111. Tite Irresolute or Waverinc
The Lresolute Diiciple. MATTHEW IX. The Call of Maltheui. klDETdoiii of grace : To the one kingdom all the children his lower calling, with all Its prospects, for the hlglier. and at that time perilous, office to wliich he was called. What now is the bearing of tliese two cases? Did Elisha do wrong in bidding them farewell with whom he wa.^ associated in his early calling? Or, if not, would tiiis disciple have done wrong if lie had done the same thing, and in tlie same spirit, with Elislia? Clearly not. Elislia's doing it proved that he could with safety do it; and our I/ord's warning is not against bidding tliera farewell which were at home at his house, but against tire probable fatal consegucnces of that step ; lest the embraces of eartlily relationsliip sliould prove too strong for him, and hi' should never return to follow Christ. Accordingly, we have culled this the Irresolute or Wavering Disciple. of this world, even the most ungodly, are fully alive; to the other, only tlie children of light: The reigning IrreUgiou consists not in iiidifl'ereuce to the common humanities of sociiil life, but to things spiritual and eternal: Fear not, ilierelbre, that your father will in your absence be neglected, and that when he breathes his last there will not be relatives and friends ready enough to do to him the last otficos of kindness. Your wish to disciiarge these yourself is jiatural, and to be allowed to do it a privilege not liglitly to be foregone. But the kingdom of God lies now all neglected and needy: Its more exalted character few discern; toils paramount claims few are alive: and to "preach" it fewer still are qualified and 2.'!-27. JliSUS, CUOSStNG THE SEA OF GALILEE, MIRACULOUSLY .Stills a Tempest. (=Mark i. 3.3-11 ; Luke 8. 22- called: But thou art: The Lord therefore liath need of thee: Leave, then, tliose claims of nature, high though they be, to tliose wlio are dead to the still higher claims
2-5.) For the exposition, see on Mark 4. 35-41. of the kingdom of grace, which God is now erecting upon earth—Let the dead bury their dead; but go thou and preacli tlie kingdom of God.' And so have we here
2K-!!1. Jesus Heals the Gergesene Dejioniacs. (=Marlr 5. 1-20; Luke 8. 26-39.) For the exposition, see on Mark 5. 1-20. the genuine, but Procrastinating or Entangled Disciple. The next case is recorded only by Luke
CHAPTER IX.
Ver. 1-8. Healing of a Paralytic. (=Mark 2. 1-12; Luke 5. 17-26.) Tills incident appears to follow next in order of time to the cure of the leper (ch. 8. 1-3). For the exposition, see on Mark 2. 1-2.
111. Tite Irresolute or Waverinc/ Disciple (Luke 9. Ul, 62).
61. "And another also said, Lord, I will follow thee; but k t me first go bid them farewell which are at home at my house. 62. And Jesus said unto him. No man, having put his liand to the plough, and looking back, is fit for the kingdom of God." But for the very different replies given, we should hardlj'^ have discerned the difference between this and the second case: the one man called, indeed, and the other volunteering, as did the first; but both seemingly alike willing, and only having a difficulty
9-13. Matthew's Call and Feast. (=Mark 2.1-1-17; Lulie o. 27-32.) The call of MaUfiew (v. 9). 9. And as Jesoa p.isscd tbn'tli fi-om tlience i. e., from the scene of tlie paralytic's cure in Capernaum, towards the sliore of the Sea of Galilee, on wliieh that town lay. Mark, as usual, pictures tlie scene more in detail, thus (2.13): "And He went forth again by the sea-side ; and all the mulfcitudo resorted unto liim, and He taught them"—or, ' kept teaclxin their way just at that moment. But, by help of what is said respectively to each, we perceive the great difference between the two cases. From the warning given against "looking back," it is evident that this man's discipleship was not yet lliorough, his separation from the world not entire. It is not a case of going back, but of iiig Miem.' "And as he pa.ssed by" lie saw a m.nt, itnmed MaftJiew—the writer of this precious Goipol, who liere, with singular modesty and brevity, relates the story of his own calling. In Mark and Luke he is called Levi, which seems to have been his family name. In their looking back ; and as there is here a m,mifest reference to the case of "Lot's wife" (Genesis 19. 26; and see on Luke lists of the twelve apostles, however, Mark and Luke give liim the name of Matthew, vhich seems to have been tlie name by wliicli he was known as a disciple. While he himself sinks liis family name, he is careful not
