d. It was a maxim among the Jews, as it is now in law, that v:liat a man does hy another, he does himself. So Jesus is said to baptize, when he only baptized by his disciples. See John iv. 1; xix. 1. Matthew was intent on the great leading facts of the cure. He was studious ot brevity. He did not choose to explain the particular circumstances. He says that the centurion made the application, and received the answer. He does not say whether by himself, or by an a<j,enl. Luke explains particularly "/«??« it was done. There is no more contradiction, therefore, than there would be if it should be said of a man in a court of law, that he came and made application for a new trial, when the application was really made by his lawyer. Two men, narrating the fact, might exhibit the same variety that IVIatthew and Luke have rione; and both be true.
One thing is most clearly shown by this narrative: that this account was not invented by the ev:uigehsts for the sake of imposition. If it had been, they would have agreed Sn all the cir cumstances.
14, 1.5. This account is contained also in Mark i. 29—31: and Luke iv. 38— 41. Mark adds that Simon and Andrew hved together, and that James and John went with them 'o the house. He adds, and the fever left her: and she arose, and ministered unto them.
16 When the even was come, they brought unto him many " that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick:
17 That it might be fulfilled
aisD, that hefore the miracle, they spake to him about the sick person. The miracle was direct and complete. She was so completely restored a.s to attend them, and minister to them. The mention of '^Peter's wife's mother,'' proves that Peter either then was or had been married. The fair and obvious interpretation is, that his wile was then living. Comp. 1 Cor. ix. 5; and see Note on that place. Peter is claimed by the Roman Catholics to be the head of the church, and the vicegerent of Christ. The Pope, according to their view, is tjo successor of this apostle. On v%'hat pretence do they maintain that it is wrong for priests to marry? Why did not Christ at once r;ect Peter from being an apostle for having a wife? How remarkable that he should be set up as the head of the church, and an example and a model to all who were to succeed him. But all this is human law, and is contrary to the New Testament. That Peter had a wife was no objection to his being an apostle, and marriage has been expressly declared to be "honorable in all." — Heb. xiii. 4.
16. When the even rvas come, &c. — The fame of the miracles of Jesus would probably draw together a crowd, and those who had friends that were afflicted would bring them. All that were brought to him he healed. This was proof of two things: first, his great benevolence; and, secondly, of his divine mission. He might have established the latter by miracles that would do no good. None of his miracles were performed, however, merely to make a display of pov/er, unless the cursing of the barren fig-tree be an exception. Comp. Mark xi. 11 — 14. This was on the evening of the sabbath. Mark i. 21 — 32. The Jews kept the stbbath from evening to evening. Lev xxiii. ^2. On the sabbath tliev would not which was spoken by Esaias ' the prophet, saying, Himself took our infirmities, and bare oitr sisiinesses.
18 Now when Jesus saw great multitudes about him, he gave commandment to depart unto the otht;i side.
even bruig their sick to be healed (Luke xiii. 14.); but as soon as it was closed, on the evening of the same day, they came in multitudes to be cured. IT Possessed with devils. See Note, Matt. iv. 24. ^ With his word. By his command; by a word.
17. That it might be fulfilled, &c. This passage is found in Isaiah liii. 4. Our Enghsh translation of that important passage is, " Surely he hath borne our griefs, and carried our sorrows." The Greek in Pdatthew is an exact translation of the Hebrew, and the same translation should have been made in both places. In the fifty-third chapter, Isaiah fully states the doctrine of atonement, or that the Messiali was to sufl'er for sin. In the verse quoted here, however, he states the very truth, which Matthew declares. The word translated griefs, in Isaiah, and infirm ities, in Matthew, means properly, in the Hebrew and Greek, diseases of tltd body. In neither does it refer to the disease of the mind, or to sin. To bear those griefs, is clearly to bear them away, or to remove them. This was done by his miraculous power in healing the sick. The word rendered "sorrows," in Isaiah, and "sicknesses," in Matthew, means pains, griefs, or anguish of mind. To carry, then, is to sympathize with the sufferers; to make provision for alleviating those sorrows; and to take them away. This he did by his precepts, his example; and the cause of all sorrows — sin — he removed by his atonement. The passage in Isaiah, and Matthew, therefore, mean precisely the same thing. See Magee on Atonement, and my Notes on Isaiah, ch. liii.
18. Unto the other side. Jesus was now in Capernaum, a city at the northwest corner of the sea of Tiberias, or sea of Galilee See Note, Matt. iv. 18. The countrv to which he purposed to
19 And a certain scribe came, and said unto him, Master, I " will follow thee whithersoever thou goest.
20 And Jesus saith unto him, The foxes have holes, and the birds
19, 20. ^4 certain scribe came, &c. It is not improbable that this man, who had seen the miracles of Jesus, had formed an expectation that by following him he would obtain some considerable worldly advantage. Christ in reply proclaimed his own poverty, and dashed the hopes of the avaricious scribe. The very fo.xes and birds, says he, have places of repose and shelter, but the Son of man has no home, and no pillow. He is a stranger in his own world; a wanderer and an outcast from the abodes of men. Comp. John i. 11. ^ Son of man. This means evidently Tesus himself No title is more frequently given to the Saviour than this; and yet there is much ditiiculty in explaining it. The word son is used in a great variety of significations. See Note, Matt. i. 1. I'he name Son of man is given to Jesus only three times in the New Testament (see Acts vii. 56. Rev. i. 13; xiv. 14.), except by himself. When he speaks of himself, this is the most common appellation by which he is known. The phrase So7i if God, given to Christ, denotes a peculiar connexion with God. John x. 36. The name Son of man probably denotes a corresponding pentZi'ar connexion with man. Perhaps he used it to signify the interest he felt in man; his pecuhar love and friendship for him; and his wiUingness to devote himself to the best interests of the race. It is sometimes, however, used as synonymous with Messiah. Matt..xvi. "28. John i. 34. Acts viii. 37. John xii. 34.
