BIBLES NET. COM
Matthew Henry’s Complete Commentary
on the Whole Bible
Back to Biblesnet.com Home Page
|
[Previous] [Next] |
Matthew Henry |
M A T T H E W.
CHAP. VIII.
The evangelist having, in the foregoing chapters, given us a specimen
of our Lord’s preaching, proceeds now to give some instances of the
miracles he wrought, which prove him a Teacher come from God, and the
great Healer of a diseased world. In this chapter we have,
I. Christ’s cleansing of a leper,
II. His curing a palsy and fever,
III. His communing with two that were disposed to follow him,
IV. His controlling the tempest,
V. His casting out devils,
| The Leper Healed. |
|
|
1 When he was come down from the mountain, great multitudes
followed him.
2 And, behold, there came a leper and worshipped him, saying,
Lord, if thou wilt, thou canst make me clean.
3 And Jesus put forth his hand, and touched him, saying, I
will; be thou clean. And immediately his leprosy was cleansed.
4 And Jesus saith unto him, See thou tell no man; but go thy
way, show thyself to the priest, and offer the gift that Moses
commanded, for a testimony unto them.
The first verse refers to the close of the foregoing sermon: the people
that heard him were astonished at his doctrine; and the effect
was, that when he came down from the mountain, great multitudes
followed him; though he was so strict a Lawgiver, and so faithful a
Reprover, they diligently attended him, and were loth to disperse, and
go from him. Note, They to whom Christ has manifested himself, cannot
but desire to be better acquainted with him. They who know much of
Christ should covet to know more; and then shall we know, if we
thus follow on to know the Lord. It is pleasing to see people so
well affected to Christ, as to think they can never hear enough of him;
so well affected to the best things, as thus to flock after good
preaching, and to follow the Lamb withersoever he goes. Now was
Jacob’s prophecy concerning the Messiah fulfilled, that unto him
shall the gathering of the people be; yet they who gathered to him
did not cleave to him. They who followed him closely and constantly
were but few, compared with the multitudes that were but followers at
large.
In
we have an account of Christ’s cleansing a leper. It should
seem, by comparing
that this passage, though placed, by St. Matthew, after the sermon on
the mount, because he would give account of his doctrine first, and
then of his miracles, happened some time before; but that is not at all
material. This is fitly recorded with the first of Christ’s miracles,
1. Because the leprosy was looked upon, among the Jews, as a particular
mark of God’s displeasure: hence we find Miriam, Gehazi, and Uzziah,
smitten with leprosy for some one particular sin; and therefore Christ,
to show that he came to turn away the wrath of God, by taking away sin,
began with the cure of a leper.
2. Because this disease, as it was supposed to come immediately from
the hand of God, so also it was supposed to be removed immediately by
his hand, and therefore it was not attempted to be cured by physicians,
but was put under the inspection of the priests, the Lord’s ministers,
who waited to see what God would do. And its being in a garment, or in
the walls of a house, was altogether supernatural: and it should seem
to be a disease of a quite different nature from what we now call the
leprosy. The king of Israel said, Am I God, that I am sent to,
to recover a man of a leprosy?
2 Kings v. 7.
Christ proved himself God, by recovering many from the leprosy, and
authorizing his disciples, in his name, to do so too
(ch. x. 8),
and it is put among the proofs of his being the Messiah,
He also showed himself to be the Saviour of his people from their sins;
for though every disease is both the fruit of sin, and a figure of it,
as the disorder of the soul, yet the leprosy was in a special manner
so; for it contracted such a pollution, and obliged to such a
separation from holy things, as no other disease did; and therefore in
the laws concerning it
it is treated, not as a sickness, but as an uncleanness; the priest was
to pronounce the party clean or unclean, according to the indications:
but the honour of making the lepers clean was reserved for Christ, who
was to do it as the High Priest of our profession; he comes to
do that which the law could not do, in that it was weak through the
flesh,
Rom. viii. 3.
The law discovered sin (for by the law is the knowledge of sin), and
pronounced sinners unclean; it shut them up
(Gal. iii. 23),
as the priest did the leper, but could go no further; it could not
make the comers thereunto perfect. But Christ takes away sin;
cleanses us from it, and so perfecteth for ever them that are
sanctified. Now here we have,
I. The leper’s address to Christ. If this happened, as it is here
placed, after the sermon on the mount, we may suppose that the leper,
though shut out by his disease from the cities of Israel, yet got
within hearing of Christ’s sermon, and was encouraged by it to make his
application to him; for he that taught as one having authority,
could heal so; and therefore he came and worshipped him, as one
clothed with a divine power. His address is, Lord, if thou wilt,
thou canst make me clean. The cleaning of him may be
considered,
1. As a temporal mercy; a mercy to the body, delivering it from a
disease, which, though it did not threaten life, embittered it. And so
it directs us, not only to apply ourselves to Christ, who has power
over bodily diseases, for the cure of them, but it also teaches us in
what manner to apply ourselves to him; with an assurance of his power,
believing that he is as able to cure diseases now, as he was when on
earth, but with a submission to his will; Lord, if thou wilt, thou
canst. As to temporal mercies, we cannot be so sure of God’s
will to bestow them, as we may of his power, for his
power in them is unlimited by a regard to his glory and our
good: when we cannot be sure of his will, we may be sure of his wisdom
and mercy, to which we may cheerfully refer ourselves; Thy will be
done: and this makes the expectation easy, and the event, when it
comes, comfortable.
2. As a typical mercy. Sin is the leprosy of the soul; it shuts us out
from communion with God, to which that we maybe restored, it is
necessary that we be cleansed from this leprosy, and this ought to be
our great concern. Now observe, It is our comfort when we apply
ourselves to Christ, as the great Physician, that if he will, he can
make us clean; and we should, with an humble, believing boldness, go to
him and tell him so. That is,
(1.) We must rest ourselves upon his power; we must be confident of
this, that Christ can make us clean. No guilt is so great but
that there is a sufficiency in his righteousness to atone for it; no
corruption so strong, but there is a sufficiency in his grace to subdue
it. God would not appoint a physician to his hospital that is not
par negotio–every way qualified for the undertaking.
(2.) We must recommend ourselves to his pity; we cannot demand it as a
debt, but we must humbly request it as a favour; “Lord, if thou
wilt. I throw myself at thy feet, and if I perish, I will perish
there.”
II. Christ’s answer to this address, which was very kind,
v. 3.
1. He put forth his hand and touched him. The leprosy was a
noisome, loathsome disease, yet Christ touched him; for he did not
disdain to converse with publicans and sinners, to do them good. There
was a ceremonial pollution contracted by the touch of a leper; but
Christ would show, that when he conversed with sinners, he was in no
danger of being infected by them, for the prince of this world had
nothing in him. If we touch pitch, we are defiled; but Christ was
separate from sinners, even when he lived among them.
2. He said, I will, be thou clean. He did not say, as Elisha to
Naaman, Go, wash in Jordan; did not put him upon a tedious,
troublesome, chargeable course of a physic, but spake the word and
healed him.
(1.) Here is a word of kindness, I will; I am as willing to help
thee, as thou art to be helped. Note, They who by faith apply
themselves to Christ for mercy and grace, may be sure that he is
willing, freely willing, to give them the mercy and grace they come to
him for. Christ is a Physician, that does not need to be sought for, he
is always in the way; does not need to be urged, while we are yet
speaking, he hears; does not need to be feed, he heals freely, not for
price nor reward. He has given all possible demonstration, that he is
as willing as he is able to save sinners.
(2.) A word of power, Be thou clean. Both a power of authority,
and a power of energy, are exerted in this word. Christ heals by a word
of command to us; Be thou clean; “Be willing to be clean, and
use the means; cleanse thyself from all filthiness;” but there goes
along with this a word of command concerning us, a word that does the
work; I will that thou be clean. Such a word as this is
necessary to the cure, and effectual for it; and the Almighty grace
which speaks it, shall not be wanting to those who truly desire it.
III. The happy change hereby wrought: Immediately his leprosy was
cleansed. Nature works gradually, but the God of nature works
immediately; he speaks it, it is done; and yet he works effectually; he
commands, and it stands fast. One of the first miracles Moses
wrought, was curing himself of a leprosy
(Exod. iv. 7),
for the priests under the law offered sacrifices first for their own
sin; but one of Christ’s first miracles was curing another of leprosy,
for he had no sin of his own to atone for.
IV. The after-directions Christ gave him. It is fit that they who are
cured by Christ should ever after be ruled by him.