17. S2), we see that it is not actual return to the world that we have here to deal with, but a reluctance to break with it. The figure of putting one's hand to the plough and looklug back is an exceedingly vivid one, and to an agricultural people most impressive. As ploughing requires an eye intent on the furrow to be made, and is marred tlie instant due turns about, so will they come short of salvation who prosecute the work of God with a distracted atteution, a divided heart. The reference may be chiefly to s'.nli his occupation, the obnoxious associations with whicli he v/ould place over against tlie grace that called him from it, and made him an apostle. (.See on ch. 10. 3.) Marlt alone tells us (2. 14j that lie was "the son of Alpheus"—the same, probably, witli the father of James the Less. From this and other considerations it is pretty certain that he must at least have heard of our Lord beto ministers; but the application at least is general. As the image seems plainly to have been suggested by tlie case of Klijali and Klisha, a difficulty may be raised, requiring a moment's attention. Wlien Elijali cast his mantle about Klisha, which the youth quite understood fore this meeting. Unnecessary doubts, even from an early period, liave been raised about the identity of Levi and Matthew. No Englisli jury, with the evidence before them which we have in tlie Gospels, would hesitate in giving in a unanimous verdict of identity, gittiiig at tJie receipt of custom—as a publican, which Li;ke (.3. 27) culls him. It means the place of receipt, the toll-house or booth in which the collector sat. Being iu to mean appointing him his successor, lie was ploughing with twelve yoke of oxen, the last pair held by himself. Leaving his oxen, lie ran after the prophet, and said, " Let nie, I pray lliee, kiss my father and my mother, and [then] I will follow thee." Was this said in Die same spirit with tlie same speech uttered by our disciple? Let us see. "And Elijali said unto him, Go back again: for what have tills case by the sea-side, it might be tlie ferry tax for the transit of ijer.sons and goods across the lake, wliich he collected. (See on ch.o.-lB.) aud lie saltli iiuto Ulm,'Follow iiie—Wi telling words these, from thelipsof Himwho never employed them without giving tlieiii resistless efficacy ill tlie hearts of those tliey were spoken to. Aiid Ue " left all" (Luke 5. 28), arose and followed Iiim.
I done to thee." Commentators take this to mean that Elijali had really done nothing to hinder him from going on with all his ordinary duties. But to us it seems clear tliat Elijah's intention was to try what manner of spirit
J'/ic Feast (v. 10-13). 10. And It came to pass, as Jesuu sat at meat In tlie liouse—The modesty of our Evangelist signally appears here. Luke says (v. 29) that " Levi made Him ai/reat feast," or 'reception,' wliile Jlatliicw merely the youlli was of:—'Kiss thy father and mother? And why not? By all means, go home and stay with them; for what have I done to thee? I did but throw a mantle about thee; but what of that?' If this was his meaning, Ellsha thoroughly apprehended and nobly met it. "He returned back from him, and took a yoke of oxen, and blew them, and boiled their flesh with the Instruments of the oxen [tlie wood of his ploughing Implements], and gave unto the people, and tlieydid eat: then he arose, and went aftiu Eiijah, and ministered unto him" (1 Kings 19. says, "He sat at meat;" and Mark and Luke say that It
W.1S in Levi's "own house," while Matthew merely says, "He .s.at at meat in the house." Whether this feast was made now, or not till afterwards, is a point of some importance in the order of events, and not agreed among harmonists. The probability is that it did not talce place till a considerable time afterwards. For Matthew, who 21). We know not if even his fatlier and mother had ouglit surely to know wliat took place while his Lord was speakiug at liisown table, tells us that tlie visit of Jairua, tiiCM to be called to this hasty feast. But this mucli is plai.'i, tliat, though in affluent circumistaaces, he gave up
Two Blind Men Healed. MATTHEW IX. A Dumb Demoniac Cured. blind men came to Him—which, no douDt, was what He desired, and Jesus saitli unto them. Believe ye that 1 am able to do this! they said unto Iiim, Yea, LordDoubtless our Lord's design was not only to put their faith to the test by this question, but to deepen it, to raise their expectation of a cure, and so prepare them to receive the ruler of the synagogue, occurred at that moment (v.