21. A7id another of hii disciples, &c. The word disciple properly signifies learner; and was given to his foUovvsirs, because they received him as their Teacher. Note, Matt. v. 1.. It does not of necessity mean that a disciple was a pious man, but only one of the multitude, who, for various causes, might attend on his instructions. See Tohn vi. 66: ix. 28.
21 And another of his disc/pies said unto him, Lord, * suffe/ me first to go and bury my father.
22 But Jesus said unto him, Fd-
22. Let the dead bury their deed. Thft word dead is used in this passage in two dilferent senses. It is apparently a paradox, but is fitted to convey his idea very distinctly to the mind. The Jews used the word dead often to express indifference towards a thing; or rather, to show that that thing has no influence over us. Thus, to be dead tc the world; to be dead to the law (Rom. vii. 4.); to be dead to sin (Rom. vi. 11.); means that the world, law, and sin, have not influence or control over us; that we are free from them, and act as though they were not. A body in the grave is unaffected by the pomp and vanity; by the gayety and revelry; by the ambition and splendor that may be near the tomb. So, men of the world are dead to religion. They see not its beauty; hear not its voice; are not won by its loveliness. This is the class of men to which the Saviour referred here. Let men, says he, who are uninterested in my work, and who are dead in sin (Epli. ii. 1.), take care of the dead. Your duty is now to follow me.
There may have been two reasons for this apparently rash direction. One was, to test the character and attachment of the man. If he had proper love for Christ, he would be willing to leave his friends even in the most tender and tryinc circumstances. This is required. Matt. X. 27. Luke xiv. 26. A second reason might have been, that if he returned, at that time, his friends might ridicule or oppose him, or present plausible arguments in the afflictions of the family, why he should not return to Christ. The thing to which he was called was moreover of more importance than any earthly considera tion; and for that time, Christ chose to require of the man a very extraordinary sacrifice, to show his sincere attachment to him. Or it may have been, that the Saviour sav thnt the effect of visiting his home at that time might have been to drive away all his serious impressions, and that he would return
!o\v me; and let the dead bury their dead.
23 And when he was entered into a ship, his disciples followed him.
24 And behold, " there arose a gxe?/ tempest in the sea, insomuch
to him no more. This impressions might not have been deep enough, and his purpose to follow our Saviour may not liave been strong enough to bear the trial to which he would be subjected. Strange as it may seem, there are few scenes better fitted to drive away serious impressions than tliose connected with a funeral. We should have supposed it would be otherwise. But facts show it to be so; and sliow, that if this was one of the reasons which influenced the Saviour, he had a thorough knowledge of human nature. The arrangements for the funeral; the preparation of mourning apparel; and the depth of sorrow in sucii cases, divert the mind from its sins, and its personal need of a Saviour; and hence few persons are awakened or converted as the result of death in a family. The case here was a strong one. It was as strong as can well be conceived. And the Saviour meant to teach by this that nothing is to be allowed to divert the mind from religion; notliing to be an excuse for not following him. Not even the death of a fatlier, and the sorrows of an afllicted family, are to be suffered to lead a man to defer religion, or to put off the purpose to be a Christian. That is a fixed duty — a duty not to be deferred or neglected— whether in sickness or health; at home or abroad; whether surrounded by living and happy kindred, or whether a father, a mother, a child, or a sister lies in our house dead.
It is the regular duty of children to obey their parents, and to show them Kindness in affliction, and to evince proper care and respect for them when dead. Nor did our Saviour show himself insensible to these duties. He taught here, however, as he always taught, that a regard to friends, and?ase, and comfort, should be snbordilate to the gospel; and that we should always be ready to sacrifice these when duty to God requires it.
St3. Into a skip. This was on the sea 'v'' Tiberias. The ship in which they that the ship was covered with the waves: but he was asleep.
25 And his disciples came to him, and awoke him, saying, Lord, save us: we perish.
26 And he saith unto them, Why
sailed was probably a small open boat. with sails, such as were commonly used for fishing on the lake. If His disciples. Not merely the apostles, but probably •many others. There were many other ships in company with liim. Mark iv. 36. This circumstance v/ould render the miracle much more striking and impressive.
24. A great tempest. A violent storm; ora.tui7id so strong as to endanger their lives. This lake was subject to sudden squalls. If The ship was covered with the waves. The billows dashed against the ship (Mark iv. 37,) so that it was fast filling and i:i danger of sinking. IT He was asleep. On the hinder part of the vessel, on a pillow. Mark iv. 38. It was in the night, and Jesus had retired to rest. He was probably weary, and slept calmly and serenely. He apprehended no danger, and showed to his disciples how calmly one can sleep with a pure conscience, and who feels safe in the hands of God.
25. Save us. Save our lives. IT We perish. We are in danger of perishing. This showed great confidence in the Saviour. It shows, also, where sinners and Christians should always go, who feel that they are in danger of perishing. There is none that can save from the storms of divine wrath but the Son of
26. Why are ye fearful. You should have remembered that the Son of God, the Messiah, was on board. You should not have forgotten that he had power to save, and that with him you are safe. So Christians should never fear danger, disease, or death. With Jesus they are safe. No enemy can reach him; and as heis safe, so they shall be also. John xiv. 19. ^ Eebiiked the winds. Reproved them; or commanded them to be still. What a power was this! What irresistible proof that he was divine! His word awed the tempest, and allayed the storm! There is not, any where, a sublimer descriplioit of a display of power. Nor could there be sublimer
are yo fearful, O ye of little faith 1 Then he arose, and rebuked * the winds and the sea; and there was A great calm.
oroof that he was truly the Son of God. ^ Great calm. The winds were still; and the sea ceased to dash against the vessel, and to endanger their lives.
27 Jl/e/t marvelled. Wondered; or were amazed. If What manner of man. What personage. How unlike other men. What a vast, minute display of power; and how far exalted above mortals must he be!
