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14. Then come to him the disciples of John, saying, For what reason do we and the Pharisees fast often, while thy disciples do not fast? 15. And Jesus said to them, Can the children of the bridegroom¹ mourn, so long as the bridegroom is with them? But the days will come, when the bridegroom shall be taken from them, and then shall they fast. 16. And no man putteth a piece of fresh cloth on an old garment: for that which fills up takes from the garment, and the rent is made worse. 17. Nor do they put new wine into old bottles; otherwise the bottles burst, and the wine is spilt, and the bottles are lost: but they put new wine into new bottles, and both are at the same time preserved.

18. And the disciples of John and of the Pharisees were in the habit of fasting; and they come and say to him, Why do the disciples of John and of the Pharisees fast, and thy disciples do not fast? 19. And Jesus saith to them, Can the children of the nuptial bed² fast, while the bridegroom is with them? So long as they have the bridegroom with them, they cannot fast. 20. But the days will come, when the bridegroom shall be taken from them, and then shall they fast in those days. 21. And no person seweth a piece of fresh cloth on an old garment: otherwise the new addition taketh from the old, and the rent is made worse. 22. And no person putteth new wine into old bottles; otherwise the new wine bursts the bottles, and the wine is spilt, and the bottles are lost: but new wine must be put into new bottles.

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

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

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

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

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

The apology rests on this consideration, that fasting and prayers are adapted to sorrow and adversity: extraordinary prayers I mean, such as are here mentioned. Christ certainly intended to accustom them, by degrees, to greater patience, and not to lay on them a heavy burden, till they gained more strength. Hence we ought to learn a twofold instruction. When the Lord sometimes endures the weakness of our brethren, and acts towards them with gentleness, while he treats us with greater severity, we have no right to murmur. Again, when we sometimes obtain relief from sorrow and from vexations, let us beware of giving ourselves up to enjoyments; but let us, on the contrary, remember that the nuptials will not always last. The children of the bridegroom, or of the nuptial bed, is a Hebrew phrase, which denotes the guests at a marriage.⁴

16. And no man putteth a piece of fresh cloth. He supports the preceding statement by two comparisons, one of which is taken from garments, and the other from vessels of wine Those who think that he compares worn-out garments and decayed bottles to the Pharisees, and new wine and fresh cloth to the doctrine of the gospel, have no probability on their side. The comparison is beautifully adapted to the matter in hand, if we explain it as referring to the weak and tender disciples of Christ, and to a discipline more strict than they were able to bear. Nor is it of any consequence that the idea of being old does not agree with scholars who were only commencing: for, when Christ compares his disciples to old bottles and torn garments, he does not mean that they were wasted by long use, but that they were weak and wanted strength. The amount of the statement is, that all must not be compelled indiscriminately to live in the same manner, for there is a diversity of natural character, and all things are not suitable to all; and particularly, we ought to spare the weak, that they may not be broken by violence, or crushed by the weight of the burden. Our Lord speaks according to the custom of the country, when he uses the word bottles instead of tuns or casks⁵

Luke 5:39. And no person who has drunk old wine. This statement is given by Luke alone, and is undoubtedly connected with the preceding discourse. Though commentators have tortured it in a variety of ways, I take it simply as a warning to the Pharisees not to attach undue importance to a received custom. For how comes it that wine, the taste of which remains unaltered, is not equally agreeable to every palate, but because custom and habit form the taste? Hence it follows, that Christ's manner of acting towards his disciples is not less worthy of approbation, because it has less show and splendor: as old wine, though it does not foam with the sharpness of new wine, is not less agreeable on that account, or less fitted for the nourishment of the body.

18. While he was speaking these things to them, a certain ruler came, and worshipped him,⁶ saying, My daughter is now dead; but come and lay thy hand upon her, and she will live. 19. And Jesus arose, and followed him, and likewise his disciples, 20. And, lo, a woman, who had been afflicted with a bloody flux for twelve years came behind him, and touched the tuft of his cloak: 21. For she said within herself, If I shall only touch his cloak, I shall be cured. 22. But Jesus turned round, and, when he saw her, he said, Take courage, my daughter; thy faith hath cured thee. And the woman was cured from that time.