J8). But we know from Mark and Luke that this visit of Jairus did not take place till after our Lord's return, at a later period, from tlie country of the Gadai'enes. (See Mark 5. 21, &c., and Luke 8. iO, &c.) We conclude, therefore, that the feast was not made in the novelty of his discipleship, but after Matthew had had time to be somewhat established in tlie faith; when returning to Capernaum, his compassion for old friends, of his own calling and character, led him to gather them together that they might have an opportunity of hearing the gracious words which proceeded out of His Master's mouth, if haply they might experience alike change, behold, many publicans and sinners—Luke says, " a great company" {v. 29) came and sat dotvn -with him and Ills disciples—In all such case the word rendered 'sat' is ' reclined,' in allusion it ; and the cordial acknowledgment, so touchingly simple, which they immediately made to Him of His power to heal them, shows how entirely that object was gained. 29. Then touched he their eyes, saying. According t« your faith be it unto you—not. Receive a cure proporf Honed to your faith, but. Receive this cure as granted to j'our faith. Thus would they carry about with them, in their restored vision, a gracious seal of the faith which drew it from their compassionate Lord. 30. And their eyes were opened: and Jegns straitly charged them— The expression is very strong, denoting great earnestness. 31. But they, when tliey were departed, spread abroad his fame in all that country—(See on ch. 8. 4.) to the ancient mode of lying on couches at meals. 11. And when the Pharisees—" and scribes," add Mark and Luke—saw it, they "murmured" or 'mutteretl,' says Luke (5. 30), and said unto his disciples—not venturing
A Dumb Demoniac Healed {v. 32-34). 33. As they went out, behold, they brought to him a dumb man possessed with a devil—'demouized.' Tlie dumbness was not natural, but was the effect of the possession. 33. And when the devil—or 'demon'—wag cast out, the dumb spake—The particulars in this case are not given; the object being simply to record the instantaneous restoration of the natural faculties on the removal of the malignant oppression of them, the form which the popular astonishment took, and the very ditl'crent eU'ect of it upon another class, and the multitudes marvelled, saying, It was never so seen in Israel—referring, probably, not to this case only, but to all those miraculous displays of healing power which seemed to promise a new era in the history of Israel. Probably they meant by tliis language to indicate, as far as they thought it safe to do so, their inclination to regard Him as the promised Messiah. 34. But the Pharisees said, He castcth out devils through the prince of the devils—'the demons through the prince of the demons.' This seems to be the first muttering of a theory of such miracles which soon became a fixed mode of calumniating them—a theory which would be ridiculous if it were not melancholj as an outburst of the darkest malignity. (See on ch. 12. 24, &c.) 35-ch. 10. 5. Third Galilean Circuit—Missiok of THJt Twelve Apostles. As the Mission of the Twtlve supposes the previous choice of them—of which our Evangeto put tlieir question to Jesus Himself—Why eateth your Master witli publicans and sinners 1—(See on Luke 15.