He spoke to the \\'inds; rebuked their raging, and the sea was suddenly calm. The storm subsided; the ship glided siTioothly; danger fled; and in amazement they stood in the presence of him who controlled the tempests that God had raised: and they felt that he must be God himself None but God could calm the heaving billows, and scatter the tempest. No scene could have. been more grand than this display of the power of Jesus. The darkness; the dashing waves; the howling winds; the heaving and tossing ship; the fears and cries of the seamen; all by a single word hushed into calm repose; all present an image of power and divinity irresistibly grand and awful. So the tempest rolls and thickens over the head of the awakened sinner. So he trembles over immediate and awftil destruction. So while the storm of vvrath howls, and hell threatens to enoulf him, he comes trembhng to the Saviour. He hears; he rebukes the storm; and the sinner is safe. An indescribable peace takes possession of the soul; and he glides on a tranquil sea to the haven of eternal rest. See Isa. Ivii. 20, 21. Rom. v. 1. Phil. iv. 7.
28 — 34. The same account of the demoniacs substantially is found in Mark V. 1—20, and Luke viii. 26—38.
28. T7te other side. The o'her side of the sea of Tiberias. IT Cou7itry of ike Gtrgeseneg. Mark (v. 1,) says that he came into the country of the Gadarenes. This difference is only apparent. Gndara was a city not far from the lake Gennesarcth; one of the ten rities that were caWadi Decapolin. Note, i Wait. iv. 2.5. Gersesn was;; citv about 1
ing, What manner of man is this, that even the winds and the sea obey him?
23 And * when he was come to the other side, into the country of b Mar.5.]. Lu.8.2G,&c.
twelve miles to the south-east of Gadara, and about twenty miles to the east of the Jordan. There is no contradiction, therefore, in the evangehsis. He came into the region in which the two cities were situated, and one mentioned one, and the other another. It shows that the writers had not agreed to impose on the world: for if they had, they would have mentioned the same city; and it shows they were familiar with the country. No man would have written in this manner, but those who were acquainted with the facts. Impostors do not mention places, or names, if they can avoid it. If There met him two. Mark and Luke speak of only one that met him. " There met liim out of the tombs a mail." Mark v. 2. " There met him out of the tombs a certain man." Luive viii. 27. Tliis difference of statement has given rise to considerable difficulty. It is to be observed, however, that neither Mark nor Luke say that there was no more than one. For particular reasons they might have been led to fix the attention on one of them that was more notorious, and furious, and difficult to be managed. Had they denied plainly that there was more than one, and had Matthew affirmed that there were two, there would have been an irreconcilable contradiction. As it is they relate the affair as other men would. It shows that they were honest witnesses. Had they been impostors; had Matthew and Luke agreed to write books to deceive the world, they would have agreed exactly in a case so easy as this. They would have told the story with the same circumstances. Witnesses in courts of law often differ in unimportant matters; and, provided the maiii narrative coincides, their testimony is thought to be more valuabb. Luke has given us a hint why he recorded only the cure of one of them. He says, there met Mm " out of the city," a man, &,c.; or. as it should be render ed, "a man of the city," a citizeii. Yet the man did not dwell in the city; for he adds in the same verse, "neither the Gergesenes, 'here met him two i that no man might pass by thai
of the tombs, exceeding fierce, so 29 And, behold, they cried out.
abode he in any house but in the tombs." The truth of the case was, that he was born and educated in the city; he had probably been a man of weahh and eminence; he was well known; and the people felt a deep interest in the case. Luke was, therefore, particularly struck with his case; and as his cure fully established the power of Jesus, he recorded it. The other that Matthew mentions was probably a stranger, or a person less notorious as a maniac, and he felt less interest in the cure. Let two persons go into a lunatic asylum, and meet two msane persons, one of whom should be exceedingly fierce and ungovernable, and well known as having been a man of worth and standing; let them converse with them; and let the more violent one attract the principal attention, and they would very likely give the same account that Matthew and Luke do; and no one would doubt the statement was r-rrect. "^ Ponsessed with devils. See Note,?«Iatt. iv. 24. IT Coming out of the to7nbs. Pvlark and Ltike say that they dwelt in the tombs. The sepidchres of the Jews were commonly caves, beyond the walls of the cities in which they dwelt, or excavations made in the sides of hills, or sometimes in solid rocks. These caves, or excavations, were sometimes of great extent. They descended to them by flights of steps. These graves were not in the midst of cities, but in groves, and mountains, and solitudes. They afforded, therefore, to insane persons and demoniacs retreat and shelter. They delighted in these gloomy and melancholy recesses, as being congenial to the wretched state of their minds. Josephus, also, states that these sepulchres were the haunts and lurking places of those desperate bands of rob bers that infested Judea. The annexed cut will furnish an illustration of the nature of the sepulchres occurring in the east. A more full illuirtration may be seen by referring to n.y Notes on Isa. l.w. 4.
29. What have we to do u'ith thee? This might.lave been translated with great propriety. What hast thou to do with us? The meaning is, ' AVhy dost ihoa trouble, or disturb us?' See 2 Sam. xvi. 10. 2 Kings ix. IS. E'/.ra iv. 3. IT So7i of God. The title. Son of God, is often given to Christ. Men are sometimes called sons, or children of God, to denote their piety and adop- tion into his family. 1 John iii. L Bu{ the title given to Christ denotes his superiority to the prophets (Heb. i. L); to Moses, the founder of the Jewish economy (Heb. iii. G); it denotes hif peculiar and near relation to the Father, as evinced by his resurrection (Ps. ii. 7. Acts -viii. 33); it denotes his peculiai relation to God from his miraculoiis con cention (Luke i. 35); and is equivalen
saying, What have we to do with thue, Jesus, thou Son of God 1 art thou come hither to torment us before the time ■?
30 And there was a good way off from them, an herd of many swine, feeding.
31 So the devils besought him, saying. If thou cast us out, suffer " as to go away into the herd of Bwine. *
to a declaration that he is divine, or equal to tlie Father. John.\. 26. ^ Art t/iou come hither to torment us, &c. By the time here mentioned is meant the day of judgment. The Bible reveals the doctrine that evil spirits are not now bound as they will be after that day; that they are permitted to tempt and afflict men, but that in the day of judgment they also will be condemned to everlasting punishment with all the wicked. 2 Pet. ii. 4. Jude G. These spirits seemed to be apprized of that, and alarmed lest the day that they feared had come. They besought him, therefore, not to send them out of that country; not to consign them then to hell, but to put off the day of their final punishment.