1. See thou tell no man; “Tell no man till thou has shown
thyself to the priest, and he has pronounced thee clean; and so thou
hast a legal proof, both that thou wast before a leper, and art now
thoroughly cleansed.” Christ would have his miracles to appear in their
full light and evidence, and not to be published till they could appear
so. Note, They that preach the truths of Christ should be able to prove
them; to defend what they preach, and convince gainsayers. “Tell no
man, till thou hast showed thyself to the priest, lest if he hear
who cured thee, he should out of spite deny to give thee a certificate
of the cure, and so keep thee under confinement.” Such were the priests
in Christ’s time, that they who had any thing to do with them had need
to have been as wise as serpents.
2. Go show thyself to the priest, according to the law,
Christ took care to have the law observed, lest he should give offence,
and to show that he will have order kept up, and good discipline and
respect paid to those that are in office. It may be of use to those
that are cleansed of their spiritual leprosy, to have recourse to
Christ’s ministers, and to open their case to them, that they may
assist them in their enquiries into their spiritual state, and advise,
and comfort, and pray for them.
3. Offer the gift that Moses commanded, in token of thankfulness
to God, and recompence to the priest for his pains; and this for a
testimony unto them; either,
(1.) Which Moses commanded for a testimony: the ceremonial laws
were testimonies of God’s authority over them, care of them, and of
that grace which should afterwards be revealed. Or,
(2.) “Do thou offer it for a testimony, and let the priest know who
cleansed thee, and how; and it shall be a testimony, that there is one
among them who does that which the high priest cannot do. Let it remain
upon record as a witness of my power, and a testimony for me to
them, if they will use it and improve it; but against them, if
they will not:” for so Christ’s word and works are testimonies.
| Christ Heals the Centurion’s Servant. |
|
|
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 him.
8 The centurion answered and 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, Do this, and he doeth it.
10 When Jesus heard it, he marvelled, and said to them that
followed, Verily I say unto you, I have not found so great faith,
no, not in Israel.
11 And I say unto you, That many shall come from the east and
west, and shall sit down with Abraham, 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.
13 And Jesus said unto the centurion, Go thy way; and as thou
hast believed, so be it done unto thee. And his servant was
healed in the selfsame hour.
We have here an account of Christ’s curing the centurion’s servant of a
palsy. This was done at Capernaum, where Christ now dwelt,
Christ went about doing good, and came home to do good too; every place
he came to was the better for him.
The persons Christ had now to do with were,
1. A centurion; he was a supplicant, a Gentile, a Roman, an
officer of the army; probably commander-in-chief of that part of the
Roman army which was quartered at Capernaum, and kept garrison there.
(1.) Though he was a soldier (and a little piety commonly goes a great
way with men of that profession), yet he was a godly man; he was
eminently so. Note, God has his remnant among all sorts of people. No
man’s calling or place in the world will be an excuse for his unbelief
and impiety; none shall say in the great day, I had been religious, if
I had not been a soldier; for such there are among the ransomed of
the Lord. And sometimes where grace conquers the unlikely, it is
more than a conqueror; this soldier that was good, was very good.
(2.) Though he was a Roman soldier, and his very dwelling among the
Jews was a badge of their subjection to the Roman yoke, yet Christ, who
was King of the Jews, favoured him; and therein has taught us to
do good to our enemies, and not needlessly to interest ourselves in
national enmities.
(3.) Though he was a Gentile, yet Christ countenanced him. It is true,
he went not to any of the Gentile towns (it was the land of Canaan that
was Immanuel’s land,
yet he received addresses from Gentiles; now good old Simeon’s word
began to be fulfilled, that he should be a light to lighten the
Gentiles, as well as the glory of his people Israel.
Matthew, in annexing this cure to that of the leper, who was a Jew,
intimates this; the leprous Jews Christ touched and cured, for he
preached personally to them; but the paralytic Gentiles he cured at a
distance; for to them he did not go in person, but sent his word and
healed them; yet in them he was more magnified.
2. The centurion’s servant; he was the patient. In this also it
appears, that there is no respect of persons with God; for in Christ
Jesus, as there is neither circumcision nor uncircumcision,
so there is neither bond nor free. He is as ready to heal the
poorest servant, as the richest master; for himself took upon him
the form of a servant, to show his regard to the meanest.
Now in the story of the cure of this servant, we may observe an
intercourse or interchanging of graces, very remarkable between Christ
and the centurion. See here,
I. The grace of the centurion working towards Christ. Can any good
thing come out of a Roman soldier? any thing tolerable, much less any
thing laudable? Come and see, and you will find abundance of good
coming out of this centurion that was eminent and exemplary. Observe,
1. His affectionate address to Jesus Christ, which speaks,
(1.) A pious regard to our great Master, as one able and willing to
succour and relieve poor petitioners. He came to him beseeching
him, not as Naaman the Syrian (a centurion too) came to Elisha,
demanding a cure, taking state, and standing upon points of honour; but
with cap in hand as a humble suitor. By this it seems that he saw more
in Christ than appeared at first view; saw that which commanded
respect, though to those who looked no further, his visage was marred
more than any man’s. The officers of the army, being comptrollers of
the town, no doubt made a great figure, yet he lays by the thoughts of
his post of honour, when he addresses himself to Christ, and comes
beseeching him. Note, the greatest of men must turn beggars,
when they have to do with Christ. He owns Christ’s sovereignty, in
calling him Lord, and referring the case to him, and to his will, and
wisdom, by a modest remonstrance, without any formal and express
petition. He knew he had to do with a wise and gracious Physician, to
whom the opening of the malady was equivalent to the most earnest
request. A humble confession of our spiritual wants and diseases shall
not fail of an answer of peace. Pour out thy complaint, and mercy shall
be poured out.
(2.) A charitable regard to his poor servant. We read of many that came
to Christ for their children, but this is the only instance of one that
came to him for a servant: Lord, my servant lieth at home sick.
Note, it is the duty of masters to concern themselves for their
servants, when they are in affliction. The palsy disabled the servant
for his work, and made him as troublesome and tedious as any distemper
could, yet he did not turn him away when he was sick (as that Amalekite
did his servants,
did not send him to his friends, not let him lie by neglected, but
sought out the best relief he could for him; the servant could not have
done more for the master, than the master did here for the servant. The
centurion’s servants were very dutiful to him
(v. 9),
and here we see what made them so; he was very kind to them, and that
made them the more cheerfully obedient to him. As we must not despise
the cause of our servants, when they contend with us
so we must not despise their case when God contends with them; for we
are made in the same mould, by the same hand, and stand upon the same
level with them before God, and must not set them with the dogs of
our flock. The centurion applies not to witches or wizards for his
servant, but to Christ. The palsy is a disease in which the physician’s
skill commonly fails; it was therefore a great evidence of his faith in
the power of Christ, to come to him for a cure, which was above the
power of natural means to effect. Observe, How pathetically he
represents his servant’s case as very sad; he is sick of the
palsy, a disease which commonly makes the patient senseless of
pain, but this person was grievously tormented; being young,
nature was strong to struggle with the stroke, which made it painful.
(It was not paralysis simplex, but scorbutica). We should
thus concern ourselves for the souls of our children, and servants,
that are spiritually sick of the palsy, the dead-palsy, the dumb palsy;
senseless of spiritual evils, inactive in that which is spiritually
good, and bring them to the means of healing and health.
2. Observe his great humility and self-abasement. After Christ had
intimated his readiness to come and heal his servants
(v. 7),
he expressed himself with the more humbleness of mind. Note, Humble
souls are made more humble, by Christ’s gracious condescensions to
them. Observe what was the language of his humility; Lord, I am not
worthy that thou shouldest come under my roof
(v. 8),
which speaks mean thought of himself, and high thoughts of our Lord
Jesus. He does not say, “My servant is not worthy that thou shouldest
come into his chamber, because it is in the garret;” But I am not
worthy that thou shouldest come into my house. The centurion was a
great man, yet he owned his unworthiness before God. Note, Humility
very well becomes persons of quality. Christ now made but a mean figure
in the world, yet the centurion, looking upon him as a prophet, yea,
more than a prophet, paid him this respect. Note, We should have a
value and veneration for what we see of God, even in those who, in
outward condition, are every way our inferiors. The centurion came to
Christ with a petition, and therefore expressed himself thus humbly.
Note, In all our approaches to Christ, and to God through Christ, it
becomes us to abase ourselves, and to lie low in the sense of our own
unworthiness, as mean creatures and as vile sinners, to do any thing
for God, to receive any good from him, or to have any thing to do with
him.