I.) I'/i. But -when Jesus heard [that], he said unto them—to tlie I'harisees and scribes; addressing Himself to them, thougli they had shrunk from addressing Him. They tliat be whole need not a physician, but they that are sick—5. d., 'Ye deem yourselves whole; My mission, therefore, is not to you: The physician's business is with the sick ; therefore eat I with publicans and sinners.' Oh what myriads of broken hearts, of sin-sick souls, have been bound up by this matchless saying! 13. But go ye and learn what that meaneth (Hosea 6. 6), I
liave mercy, and not sacrifice i. e., the one rather than the other. " Sacrifice," the chief part of the ceremonial law, is here.put for a religion of literal adherence to mere rules; while "Mercy" expresses such compassion for the fallen as seeks to lift them up. The duty of keeping aloof from the polluted, in the sense of "having no fellowsliip with the unfruitful works of darkness," is obvious enough; but to understand this as prohibiting such intercourse with tliem as is necessary to their recovery, is to abuse it. This was what these Pharisaical religionists did, and tliis is what our Lord here exposes, for I am Ikot come to call the rlghteons, but sinners [to repentance]—Tile words enclosed in brackets are of doubtful authority here, and more than doubtful authority in Mark 2. 17; but in Luke 5. 32 they are undisputed. We have here just the former statement stripped of its figure. "The rigliteous" are the whole; "sinners," the sick. When C'ln ist "called" the latter, as He did Matthew, and probably some of those publicans and sinners whom lie had invited to meet Him, it wa.s to heal them of their spiritual maladies, or save their souls: "The righteous," list gives no account, and which did not talce place till a later stage of our Lord's public life—it is introduced here oat of its p"roper place, which is after what is recorded in Luke 6. 12-19.
Third Galilean Circuit (v. 35)—and probably the last. 35. And Jesus went about all the cities and villages, teaching in their synagogues, and pi-eaching the gospel of tike kingdom, and healing every siduiess and every disease [among tlie people]—The bracketed words are of more than doubtful authority here, and were probably introduced here from ch. 4. 2>. The language here Is so identical with Hiat used in describing the first circuit like tliose miserable self-satisfied Pharisees, "He sent empty away."
14-17. D;scouii.sB ON Fasting. See on Luke 5. 33-39.
18-26. The Woman with the Issue of Blood Healed. —The Daughter of Jaikus Raised to Life. (=Luke 8.
(ch. 4. Zi), that we may presume the work done on both occasions was much the siime. It was just a fartlier preparation of tile soil, and a fresh sowing of the precious seed. (See on ch. 4. 21) To those fruitful journeyings of the Rodeenicr, "with healing in His wings," Peter no doubt alludes, when, in his address to tiie lionseliold of Corne-
40-58; Mark 0. 21-13.) For the exposition, see on Mark 5.
21-13.
27-34. Two Blind Men, and a Dumb Demoniac Healkd. These two miracles are recorded by Matthew alone. Tivo lilind Men Healed (v. 27-31). 37. And when Jesus dei Kirted titence, two blind men followed hint lius, he spoke of " How (iod anointed Jesns of Nazareth with the Holy tlluxst and with power: who went aboiM doing g(XKl, and liealing all that were oppix?s.sed of the devil : for God was with Ilim" (Acts 10. 38). Jesm, Compas!iionati)iii tlie Multitudes, asks Prayer for Help {v. 3(i-3S). He had now returned from His pivachlng and healing circuit, and the result, as at the close of the liearing, doubtless, as in a later case is expressed, " thai Jesus passed by" (cli.20. ;W), crying, and Haying, Thou son of David, have mercy on us. It is remarkable tliat in the only oLlicr recorded case in whlcli tlie blind applied to Jesus for their sight, and obtained it, tliey addressed lilm, over and over again, by tills one Messianic title, so well known —"Son of David" (ch. 20. .'W). Can there be a doubt that their lailh I'aslened on such great Messianic promises as first one, was the gathering of a vast and motley multitude around Illm. After a whole night spent in prayer. He had calh'd Ills niore immediate disciples, and from tliom had solemn ly clioson the twelve; then, coming down lioin the mountain, on which this was trans.acted, to the multitudes that waited for Him below. He had addressed this, "Then the eyes of the blind shall be </pened," &c. (Isaiah '.V>. 5)? and if so, this appeal to Him, as the Consolation of Israel, to do His predicted office, would fall with great weight upon the ears of Jesus. !38. And when he was come Into the house—To try their faith and palleuce, He seems to nave made them uo answer. But tlse to thetn — as wo take It—that discourse which bears su