Mark and Luke say that Jesus inquired the name of the principal demoniac, and that he called his name Lcpon, for they were viami. The name legion was given to a division in the Roman army. It did not always denote the same number; but in the time of Christ it consisted of six thousand, ihree thousand foot and three thousand.lorsemen. It came, therefore, to sigaify a large number, without specifying 'he e.xact amount.
30. A herd of swine. The word herd, here applied to swine, is now commonly given to cattle. Formerly it signified any collection of beasts, or even of men. The number that composed this herd was two thousand. Mark v. 13.
33. They that kept them fed. These swine were doubtless owned by the inhabitants of Gadara. Whether they were Jews or Gentiles is not certainly known. It was not properly in the territory of Judea; but as it was on its borders, it is probable that the inhabilants were a mixture of Jews and Gen-
32 And he said unto them. Go And when they were.jonie out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.
33 And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils.
tiles. Swine were to Jews unclean animals, and it was unlawful for them to cat them. Lev. xi. 7. The Jews were forbidden by their own laws to keep them, even for the purpose oi traffic. Either, therefore, they had expressly violated the law, or these swine were owned by the Gentiles.
The keepers fled in consternation. They were amazed at his power. Perhaps they feared a further destruction of property; or, more likely, they were acquainted with the laws of the Jews, and regarded this as a judgment of heaven for keeping forbidden animals, and fo-r tempting the Jews to violate the commands of God. They dreaded, perhaps, further punishment, and foolishly came and besought Jesus to depart from their country.
This is the only one of our Saviour's miracles, except the case of the fig-tree that he cursed (Matt. xxi. 18—20.), in which he caused any destruction of property. It is a striking proof of his benevolence, that his miracles tended directly to the comfort of mankind. It was a 'proof of goodness added to the direct purpose for which his miracles were wrought. That purpose was to confirm his divine mission; and it might have been as fully done by splitting rocks, or removing mountains, or causing water to rim up steep hills, as by any other display of power. See Acts ii. 22. He chose to exhibit the proof ol his divine power, however, in such a way as to benefit mankind.
Infidels have objected to this v/hole narrative. They have said that this was a wanton and unauthorized violation of private rights in the destruction of property. They have said that the account of devils going into swine, an'l destroying ihom, was ridiculous. In re
34 A.nil, oehold, tiie whole city same out to meet Jesus: and "^hen they saw him, they besought
gard to these objections, the narrative!S easily vindicated. 1st. If Christ, as the Bible declares, be divine as well as human — God as well as man — then he had an original right to that and all other property, and might dispose of it as he pleased. Ps. 1. 10, 11, 12. If God had destroyed them by pestilence, or by lightning, or by an inundation or earthquake, neither the owners, nor any one else, would have had reason to complain. No one now feels that he 'aas a right to murmur if God destroys i thousand times the amount of this property, by overturning a city by an earthquake. Why then should complaints be brought against him if he should do the same thing in another way? 2d. If this property was held hj the Jews, it was a violation of their law, and it was right that they should suffer the loss; if by the Gentiles, it was known also to be a violation of the law of the people among whom they lived; a temptation and a snare to them; and an abomination in their sight; and it was proper that the nuisance should be removed. 3d. The cure of two men. one of whom was probably a man of distinction and property, was of far more consequence than the amount of property destroyed. To restore a deranged man now, of family and standing, would be an act for which propertif could not compensate, and which could not be measured in value by any pecuniary consideration. But, 4th. Jesus was not at all answerable for this destruction of property. He did not comnand, he only suffered or permitted the devils to go into the strinc. He commanded ihem merely to come out of the man. They originated the purpose of destroying the property, doubtless for (he sake of doing as much mischief as possible, and of destroying the effect of the miracle of Christ. In this they eem to have had most disastrous suc-.•ess; and they only are responsible. rth. If it should be said that Christ permitted this, when he might have prevented it, we reply, that the difficulty does net stop there. He permits all the •>vi that exists, when he might prevent it. He permits men to do much evil, v.-hen he might prevent it. He permits one bad man to injure the person and property of another bad man. He permits the bad to injure the good. He often permits a wicked mun to fire a city, or to plunder a dwelling, or to rob a traveller, destroying property of many times the amount that was lost at Gadara. Why is it any more absurd to suffer a wicked spirit to do injury, than a wicked man; or to suffer a legion oj devils to destroy a herd of swine, than for legions of men to desolate nations, and cover fields and towns with ruin and slaughter?
34. The whole city came out. The people of the city probably came with a view of arresting him for the injury done to the property; but seeing him, and being awed by his presence, they only besought him to leave them. ^ Out of their coasts. Out of their country. This shows: 1st. That the design of Satan is to prejudice men against the Saviour; and even to make what Christ does, an occasion why they should desire him to leave them. 2d. The power of avarice.; These men preferred their property to the Saviour. They loved it so much, that they were blind to the evidence of the miracle, and to the good he had done to the miserable men that he had healed. It is no uncommon thing for men to love the world so much; to love property, even like that owned by the people of Gadara, so much as to see no beauty in religion, and no excellence in the Saviour; and, rather than part with it, to beseech Jesus to withdraw from them. The most grovelling employment; the most abandoned sins; the most loathsome vices, are often loved more than the presence of Jesus, and more than all the blessings of his salvation.
1st. The leprosy, the disease men tioned in this chapter, is an apt repre scntation of the nature of sin. Like that, sin is loathsome; it is deep fixed in the frame; penetrating every part of the system; working its way to the surface impercepiibly, but surely; loosing the joints, and consuming the sinews of moral action; and adhering to the system, till it terminates in eternal death. It goes down from age to age. It shuts out mc!i from the society of ihe pure in heaven, nor can man be elevated there, till God has cleansed the soul by his Spirit, and man is made pure and whole.