3. Observe his great faith. The more humility the more faith; the more
diffident we are of ourselves, the stronger will be our confidence in
Jesus Christ. He had an assurance of faith not only that Christ could
cure his servant, but,
(1.) That he could cure him at a distance. There needed not any
physical contact, as in natural operations, nor any application to the
part affected; but the cure, he believed, might be wrought, without
bringing the physician and patient together. We read afterwards of
those, who brought the man sick of the palsy to Christ, through
much difficulty, and set him before him; and Christ commended their
faith for a working faith. This centurion did not bring his man
sick of the palsy, and Christ commended his faith for a
trusting faith: true faith is accepted of Christ, though
variously appearing: Christ puts the best construction upon the
different methods of religion that people take, and thereby has taught
us to do so too. This centurion believed, and it is undoubtedly true,
that the power of Christ knows no limits, and therefore nearness and
distance are alike to him. Distance of place cannot obstruct either the
knowing or working of him that fills all places. Am I a God at hand,
says the Lord, and not a God afar off?
Jer. xxiii. 23.
(2.) That he could cure him with a word, not send him a
medicine, much less a charm; but speak the word only, and I do
not question but my servant shall be healed. Herein he owns him
to have a divine power, an authority to command all the creatures and
powers of nature, which enables him to do whatsoever he pleases in the
kingdom of nature; as at first he raised that kingdom by an almighty
word, when he said, Let there be light. With men, saying and
doing are two things; but not so with Christ, who is therefore the
Arm of the Lord, because he is the eternal Word. His
saying, Be ye warmed and filled
(Jam. ii. 16),
and healed, warms, and fills and heals.
The centurion’s faith in the power of Christ he here illustrates by the
dominion he had, as a centurion, over his soldiers, as a master over
his servants; he says to one, Go, and he goes, &c. They were all
at his beck and command, so as that he could by them execute things at
a distance; his word was a law to them–dictum factum;
well-disciplined soldiers know that the commands of their officers are
not to be disputed, but obeyed. Thus could Christ speak, and it is
done; such a power had he over all bodily diseases. The centurion had
this command over his soldiers, though he was himself a man under
authority; not a commander-in-chief, but a subaltern officer; much
more had Christ this power, who is the supreme and sovereign Lord of
all. The centurion’s servants were very obsequious, would go and come
at every the least intimation of their master’s mind. Now,
[1.] Such servants we all should be to God: we must go and come at his
bidding, according to the directions of his word, and the disposals of
his providence; run where he sends us, return when he remands us, and
do what he appoints. What saith my Lord unto his servant? When
his will crosses our own, his must take place, and our own be set
aside.
[2.] Such servants bodily diseases are to Christ. They seize us when he
sends them; they leave us when he calls them back; they have that
effect upon us, upon our bodies, upon our souls, that he orders. It is
a matter of comfort to all that belong to Christ, for whose good his
power is exerted and engaged, that every disease has his commission,
executes his command, is under his control, and is made to serve the
intentions of his grace. They need not fear sickness, nor what it can
do, who see it in the hand of so good a Friend.
II. Here is the grace of Christ appearing towards this centurion; for
to the gracious he will show himself gracious.
1. He complies with his address at the first word. He did but tell him
his servant’s case, and was going on to beg a cure, when Christ
prevented him, with this good word, and comfortable word, I will
come and heal him
(v. 7);
not I will come and see him–that had evinced him a kind
Saviour; but, I will come and heal him–that shows him a mighty,
an almighty Saviour; it was a great word, but no more than he could
make good; for he has healing under his wings; his coming is
healing. They who wrought miracles by a derived power, did not speak
thus positively, as Christ did, who wrought them by his own power, as
one that had authority. When a minister is sent for to a sick friend,
he can but say, I will come and pray for him; but Christ says,
I will come and heal him: it is well that Christ can do more for
us than our ministers can. The centurion desired he would heal his
servant; he says, I will come and heal him; thus expressing more
favour than he did either ask or think of. Note, Christ often outdoes
the expectations of poor supplicants. See an instance of Christ’s
humility, that he would make a visit to a poor soldier. He would not go
down to see a nobleman’s sick child, who insisted upon his coming down
but he proffers to go down to see a sick servant; thus does he regard
the low estate of his people, and give more abundant honour
to that part which lacked. Christ’s humility, in being willing to
come, gave an example to him, and occasioned his humility, in owning
himself unworthy to have him come. Note, Christ’s gracious
condescensions to us, should make us the more humble and self-abasing
before him.
2. He commends his faith, and takes occasion from it to speak a kind
word of the poor Gentiles,
See what great things a strong but self-denying faith can obtain from
Jesus Christ, even of general and public concern.
(1.) As to the centurion himself; he not only approved him and accepted
him (that honour have all true believers), but he admired him and
applauded him: that honour great believers have, as Job; there is
none like unto him in the earth.
[1.] Christ admired him, not for his greatness, but for his graces.
When Jesus heard it, he marvelled; not as if it were to him new
and surprising, he knew the centurion’s faith, for he wrought it; but
it was great and excellent, rare and uncommon, and Christ spoke of it
as wonderful, to teach us what to admire; not worldly pomp and
decorations, but the beauty of holiness, and the ornaments which are
in the sight of God of great price. Note, The wonders of grace
should affect us more than the wonders of nature or providence, and
spiritual attainments more than any achievements in this world. Of
those that are rich in faith, not of those that are rich in
gold and silver, we should say that they have gotten all this
glory,
Gen. xxx. 1.
But whatever there is admirable in the faith of any, it must redound to
the glory of Christ, who will shortly be himself admired in all them
that believe, as having done in and for them marvellous
things.
[2.] He applauded him in what he said to them that
followed. All believers shall be, in the other world, but
some believers are, in this world, confessed and acknowledged by
Christ before men, in his eminent appearances for them and with them.
Verily, I have not found so great faith, no, not in Israel. Now
this speaks, First, Honour to the centurion; who, though not a
son of Abraham’s loins, was an heir of Abraham’s faith, and Christ
found it so. Note, The thing that Christ seeks is faith, and
wherever it is, he finds it, though but as a grain of
mustard-seed. He had not found so great faith, all things
considered, and in proportion to the means; as the poor widow is said
to cast in more than they all,
Luke xxi. 3.
Though the centurion was a Gentile, yet he was thus commended. Note, We
must be so far from grudging, that we must be forward, to give those
their due praise, that are not within our denomination or pale.
Secondly, It speaks shame to Israel, to whom pertained
the adoption, the glory, the covenants, and all the assistances
and encouragements of faith. Note, When the Son of man comes,
he finds little faith, and, therefore, he finds so little
fruit. Note, the attainments of some, who have had but little
helps for their souls, will aggravate the sin and ruin of many, that
have had great plenty of the means of grace, and have not made a good
improvement of them. Christ said this to those that followed
him, if by any means he might provoke them to a holy emulation, as Paul
speaks,
They were Abraham’s seed; in jealousy for that honour, let them not
suffer themselves to be outstripped by a Gentile, especially in that
grace for which Abraham was eminent.
(2.) As to others. Christ takes occasion from hence to make a
comparison between Jews and Gentiles, and tells them two things, which
could not but be very surprising to them who had been taught that
salvation was of the Jews.
[1.] That a great many of the Gentiles should be saved,
v. 11.
The faith of the centurion was but a specimen of the conversion of the
Gentiles, and a preface to their adoption into the church. This was a
topic our Lord Jesus touched often upon; he speaks it with assurance;
I say unto you, “I that know all men;” and he could not say any
thing more pleasing to himself, or more displeasing to the Jews; an
intimation of this kind enraged the Nazarenes against him,
Christ gives us here an idea, First, of the persons that
shall be saved; many from the east and the west: he had
said
(ch. vii. 14),
Few there be that find the way of life; and yet here many
shall come. Few at one time, and in one place; yet, when they come
altogether, they will be a great many. We now see but here and there
one brought to grace; but we shall shortly see the Captain of our
salvation bringing many sons to glory,
Heb. ii. 10.
He will come with ten thousands of his saints
(Jude 14),
with such a company as no man can number
(Rev. vii. 9);
with nations of them that are saved,
Rev. xxi. 24.
They shall come from the east and from the west; places
far distant from each other; and yet they shall all meet at the right
hand of Christ, the Centre of their unity. Note, God has his remnant
in all places; from the rising of the sun, to the going down of the
same,
Mal. i. 11.