22. And, lo, one of the rulers of the synagogue, by name Jarius, came: and when he had seen him, he fell at his feet. 23. And he besought him earnestly, saying, My daughter is at the point of death: I entreat that thou wilt come, and lay thy hands upon her, that she may be cured, and she shall live. 24. And Jesus went away with him: and a great multitude followed him, and they pressed upon him. 25. And a certain woman, who had been subject to a bloody flux for twelve years, 26. And had suffered much from many physicians, and had spent all that she had, and had not at all recovered, but had rather grown worse, 27. When she had heard of Jesus, came in the crowd behind him, and touched his cloak. 28. For she said, If I shall touch but his cloak, I shall be cured. 29. And immediately the fountain of her blood was dried up, and she felt in her body that she had been delivered from the scourge. 30. And Jesus suddenly knowing in himself that power had gone out from him, turned round in the crowd, and said, Who touched my clothes? 31. And his disciples said to him, Thou seest the crowd on all sides pressing upon thee, and sayest thou, Who touched me? 32. And he looked around to see her who who had done this. 33. But the woman, fearing and trembling, knowing what had been done in her, came and fell down before him, and told him all the truth. 34. And he said to her, Daughter, thy faith hath cured thee: go in peace, and be delivered from thy scourge.

40. And it happened, while Jesus was returning, the multitude received him: for they were all waiting for him. 41. And, lo, a man came, whose name was Jairus, and he was a ruler of the synagogue, and fell at the feet of Jesus, beseeching him to enter into his house. 42. For he had an only daughter, about twelve years of age, and she was dying. But while he was going, the multitudes pressed upon him. 43 And a woman, who had been subject to a bloody flux for twelve years, who had spent all her substance on physicians, and could not be cured by an one, 44. Approached behind, and touched the tuft of his cloak, and immediately her issue of blood was stopped. 45. And Jesus said, Who is it that touched me? And while all were denying, Peter, and those who were with him, said, Master, the multitudes press upon and distress thee, and sayest thou, Who touched me? 46. And Jesus said, Some person hath touched me: for I know that power hath gone out form me. 47. And the woman seeing that she was not concealed, came trembling, and fell down before his feet, and told him before all the people for what reason she had touched him, and in what manner she had been immediately cured. 48. And he said to her, Take courage, my daughter: thy faith hath cured; go in peace.

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

Lo, a certain ruler. Though it is evident from the other two, that his confidence had not advanced so far as to hope that his daughter's life could be restored, there is no room to doubt that, after having been reproved by Christ, he entertained a stronger hope than when he left his house. But Matthew, as we have said, studies brevity, and puts down at the very beginning of his narrative what took place at various times. The manner in which the history must be arranged is this: Jairus first requested that his daughter might be cured of her disease, and afterwards that she might be restored from death to life; that is, after that Christ had given him courage to do so. Worship, or adoration, is here put for kneeling, as is evident from the words of Mark and Luke: for Jairus did not render divine honor to Christ,⁷ but treated him with respect as a prophet of God; and we all know how common a practice kneeling was among eastern nations.

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

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

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

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

Luke 8:45. Who is it that touched me, Mark expresses it still more clearly, when he says that Christ looked around to see who she was. It does appear to be absurd that Christ should pour out his grace without knowing on whom he was bestowing a favor. There is not less difficulty in what he shortly afterwards says, that he perceived that power had gone out from him: as if, while it flowed from him, it was not a free gift bestowed at those times, and on those persons, whom he was pleased to select. Beyond all question, he knowingly and willingly cured the woman; and there is as little doubt that he drew her to himself by his Spirit, that she might obtain a cure: but he puts the question to her, that she may freely and publicly make it known. If Christ had been the only witness of his miracle, his statements might not perhaps have been believed: but now, when the woman, struck with dread, relates what happened to her, greater weight is due to her confession.