2d. The case of the centurion is a etrong instance of the nature and value of humility. Vs. 5 — 10. He sustained a fair character, and had done much for the Jews. Yet he had no exalted conception of himself. Compared with the Saviour, he felt that he was unworthy that he should come to his dwelling. So foels every humble soul. Humility is an estimate of ourxdves as we are. It is a wiUingness to be known, and talked of, and treated, just according to truth. It is a view of ourselves as lost, poor, and wandering creatures. Compared with other men — with angels, with Jesus, and with God — it is a feeling by wliich we regard ourselves as unworthy of notice. It is a readiness to occupy our appropriate station in the universe, and to put on humblene.ss of mind as our proper array. 1 Pet. v. 5.
3d. We have here an equally beautiful txhibition of faith. The centurion had unwavering confidence in the power of Jesus. He did not doubt at all that Jesus was able to do for him just what lie needed, and what he wished him to do. This is faith; and every man who has this trust or confidence in Christ for salvation, has savin si faith.
4th. Humility and faith are always connected. The one prepares the mind for the other. Having a deep sense of our weakness and unworthiness, we are prepared to look to Him who has strength. Faith also produces humility, fesus was humble; and believing on ti;m, we catch his spirit, and learn of him. Maft.xi. 2S — 30. Compared with liim. wc see our unwortliiness. Seeing ins strens^lh, we see our feebleness; seeing his strength exerted to save creatures, impure and ungrateful as we are, we sink away into an increased sense i)f our unfitness for his favor.
5lh. We sec thecompassion and kindness of Jesus. Vs. 16 — 17. He has Dome our heavy griefs. He provides ■•onifort for us in sickness, and.sustains us in dying But for his merciful arm, we should sink; and dying, we should die without hope. But he
Feel soft as downy pillows are: Whilst on his breast we lean our head. And breathe our life out sweetly there."
6th. We are foi ibly struck with his condescension. Vs. 19, 20. Men of wickedness and crime dwell in splendid mansions, and stretch themselves on couches of ease; when afflicted, they recline on beds of down; but Jesus had no home, and no pillow. The birds that fill the air with music, and warble in the groves, nay the very foxes, have homes and a shelter from the storms and elements; but He that made them, clothed in human flesh, was a wanderer, and had not where to lay his head His sorrows he bore alone; his dwelling was in the mountains. In the palaces of the men for whom he toiled, and for whom he was about to bleed on a cross, he found no home, and no sympathy. Surely this was compassion worthy of a God.
7th. It is no disgrace to be poor. The Son of God was poor; — and it is no dishonor to be hke him. If our Maker, then, has cast our lot in poverty; if he takes away by sickness or calamity the fruits of our toils; if he clothes us in homely and coarse apparel; if he bids the winds of heaven to howl around our open and lonely dwellings; let us remember that the Redeemer of mankind trod the same humble path; and that it can be no dishonor to be likened to him who was the beloved Son of God.
Sth. We should be willing to embrace the gospel without hope of earthly reward. Vs. 19 — 23. Rehgion promises no earthly honors or wealth. It bids its disciples to look beyond the grave, for its highest rewards. It requires men to love religion for its oiun sake; to love the Saviour, even when poor, and cast out, and suffering, because he is worthy of love; and to be willing to forsake all the allurements which the world holds out to us, for the sake of the purity and peace of the gospel.
9th. We learn the necessity of forsaking all, for the sake of the gospel. Our first duty is to God, our Creator and Saviour; our second to friends, and relations, and country. Ver. 22. When God commands, w^s mufit follow him
AND he entered into a ship, and passed over, and came into his own cit}'. 2 And, " behold, they brought to a >Iar.2.3,&c. Lu.5.18,(fcc.
nor should any consideration of ease, or safety, or imaginary duty, deter us. To us it is of no consequence what men say or think of us. Let the will of God be prayerfully ascertained, and then let t be done though it carry us through ridicule, racks, and flames.
10th. Jesus can preserve us in the cay of danger. Vs. 23 — 27. He hushed the storm, and they were safe. His life was also in danger with theirs. Had the ship sunk, without a miracle, he would have perished with them. So in every storm of trial or persecution; in every heaving sea of calamity, he is united to his followers. His interest and theirs, is the same. He feels for them; he is touched with their infirmities; and he will sustain them. Because / live, says he, ye shall hve also. Never, never, then, shall man or devil pluck one of his faithful followers from his hand. John x. 27, 28.
11th. All that can disturb or injure us, is under the control of the Christian's Friend. Vs. 28—32. The very inhabitants of hell are bound; and beyond nis permission they can never injure us. In spite, then, of all the malice of malignant beings, the friends of Jesus are safe.
12th. It is no uncommon thing for men to desire Jesus to depart froin them. Ver. 34. Though he is ready to confer on them important favors, yet they hold his favors to be of far less consequence than some unimportant earthly possession. Sinners never love him; and always wish him away from their dweUings.
13th. It is no uncommon thing fjr Tesus to take men at their word, and leave them. He gives them over to worldly thoughts and pursuits; he suffers them to sink into crime, and they perish for ever. Alas, how many are there, like the dwellers in Gadara, that ask him to depart; that see him go wuiiout a sigh; and that never, never, again behold him coming to bless them ^vith salvation '
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.
1. Aiid he entered into a ship, &c. Jesus acceded to the request of the people of Gadara, recrossed the luke of Gennesareth, and returned to hit! own city. By his own city is meant C'apernaum (Mark ii. 1), the city which was at that time his home, or where he had his dwelling. See ch. iv. 13. This same account, with some additional ciicumstances, is contained in Mark ii. 3 —12, and Luke v. 18—26.
2. A man sick of the palsy. See Note, Matt. iv. 24. IT Lying on a bed. This was probably a mattress, or perhaps a mere blanket spread to lie on, so as to be easily borne. Being light, Jesus might with propriety command him to take it up and walk. Ver. 6.