The elect will be gathered from the four winds,
They are sown in the earth, some scattered in every corner of
the field. The Gentile world lay from east to west, and they are
especially meant here; though they were strangers to the covenant of
promise now, and had been long, yet who knows what hidden
ones God had among them then? As in Elijah’s time in Israel
soon after which they flocked into the church in great multitudes,
Note, When we come to heaven, as we shall miss a great many there, that
we thought had been going thither, so we shall meet a great many there,
that we did not expect. Secondly, Christ gives us an idea of the
salvation itself. They shall come, shall come together, shall
come together to Christ,
1. They shall be admitted into the kingdom of grace on earth,
into the covenant of grace made with Abraham, Isaac, and Jacob; they
shall be blessed with faithful Abraham, whose blessing comes
upon the Gentiles,
This makes Zaccheus a son of Abraham,
2. They shall be admitted into the kingdom of glory in heaven.
They shall come cheerfully, flying as doves to their windows;
they shall sit down to rest from their labours, as having done their
day’s work; sitting denotes continuance: while we stand,
we are going; where we sit, we mean to stay;
heaven is a remaining rest, it is a continuing city; they
shall sit down, as upon a throne
(Rev. iii. 21);
as at a table; that is the metaphor here; they shall sit down to
be feasted; which denotes both fulness of
communication, and freedom and familiarity of communion,
They shall sit down with Abraham. They who in this world were
ever so far distant from each other in time, place, or outward
condition, shall all meet together in heaven; ancients and moderns,
Jews and Gentiles, rich and poor. The rich man in hell sees
Abraham, but Lazarus sits down with him, leaning on his breast.
Note, Holy society is a part of the felicity of heaven; and they on
whom the ends of the world are come, and who are most obscure, shall
share in glory with the renowned patriarchs.
[2.] That a great many of the Jews should perish,
Observe,
First, A strange sentence passed; The children of the kingdom
shall be cast out; the Jews that persist in unbelief, though they
were by birth children of the kingdom, yet shall be cut off from
being members of the visible church: the kingdom of God, of
which they boasted that they were the children, shall be taken
from them, and they shall become not a people, not obtaining
mercy,
Rom. xi. 20; ix. 31.
In the great day it will not avail men to have been children of the
kingdom, either as Jews or as Christians; for men will then be
judged, not by what they were called, but by what they were.
If children indeed, then heirs; but many are children in
profession, in the family, but not of it, that will come short of the
inheritance. Being born of professing parents denominates us
children of the kingdom; but if we rest in that, and have
nothing else to show for heaven but that, we shall be cast
out.
Secondly, A strange punishment for the workers of iniquity
described; They shall be cast into outer darkness, the darkness
of those that are without, of the Gentiles that were out of the church;
into that the Jews were cast, and into worse; they were blinded, and
hardened, and filled with terrors, as the apostle shows,
A people so unchurched and given up to spiritual judgments, are in
utter darkness already: but it looks further, to the state of
damned sinners in hell, to which the other is a dismal preface. They
shall be cast out from God, and all true comfort, and cast into
darkness. In hell there is fire, but no light; it is utter
darkness; darkness in extremity; the highest degree of darkness,
without any remainder, or mixture, or hope, of light; not the least
gleam or glimpse of it; it is darkness that results from their being
shut out of heaven, the land of light; they who are without, are
in the regions of darkness; yet that is not the worst of it,
there shall be weeping and gnashing of teeth.
1. In hell there will be great grief, floods of tears shed to no
purpose; anguish of spirit preying eternally upon the vitals, in the
sense of the wrath of God, is the torment of the damned.
2. Great indignation: damned sinners will gnash their teeth for
spite and vexation, full of the fury of the Lord; seeing with
envy the happiness of others, and reflecting with horror upon the
former possibility of their own being happy, which is now past.
3. He cures his servant. He not only commends his application to him,
but grants him that for which he applied, which was a real answer,
Observe,
(1.) What Christ said to him: he said that which made the cure as great
a favour to him as it was to his servant, and much greater; As thou
hast believed, so be it done to thee. The servant got a cure of his
disease, but the master got the confirmation and approbation of his
faith. Note, Christ often gives encouraging answers to his praying
people, when they are interceding for others. It is kindness to us, to
be heard for others. God turned the captivity of Job, when he prayed
for his friends,
It was a great honour which Christ put upon this centurion, when he
gave him a blank, as it were; Be it done as thou believest. What
could he have more? Yet what was said to him is said to us all,
Believe, and ye shall receive; only believe. See here the power
of Christ, and the power of faith. As Christ can do what he
will, so an active believer may have what he will from Christ;
the oil of grace multiplies, and stays not till the vessels of faith
fail.
(2.) What was the effect of this saying: the prayer of faith was a
prevailing prayer, it ever was so, and ever will be so; it appears, by
the suddenness of the cure, that it was miraculous: and by its
coincidence with Christ’s saying, that the miracle was his; he
spake, and it was done; and this was a proof of his omnipotence,
that he has a long arm. It is the observation of a learned physician,
that the diseases Christ cured were chiefly such as were the most
difficult to be cured by any natural means, and particularly the palsy.
Omnis paralysis, præsertim vetusta, aut incurabilis est, aut
difficilis curatu, etiam pueris: atque soleo ego dicere, morbos omnes
qui Christo curandi fuerunt propositi, difficillimos sua matura curatu
esse–Every kind of palsy, especially of long continuance, is either
incurable, or is found to yield with the utmost difficulty to medical
skill, even in young subjects; so that I have frequently remarked, that
all the diseases which were referred to Christ for cure appear to have
been of the most obstinate and hopeless kind. Mercurialis De
Morbis Puerorum, lib. 2. cap. 5.
| Peter’s Wife’s Mother Healed. |
|
|
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, 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 which was spoken by Esaias the
prophet, saying, Himself took our infirmities, and bare our
sicknesses.
They who pretend to be critical in the Harmony of the evangelists,
place this passage, and all that follows to the end of
before the sermon on the mount, according to the order which Mark and
Luke observe in placing it. Dr. Lightfoot places only this passage
before the sermon on the mount, and
&c. after. Here we have,
I. A particular account of the cure of Peter’s wife’s mother,
who was ill of a fever; in which observe,
1. The case, which was nothing extraordinary; fevers are the
most common distempers; but, the patient being a near relation of
Peter’s, it is recorded as an instance of Christ’s peculiar care of,
and kindness to, the families of his disciples. Here we find,
(1.) That Peter had a wife, and yet was called to be an
apostle of Christ; and Christ countenanced the marriage state, by
being thus kind to his wife’s relations. The church of Rome,
therefore, which forbids ministers to marry, goes contrary to that
apostle from whom they pretend to derive an infallibility.
(2.) That Peter had a house, though Christ had not,
Thus was the disciple better provided for than his Lord.
(3.) That he had a house at Capernaum, though he was originally of
Bethsaida; it is probably, he removed to Capernaum, when Christ removed
thither, and made that his principal residence. Note, It is worth while
to change our quarters, that we may be near to Christ, and have
opportunities of converse with him. When the ark removes, Israel must
remove and go after it.
(4.) That he had his wife’s mother with him in his family, which
is an example to yoke-fellows to be kind to one another’s relations as
their own. Probably, this good woman was old, and yet was respected and
taken care of, as old people ought to be, with all possible tenderness.
(5.) That she lay ill of a fever. Neither the strength of youth,
nor the weakness and coldness of age, will be a fence against diseases
of this kind. The palsy was a chronical disease, the fever an acute
disease, but both were brought to Christ.
2. The cure,
v. 15.
(1.) How it was effected; He touched her hand; not to know the
disease, as the physicians do, by the pulse, but to heal it. This was
an intimation of his kindness and tenderness; he is himself touched
with the feeling of our infirmities; it likewise shows the way of
spiritual healing, by the exerting of the power of Christ with his
word, and the application of Christ to ourselves. The scripture
speaks the word, the Spirit gives the touch, touches the heart,
touches the hand.
(2.) How it was evidenced: this showed that the fever left
her, she arose, and ministered to them. By this it appears,
[1.] That the mercy was perfected. They that recover from fevers by the
power of nature are commonly weak and feeble, and unfit for business a
great while after; to show therefore that this cure was above the power
of nature, she was immediately so well as to go about the business of
the house.
[2.] That the mercy was sanctified; and the mercies that are so are
indeed perfected. Though she was thus dignified by a peculiar favour,
yet she does not assume importance, but is as ready to wait at table,
if there be occasion, as any servant. They must be humble whom Christ
has honoured; being thus delivered, she studies what she shall render.
It is very fit that they whom Christ hath healed should minister unto
him, as his humble servants, all their days.
II. Here is a general account of the many cures that Christ wrought.
This cure of Peter’s mother-in-law brought him abundance of patients.
“He healed such a one; why not me? Such a one’s friend, why not mine?”
Now we are here told,
1. What he did,
(1.) He cast out devils; cast out the evil spirits with his
word. There may be much of Satan’s agency, by the divine
permission, in those diseases of which natural causes may be assigned,
as in Job’s boils, especially in the diseases of the mind; but, about
the time of Christ’s being in the world, there seems to have been more
than ordinary letting loose of the devil, to possess and vex the bodies
of people; he came, having great wrath, for he knew that his time
was short; and God wisely ordered it so, that Christ might have the
fairer and more frequent opportunities of showing his power over Satan,
and the purpose and design of his coming into the world, which was to
disarm and dispossess Satan, to break his power, and to destroy his
works; and his success was as glorious as his design was gracious.