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

Mark 5:34. Go in peace, and be delivered from thy scourge. From this exhortation we infer that the benefit which she had obtained was fully ratified, when she heard from the lips of Christ what she had already learned from experience: for we do not truly, or with a safe conscience, enjoy God's benefits in any other way than by possessing them as contained in the treasury of his promises.

23. And when Jesus came into the house of the ruler, and saw the musicians and the multitude making a noise, 24. He saith to them, Withdraw: for the young woman is not dead, but sleepeth: and they ridiculed him. 25. And when the multitude was put out, he entered and took hold of her hand, and the girl arose. 26. And this report spread into all that country.

35. While he is still speaking, there come from the ruler of the synagogue persons who say, Thy daughter is dead: why dost thou trouble the Master any farther? 36. And immediately on hearing the word which was said, he saith to the ruler of the synagogue, Fear not, only believe. 37. And he did not permit any one to follow him, except Peter, and James, and John the brother of James. 38. And he came into the house of the ruler of the synagogue, and saw the tumult, and persons who wept and lamented much. 39. And he entered, and said to them, Why do you vex yourselves and lament? the girl is not dead, but sleepeth. 40. And they ridiculed him. But, having put them all out, he taketh the father and mother of the girl, and those who were with him, and entereth where the girl is lying. 41. And he took hold of the hand of the girl, and said to her, Talitha-cumi: which is, if one interpret it, Girl, I say to thee, Arise. 42. And immediately the girl arose, and walked: for she was twelve years of age. And they were astonished with a great astonishment. 43. And he charged them earnestly, that no man should know it: and commanded them to give her something to eat.

49. While he was still speaking, one came from the house of the ruler of the synagogue, saying to him, Thy daughter is dead, do not trouble the Master. 50. But Jesus, having heard this, replied to the ruler, saying, Fear not, only believe, and she shall be cured. 51. And when he came into the house, he did not permit any one to enter, except Peter, and James, and John, and the father and mother of the girl. 52. And all were weeping and bewailing her. But he said, Weep not: she is not dead, but sleepeth. 53. And they ridiculed him, knowing that she was dead. 54. And he having put them all out, took hold of her hand, and cried out, saying, Girl, arise. 55. And her spirit returned, and she immediately arose: and he commanded to give her something to eat. 56. And her parents were astonished: but he charged them to tell no man what had been done.

Mark 5:36. Fear not, only believe. The message about her death had induced despair: for he had asked nothing from Christ but relief to the diseased young woman. Christ therefore bids him take care lest, by fear or distrust, he shut out that grace, to which death will be no hindrance. By this expression, only believe, he means that he will not want power, provided Jairus will allow him; and, at the same time, exhorts him to enlarge his heart with confidence, because there is no room to fear that his faith will be more extensive than the boundless power of God. And truly this is the case with us all: for God would be much more liberal in his communications to us, if we were not so close; but our own scanty desires hinder him from pouring out his gifts upon us in greater abundance.⁸ In general, we are taught by this passage, that we cannot go beyond bounds in believing: because our faith, however large, will never embrace the hundredth part of the divine goodness.

37. And did not permit any one to follow him. He forbade that they should be allowed to enter, either because they were unworthy to be his witnesses of the miracle, or because he did not choose that the miracle should be overpowered by a noisy crowd around him. It was better that the young woman, whose dead body they had beheld, should suddenly go out before the eyes of men, alive and full of rigor. Mark and Luke tell us that not more than three of the disciples were admitted, and both mention also the parents. Mark alone states that those who had accompanied Jairus when he came to supplicate Christ were admitted. Matthew, who is more concise, takes no notice of this circumstance.