Mark says, ' they xmcovered the roof.'' Ch. ii. 4. Luke says, ' they went upon the housetop, and let him down through the tiling.' Ch. v. 19. Tons it would appear that much injury must have been done to the house where Jesus was, and that they must be much incommoded by the removal of tiles and rafters, (See. An acquaintance, however, with the mode of building in the East, removes every difficulty of this nature. Houses, in eastern countries, are commonly square in their form, and of a single story. On approaching them from the street, a single door is seen in the centre, and, usually, directly above it a single latticed window. Tliis destitution of doors and lights from the streets, though it gives their dwellings a sombre appearance, is yet adapted to the habits of retirement and secrecy among the people of the East, where they are desirous of keeping their females from observation. The annexed representation of an Arabian house shows the external appearance of an Eastern dweUing, and the upper chamber, or " closet," rising above the main building. See Note on Matt. vi. 6. On entering the only door in front, the first room is a small square room, surrounded with benches, called the porch
In this room the master of the lamily commonly transacts business, and, on private occasions, receives visits. Passing through the porch, you enter a large square room directly in the centre of the building, called the court. Liil.. says that the paralytic was let do\> 'into the midst;' not in the midst ui the people, but of the building — the middle place of the house. This cotirt IS paved commonly with marble; and, if possible, o.foimtain of water is formed in the centre, to give it beauty, and to diffuse a grateful coolness. This room is surrounded by a gallery, or covered walk on every side. From that covered walk, doors open into the other apartments of the house.
This centre room, or court, is commonly uncovered or open above. In wet weather, however, and in times of great heat of the sun, it is covered with an awning or canvass, stretched on cords, and capable of being easily removed or rolled up. This is what ftlark means when he says they uncovered the roof. They rolled up or removed this awning.
From the court to the roof the ascent IS by flights of stairs, cither in the covered walk or gallery, or in the porch. The roof is nearly flat. It is made of sarth; or in houses of the rich is a firmly constructed flooring, made of coals, chalk, gypsum, and ashes, made hard by repeated blows. On those roofs spears of grass, wheat, or barley, sometiines spring up; but these are soon withered by the sun. Ps. cxxix. 6 — 8. The roof is a favorite place for walking, for 10* repose in the cool of the day, for conversation, and for do vol ion. Note, Matt, vi. G. On such a roof Rahab concealed the spies (Jos. ii. 6); Samuel talked with Saul (1 Sam. ix. 25); David walk <vl at eventide (2 Sam. xi. 2); and Peter I'ut up to pray (Acts x. 9.) The fbl iiwing cut represents the roof of a iiouse, with the battlement, and a person going down for water. Tliis roof was surrounded with a balustrade, or railing, breast-high, on the sides; but vvheie a house was contigunut. to another, and of the same height, the railing was lower, so as to walk, from one roof to another. In cities constructed in this manner, it was possible to walk through a considerable part of the city on the roofs of the houses. A breastwork or railing was of course built in the same manner around the opeit space in the centre, to prevent them from falhng into the court below. This railing, or breastwork, is what Luke (v. 19,) says they let him down through. They removed it probably so that the couch could be conveniently let down with cords; and standing on the roof over the Saviour, they let the man down directly before him. The perseverance they had manifested, was the evide7ice of their faith or confidence in his power to heal the sick man.
The cut at top of next page exhibits the ground plan of an eastern dwelling, and illustrates the account of the cure of the sick man.
By looking at this it may be easily seen how the paralytic was presented to Jesus. Suppose the Saviour to be seated in the open court, say at G, The room was thronged. There wak
3 A.nd, behold, certain of the ficribes said within tliemselves, This man blasphemeth.
but one way of access, through a. It would be easy to ascend the stairs at F, and go round on the gallery till they came over Jesus, and remove a part of the balustrade, or breastwork, and let him down directly before him. 1f5e of good cheer, thy sins be forgiven, thee. It may seem remarkable that since the man came only to be healed, Jesus ehould have first declared his sins forgiven. For this the following reasons may be suggested: 1st. The man might have brought on this affection of the palsy by a long course of vicious indulgence. Conscious of guilt, he may nave feared that he was so great a sinner that Christ would not regard him. He therefore assured him that his offences were pardoned, and that he might lay aside his fears. 2d Jesus might be willing to show his power to forgive sins. Had he staled it without any miracle, the Jews would not have neiieved it, and even his disciples might nave been staggered. In proof of it, he worked a miracle; and no one, therefore, coidd doubt that he had the power. Tht- miracle was wrought in express sftestatwn of the assertion that he had the power to forgive sins. As God would not work a miracle to confirm a falsehood, or to deceive men, the miracle was a solemn confii mation, on the part of (lod, that Jps'.is had the power to forgive sins 3d. The Jews regarded
4 And Jesus knowing their thoughts, " said, Wherefore thin^ ye evil in your hearts 1 oPs.139.2. Jno.2.24,25. He.4.12,13. Re.2.23
disease as the effect of sin. John ix. 2, James v. 14, 15. There is a real connexion between sin and suffering, as in the case of gluttony, intemperate drinking, lewdness, debauchery. Jesus might be wiUing to direct the minds of the spectators tothisfact; and by pointing them to a manifest instance of the ei^ feet of sin, to lead them to hate and forsake it. Diseases are sometunes the direct judgment of God for sin. 1 Cor. v. 3—5, xi. 30; 2 Sam. xxiv. 10—14. This truth, also, Christ might have been desirous of impressing on the people.
3. This man hlasphemeth. The word blaspheme originally means to speak evil of any one, to injure by words, to blame unjustly. When applied to God, it means to speak of him unjustly, to ascribe to him acts and attributes which he does not possess, or to speak impiously or profanely. It also means to say or do any thing by which his name or honor is insulted, or which conveys an impression unfavorable to God. It means, also, to attempt to do or say a thing which belongs to him alone, or which he only can do. This is its meaning here. Christ was charged with saying: a. thing in his oivn name, or attempting to do a thing wliich properly belonged to God; thus assuming the place of God, and doing him injury, as the scribes supposed, by an invasion of his prerogatives. " None," said they, (See Mark and Luke), " can forgive sins but God only." In this they reasoned correctly. See Isa. xliii. 25, xliv. 22. None of the prophets had this power; and by saying that he forgave sins, Jesus was understood to affirm that he was divine; and as he proved this by working a miracle expressly to confirm the claim, it follows that he is divine, or equal with the Father.