(2.) He healed all that were sick; all without exception, though
the patient was ever so mean, and the case ever so bad.
2. How the scripture was herein fulfilled,
The accomplishment of the Old-Testament prophecies was the great thing
Christ had in his eye, and the great proof of his being the Messiah:
among other things, it was written of him
(Isa. liii. 4),
Surely he hath borne our griefs, and carried our sorrows: it is
referred to,
and there it is construed, he hath borne our sins; here it is
referred to, and is construed, he hath borne our sicknesses; our
sins make our sicknesses our griefs; Christ bore away sin by the merit
of his death, and bore away sickness by the miracles of his life; nay,
though those miracles are ceased, we may say, that he bore our
sicknesses then, when he bore our sins in his own body upon the
tree; for sin is both the cause and the sting of sickness. Many are
the diseases and calamities to which we are liable in the body: and
there is more, in this one line of the gospels, to support and comfort
us under them, than in all the writings of the philosophers–that Jesus
Christ bore our sicknesses, and carried our sorrows; he bore
them before us; though he was never sick, yet he was hungry, and
thirsty, and weary, and troubled in spirit, sorrowful and very heavy;
he bore them for us in his passion, and bears them with us in
compassion, being touched with the feeling of our
infirmities: and thus he bears them off from us, and makes them sit
light, if it be not our own fault. Observe how emphatically it is
expressed here: Himself took our infirmities, and bare our
sicknesses; he was both able and willing to interpose in that
matter, and concerned to deal with our infirmities and
sicknesses, as our Physician; that part of the calamity of the
human nature was his particular care, which he evidenced by his great
readiness to cure diseases; and he is no less powerful, no less tender
now, for we are sure that never were any the worse for going to
heaven.
| Christ’s Answer to a Scribe and Another. |
|
|
18 Now when Jesus saw great multitudes about him, he gave
commandment to depart unto the other side.
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 of the air have nests; but the Son of man hath not where
to lay his head.
21 And another of his disciples said unto him, Lord, suffer me
first to go and bury my father.
22 But Jesus said unto him, Follow me; and let the dead bury
their dead.
Here is,
I. Christ’s removing to the other side of the sea of Tiberias,
and his ordering his disciples, whose boats attended him, to get their
transport-vessels ready, in order to it,
The influences of this Sun of righteousness were not to be confined to
one place, but diffused all the country over; he must go about to do
good; the necessities of souls called to him, Come over, and help
us
(Acts xvi. 9);
he removed when he saw great multitudes about him. Though by
this it appeared that they were desirous to have him there, he knew
there were others as desirous to have him with them, and they must have
their share of him: his being acceptable and useful in one place was no
objection against, but a reason for, his going to another. Thus he
would try the multitudes that were about him, whether their zeal
would carry them to follow him, and attend on him, when his preaching
was removed to some distance. Many would be glad of such helps, if they
could have them at next door, who will not be at the pains to follow
them to the other side; and thus Christ shook off those who were
less zealous, and the perfect were made manifest.
II. Christ’s communication with two, who, upon his remove to the
other side, were loth to stay behind, and had a mind to follow him,
not as others, who were his followers at large, but to come into close
discipleship, which the most were shy of; for it carried such a face of
strictness as they could not like, nor be well reconciled to; but here
is an account of two who seemed desirous to come into communion, and
yet were not right; which is here given as a specimen of the hindrances
by which many are kept from closing with Christ, and cleaving to him;
and a warning to us, to set out in following Christ, so as that we may
not come short; to lay such a foundation, as that our building may
stand.
We have here Christ’s managing of two different tempers, one quick and
eager, the other dull and heavy; and his instructions are adapted to
each of them, and designed for our use.
1. Here is one that was too hasty in promising; and he was a
certain scribe
(v. 19),
a scholar, a learned man, one of those that studied and expounded the
law; generally we find them in the gospels to be men of no good
character; usually coupled with the Pharisees, as enemies to Christ and
his doctrine. Where is the scribe?
1 Cor. i. 20.
He is very seldom following Christ; yet here was one that bid pretty
fair for discipleship, a Saul among the prophets. Now
observe,
(1.) How he expressed his forwardness; Master, I will follow thee,
whithersoever thou goest. I know not how any man could have spoken
better. His profession of a self-dedication to Christ is,
[1.] Very ready, and seems to be ex mero motu–from his unbiased
inclination: he is not called to it by Christ, nor urged by any of
the disciples, but, of his own accord, he proffers himself to be a
close follower of Christ; he is not a pressed man, but a volunteer.
[2.] Very resolute; he seems to be at a point in this matter; he does
not say, “I have a mind to follow thee;” but, “I am determined,
I will do it.”
[3.] It was unlimited and without reserve; “I will follow thee
whithersoever thou goest; not only to the other side of the
country, but if it were to the utmost regions of the world.” Now we
should think ourselves sure of such a man as this; and yet it appears,
by Christ’s answer, that his resolution was rash, his ends low and
carnal: either he did not consider at all, or not that which was to be
considered; he saw the miracles Christ wrought, and hoped he would set
up a temporal kingdom, and he wished to apply betimes for a share in
it. Note, There are many resolutions for religion, produced by some
sudden pangs of conviction, and taken up without due consideration,
that prove abortive, and come to nothing: soon ripe, soon rotten.
(2.) How Christ tried his forwardness, whether it were sincere or not,
He let him know that this Son of man, whom he is so eager to
follow, has not where to lay his head,
v. 20.
Now from this account of Christ’s deep poverty, we observe,
[1.] That it is strange in itself, that the Son of God, when he came
into the world, should put himself into such a very low condition, as
to want the convenience of a certain resting-place, which the meanest
of the creatures have. If he would take our nature upon him, one
would think, he should have taken it in its best estate and
circumstances: no, he takes it in its worst. See here, First,
How well provided for the inferior creatures are: The foxes have
holes; though they are not only not useful, but hurtful, to man,
yet God provides holes for them in which they are earthed: man
endeavours to destroy them, but thus they are sheltered; their holes
are their castles. The birds of the air, though they take no
care for themselves, yet are taken care of, and have nests
(Ps. civ. 17);
nests in the field; some of them nests in the house; in
God’s courts,
Secondly, How poorly the Lord Jesus was provided for. It may
encourage us to trust God for necessaries, that the beasts and birds
have such good provision; and may comfort us, if we want necessaries,
that our Master did so before us. Note, Our Lord Jesus, when he was
here in the world, submitted to the disgraces and distresses of extreme
poverty; for our sakes he became poor, very poor. He had not a
settlement, had not a place of repose, not a house of his own, to put
his head in, not a pillow of his own, to lay his head on. He and his
disciples lived upon the charity of well-disposed people, that
ministered to him of their substance,
Luke viii. 2.
Christ submitted to this, not only that he might in all respects humble
himself, and fulfil the scriptures, which spake of him as poor and
needy, but that he might show us the vanity of worldly wealth, and
teach us to look upon it with a holy contempt; that he might purchase
better things for us, and so make us rich,
2 Cor. viii. 9.
[2.] It is strange that such a declaration should be made on this
occasion. When a scribe offered to follow Christ, one would think he
would have encouraged him, and said, Come, and I will take care of
thee; one scribe might be capable of doing him more credit and
service than twelve fishermen: but Christ saw his heart, and answered
to the thoughts of that, and therein teaches us all how to come to
Christ. First, The scribe’s resolve seems to have been sudden;
and Christ would have us, when we take upon us a profession of
religion, to sit down and count the cost
(Luke xiv. 28),
to do it intelligently, and with consideration, and choose the way of
godliness, not because we know no other, but because we know no better.
It is no advantage to religion, to take men by surprise, ere they are
aware. They that take up a profession in a pang, will throw it
off again in a fret; let them, therefore, take time, and
they will have done the sooner: let him that will follow Christ
know the worst of it, and expect to lie hard, and fare hard.
Secondly, His resolve seems to have been from a worldly,
covetous principle. He saw what abundance of cures Christ wrought, and
concluded that he had large fees, and would get an estate quickly, and
therefore he would follow him in hopes of growing rich with him; but
Christ rectifies his mistake, and tells him, he was so far from growing
rich, that he had not a place to lay his head on; and that if he
follow him, he cannot expect to fare better than he fared. Note, Christ
will accept none for his followers that aim at worldly advantages in
following him, or design to make any thing but heaven of their
religion. We have reason to think that this scribe, hereupon, went
away sorrowful, being disappointed in a bargain which he thought
would turn to account; he is not for following Christ, unless he can
get by him.