Luke 8:52. And all were weeping. The Evangelists mention the lamentation, that the resurrection may be more fully believed. Matthew expressly states that musicians were present, which was not usually the case till the death had been ascertained, and while the preparations for the funeral were going forward. The flute, he tells us, was heard in plaintive airs. Now, though their intention was to bestow this sort of honor on their dead, and as it were to adorn their grave, we see how strongly inclined the world is not only to indulge but to promote its faults. It was their duty to employ every method for allaying grief; but as if they had not sinned enough in disorderly lamentation, they are eager to heighten it by fresh excitements. The Gentiles even thought that this was a way of soothing departed spirits; and hence we see how many corruptions were at that time spread throughout Judea.⁹

Mark 5:39 The girl sleepeth. Sleep is everywhere in Scripture employed to denote death; and there is no doubt but this comparison, taken from temporal rest, points out a future resurrection. But here Christ expressly makes a distinction between sleep and death, so as to excite an expectation of life. His meaning is, "You will presently see her raised up whom you suppose to be dead." That he was ridiculed by thoughtless and ignorant people, who were wholly engrossed with profane lamentation, and who did not comprehend his design, ought not to awaken surprise. And yet this very circumstance was an additional confirmation of the miracle, that those persons entertained no doubt whatever as to her death.

41. And he took hold of her hand, and said to her Luke 8:54. And he took hold of her hand, and cried Though naturally this cry was of no avail for recalling the senses of the deceased young woman, yet Christ intended to give a magnificent display of the power of his voice, that he might more fully accustom men to listen to his doctrine. It is easy to learn from this the great efficacy of the voice of Christ, which reaches even to the dead, and exerts a quickening influence on death itself. Accordingly, Luke says that her spirit returned, or, in other words, that immediately on being called, it obeyed the command of Christ.

43. And he charged them Though Christ did not admit all indiscriminately to behold this resurrection, yet the miracle might not have remained long concealed. And it would indeed have been improper to suppress that power of God, by which the whole world ought to be prepared for life. Why then does he enjoin silence on the young woman's parents? Perhaps it was not so much about the fact itself, as about the manner of it, that he wished them to be silent, and that only for a time; for we see that there were other instances in which he sought out a proper occasion. Those who think that they were forbidden to speak for the purpose of whetting their desire, resort to a solution which is unnatural. I do acknowledge that Christ did not perform this miracle without the intention of making it known, but perhaps at a more fitting time, or after the dismission of a crowd among whom there was no prudence or moderation. He therefore intended to allow some delay, that they might in quietness and composure revolve the work of God.

27. And while Jesus was departing thence, two blind men followed him, crying and saying, Have pity on us, son of David. 28. And when he had come into the house, the blind men came to him; and Jesus saith to them, Do you believe that I can do this? They say to him, Yes, Lord. 29. Then he touched their eyes, saying, Let it be to you according to your faith. 30. And their eyes were opened, and Jesus threatened them,¹⁰ saying, See that no man know it. 31. But when they had departed, they spread the report of it in all that country. 32. And while they were going out, lo, they brought to him a dumb man, a demoniac. 33. And when the devil had been cast out, the dumb man spake, and the multitudes wondered, saying, Nothing like this was ever seen in Israel. 34. But the Pharisees said, He casteth out devils by the prince of the devils.

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

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

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

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

32. They brought to him a dumb man It is probable that this man was not naturally dumb, but that, after he had been given up to the devil,¹¹ he was deprived of the use of speech: for all dumb persons are not demoniacs He was afflicted in such a manner as to make it evident, by visible signs, that his tongue was held bound by a wicked spirit. The exclamation of the multitudes, on his being cured, that nothing like it had ever been seen in Israel, appears to be hyperbolica1:¹² for God had formerly revealed his glory among that people by greater miracles. But perhaps they look to the design of the miracle, as the minds of all were at that time prepared to expect the coming of the Messiah. They intended, no doubt, to exalt this instance of the grace of God, without detracting any thing from what had formerly happened. Besides, it ought to be observed, that this was not a premeditated statement, but a sudden burst of admiration.

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