4. Jesus knowing their thoughts. Mark says, "Jesus perceived in his spirit that they so reasoned." The power of searching the hearts and knowing the thoughts of men. belongs only to God. 1 Chron. xxviii. 9; Rom. viii. 27; Rev. ii. 23; Jer. xvii. 10. In claiming this, as Jesus did here, and often elsewhere, he gave clear proofs of his omniscience. John ii. 24, 25.
5 For whei.her is easier to say, Thy sins be forgiven thee; or to say, Arise, and walk ^
6 But that ye may know that the Son of man hath power on earth to forgive " sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.
7 And he arose, and departed to his house.
8 But when the multitude saw i7, they marvelled, and glorified * God, which had given such power unto men.
9 And ' as Jesus passed forth from thence, he saw a man, named
8. They glorified God. See Note, Matt. v. 16. To glorify God, here, means to praise him, or to acknowledge his power. The expression, which had given such povier to men, was a part of their praise. It expresses no sentiment of the Evangelist about the nature of Christ, but is a record of their feelings ind their praise.
9. Sitting at the receipt of custom. That is, at the place where custom, or ttibute, was received; or in other words he was a publican, or tax-gatherer. See Note, Matt. v. 47. This man was Matthew, the writer of this gospel. The same account is found in Mark ii. 14, and Luke v. 27, 28. Both those evangelists call him Levi. That it was the same man is known by the circumstances in which he was called being the same in all the evangelists, and byall concurring in the statement that our Saviour was present at a feast soon after he called him, and by the fact that Levi is not memioned in the catalogue of the apostles. The Jews were in the habit of giving several names to the same person. Thus Peter was also called Simon and Cephas. It is worthy of remark that Luke has mentioned a circumstance favorable to Matthew, which Matthew himself has omitted. Luke says, " Ae left all." Had Matthew said this, it would have been a commendation of himself, utterly un- 'jke the evangelists. No men were
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 il, they said unto his disciples, Why eateth your Master with publicans and sinners'? ''
12 But when Jesus heard that, he said unto them. They that be whole need not a physician, but they that are sick.
10. And it came to pass as Jesus sat at meat in the house. This feast was given to him by Levi or Blatthew. Luke V. 29. This is another circumstance favorable to Matthew, but omitted by him, and recorded by Luke; showing, also, that the apostles were averse to praising themselves. To receive Christ hospitably and kindly was a commendable act, and it strongly evinces Matthew's freedom from ostentation that he has supposed the fact. It thus illustrates the command of the Saviour, as recorded by himself. Matt, vi. 1 — 4. ^ At meat. At the table, at supper.
11. Why eateth and drinhetk, &c. To eat and drink with others denotes intimacy and familiarity. The Pharisees, by asking this question, accused him of seeking the society of.^uch men, and of being the companion of the wicked. The inference which they would draw was, that he could not be himself righteous, since he delighted in the company of abandoned men.
12. They that be whole, &c. Jesus, in reply, said that the whole needed not a physician. Sick persons only needed his aid. A physi(;ian would not commonly be found with those that were in health. His proper place was among the sick. So, says he, ' If you Pharisees are such as you think
13 But go ye and learn what that I call the righteous, but sinners to meaneth, I " will have mercy, and repentance. *
yourselves, already pure and holy, you do not need my aid. It would be of no use to you, and you would not thank me for it. With those persons who feel that they are sinners I may be useful. And there is my proper place.' Or, the expression may mean, ' I came on purpose to save sinners. My business is with ihem. There are none righteous; and as a physician is in his proper place v.'ith the sick, so am I with guilty and miserable sinners.'
13. But go ye and learn, &c. To reprove them, and to vindicate his own conduct, he appealed to a passage of scripture with which they ought to have bec^ acquainted. " I will have mercy, anfi. not sacrifice." Hos. vi. 6. This is not a declaration on the part of God that he was opposed to sacrifices or offerings for sin: for he had appointed and commanded many, and had therefore expressed his approbation of them. It is a Hebrew mode of speaking, and means, I ■prefer mercy to sacrifice; or, / am more pleased with acts of beJievolence and!xi7idness than with a mere external compliance with the duties of religion. Mercy, here, means benevolence or kindness towards others. Sacrifices were offerings made to God on account of sin, or as an e.xpression of thanksgiving. They were commonly bloody offerings, or animals slain, signifying that the sinner offering them deserved to die himself and pointing to the great sacrifice or offering, which Christ was to make for the sins of the world. Sacrifices were the principal part of the worship of the Jews, and hence came to signify external worship in general. This is the meaning of the word here. The sense in which our Saviour apphes it is this: You Pharisees are exceedingly tenacious of the external duties of religion. But God has declared that he prefers benevolence or mercy to those external duties. It is proper, therefore, that I should associate witli einners for the purpose of doing them good. IT I came not to call the righteous, &c. No human beings are bv nature righteous. Ps. xiv. 3: Rom. I.'l8 — 32, lii. 10 — 18. The Pharisees, however.
pretended to be righteous. Christ might nave meant by this answer that it was not the design of his coming to call such persons to repentance, knowing that they would spurn his efforts, and that, to a gi-eat extent, they would be vain: or, more probably, he meant to affirm that his proper and only business was to call to repentance such men as he was now with. He came to seek and save such, and it was his proper business, therefore, to associate with them. "T Eepentance. Note, Matt, iii. 2.
14 — 17. Then came the disciples of John, &c. See also Mark u. 18—22; Luke V. 33—39. That is, of John the Baptist. It is probable that they had understood that John was the forerunner of the Messiah; and if such was the case, they could not account for the fact that there was such a difference between them and the disciples of Jesus. The Pharisees fasted often, regularly twice a week, besides the great national davs of fasting. Luke x-dii. 12. See Note "Matt. vi. 16—18. Tliis was the estabhshed custom of the land, and John did not feel himself authorized to make so great a change as to dispense with it. They were desirous of know ing, therefore, why Jesus had done it.
Besides, it is probable that this question was put to him when John was in prison; and his disciples, involved in deep grief on account of it, observed days of fasting. Fasting was the natural expression of sorrow, and they wondered that the followers of Jesus did not join with them in lamenting the captivity of him who was the forerun ner and baptizer of their Lord.