2. Here is another that was too slow in performing. Delay in
execution is as bad, on the one hand, as precipitancy in resolution is
on the other hand; when we have taken time to consider, and then have
determined, let it never be said, we left that to be done to-morrow,
which we could do to-day. This candidate for the ministry was one of
Christ’s disciples already
(v. 21),
a follower of him at large. Clemens Alexandrinus tells us, from an
ancient tradition, that this was Philip; he seems to be better
qualified and disposed than the former; because not so confident and
presumptuous: a bold, eager, over-forward temper is not the most
promising in religion; sometimes the last are first, and the first
last. Now observe here,
(1.) The excuse that this disciple made, to defer an immediate
attendance on Christ
(v. 21);
“Lord, suffer me first to go and bury my father. Before I come
to be a close and constant follower of thee, let me be allowed to
perform this last office of respect to my father; and in the mean time,
let it suffice to be a hearer of thee now and then, when I can spare
time.” His father (some think) was now sick, or dying, or dead; others
think, he was only aged, and not likely in a course of nature, to
continue long; and he desired leave to attend upon him in his sickness,
at his death, and to his grave, and then he would be at Christ’s
service. This seemed a reasonable request, and yet it was not right. He
had not the zeal he should have had for the work, and therefore pleaded
this, because it seemed a plausible plea. Note, An unwilling mind never
wants an excuse. The meaning of Non vacat is, Non placet–The
want of leisure is the want of inclination. We will suppose it to
come from a true filial affection and respect for his father, yet still
the preference should have been given to Christ. Note, Many are
hindered from and in the way of serious godliness, by an
over-concern for their families and relations; these lawful things undo
us all, and our duty to God is neglected, and postponed, under colour
of discharging our debts to the world; here therefore we have need to
double our guard.
(2.) Christ’s disallowing of this excuse
(v. 22);
Jesus said to him, Follow me; and, no doubt, power accompanied
this word to him, as to others, and he did follow Christ, and
cleaved to him, as Ruth to Naomi, when the scribe, in the
like Orpah, took leave of him. That said, I will follow thee; to
this Christ said, Follow me; comparing them together, it is
intimated that we are brought to Christ by the force of his call to us,
not of our promises to him; it is not of him that willeth, nor of
him that runneth, but of God that showeth mercy; he calls whom he
will,
And further, Note, Though chosen vessels may make excuses, and delay
their compliance with divine calls a great while, yet Christ will at
length answer their excuses, conquer their unwillingness, and bring
them to his feet; when Christ calls, he will overcome, and make the
call effectual,
His excuse is laid aside as insufficient; Let the dead bury their
dead. It is a proverbial expression; “Let one dead man bury
another: rather let them lie unburied, than that the service of Christ
should be neglected. Let the dead spiritually bury the
dead corporally; let worldly offices be left to worldly people; do
not thou encumber thyself with them. Burying the dead, and especially a
dead father, is a good work, but it is not thy work at this time: it
may be done as well by others, that are not called and qualified, as
thou art, to be employed for Christ; thou hast something else to do,
and must not defer that.” Note, Piety to God must be preferred before
piety to parents, though that is a great and needful part of our
religion. The Nazarites, under the law, were not to mourn for their own
parents, because they were holy to the Lord
(Num. vi. 6-8);
nor was the high priest to defile himself for the dead, no, not
for his own father,
Lev. xxi. 11, 12.
And Christ requires of those who would follow him, that they hate
father and mother
(Luke xiv. 26);
love them less than God; we must comparatively neglect and disesteem
our nearest relations, when they come in competition with Christ, and
either our doing for him, or our suffering for him.
| Jesus Allays a Storm. |
|
|
23 And when he was entered into a ship, his disciples followed
him.
24 And, behold, there arose a great tempest in the sea,
insomuch 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 are ye fearful, O ye of little
faith? Then he arose, and rebuked the winds and the sea; and
there was a great calm.
27 But the men marvelled, saying, What manner of man is this,
that even the winds and the sea obey him!
Christ had given sailing orders to his disciples
(v. 18),
that they should depart to the other side of the sea of
Tiberias, into the country of Gadara, in the tribe of Gad, which
lay east of Jordan; thither he would go to rescue a poor creature that
was possessed with a legion of devils, though he foresaw how he
should be affronted there. Now.
1. He chose to go by water. It had not been much about, if he had gone
by land; but he chose to cross the lake, that he might have occasion to
manifest himself the God of the sea as well as of the dry
land, and to show that all power is his, both in heaven and in
earth. It is a comfort to those who go down to the sea in
ships, and are often in perils there, to reflect that they have a
Saviour to trust in, and pray to, who knows what it is to be at sea,
and to be in storms there. But observe, when he went to sea, he had no
yacht or pleasure-boat to attend him, but made use of his disciples’
fishing-boats; so poorly was he accommodated in all respects.
2. His disciples followed him; the twelve kept close to him,
when others staid behind upon the terra firma, where there was
sure footing. Note, They, and they only, will be found the true
disciples of Christ, that are willing to go to sea with him, to follow
him into dangers and difficulties. Many would be content to go the
land-way to heaven, that will rather stand still, or go back, than
venture upon a dangerous sea; but those that would rest with Christ
hereafter must follow him now wherever he leads them, into a ship or
into a prison, as well as into a palace. Now observe here,
I. The peril and perplexity of the disciples in this voyage; and in
this appeared the truth of what Christ had just now said, that those
who follow him must count upon difficulties,
1. There arose a very great storm,
v. 24.
Christ could have prevented this storm, and have ordered them a
pleasant passage, but that would not have been so much for his glory
and the confirmation of their faith as their deliverance was: this
storm was for their sakes, as
One would have expected, that having Christ with them, they should have
had a very favourable gale, but it is quite otherwise; for Christ would
show that they who are passing with him over the ocean of this world to
the other side, must expect storms by the way. The church is tossed
with tempests
(Isa. liv. 11);
it is only the upper region that enjoys a perpetual calm, this lower
one is ever and anon disturbed and disturbing.
2. Jesus Christ was asleep in this storm. We never read of
Christ’s sleeping but at this time; he was in watchings often, and
continued all night in prayer to God: this was a sleep, not of
security, like Jonah’s in a storm, but of holy serenity, and dependence
upon his Father: he slept to show that he was really and truly man, and
subject to the sinless infirmities of our nature: his work made him
weary and sleepy, and he had no guilt, no fear within, to disturb his
repose. Those that can lay their heads upon the pillow of a clear
conscience, may sleep quietly and sweetly in a storm
(Ps. iv. 8),
as Peter,
He slept at this time, to try the faith of his disciples, whether they
could trust him when he seemed to slight them. He slept not so much
with a desire to be refreshed, as with a design to be awaked.
3. The poor disciples, though used to the sea, were in a great fright,
and in their fear came to their Master,
Whither else should they go? It was well they had him so near them.
They awoke him with their prayers; Lord, save us, we
perish. Note, They who would learn to pray must go to sea. Imminent
and sensible dangers will drive people to him who alone can help in
time of need. Their prayer has life in it, Lord, save us, we
perish.
(1.) Their petition is, Lord, save us. They believed he
could save them; they begged he would, Christ’s errand
into the world was to save, but those only shall be saved
that call on the name of the Lord,
Acts ii. 21.
They who by faith are interested in the eternal salvation wrought out
by Christ, may with a humble confidence apply themselves to him for
temporal deliverances. Observe, They call him, Lord, and then
pray, Save us. Note, Christ will save none but those that are
willing to take him for their Lord; for he is a Prince and a Saviour.
(2.) Their plea is, We perish; which was,
[1.] The language of their fear; they looked upon their case as
desperate, and gave up all for lost; they had received a sentence of
death within themselves, and this they plead, “We perish, if
thou dost not save us; look upon us therefore with pity.”
[2.] It was the language of their fervency; they pray as men in
earnest, that beg for their lives; it becomes us thus to strive and
wrestle in prayer; therefore Christ slept, that he might draw
out this importunity.
II. The power and grace of Jesus Christ put forth for their succour:
then the Lord Jesus awaked, as one refreshed,
Christ may sleep when his church is in a storm, but he will not
outsleep himself: the time, the set time to favour his distressed
church, will come,
1. He rebuked the disciples
(v. 26);
Why are ye fearful, O ye of little faith? He does not chide them
for disturbing him with their prayers, but for disturbing themselves
with their fears. Christ reproved them first, and then delivered them;
this is his method, to prepare us for a mercy, and then to give it us.