Christ, in reply to them, used three illustrations, all of thciu going to establish the same thing, that we should oh serve a fitness and propriety in thi?igs. The first is taken from a marriage. The children of the bride-chamber— that is, the bridemen, or me?i who had the special care of the hridal chamber, and who tvere therefore his special friends — do not lliink of fasting while he is with them. With tliem it is a time of festivity and rejoicing; ant'
pies of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not 1
15 And Jesus said unto them, Can tlie children of the bride-chamber 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.
mourning would not be appropriate. When he is removed, or taken away, then their festivity will be ended, and then will be the proper time of sorrow. So, says he, John, your friend and teacher, is in captivity. With you it is a time of deep grief, and it is fu that you should fast. I am with my disciples. It is, with them, a time of joy. It is not fit that they should use the tokens of grief, and fast now. When I am taken away, it will then be proper that tliey should fast. For an account of the ceremonies of an eastern marriage, see Note, Matt. xxv. 1 — 13.
16. iVb Tna?i putteth a piece of new chth, &.C. A second illustration was drawn from a well-known fact, showing also that there was a propriety or fitness of things. None of you, says he, in mending an old garment, would take a piece ot entire new cloth. There would be a waste in it. An old piece, or a piece like the garment, would be better. The word here translated new, in the original means rude, undressed, or not fulled or cleansed by the clothdresser. In this state, if applied to an old garment, and if wet, it would cotitract and draw ofl'a part of the garment to which it was attached, and thus make the rent worse than it was. So, says he, my 7iew doctrines do not match with the old rites of the Pharisees. There is a fitness of things. Their doctrines required much fasfing. In my system it would be incongruous; and if my new doctrines were to be attached to their old ones, it would only make the matter worse.
17. Neither do men put new wine, &c. The third illustration was taken froTH wine put into bottles. Bottles, in eastern nations, were made, and are atill, of skins of beasts. Generally the ekin was taken entire from a sheep or
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.
a goat, and, properly prepared, was filled with wine or water. They are still used, because, in crossing deserts of sand, they have no other conveyances but camels, or other beasts of burden. It would be difficult for them to carry glass-bottles or kegs on them. They, therefore, fill two skins, and fasten them together, and lay them across the back of a camel, and thus carry wine or water to a great distance. They were of course of different sizes, as the skins of kids, goats, or oxen might be used. Bruce describes particularly a bottle which he saw in Arabia, made in this manner, of an ox-skin, which would hold sLxty mUous, and two of which were a load for a camel. By long usage, however, they of course became tender, and would be easily ruptured. New wine, put into them, would ferment, and swell and burst them open. New skins or bottles would yield to the fermenting wine, and be strong enough to hold it from bursting. So, says Christ, there is a fitness or propriety of things. It is not fit that my doctrine should be attached to, or connected with, the old and corrupt doctrines of the Pharisees. New things should be put together, and made to match.
This account of eastern bottles may illustrate the following passages in the Bible. The Gibeonites took "wine bottles, old, and rent, and bound up." Josh. Lx. 4. "My belly is ready to burst, hke new bottles." Job xx.xii. 19. " I am become like a bottle in the smoke," Ps. cxLx. 83; i. e., hke a bottle of skin hung up in a tent filled with smoke. The following cut is copied from a fragment of the Antiquities of Herculaneum, and represents a young woman pouring \vine from a bottle iairo a cup.
18 While " he spalce these things I 19 And Jesus arose and follow unto thenn, behold, there came a I ed him, and so did his disciples, lertain ruler and worshipped hini, j 20 And,"^ behold, a woman, which saying. My daughter is even now dead: but come and lay thy hand upon her, and she shall live. * fi Mat.5.22. Lu.8.41,&c. J Jno.11.22.25.
18 — 26. The account contained in these verses is also recorded, with Eome additional circumstances, in Mark V. 22 — 43, and Luke viii. 41 — 56.
18. There came a certain ruler. Mark and Luke say that his name was Jairus, and that he was a ruler of the synagogue; that is, one of the elders to whom was committed the care of the synagogue. See Note, Matt. iv. 23. ^ AtkI worshipped him. That is, fell down before him, or e.xpressed his respect for him by a token of profound regard. See Note, Matt. ii. 2. If My daughter is even now dead. Luke says that this was his only daughter, and that she was twelve years of age. Mark and Luke say that she was at the point if death, and that information of her ictual death was brought to him by ane who was sent by the ruler of the synagogue, while Jesus was going. Matthew combined the two facts, and Btated the representation which was made to Jesus, without stopping particularly to exhibit the manner in which it was done. In a summary way he savs that the ruler communicated the information. Luke and Mark, dwelling more particularly on the circumstances, state at length the way in which it was done; that is, by himself stating, in a hurry, that she was about
was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment: c Mar.5.2o. Lu.8.43.
to die, or dying, and then in a few moments sending word that she was dead. The Greek word, rendered is even nout dead, does not of necessity mean, as our translation would express, that she had actually expired, but only that she was dying or about to die. Compare Gen. xlviii. 21. It is Ukely that a father, in these circumstances, would use a word as nearly expressing actual death as would be consistent with the fact that she was alive. The passage may be expressed thus: ' My daughter was so sick that she must be, by this time, dead.' ^ Come and lay thy hand upon her. It was customary for the Jewish prophets in conferring favors, to lav their hand on the person benefited. Jesus had probably done so also, and the ruler had probably witnessed the fact.
20. And behold a woman, &c. This disease was by the Jews reckoned unclean (Lev. XV. 25,) and she was unwilling to make personal apphcation to Jesus, or even to touch his person The disease was regarded as incurable She had expendea all her property and grew worse. Mark v. 26. If Touch ed the hem of his garment. This garment was probably the square garment which was thrown over the shoulders Note, Matt. v. 40. This was surrounded by a border, or fringe; and this fringe, or the loose threads hang ing down, is vyhat is meant by the hem. The Jews were commanded to wear this in order to distinguish them from other nations. See Num. xv. 38, 39; Deut. xxii. 12.