Observe,
(1.) His dislike of their fears; “Why are ye fearful? Ye, my
disciples? Let the sinners in Zion be afraid, let heathen mariners
tremble in a storm, but you shall not be so. Enquire into the reasons
of your fear, and weigh them.”
(2.) His discovery of the cause and spring of their fears; O ye of
little faith. Many that have true faith are weak in it, and it does
but little. Note,
[1.] Christ’s disciples are apt to be disquieted with fears in a stormy
day, to torment themselves with jealousies that things are bad with
them, and dismal conclusions that they will be worse.
[2.] The prevalence of our inordinate fears in a stormy day is owing to
the weakness of our faith, which would be as an anchor to the soul, and
would ply the oar of prayer. By faith we might see through the storm to
the quiet shore, and encourage ourselves with hope that we shall
weather our point.
[3.] The fearfulness of Christ’s disciples in a storm, and their
unbelief, the cause of it, are very displeasing to the Lord Jesus, for
they reflect dishonour upon him, and create disturbance to
themselves.
2. He rebukes the wind; the former he did as the God of
grace, and the Sovereign of the heart, who can do what he
pleases in us; this he did as the God of nature, the
Sovereign of the world, who can do what he pleases for us. It is
the same power that stills the noise of the sea, and the tumult
of fear,
See,
(1.) How easily this was done, with a word’s speaking. Moses
commanded the waters with a rod; Joshua, with the ark of the covenant;
Elisha, with the prophet’s mantle; but Christ with a word. See his
absolute dominion over all the creatures, which bespeaks both his
honour, and the happiness of those that have him on their side.
(2.) How effectually it was done? There was a great calm,
all of a sudden. Ordinarily, after a storm, there is such a fret of the
waters, that it is a good while ere they can settle; but if Christ
speak the word, not only the storm ceases, but all the effects of it,
all the remains of it. Great storms of doubt, and fear in the soul,
under the power of the spirit of bondage, sometimes end in a wonderful
calm, created and spoken by the Spirit of adoption.
3. This excited their astonishment
(v. 27);
The men marvelled. They had been long acquainted with the sea,
and never saw a storm so immediately turned into a perfect calm, in all
their lives. It has all the marks and signatures of a miracle upon it;
it is the Lord’s doing, and is marvellous in their eyes.
Observe,
(1.) Their admiration of Christ; What manner of man is this!
Note, Christ is a Nonsuch; every thing in him is admirable: none so
wise, so mighty, so amiable, as he.
(2.) The reason of it; Even the winds and the sea obey him. Upon
this account, Christ is to be admired, that he has a commanding power
even over winds and seas. Others pretended to cure diseases, but
he only undertook to command the winds. We know not the way of
the wind
(John iii. 8),
much less can we control it; but he that bringeth forth the wind out
of his treasury
(Ps. cxxxv. 7),
when it is out, gathers it into his fists,
He that can do this, can do any thing, can do enough to encourage our
confidence and comfort in him, in the most stormy day, within or
without,
The Lord sits upon the floods, and is mightier than the noise
of many waters. Christ, by commanding the seas, showed
himself to be the same that made the world, when, at his rebuke, the
waters fled
as now, at his rebuke, they fell.
| The Devils Cast Out of Two Men. |
|
|
28 And when he was come to the other side into the country of
the Gergesenes, there met him two possessed with devils, coming
out of the tombs, exceeding fierce, so that no man might pass by
that way.
29 And, behold, they cried out, saying, What have we to do with
thee, Jesus, thou Son of God? art thou come hither to torment us
before the time?
30 And there was a good way off from them a herd of many swine
feeding.
31 So the devils besought him, saying, If thou cast us out,
suffer us to go away into the herd of swine.
32 And he said unto them, Go. And when they were come 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.
34 And, behold, the whole city came out to meet Jesus: and when
they saw him, they besought him that he would depart out of
their coasts.
We have here the story of Christ’s casting the devils out of two men
that were possessed. The scope of this chapter is to show the divine
power of Christ, by the instances of his dominion over bodily diseases,
which to us are irresistible; over winds and waves, which to us are yet
more uncontrollable; and lastly, over devils, which to us are most
formidable of all. Christ has not only all power in heaven and
earth and all deep places, but has the keys of hell too.
Principalities and powers were made subject to him, even while
he was in his estate of humiliation, as an earnest of what should be at
his entrance into his glory
(Eph. i. 21);
he spoiled them,
It was observed in general
(v. 16),
that Christ cast out the spirits with his word; here we have a
particular instance of it, which have some circumstances more
remarkable than the rest. This miracle was wrought in the country of
the Gergesenes; some think, they were the remains of the old
Girgashites,
Though Christ was sent chiefly to the lost sheep of the house of
Israel, yet some sallies he made among the borderers, as here, to
gain this victory over Satan, which was a specimen of the conquest of
his legions in the Gentile world.
Now, besides the general instance which this gives us of Christ’s power
over Satan, and his design against him to disarm and dispossess him, we
have here especially discovered to us the way and manner of evil
spirits in their enmity to man. Observe, concerning this legion of
devils, What work they made where they were, and where they
went.
I. What work they made where they were; which appears in the
miserable condition of these two that were possessed by them; and some
think, these two were man and wife, because the other Evangelists speak
but of one.
1. They dwelt among the tombs; thence they came when the met
Christ. The devil having the power of death, not as judge, but
as executioner, he delighted to converse among the trophies of his
victory, the dead bodies of men; but there, where he thought himself in
the greatest triumph and elevation, as afterwards in Golgotha, the
place of a skull, did Christ conquer and subdue him. Conversing among
the graves increased the melancholy and frenzy of the poor possessed
creatures, and so strengthened the hold he had of them by their bodily
distemper, and also made them more formidable to other people, who
generally startle at any thing that stirs among the tombs.
2. They were exceeding fierce; not only ungovernable themselves,
but mischievous to others, frightening many, having hurt some; so
that no man durst pass that way. Note, The devil bears malice to
mankind, and shows it by making men spiteful and malicious one to
another. Mutual enmities, where they should be mutual endearments and
assistances, are effects and evidences of Satan’s enmity to the whole
race; he makes one man a wolf, a bear, a devil, to another–Homo
homini lupus. Where Satan rules in a man spiritually, by those
lusts that war in the members, pride, envy, malice, revenge, they make
him as unfit for human society, as unworthy of it, and as much an enemy
to the comfort of it, as these poor possessed creatures were.
3. They bid defiance to Jesus Christ, and disclaimed all interest in
him,
It is an instance of the power of God over the devils, that,
notwithstanding the mischief they studied to do by and to
these poor creatures, yet they could not keep them from meeting Jesus
Christ, who ordered the matter so as to meet them. It was his
overpowering hand that dragged these unclean spirits into his presence,
which they dreaded more than any thing else: his chains could hold
them, when the chains that men made for them could not. But being
brought before him, they protested against his jurisdiction, and broke
out into a rage, What have we to do with thee, Jesus, thou Son of
God? Here is,
(1.) One word that the devil spoke like a saint; he
addressed himself to Christ as Jesus the Son of God; a
good word, and at this time, when it was a truth but in the
proving, it was a great word too, what flesh and blood did not
reveal to Peter,
Even the devils know, and believe, and confess Christ to be the Son
of God, and yet they are devils still, which makes their enmity to
Christ so much the more wicked, and indeed a perfect torment to
themselves; for how can it be otherwise, to oppose one they know to be
the Son of God? Note, It is not knowledge, but love, that
distinguishes saints from devils. He is the first-born of hell, that
knows Christ and yet hates him, and will not be subject to him and his
law. We may remember that not long since the devil made a doubt whether
Christ were the Son of God or not, and would have persuaded him
to question it
(ch. iv. 3),
but now he readily owns it. Note, Though God’s children may be much
disquieted in an hour of temptation, by Satan’s questioning their
relation to God as a Father, yet the Spirit of adoption shall at length
clear it up to them so much to their satisfaction, as to set it even
above the devil’s contradiction.
(2.) Two words that he said like a devil, like
himself.
[1.] A word of defiance; What have we to do with thee? Now,
First, It is true that the devils have nothing to do with Christ
as a Saviour, for he took not on him the nature of the angels
that fell, nor did he lay hold on them
(Heb. ii. 16);
they are in no relation to him, they neither have, nor hope for, any
benefit by him. O the depth of this mystery of divine love, that fallen
man hath so much to do with Christ, when fallen angels have
nothing to do with him! Surely here was torment enough before
the time, to be forced to own the excellency that is in Christ,
and yet that he has no interest in him. Note, It is possible for me to
call Jesus the Son of God, and yet have nothing to do with him.
Secondly, It is as true, that the devils desire not to have any
thing to do with Christ as a Ruler; they hate him, they are
filled with enmity against him, they stand in opposition to him, and
are in open rebellion against his crown and dignity. See whose language
they speak, that will have nothing to do with the gospel of
Christ, with his laws and ordinances, that throw off his yoke, that
break his bands in sunder, and will not have him to reign
over them; that say to the Almighty Jesus, Depart from
us: they are of their father the devil, they do his lusts, and
speak his language. Thirdly, But it is not true, that the devils
have nothing to do with Christ as a Judge, for they have, and
they know it. These devils could not say, What hast thou to do with
us? could not deny that the Son of God is the Judge of devils; to
his judgment they are bound over in chains of darkness, which they
would fain shake off, and shake off the thought of.
[2.] A word of dread and deprecation; “Art thou come hither to
torment us–to cast us out from these men, and to restrain us from
doing the hurt we would do?” Note, To be turned out, and tied up, from
doing mischief, is a torment to the devil, all whose comfort and
satisfaction are man’s misery and destruction. Should not we then count
it our heaven to be doing well, and reckon that our torment, whether
within or without, that hinders us from well-doing? Now must we be
tormented by thee before the time; Note, First, There is
a time in which devils will be more tormented than they are, and they
know it. The great assize at the last day is the time fixed for their
complete torture, in that Tophet which is ordained of old for the
king, for the prince of the devils, and his angels
(Isa. xxx. 33; Matt. xxv. 41);
for the judgment of that day they are reserved,
2 Pet. ii. 4.
Those malignant spirits that are, by the divine permission, prisoners
at large, walking to and fro through the earth
(Job i. 7),
are even now in a chain; hitherto shall their power reach, and no
further; they will then be made close prisoners: they have now
some ease; they will then be in torment without ease. This they here
take for granted, and ask not never to be tormented (despair of relief
is the misery of their case), but they beg that they may not be
tormented before the time; for though they knew not when the day
of judgment should be, they knew it should not be yet.
Secondly, The devils have a certain fearful looking for of
that judgment and fiery indignation, upon every approach of Christ,
and every check that is given to their power and rage. The very sight
of Christ and his word of command to come out of the man, made them
thus apprehensive of their torment. Thus the devils believe, and
tremble,
Jam. ii. 19.
It is their own enmity to God and man that puts them upon the rack, and
torments them before the time. The most desperate sinners, whose
damnation is sealed, yet cannot quite harden their hearts against the
surprise of fearfulness, when they see the day approaching.
II. Let us now see what work they made where they went, when
they were turned out of the men possessed, and that was into a herd
of swine, which was a good way off,
v. 30.
These Gergesenes, though living on the other side Jordan, were Jews.
What had they to do with swine, which by the law were unclean,
and not to be eaten nor touched? Probably, lying in the outskirts of
the land, there were many Gentiles among them, to whom this herd of
swine belonged: or they kept them to be sold, or bartered, to the
Romans, with whom they had now great dealings, and who were admirers of
swine’s flesh. Now observe,
1. How the devils seized the swine. Though they were a good
way off, and, one would think, out of danger, yet the devils had an
eye upon them, to do them a mischief: for they go up and down,
seeking to devour, seeking an opportunity; and they seek not long
but they find. Now here,
(1.) They asked leave to enter into the swine
(v. 31);
they besought him, with all earnestness, If thou cast us out,
suffer us to go away into the herd of swine. Hereby,
[1.] They discover their own inclination to do mischief, and what a
pleasure it is to them; those, therefore, are their children, and
resemble them, whose sleep departeth from them, except they cause
some to fall,
Prov. iv. 16.
“Let us go into the herd of swine, any where rather than into
the place of torment, any where to do mischief.” If they might not be
suffered to hurt men in their bodies, they would hurt them in their
goods, and in that too they intend hurt to their souls, by making
Christ a burthen to them: such malicious devices hath that old subtle
serpent!
[2.] They own Christ’s power over them; that, without his sufferance
and permission, they could not so much as hurt a swine. This is
comfortable to all the Lord’s people, that, though the devil’s power be
very great, yet it is limited, and not equal to his malice (what would
become of us, if it were?) especially that it is under the control of
our Lord Jesus, our most faithful, powerful friend and Saviour; that
Satan and his instruments can go no further than he is pleased to
permit; here shall their proud waves be stayed.
(2.) They had leave. Christ said unto them, Go
(v. 32),
as God did to Satan, when he desired leave to afflict Job. Note, God
does often, for wise and holy ends, permit the efforts of Satan’s rage,
and suffer him to do the mischief he would, and even by it serve his
own purposes. The devils are not only Christ’s captives, but his
vassals; his dominion over them appears in the harm they do, as well as
in the hindrance of them from doing more. Thus even their wrath is made
to praise Christ, and the remainder of it he does and will restrain.
Christ permitted this,
[1.] For the conviction of the Sadducees that were then among the Jews,
who denied the existence of spirits, and would not own that there were
such beings, because they could not see them. Now Christ would, by
this, bring it as near as might be to an ocular demonstration of the
being, multitude, power, and malice, of evil spirits, that, if they
were not hereby convinced, they might be left inexcusable in their
infidelity. We see not the wind, but it would be absurd to deny it,
when we see trees and houses blown down by it.
[2.] For the punishment of the Gadarenes, who perhaps, though Jews,
took a liberty to eat swine’s flesh, contrary to the law:
however, their keeping swine bordered upon evil; and Christ
would also show what a hellish crew they were delivered from, which, if
he had permitted it, would soon have choked them, as they did their
swine. The devils, in obedience to Christ’s command, came out of
the men, and having permission, when they were come out, immediately
they went into the herd of swine. See what an industrious enemy
Satan is, and how expeditious; he will lose no time in doing mischief.
Observe,
2. Whither they hurried them, when they had seized them. They
were not bid to save their lives, and, therefore, they were made
to run violently down a steep place into the sea, where they all
perished, to the number of about two thousand,
Mark v. 13.
Note, The possession which the devil gets is for destruction. Thus the
devil hurries people to sin, hurries them to that which they have
resolved against, and which they know will be shame and grief to them:
with what a force doth the evil spirit work in the children of
disobedience, when by so many foolish and hurtful lusts they are
brought to act in direct contradiction, not only to religion, but to
right reason, and their interest in this world! Thus, likewise, he
hurries them to ruin, for he is Apollyon and Abaddon, the great
destroyer. By his lusts which men do, they are drowned in
destruction and perdition. This is Satan’s will, to swallow
up and to devour; miserable then is the condition of those
that are led captive by him at his will. They are hurried into a
worse lake than this, a lake that burns with fire and brimstone.
Observe,
3. What effect this had upon the owners. The report of it was
soon brought them by the swine-herds, who seemed to be more concerned
for the loss of the swine than any thing else, for they went not to
tell what was befallen to the possessed of the devils, till the
swine were lost,
Christ went not into the city, but the news of his being there
did, by which he was willing to feel how their pulse beat, and what
influence it had upon them, and then act accordingly.
Now,
(1.) Their curiosity brought them out to see Jesus. The whole city
came out to meet him, that they might be able to say, they had seen
a man who did such wonderful works. Thus many go out, in profession, to
meet Christ for company, that have no real affection for him, nor
desire to know him.
(2.) Their covetousness made them willing to be rid of him.
Instead of inviting him into their city, or bringing their sick to him
to be healed, they desired him to depart out of their coasts, as
if they had borrowed the words of the devils, What have we to do
with thee, Jesus thou Son of God? And now the devils had what they
aimed at in drowning the swine; they did it, and then made the
people believe that Christ had done it, and so prejudiced them
against him. He seduced our first parents, by possessing them with hard
thoughts of God, and kept the Gadarenes from Christ, by suggesting that
he came into their country to destroy their cattle, and that he would
do more hurt than good; for though he had cured two men, yet he had
drowned two thousand swine. Thus the devil sows tares in God’s field,
does mischief in the Christian church, and then lays the blame upon
Christianity, and incenses men against that. They besought him that he
would depart, lest, like Moses in Egypt, he should proceed to some
other plague. Note, There are a great many who prefer their swine
before their Saviour, and so come short of Christ, and salvation by
him. They desire Christ to depart out of their hearts, and will not
suffer his word to have a place in them, because he and his word will
be the destruction of their brutish lusts–those swine which they give
up themselves to feed. And justly will Christ forsake those that thus
are weary of him, and say to them hereafter, Depart, ye cursed,
who now say to the Almighty, Depart from us.
|
[Previous] [Next] |
Matthew Henry |
|
Back to Bibles Net . Com – Online Christian Library Matthew Henry’s Complete Commentary – Free Download |
Copyright 2008. Bibles Net. Com. All Rights Reserved.